a vvonder in stafford-shire; or, a staffordshire wonder. of a strange and horrible apparition of the divell, appearing to one james fisher a phrenatick neare brummingham late in the night, in the shape of one of his brethren as hee was going to one of their meeting places. together with their severall discourses and disputes betwixt this phrenatick and the divell, to the shame and terrour of all other sectarians. being published as a warning-piece to all other people to beware that they are not seduced into such eronious and damnable opinions. being testified by mr. john hill, and mr. francis collins, and one mr. peck living in the towne of brummingham, besides many hundreds more, which for brevity sake we omit. 1661 approx. 17 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a96840 wing w3358 thomason e1085_10 estc r31364 99872290 99872290 169364 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96840) transcribed from: (early english books online ; image set 169364) images scanned from microfilm: (thomason tracts ; 161:e1085[10]) a vvonder in stafford-shire; or, a staffordshire wonder. of a strange and horrible apparition of the divell, appearing to one james fisher a phrenatick neare brummingham late in the night, in the shape of one of his brethren as hee was going to one of their meeting places. together with their severall discourses and disputes betwixt this phrenatick and the divell, to the shame and terrour of all other sectarians. being published as a warning-piece to all other people to beware that they are not seduced into such eronious and damnable opinions. being testified by mr. john hill, and mr. francis collins, and one mr. peck living in the towne of brummingham, besides many hundreds more, which for brevity sake we omit. hill, john, mr. collins, francis, mr. peck, mr. [2], 6 p. printed for francis coles, and are to be sold at his shop at the signe of the lambe in the old-baily, london : 1661. annotation on thomason copy: "march 19", "1660"; imprint date crossed through. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng devil -early works to 1800. apparitions -early works to 1800. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a vvonder in stafford-shire ; or , a staffordshire wonder . of a strange and horrible apparition of the divell , appearing to one james fisher a phrenatick neare brummingham late in the night , in the shape of one of his brethren as hee was going to one of their meeting places . together with their severall discourses and disputes betwixt this phrenatick and the divell , to the shame and terrour of all other sectarians . being published as a warning-piece to all other people to beware that they are not seduced into such eronious and damnable opinions . being testified by mr. john hill , and mr. francis collins , and one mr. peck living in the towne of brummingham , besides many hundreds more , which for brevity sake we omit . london , printed for francis coles , and are to be sold at his shop at the signe of the lambe in the old-baily , 1661. to the reader . reader peruse this little booke and see if in the world a stranger thing might be , then this which happened late in staffordshire , and was by many thousands made appeare : how that a grand phrenatick call'd by name james fisher , living neare to brummingham , which unto sectaries he leaned so , that night after night would he a meeting goe ; so prone unto ambition he was set , that after by the divell he was met ; for which eronious grand opinions be was lull'd asleepe by sathans policy . which in a mortall shape he did appeare , and call'd him out as after you shall heare : though the phrenatick he imagin'd then it had been of his owne bretheren , and so discoursed as along they past , but it prov'd to be the divell at the last , which did direct him by a wood to stand , and there disputed with him hand to hand . the divell then his gospell so display'd , the phrenatick yeelded still to what he said . but marke before that ever they departed , by that same devill he was quite converted : and so went home though in a world of sadness , and from religion turned into madnesse ; this booke was writ a purpose for to be a warning-piece unto the sectary , which if you read it through then you may tell it 's the strangest wonder in our times befell . it is no fable nor a fiction bold , but reall truth truth as people hath me told : and whatsoe're is writ within you see , three of that towne repeated it to me . now all you which are the quoiners of new religions and the hare-braine disturbers of peaceable quietness , you which are the objects of christianities and the town-talke of infidelities , looke upon the examples shown upon your sectaries , and behold throw the looking glass ; one of your grand brethren and chief seditious communrca●ts , iames-fisher neare bromingham in stafford-shire , and as you read these lines , consider what posture hee then stood in : for as the spirit moved him , hee then disputed with the master-piece of all your factious number hand to hand , bating neither time nor title to either , but prosecuted the matter in hand to the purpose hereafter mentioned , and as the spirit did move him they confided each to other , though after i thinke , the phrenatick supposed that it proved at the end to be a contrary spirit , even such a one as transformeth himselfe to any shape , except his deformed cloven feet : but as for the method of the story , now we will come to 't , where in a smart and briefe discourse i will shew you , the whole substance , beginning and ending of this strange , marvellous , and miraculous wonder . the twelfth or thirteenth of this instant february , this said iames fisher being reputed for an arch and seditious fellow among the sectaries and factious people , which for many yeares had refrained the churches and denied the parish publique congregations , which late hath caus'd him to be the object of the countrey ; his mind and inclination was wholy bent to keepe their correspondency and confederacy in secret house , but chiefely and especially in nightly private meetings , but the devill met with him at last , as you will heare by the story : this fisher as it is creditable reported by severall of that countrey people which came lately to towne , that on the 12th of february at night hee was preparing to go forth , and designed for a meeting in a lone house under a wood side two miles and an halfe from his owne house , where the sect were usually wont to meet , as the countrey tearm'd it like the witches of lancashire , hee heard a voyce call three times in this manner , come away , come away , come away ; at which he answered are my brethren there , but hearing no body hee replied to his wife , and said that the spirit had warn'd him to be gone , and in that he spoke truth , for a spirit it proved to be indeed , this grand phrenatick then to hasten his speedier expedition to repaire to the place , lighted up a candle and opened his doore , that if any of his confederacy had beene there to have treated them in ; but the devill at that time used much manners , stay●d without and refus'd to come in , but whether it was out of policy or feare of discvery judge you , but workes of darknesse cannot endure the light , for the flame of the candle ( as he was entring in his presence ) burned blew a yard above the candlestick and soone went out , at which the phrenatick fell into a doubt that all things was not right , and thereupon desired to see his face : the devill then replyed , thou shalt see my face when wee come to the place and many more things beside , and as the old proverb saith , the devill never was ashamed of his actions ; he very confidently takes him by the hand , and led him such a hard march that made the phrenatick cry out , he did walke at such a damnable rate that never went man before ; and very moderately required him to stay saying , brother , i thinke thou hast the coldest hand that ever i felt before . the devill replyed , trouble not thy self i will make thee hot by and by we will sweat by turnes , and though i am cold if thou cleavest to me thou shalt like fire burne ; yet the capacity of this phrenatick being so weake could not understand his devilish mystery , but still complaineth of his hard march , which indeed he had no small reason for it , for often times he was lifted so up above the ground in an acres breadth together , which made him conjecture hee walked at no ordinary rate ; hee was carried over the tops of thorny hedges , and through the bows of thicke mauple trees , but not a whit distrustfull but that hee had been on the plaine land ; yet still he rebuked the devill and told him , hee had a shroud suspicion that hee led him in the wrong way , for quoth he , thou leadst me through nothing but brambles and briers . why yes quoth the devill , the wayes of the righteous is to suffer afflictions , is to pass through straight and craggy places . why truly i do find it so answer'd the phrenatick , for my vestment is almost torn from my backe . nay if it be said the devill , it is written thou must part with thy coat also . why truly said the phanatick , thou goest the way to performe it , for if i passe this roade but a little longer i shall not have a coat left to my backe , and severall other scripture phraises passed betwixt them untill they came unto their designed harbour ; but it was even such as was suitable both for the journey and the company , the gates flew open which way they went and mighty trees were blowne downe , which reduc't the phanatick into such a feare that the drops of sweat tr●ckled downe his haire : then said the devill , how likest thou the weather ? truly said the phanatick , i am no philosopher but according to an old proverb we have , when the wind is so high 't is a signe it will raine ; but this is such wind as if the devill was abroad , and upon this they arrived at the place : the phanatick like to a weather beaten spaniell , most durty and wet and in a totter'd condition , which the devill perceived began this argument . brother said he , thou dost looke now like an afflicted catiffe . how can i chuse answered the phanatick , for i seeme like one as had beene in the hands of the devill , yet little did he think it had been him all this while , and therefore he oppos'd the devill in this manner . friend said he , before wee dispute demonstrate unto me what is thy name . why answered the devill , dost thou question me so high , who am so generally knowne amongst all your congregations for the prime instigator and promotor of your actions ? but neverthelesse wee will not differ in judgement , and therefore my name is robin good fellow ; at which his countenance alwayes was changeable , but being but a dusky and glimering light , the phanaticke supposed hee had but jested , told him the devill was a lyer from the beginning , and therefore imagined hee would bee also , yet there 's many a true word spoake in jest you 'l say . but neverthelesse they waved this and so proceeded , quoth the phanatick , wee two shall never agree except thou canst refraine the church , deny the congregations , raise up sectaries and prohibit the clergy if you can . aye if i can said the devill , there thou saist true , but if i should refraine the church where should i be to make confusion in 't , and if i should deny the congregations how should i raise new religions ? under which pretended zeale i doe raise up new sectaries , thereupon my friend i must needs confute thee , and as for the clergie they are guarded with the thing called the gospell , we must dispute with them at the staffes point , although i cannot say but my constant labour is to advance your interests upon the ruines of their liberties . at which answered the phrenatick , those are the things we are aiming at , so that if thou canst throw thy sub●ile devices direct our actions in the skilfulst probabilities , wee 'l maintaine thy quarrell and continue up our sectaries . then answered the devill you must follow these directions and constantly keepe my advised admonitions : first , you must be circumspect in your dealings , and that shall prove a cloake for your pretended religions . and secondly , you must prey into the hearts of the vulgar , therby you shall make your flock the more numerous . thirdly , you must expresse your selves ( though with a counterfeit explication ) and tell them you have the spirit of revelation , teach them in secret corners , seduce them to fields and publique places , tell them you are prophets , if they will not believe you , throw off your garments and run naked , shew them how you walke in the paths of humility , and then they will believe you are saints indeed , seeing you are neither prone to ambition nor honour : then being numerous you may easily disturb mighty congregations , breed mutinies in great cities , and if you lay downe your lives for the cause i 'le receive yee . hold said the phrenatick , let me know what 's become of those that layd down their lives already . question you not that then answered the devill , but teach you this gospell and follow my directions . aye said the phrenatick , so we may repent it . no , no , said the devill , 't is too late to repent , you must go through with your worke if it was as high as the tower of babell . nay i thinke said the phrenatick , 't is too high for to accomplish , and as for to repent you say it is too late , the old proverb saith , it is never too late , and therefore my friend i must needs confute ye now . let it passe said the devill , 't is but one for the 'tother , but if you will effect the enterprise of your ambition , you must follow my counsell and persist in my doctrine . nay hold said the phrenatick , if we preach all thy doctrine some will aver wee take counsell from the devill : the devils countenance all this while was enterchangeable , which made the phrenatick in no suspicion in the least , but a rugged raged tempestuous wind blew continually all the while of their dispute , which made him complaine 't was such a terrible wind , as if all the devils of hell were there : which when the devill heard him reply the word so oft , swell'd with such jealousie that his eyes appeared as bigge as sawcers , that they glimered like two counterfet moones , at which the phrenatick most gastly beheld , with a trembling feare bowed his head towards the ground , and there he espyed another dreadfull object , hee saw two deformed cloven feet , which in a terrible sweat replyed these words : vvho is your shoomaker good sir , if i so bold might be , the shape is no good fashion , for it doth astonish me ; for the midle of it it is round , the toe is of the least : and when you tread upon the ground , the tracke is like a beast . devill . my feet is troubled with the gouts , one shoomaker i use , and he that alwayes make my boots , the same doth make my shooes ; i travell still both night and day , i slumber not nor sleepe , and nights forlorne companions they , within my compass keepe : there 's neither theft nor murther that , within this world hath bin , but i my very selfe was at , and author in the thing . phrenatick . why then a devill i thinke thou art , as it seemeth by thy foot ; i said i would maintaine thy part , but now i 'le never doe it : thy legs deformed every whit , thy foot is cloven so , and when so e're j looke on it , it seemes as if 't was two ; besides thy pricke and hornes i now , more fuller doe perceive , thy swarfie brest and rusty , which no man will believe , except my selfe which now doth see , thy hellish parts descried , that needs a devill thou must be , and nothing else beside : all meeting places i 'le refraine , a convert i 'le be now , and ne're will be seduc't againe , by such a fiend as thou . thereupon arose a mighty shocke of wind , that the barke flew from the trees and left them naked , the devill aspiered himselfe aloft and parted in a horrible flame of fire ; this wretched and miserable catiffe in a trembling feare and distracted condition , continued till breake of day , and then with much adoe scambled home ▪ the hew of his phisognomy being so much altered with a pale and dismall hew , that even hee was growne out of knowledge with his own family : hee remained three dayes speechlesse , which sence being after restored , hee repeated these wonderfull and horrid relations in the presence of many townes people , who have testified their evidences since for a truth , which being so strange and remarkable a story , i have here committed the same to the presse , as a warning piece to all seditious persons , wherein they might view the whole proportion of their il-shap't opinions , and what judgement and examples have lately been upon them for the same . so there 's an end of the story . finis . the wonderfull and true relation of the bewitching a young girle in ireland, what way she was tormented, and a receipt of the ointment that she was cured with. higgs, daniel. 1699 approx. 17 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). b03653 wing h1959a estc r178028 47012475 ocm 47012475 174441 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b03653) transcribed from: (early english books online ; image set 174441) images scanned from microfilm: (early english books, 1641-1700 ; 2689:3) the wonderfull and true relation of the bewitching a young girle in ireland, what way she was tormented, and a receipt of the ointment that she was cured with. higgs, daniel. 16 p. s.n.], [s.l. : 1699. signed at end: daniel higgs. reproduction of original in: university of glasgow. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demoniac possession -case studies -ireland -17th century. witches -ireland -17th century. exorcism -early works to 1800. devil -early works to 1800. folk medicine -ireland -17th century. ireland -social life and customs -17th century. 2008-10 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the wonderfull and true relation of the bewitching a young girle in ireland , what way she was tormented , and a receipt of the ointment that she was cured with , printed in the year , 1699. the true and wonderfull relation of the bewitching of a young girle in ireland ; what way she was tormented , and a receipt of the ointment she was cured with . it seemeth hard to unruly minds , that god should keep intellectual souls so strange to the unseen world of spirits ; that we know so little of them , that our knowledge of them is no more by the way of sense ; but there is in it much of god's arbitrarie soveraign power , and much of his wisedom , and much of his justice , and also of his love. but to see the devils and other spirits ordinarly would not be enough to bring our atheists to the saving knowledge of god , without which al other knowledge is vain . they that doubt of god , the most perfect , eternal , and infinite beeing , while they see the sun , moon , and stars , the sea , and land , would not know him by seing created spirits , and finding that almost all the atheists , sadducees , and infidels , did seem to profess that were they but sure of the reality of the apparitions and operations of spirits , it would cure them ; i thought this the most suitable help for them . i confess it is very difficult to expound the causes of all mentioned in these histories of witches and spirits : but proved maters of fact must not be denied , but improved as well as well as we can , and and i confess very manie cheats of pretended possessions have been discovered which have made some weak injudicious men think that all are such . two sorts of persons have oft been found deceavers , 1. persons prepared and trained up purposely by papist priests , to honour their exorcisms , you may find in print of the boy of bilson , petrius who afterwards i heard turned quaker at bristol , many such like are recorded in history . 2. lustfull , rank girls and young widows , that plot for some amorous procacious design , or have imaginations conquered by lust , tho' i think when they come to a furor vterinus , sathan oft setts in . the instances tell us , 1. that the state converse , policy , laws of the aerial world or regions , are much , tho' not wholly , unknown to us here . 2. and so is the natural state of the departed souls of wicked men , as to their having bodies or no bodies , their power , their witts , their motions , and passions . 3. and also , whether they be proper devils when joined with , or of another species . 4. and 't is hard to know by their words or signs , when it is a devil , & when is an humane soul that appeareth . 5. and it is unsearchable to us , how far god leaveth invisible , intellectual powrs to free will about inferiour things , suspending his predetermining motion tho not his generall motion and concourss & whether those called fairies and goblins are not such . but as all these , and more such , are unknowen to us , so god seeth it meet for us that it should be so , and we should not so much as desire or indeavor that it might be otherwise . but we may know ( which must suffice us ) that no spirits can doe any thing , but by god's will or permission but now to come to this true relation which my eyes did see all along and many hundereds did see which they can atest to this day say atheists what they will i was not blinded in it . at antrim in ireland a litle girle in the ninth year of hir age , for beauty , education , or birth inferior to none where she lived , having inocently put into hir mouth a sorrel leaf , which was given her by a witch that begged at the door , to whom she had first given a peice of bread , and then some beer , it was scarce swallowed by her , when she began to be tortured in her bowels , to tremble all over , and then to be convulst , and in fine , to swon away & fall as one dead . severall doctors being caled ( for at the forsaid place wher these things happned in may 1698. it is customary for to practise physick ) tho' they so ▪ manie days experimented the remedie usual in this case ; the child found no relief , but was still aflicted with very freqent and most terrible paroxisms ; whereupon , as the custom of the country is , they consult the ministers of that place , but they had scarce laid their hands on her when the child was transformed by the daemon in to such shaps as a man that hath not beheld it with his eyes , would hardly be brought to imagine . it began first to rowl it self about , and nixt to vomit horse dung , needles , pins , hairs , feathers , bottoms of threed , fieces of glass window nails draven out of a cart or coach wheels , an iron knife above a span long , egg and fish shells in the mean while , hir parents and those of the neighbourhood , observe that whensoever the witch came near the house , or so much as turned her eye towards it , even at the distance of two hundreth paces , the poor child was in much greater torment then befor , insomuch that she could by no means be easie of her fitt , or shew one sign of life until she was at a very great ●…nce from her. this witch was soon 〈…〉 pprehended , and confest both this , 〈…〉 ite other the like feats , for when 〈…〉 ngled and burnt , being desired by the minister who assisted her in her last agony , and at that moment on which depends eternity ; when the executioner had now fitted the rope to her neck , that she would dissolve the spell , and ease the child , she said it was not in her power because the ember-weeks were past since she had bewitched her ; adding , that should she undo the villanies she had perpetarted , the child would not so quickly recover , for the two other witches , whom she named , had also given her mortal infections , from the effects whereof she could not without difficulty , and much time , be delivered , the mother as in a despicable case , brought her daughter to me about the middle of september , and i had her with me some weeks what i then saw , heard , and handled , because i know many physicians , those especially that are averse that there can be witchas , will hardly believe it upon my narrative ; so may god help me , as i shall most truly relate what i saw . the day after this unfortunat child came to my house i took care to send for a minister who still lives here , while he was yet 50 paces from my chamber , the girle fell down as one deprived of life ; i took her for dead , for she had not so much as the least breath : her fingers and toes , ( which if i had not seen it my self , i could not have believed it , ) were so writhen and convulst , that the exterior or third joint , sttuck so hard unto the second , a thing which is scarce possible narurallie , that they might seem to have been fastned together with the stiffest glue : i endeavoured to thrust a golden bodkin betwixt them , and after an iron nail , a wooden spindle , &c. but all in vain ; the mother seing the child fall , for she would never go one step from her , said , the ministers were comeing , she had no sooner said this , but they knocked at the door : when they were come in and lighted a candle , as soon as ever they had read the first words of a chapter of the gospel of s. matthew , the girle which hitherto had lain more immovable than any dead corps , fell a shaking all over , her fingers and toes continuing as they were , with that violence that she could not be held still by six of us , by no means we could use ; my self who with all my strength essayed to hold her head , observed it both by my sight and feeling , to be writhen as by an ophisthonick convulsion , together with her neck towards her shoulders ; in the mean time , her belly was ra●ed up to a prodigious bigness and was nearer her throat , than her thighs : and that with so great a noise & grumbling of her bowels , that all present could hear it at above ten paces distance . the sound was the nearest to that which is caused by tempestuous waves under the prow of a ship ; all this while the child vomited sevral of the abovementioned things i begg'd the minister , out of compassion to her , to forbear his reading , he had scarce pronounced the last sillable , when in an instant she lay as quiet as possible , and after he had quited the house , and was at a considerable distance off , she undid her fingers and toes , and open her eyes , & straight way stood up , and when she had weept a little , and chid her mother for sending for the minister , tho' she never saw them , nor as she said , heard them , she presently began to eat , drink , and play with her equals just as if nothing had ailed her , but upon the minister's returning to do his office , she was as formerly , i saw her this while cast up feathers , bundles of straw , above the bigness of my thumb , with pins stuck across the straws , points woven of threed of several colours , and a row of pins stuck in a blue paper , as fresh and new as any sold in the pedlar's stall : in fine , every thing as the innocent child affirmed , which she had seen in the witches basket when she begg'd , which favours plainly of devilsm , & which all the philosophers in the world , are not able to solve ; for by what operation could every thing she had seen in the basket , be conveyed in the same kind and tale into the bowels of the child , except the devil himself was not assisting ? but when i saw all she had cast up , was perfectly dry , and without the least wet , i told the ministers and several learned men present ( for i cal'd many out of desire of being the better informed ) that surely our eyes were inchanted ; for that these things could not possibly come out of her body , for how could it be that the pricking of so many pins , should bring up no blood ? how could a sharp knife come up the narrow throat of a young child without cutting the passage i added that it was my opinion that these things must be convyed privatly some way from some other place , and then by the malicious demon that took pleasure to deceave us , drop from the childs lips into our hands and that i was brought to mind of a verse in ovid , which i never understood , but now less than ever , it is this , devovet absentes simulacraque cerea singit , et miserum tenues in jecur urget acus . curses the absent , then forms waxen shapes runs into th' liver needles — the words are spoken of maedea a witch , but the child herself being immixt with us in our debates and of a capacity above her years , soon resolved this difficulty , for we doubt not said she , but that thes things com out of me , and with that she caught my hand , and put it to her throat ; feel , said she , a pin without an head comeing up , and which will come up presently , i felt and immediatly when i thought verily i held it fast betwixt the fingers of my left hand within her throat , i perceaved it to be forced violently from me , and presently seeing the child about to spit , i receaved in my right hand , and i have shewed since to several incredulous persons , and still keep it by me to shew to the curious , with parots feathers , threed , straw and other like materials . in like maner i have frequently at other times felt the ends of points , while they were yet in the very orifice of her stomach , and while they were comeing up , and ready to come out of her mouth , all who were curious to make experiments imagined they could hold the end of the point in the middle of her throat , but the crafty demon defeated all their attempts . after she had exorted for some weeks to no purpose , her mother had great desire to carry her to a doctor near to dublin who was belived by the vulgar , to be verie famous in the curing of these but staying severall dayes without any effect they bring the child back to my house , not on jot the better but the worse by a hydrophobia or as i would rather call it a stygrophobia or fearfullness of moist things , so called ; very sad and disconsolat , and disparing of her life , yea , praying for her death she came back to me , about the midst of autum refusing not only wine , beer , meed , and all water ; but also boiled meat , and bread steept in broath or wine , and att last wheat & wheaten bread i belive because the one was made with milk , and the other with water , as is usuall with us , for which reason for forty dayes time , she lived on nothing but apples , raisins , nuts , almonds & other fruits proper to the season yet for all this-the rosie blush in her cheeks was not diminished , nor the milky snow of her forehead , at last for fifteen dayes and nights together , she took neither meat nor drink how she could pass so many dayes without eaither meat or drink : i confess my selfe ignorant ; but that so it was , i doe avow , and all my family are ready most solemnly to depose upon oath ; on the sexteenth day when she had of her own accord , asked for some drink , and taken it she no longer refused food . i thought then season to have recourse to naturall means , not omitting divne exercise and i prepared the decoction ex fuga daemonum of southeren wood , mugwort , vervene &c. and after i had used her a while to that drink , i sent her home : in the intrim tumbling over all the books , i could find , at last i light on bartholemew carrichters , secret● who in xii . chap. of his 2 book describs a certain medicine proper to this malady finding this mightly recomended in horstius his medicinall epistles , epist. i. sect. vii . in hector schlands letter to grigory hostrus dated in the year 1612. i write to the apothecary in dublin in whose shops i thought it was sold promising any rate for the unguent and prescription but receving no advice from them , and being day and night solicitus for the childs recoverie i took carrichter again into my hands , and having much adoe to understand him by reason of a mistack of the printers who had printed in one word hoter bletter beer which should have been in three , i at last a long time after for want of necessarie materials , caused the folowing unguent to be made . take of dogs grease well dissolved and cleansed , four ounces ; of bears grease eight ounce ; of capons grease , four and twenty ounces ; three trunks of the misletoe of the hazle while green , cut in pieces & pound it smal , till it become moist ; bruise together the wood , leaves and berries , mix all in a vial , after you have exposed it to the sun for nine weeks ; you shall extract a green balsom , wherewith if you anoint the bodies of the bewitched , especially the parts most effected and the joynts , they will certainly be cured , as hath been proved by the child , who hath been now perfectly well since only an the dayes of the ember-weeks do what she can she is seized with a certain transient melancholy . and this is the reason why i have ingenously communicated to the world , the above-mentioned prescription , concealed by others , and ordered it to be printed for the good of others that may have the like ; so farewell . daniel higgs . finis . the tyranny of satan, discovered by the teares of a converted sinner, in a sermon preached in paules church, on the 28 of august, 1642. by thomas gage, formerly a romish priest, for the space of 38 yeares, and now truly reconciled to the church of england. gage, thomas, 1603?-1656. this text is an enriched version of the tcp digital transcription a85388 of text r3263 in the english short title catalog (thomason e119_20). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 86 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85388 wing g116 thomason e119_20 estc r3263 99872330 99872330 124762 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a85388) transcribed from: (early english books online ; image set 124762) images scanned from microfilm: (thomason tracts ; 21:e119[20]) the tyranny of satan, discovered by the teares of a converted sinner, in a sermon preached in paules church, on the 28 of august, 1642. by thomas gage, formerly a romish priest, for the space of 38 yeares, and now truly reconciled to the church of england. gage, thomas, 1603?-1656. [10], 27, [1] p. printed by tho. badger, for humphrey mosley, at the prince's armes in pauls church-yard, london : m.dc.xlii. [1642] annotation on thomason copy: "octo: 3". reproduction of the original in the british library. eng catholic church -controversial literature -early works to 1800. bible. -n.t. -luke xxii, 31-32 -sermons -early works to 1800. devil -early works to 1800. sermons, english -17th century. a85388 r3263 (thomason e119_20). civilwar no the tyranny of satan,: discovered by the teares of a converted sinner, in a sermon preached in paules church, on the 28 of august, 1642. by gage, thomas 1642 16044 40 5 0 0 0 0 28 c the rate of 28 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the tyranny of satan , discovered by the teares of a converted sinner , in a sermon preached in paules church , on the 28 of august , 1642. by thomas gage , formerly a romish priest , for the space of 38 yeares , and now truly reconciled to the church of england . london , printed by tho. badgor , for humphrey mosley , at the prince's armes in pauls church-yard . m.dc.xlii . to the right honorable , isaac pennington lord major of the city of london , together with the right worshipfull the sheriffes , and aldermen of the same city . sirs , may it please you , saul that great persecutor of the new beginning church of christ , that enemy who breathed out threatnings and slaughter against the disciples of the lord , after he was cast down from his horse , and his pride was quelled by the might and power of christ , he was by the lords order committed to the care of ananias , acts 9. 11. true it is , ananias answered the lord , that he was jealous and fearefull of saul , because he had heard by many , how much evill he had done to the saints at jerusalem , 13. v. but the lord replyed no more unto him , but that he should not feare nor mistrust him , because he had turned his heart , and made him a chosen vessell to beare his name before the gentiles , and kings , and children of israel , & that he would teach him how great things he should suffer for his names sake . let it please your honour and worships to behold here my own case deciphered ; for if saul persecuted the church of christ ; i my selfe have persecuted the same church , by opposing the doctrin of it , by preaching and teaching contrary to it , by procuring to seduce soules from it , by writing against it . but now it hath pleased that mighty and powerfull lord ; against whom there is no resistance , to cast me down upon the ground , to quell my pride , to lighten me round about with the beames and light of his mercies , to make me know how hard a thing it is to kicke against the will & calling of god , and with trembling and feare to make me say , lord what wilt thou have me to do ? if saul was sent to damascus to ananias , a chiefe and zealous follower of christ , that by him he might be protected from the jews and enemies of the lord , who doubtles hearing of his change and conversion would have cruelly torne and slaughtered him if they could have found him . so i my selfe by a secret and inward order , which i have found by god delivered to my soule , have judged it meet and fit to search out in this city some zealous ananias , some religious follower of christs pure doctrin , that i may be safely sheltered & protected from the violent attēpts of the lords enemies the papists , who i know will endeavour to do me all the mischief they can . therfore let it please your honor and wps. who are well known to be as ananias in damascus , zealous and truly religious followers of christs own doctrin , and favorers of the pure word of the lord , to cast your eyes upon me a new converted saul , to shelter and protect me from those that plot my mischief . o when surest they are to hinder my perseverance in the truth , by plotting and studying my destruction , let them find me hovering under the wings of your protection . o feare not ! nor say what ananias said , i have heard by many of this man , how much evill he hath done to thy saints , but praise the work of the lord in me , who hath opened now my eyes , who hath brought me now out of babylon , who hath made me confesse my sins and iniquities with a sorrowfull and contrite heart . and as it pleased the lord to shew saul , as soon as he was converted how great things he should suffer for his names sake ; even so be you confident , as i my self am that this my calling & conversion is purely & meerly from above and from the lord ; from whom i have receiv'd this testimony , that he hath shewed me already how great things i must suffer for his names sake ; for i must for him suffer many injuries and calumniations from the papists , i must suffer the losse of all my kinred , i must suffer the losse of that maintenance , which i was wont to receive from them , i must suffer want and poverty . but for whom ? for the lords sake ; for the teaching and preaching the precise rule of the word of the lord , for abjuring all popish errors , for renouncing all supertitions , for abhorring all idolatries . let these my sufferings serve to your honor and worships for a true testimony of my conversion ; let these my sufferings remove from you all feares and jealousies of my perseverance , that thus with your favorable protectiō i may rejoyce in my calling , i may freely teach the pure word of the lord , i may oppose all antichristian doctrin , and by my example may draw many wandring soules to the true faith & church of christ . and i shall alwayes pray to the lord to keep your honor and worships in grace , and that you may so rule & govern this city by your conscionable and upright actions before god and men , that you may truly here be called zelotes of the honour of the lord , and afterwards you may have your seats above in the triumphant city of jerusalem . your hon. and wor. humble and faithfull servant , in the things of god , and christ . thomas gage . to the right worshipfull sir samuel owfield , a worthy member of the house of commons , now assembled in parliament . sir , if my boldnesse may reach so far upon your patience , i shall briefly touch what iohn in the fift chap. of his gospell writeth of a poole which was in ierusalem called bethesda : about this poole were wont to lye a great multitude of impotent folke , blind , lame , and withered , waiting for the moving of the water , which was done by an angel , who went down at a certain time into the poole and troubled the water , and then whosoever stepped in , was cured of whatsoever disease he had . but one lying there 38 years , who in all this time could never be cured , because being of himselfe impotent ( as he answered to our saviour ) he had no man , when the water was troubled , to help him or to put him into the poole . i will not stand to moralise this holy story unto you at large , least you might justly say that i abuse to much your patience , by confounding the stile of an epistle , which ought to be brief , with the division , parts and order of a sermon . only i beg your patience so far as to peruse this my ensuing sermon , and in it you shall find an impotent man , not only blind , but deafe and dumbe , and truelly beaten by satan , and by him expulsed out of the church of christ , and as i may truly say ) lying in this misery neare 3● years . the discourse of my ensuing sermon will informe you that i my selfe have been this impotent man . many times my conscience hath been moved and troubled from above with good and heavenly inspirations ( which god hath been pleased to send into my soule ) by my considered aberration from the true church , for which the waters of my teares and inward sobs from my heart have been also moved with the troubles of my soule . so that i would many times full faine have stepped and entred into the true church of england , where all diseases of the soule are most surely healed . but alas ! mine own impotency and weaknesse joyned with my long blindnesse , hindred the execution of my good resolutions ; temporall respects and feares kept back my steps . many times i feared i should want a man and a friend ( as the cripple at bethesda did ) to helpe me , to encourage me , and to further my good desires . i feared the high assembly of parliament would rather mistrust him , that so many years hath been an enemy to the state of this kingdome , than now in these times approve his penitency and contrition , which might rather have seemed unto them a fained hypocrisie . all these feares kept back for a time the forwardnesse of my will and heart . untill at last i resolved to disclose and discover unto your worship , these troubles of my heart , these diseases of my soule , even the want of a man to help me . god whom i sought too pleased , with my request ; i found that assistance from you , that i so earnestly desired , for , i found a man , i found a friend , i found a comforter , i found an advocate to plead for my pardon before that high court now assembled . for by your meanes i have been quietly brought into the church ; by your meanes also , i hope , i shall be henceforth protected against all slanderers , who will whet their tongues against me and seeke to trouble me , and grudge at my good , as the jews excepted against the cripple and impotent man , who was cured by our saviour . i shall always be ready to render due thankes to god , and next to you , for your blessed help towards my conversion , and first fruits of my vocation , which in this humble . work of mine , i have endeavoured to make knowne to the world , remitting my further expressions to better occasions . and in the meane time praying to god , that he will be pleased with his powerfull hand to supply to you , and yours what my heart can wish , but never will be able to perform according to the full measure of so glorious a worke , which truely next to god the beginner and author of all goodnesse , by your meanes hath been accomplished . your worships humble and ever obliged servant in christ thomas gage . the tyranny of satan , discovered by the teares of a converted sinner , in a sermon preached in pauls church , on the 28 of august , 1642. luke 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 faile not . and when thou art converted , strengthen thy brethren . dearely beloved ; these words i have chosen to declare unto you this day , as most fit to lay open before your eyes my own most wretched estate ( wherein i have continued almost 40 years ) the tyranny of satan over my miserable and afflicted soule , as also by the sight of so hideous a sinner , as i have been , and by the knowledge of the slavery wherein a sinner groanes under the power of the devill , to terrifie you all that here are present from yeelding to his crafty and subtile assaults . and secondly , to cherish and comfort all those that find themselvs seduced by this mortall enemy of all man kind , with the mercies of a most loving and mercifull father above , who not desiring the eternall death and destruction of a sinner , but rather that he may turne from his wickednesse and live ; when poorest we are and most in want , then doth he shew and discover unto us the riches of his mercy for his great love wherewith he loveth us , as paul witnesseth in the 2 to the ephes. 3 , 4. ver. when most dejected and comfortlesse we are , then doth he comfort us , and shew himselfe a god of comfort ; as also paul doth teach us in the 2 cor. 4. who finally when he seeth us most in darknesse and in the night of sinne , than doth he dissolve those mists of blindnesse and ignorance from the eyes of our understanding , an● shineth into our inward hearts , with the rayes and light of his grace and mercy . blessed and praised be thy name , o heavenly father , that hast vouchsafed this day to lighten me in the horrid darknesse of my sins , that hast visited me in my aegyptian slavery , and hast brought me out of that thraldome of popery , into a land of milke and hony , abounding with the sweetnes of thy grace and mercies . continue , o lord , these thy favours towards me so , that i may by my conversion be an example to all sinners to forsake their wickednesse , by laying open unto them this day two principall and essentiall points , to wit , the danger and horridnesse of sin , and thy unspeakable mercies , that thus i may perform what thou commandedst peter ; and that my selfe being converted , i may strengthen my brethren , calling them from sin , and strongly settling them in the true , ancient , and apostolique faith . dearely beloved , the first point which is to be observed in the words of my text , is the tyranny , which the devill practizeth over a christian soule , contained in those words of christ our saviour spoken to peter , behold satan hath desired to have you , that he may sift you as wheat . the desire of satan is not any way to do us good , but all the mischiefe he can . as soon as he hath got us into his claws , he produceth ( as far as lyeth in his power ) , sentence of damnation against us , he prepareth us , and putteth us in readinesse for the fire of hell . the first preparation which hee maketh for our soules to burne everlastaingly , is the same which shall happen unto every damned , and cursed soule at the day of the last and dreadfull iudgment , when the angels shall separate the wicked from the good , as christ our saviour foretold us by s. matthew , in the 13 chap. in the parable of the seed , in the 41 ver. saying , the son of man shall send forth , his angels , and they shall gather out of his kingdome all things that offend and them which do iniquity . as a so in the same chap. of mat●h . we reade in the parable of the net cast into the sea , and gathering of every kind , which when it was full , they drew to shore , and sate downe and gathered the good into vessels , but cast the bad away . so ( saith our saviour verse 49 ) shall it be at the end of the world ; the angels shall come forth , and sever the wicked from the just , and shall cast them into the furnace of fire . behold how the nearest preparation for the fire of hell is the separation of the wicked from the just . and after this followeth immediatly that dreadfull sentence of damnation , which ye shall find in matth. 25. 41. depart from me ye cursed into everlasting fire , prepared for the devill and his angels . if this be a horrid thing to consider , and which ought to make our haire stand upright , and our flesh to tremble ; let not us laugh , but feare and tremble to fall into satans hands , hearing out of the words of my text , that his only desire is to sever us from the elect and godly , to prepare us for the finall sentence of iudgment , to make us ready for the curse of god and everlasting fire of hell . for what can more plainly be understood by these words of our saviour to peter ? satan hath desired to have you , that he may sift you as wheat . what doth the husbandman , when he sifteth his wheat , but with the help of the wind separate the chaffe from the good grane ? even so the devill striveth and endeavoureth to sift us as wheat ; which is as much as to say , to separate us from the elect and chosen people of the lord , from the good laws of god , from the good and wholesome doctrine of the church . this was the only endeavour of satan the night of the passion of our lord , to sever and separate not only peter , but the rest of the disciples from the company of their master like chaffe from the true grane : who said of himselfe , that he was the grane that was to be buried in the earth , that afterwards he might spring up again with great increase for all his church . o if every christian soule would take this point to consideration , how the devill desireth and endeavoureth to sever us like chaffe , fit for nothing but for the fire , and for that dreadfull sentence of damnation , depart from me ye cursed into everlasting fire ; doubtles we would feare to commit the sins which daily we commit , doubtles we would tremble to yeeld to the power of such a tyrant ; doubtlesse we would take no rest in sin as we do , if we did but consider that by it we are become dry chaffe separated from the heavenly grane our saviour christ , severed from all those fruitfull granes and members of the church , who standing on the right hand shall through their fruitfull faith at last be laid up in that storehouse of everlasting blisse and felicity ; when the sinner like chaffe already severed from the grane by the devils endeavours , expecteth nothing but death to burn for ever . in the 12 chap. of judges and 6 ver. i have observed a pretty history for this purpose , where the scripture speaking of a battaile fought betwixt the gileadites and the ephraimites saith , that the men of gilead smote ephraim , and put the ephraimites to flight towards the river of jordan , and the gileadites tooke the passages of jordan before the ephraimites ; and it was so that when those ephraimites which were escaped , said , let me go over , that the man of gilead said unto him , art thou an ephraimite ? if he said nay . then said they unto him , say now shibbobeth ; and he said sibboleth ; for he could not frame to pronounce it right ; then they tooke him and slew him at the passage of jordan , and there fell at that time of the ephraimites fourty and two thousand . dearely beloved , two things i would wish you to note in this history of holy scripture . the first , that at the passages over jordan these ephraimites were examined who they were . secondly , that because they could not say shibboleth , but insteed of it they said sibboleth , therefore they were slaine . shibboleth , according to the true translation signisieth an eare of corne . and sibboleth signifieth the chaffe or the straw that remaineth when the corne is separated from it . so that we find that the sword killed all such as could not say shibboleth or eare of corne , but instead of it pronounced sibboleth , straw or chaffe separated from the corne . o christian and devout soule , take out of this a lesson of morality , and judge thy selfe a rebellious ep●raimite , always warring against thy god and maker . when thou sinnest , what doest thou but rebell against thy creator ? who at last will be too hard for thee . but when ? when he shall meet thee at the passage over jordan , that is , when as water thou shalt slide away . omnes morimur & quasi aqua dilabimur , we do all dye , and like water slide and fall away . o what a day will that be , when thy soule is to passe away from thy body ? when thy soule is to passe over from this world to the other yet never seen ? o then shall meet thee the true gileadite , against whom thou hast rebelliously fought with the sword of iustice in his hand ; then shall begin thy tryall for thy life or death of thy soule , then shalt thou be commanded to say shibboleth , to say if truely thou beest an ear full of weighty and fruitfull grane of fruitfull faith : but if thou canst not say but sibboleth , that thou art fruitlesse , that thou art a light straw , a little chaffe separated from the true grane christ iesus ; then expect the wrath of god , expect the the bloud of his sword of iustice , expect if he find thee among the wicked separated from the good , that this thy being sifted , this division and separation of thee from the just and righteous shall be a fore-running messenger of that finall sentence of damnation , depart from me you cursed into everlasting fire . god forbid that in this congregation there be any such chaffe , any such dry straw separated from the fruitfull granes of the church , and fit only for the flames of hel. i hope , the devill hath not so far prevailed with any . but of my selfe with shame ( i may say ) that i have been that rebellious ephraimite , that have almost 40 years warred obstinatly against my lord and maker . i am that wicked ephraimite , not able to pronounce since my first use of reason this word shiboleth , not able to say i had ever any fruitfull faith , or have ever been a f●uitful grane , but have always pronounced sibboleth , have alwayes beene like bran sifted from the white flower , like chaffe separated from the grane , fit onely for the fire of hell . for what fruitfull faith could be in me , that instead of worshipping only my god and lord , have bowed my knee so often to worship for god a peece of bread , according to that damnable doctrine of the papists ( which now i abjure and renounce ) who teach that in their communion is no substance of bread or wine , but the true reall and physicall body and bloud of christ ? a thing so against scripture , which teacheth that christ since his glorious ascension can be no more upon the earth , much lesse in severall places and severall peeces of bread , but that he must be in heaven , untill that last iudgment day , as ye shall find in the 3 chap. of the acts in the 20 , 21. vers. saying , and hee shal sena jesus christ , which before was preached unto you , whom the heavens must receive untill the time of restitution of all things , which god hath spoken by the mouth of all his holy prophets , since the world began . what fruitfull faith could be in me , who so often have kneeled to images , worshipped them , burnt franckincense before them , and praid unto them , so contrary to the commandements of god ? thou shalt not make unto thee any graven image or any likenesse of any thing that is in heaven above . thou shalt not bow downe unto them ? so contrary , i say , to holy scripture , which teacheth that no saints are to be called upon , no saints are to be mediators between us and god , but only iesus christ , as ye shall find in the 1 epistle of paul to tim. in the 2 chap. and 5 verse , for there is one god , and one mediator between god and man , the man christ jesus . what fruitfull faith hath been in mee , who have beleeved and taught a purgatory , a place of satisfaction for sins , derogating by this most damnable doctrin from the infinity of christs satisfaction , who had not aboundantly nor infinitly satisfied for us , if we our selves ought in fire and torments to adde satisfaction to the satisfaction made by his most pretious bloud . o good god , how do i now perceive my self to have been sequestred from thy just and righteous beleevers ! to have beene sequestred from thy true apostolike and primitive church , to have be●n sifted like branne from the flower , like chaffe from the corne . o most mercifull father , if in these 40 yeares , i had met with thee at the passage of jordan , at the passage of my soule from my body , not being able to say shibboleth , what could i have expected but to feele the smart of thy sword , to receive the wound of everlasting death , to heare that dreadful curse of thine , depart from me you cursed into everlasting fire ? but think not , dearely beloved , that satans cruelty is satisfied with thus separating a sinner like chaffe from the corne , by making him ready for hell fire ; o yet his cruelty goeth forward , yet he sifteth further a soule . though properly to sift in our english tongue , be to sift the flower from the branne ; yet this word sifting , in greek is more emphaticall , for the true word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in greek , according to m. cameron's explication , signifieth cribrare , which as he saith , containeth two things , to wit , illa concussio & agitatio , that thrashing and beating of the wheat ; and also illa divisio & separatio , that division and separation of the chaffe f●om the corne . so by satan's sifting a soule as wheat , we must know , that he is not contented to separate a soule from the church , and the fruitfull granes and members of it , yet his cruelty goeth forward , for he knoweth gods mercies are great , and touch the soule of a sinner daily to bring him to repentance ; therefore he desireth our perseverance in sin , our obstinacy and hardnesse , that we may no way return unto our lord . he useth yet more tyranny over us by sifting us ; he beateth us yet with blows , even as the corn is beaten with the flaile ; with one blow hee beateth out our eyes , that we may not see the hideous estate we are in . with another blow he striketh at our tongues , and breaketh the mouths of our hearts , that we may not call upon god for helpe and succour ; with another blow he shuts up our eares , that we may not heare nor give eare to the truth when it is preached . even as a captaine when he besiegeth a castle , taketh up al the high ways , wherby any maintenance or provision may come to these within the castle ; so doth this cruell enemy of ma●kind , when he hath separated a soule from the good and righteous , he shuts up all the high wayes , which are the mouth of the heart , the hearing of it , the eyes of the understanding , that so no maintenance , nor spirituall food may enter into it . this was figured in mark 9. 17. 18. where it is said that one of the multitude brought unto our saviour , his son which had a dumb spirit : and he said , whersoever he taketh him , he teareth him , and he fometh , & gnasheth with his teeth and pineth away . by this dumb devill spiritually is to be understood the effect which the devill worketh in a soule , which he hath once possessed , making it dumb and speechlesse , that it may not cry out to the lord , nor acknowledge its sins with one peccavi . and many of the fathers upon the explication of this dumbe spirit , say that it was also deaf and blind , to signifie the two other effects , which the devill worketh in a soule , which he hath once got into his power . this same destruction of a soule according to the fathers exposition was signified by that deaf and dumbe man , whom our saviour cured , as ye may read mark 7. 33 , 34 , 35. and he took him aside from the multitude ; and put his fingers into his eares , and he spit , and touched his tongue ; and looking up to heaven , he sighed , and saith unto him , ephphatha , that is , be opened . and strait way his eares were opened , & the string of his tongue was loosed , and he speake plaine . in the 7 of dan 5 ver. you shall find a like figure of this cruell tyrant , where daniel declaring a dreame and vision which he had , faith , and behold another beast , a second like to a beare , and it raised up it selfe on one side , and it had three ribs in the mouth between the teeth of it , and they said thus unto it , arise , devore much flesh . although s. hierom by this ugly beast doth understand the kingdom of the persians , and by those 3 ribs and 3 set of teeth between rib and rib , expoundeth the 3 empires of the babylonians , persians and medes ; yet richardus de sancto victore , and many fathers in a spirituall sense , declare this ugly beare to be a true portraicture of the malicious spite of the devill , who with 3 set and orders of teeth devoureth and destroyeth the three noble powers , wherewith the soule doth spiritually speake , see , and heare . and truly in my mind , no beast is a more proper embleme of the devill , than the beare , if we consider well what aristotle in his 7 book de histor. animal . and 17 chap. writeth of this beast , which is that he eateth of all things ▪ of the fruits of trees , of herbes , of bees and honey , of little amits , and their egs , yea of your shell fishes , and also of flesh . a strange quality , proper only to this beast ! for if the lyon eat flesh , he eateth not hay , grasse nor hearbs ; and the oxe that eateth hay and grasse eateth not flesh , only the beare eateth of all sorts , and with this quality resembleth the devill more than any other beast . for the devill devoureth and eateth of all ; if a man be given to the flesh , there is the devill sporting also himselfe with those fleshy thoughts : if like an eremite one feed of hearbes only ; there also wil satan be endeavouring in the wildernes to overthrow those that hide themselves there , flying from the vanities of the world , as he hath tempted and overthrown many such . if one say , he is so abstinent that he will not eat any flesh , but feed only upon fish , as some monkes and fryars do amongst your papists ; o how freely doth the devill feed also with them , and for all their boasting of their abstinence , blindeth them and maketh them commit most horrid and enormous sins of the flesh and idolatry , as mine owne sight and knowledge can testifie . if one like a little amit in the earth , humble himself so deeply as to confesse and acknowledge himselfe dust and clay , and to conceipt most lowly of himselfe ; there also will satan feed , untill he make him proud of his own low and humble conceipt . if like a bee feeding upon the sweetnesse of hony any one be in the church feeding upon sweetnesse of prayer and contemplation , delighting with the sweetnesse of singing prayse and psalmes unto the lord ; there also will this beare the devill strive to feed , untill he tempts with some foolish and idle thoughts . in all like a beare feeding of all sorts , and therefore may well be compared to that beare which daniell saw , rising up to devoure much flesh . and as that beare had three set or sorts of teeth to devoure the three empires of the babylonians , persians and medes ; even so hath the devill three severall sorts of warlike engins to destroy and overthrow those three forts and castles of our soule , to wit , the sight , speach and hearing , that so no reliefe may come from god to that wretched sinner , whom he hath once possessed . first he maketh us dumb , that we may not open our mouths to confesse and acknowledge before god the grievousnesse of our sins , nor crie out for help with our hearts to our only mediatour iesus christ . have not ye observed a wolfe , when he hath seized upon a little lambe and sequestred it from the flock and shepheard ; how the first thing he doth , is to strangle it in the throat , that it may not bale nor cry out and be rescued by the shepheard ? even so doth the devill , when he hath got a soule from the flock of christ : the first thing he doth is to strangle it , that it may not speake , nor cry out to him that said by s. john , ego sum pastor bonus , i am the good pastor and shepheard : for he knoweth there is no better way , no surer remedy for us , than to acknowledge and confesse to god our grievous sins ; as david saith in the 32 psalme and 6 verse , i said , i will confesse my sins unto the lord ; and so thou forgavest the wickednesse of my sin . he knoweth that god will have a sinner accuse himselfe , confesse his sins before him , and that this was one of the first lessons that ever god taught in this world , as ye may observe in the third chapter of genesis and 9 verse , where we read that when adam had sinned , god came down into paradise , and called upon him , saying , where art thou ? not that god was ignorant where adam was , nor that adam could hide himselfe from the sight of god : but god called him and asked him , where he was , because he would have adam accuse himself , confesse and acknowledge his nakednesse , and the sin he had fallen into ; for to teach all wretched and miserable sinners to confesse and acknowledge their sins and miseries before their lord . o this satan knoweth to be the chiefe remedy , the beast ease for an afflicted soule ! therefore hee striketh his first blow at the mouth of the heart , that there may sound no act of repentance , nor the sinner may have a tongue to confesse and acknowledge himselfe to have wickedly offended his lord and maker . o the devill knoweth that nothing endangereth more a soule in sin than dumbnesse and silence ! as david also testifieth in the same 32 psalme and 3 verse , saying , for while i held my tongue , my bones consumed away . o how doth a sinner pine and consume away for want of crying out to the lord , for want of acknowledging his own wretched estate ! o dearely beloved , make use of this doctrine , and whensoever ye find your selves to have been carried away by satan , forget not your tongues , be not dumbe , acknowledge presently your iniquities before the lord , touch with your tongues the leper and sores of your soules , let not them fester for want of a tongue to heale them . remember when ye are in sin , ye are as the psalmist saith , like beasts without reason . o shew at least to have that small sense and reason , which many beasts and a dog hath , who when he is bitten and full of soares , with his tongue only preserveth his soares from festering . even so do thou poore and wretched sinner , when thy soule is bitten with the first set of teeth of this cruell beare , lift up thy heart unto thy lord , acknowledge and confesse thy sins before him , with thy tongue preserve thy soule from inward festering . remember that god will have thee confesse thy iniquity and aske pardon of him . be not therefore dumbe , o sinner i ( if any there be besides my selfe in this congregation ) say with david , i will confesse my sinnes unto the lord ; cry out with the prodigall son in the 15 chapter of luke and 18. verse , father i have sinned against heaven , and before thee . remember thou hast a heavenly shepheard above , iesus christ : bale and cry out unto him like the little lambe , that is set upon by the ravenous wolfe . be sure thou beest not mute nor dumbe : be sure the devill take not from thee the use of thy tongue . o a man that is fallen into a deep water , hath hopes of life if the water reach but to his knees , or to his breast , or to his shoulders ; but if once it reach to enter into his mouth to choke him , eminent is the danger he is in . even so if a sinner be plunged and drowned so deepely into the depth of sin , that it hath reached to his mouth , that it once hinder his tongue from confessing his wickednesse , and from crying out to god ; great danger is he in . feare this danger , o beloved ; feare that the mouth of your hearts be not stopped by satan , that by this high way which leadeth to the inward castle of your soule , all ammunition , all helpe and succour from above bee not stopped and robbed for want of acknowledging your sins , and crying out unto your lord for present aide and relief . and so much for this . the second blow which the devill striketh at a sinner , is to beat out his eyes and to blind him , that he may not see the danger he is in , nor his own wretched and miserable estate , as david affirmeth in the 38 psal. and 10. verse , saying , my heart panteth , my strength hath failed me , and the sight of mine eyes is gone from mee . and again in the 40 psalme and 15 verse he saith , innumerable troubles are come about me ; my sinnes have taken such hold upon me , that i am not able to look up . o the devid knoweth very well , that if a sinner did but see the miserable and wretched estate his soule is in , he would make hast to returne unto his lord ; therefore he blindeth him that he may run head-long down to hell . he dealeth with a sinner as cruelly as nabuchadnezzar king of babell dealt with zedekiah , as ye may read in the 2 of kings , 25 chapter and 7 verse , and they slew the sons of zedekiah before his eyes , and put out the eyes of zedekiah , and bound him in chaines and carried him to babell . even so doth the devill with a sinner , he beateth out his eyes , bindeth him in chaines , and so carrieth him to babell , to a chaos of confusion . this a sinner will not beleeve , but runs forward with more and more delight in his iniquities ; he thinkes , because he enjoyeth his corporall sight , that his soule is not blinded . tell me then , if a man should be in so desperate a case , as running a long a street , and all crying out unto him and saying , o man art thou mad , doest thou not see such an one thine enemy standing before thee with his sword drawn to kill thee ? if neverthelesse and for all these cries , this man should run towards the sword ; would not we say that he is mad , or rather blind and not able to see the sword before him ? o dearely beloved ▪ this is no sporting matter ; when we offend the lord , we are surely blind ; if we were not , how would we dare to runne upon the sword which the iustice of god hath drawn against us ? if we will not believe this , let us but turne to the 7 psalme of david , and read there the 12 , 13 , and 14 verses , where we shall find these words , god is a righteous judge , strong and patient , and god is provoked every day ; if a man will not turne , he will whet his sword , he hath bent his bow , and made it ready ; he hath prepared for him the instruments of death . behold a sword a whetting for us to run us thorow , a bow bent to shoot at us , other instruments prepared only for our death and destruction . and yet we will not see them , we run upon them : why ? because wee are blind , the devill hath deprived us of our spirituall sight : we are like that wicked and disobedient prophet balaam , of whom we read in the 22 chapter of numbers and 23 verse , that he was so blind that he could not see the angell of the lord standing in his way with a sword drawn in his hand ; the words are these , and when the asse saw the angel of the lord stand in the way , and his sword drawne in his hand , the asse turned out of the way , and went into the field , but balaam smote the asse to turne her into the way . lo here , how a simple and silly asse by gods permission , espyeth the sword of the lord drawn against a sinner and wicked priest , to teach us , how those that are simple and humble in their own conceipts , see the dangers that a sinner runs into by sin : but the proud and stubborne delinquent against gods laws , will not see these dangers . because alas he is blind , the devill hath pulled out the eyes of his soule , the windows whereby the light and beames of gods mercy were wont to shine into his heart , are ●ow rammed up with lime and stone ▪ that no light may come in for a sinner to see those horrid aspids , basilisks and adders , which lye lurking and taking their repose in the close and secret chamber of his conscience . o pity ! o compassion ! if any be to be had , when a sinner is come to this misery . o dearely beloved , make good use of this doctrine , and fly from sin all your lives ; s●are to be thus blinded : pray to the lord , that though through mans frailty ye do commit a sin : o yet your sight may be left ye : one eye at least may remaine to lift up to god , to look up to him . remember how that poore and lame cripple , of whom we read in the 3 chapter of the acts , and 4 verse , received bodily health and strength , having no limbe to help himselfe , but was daily carried and laid at the gate of the temple ; and peter fastning his eyes upon him with john , said , looke on us . nothing was demanded of him but only the use of his eyes ; for looking only up upon peter hee was cured . o deare soule , moralize this healing of this cripple and the manner of it , and take out of it a lesson how to obtaine more easily the health of thy diseased soule . if with no limbe thou beest able to helpe thy selfe : looke up at least to god , lift up the eyes of thy heart to thy lord , pray dayly to him that thy sight may not faile in thy inward man ; pray that the devill may not blind thee howsoever , but that thou mayest see the enormity and hideousnesse of thy sin , the instruments of death which god hath prepared against thee , the sword of his iustice drawn , the bow of his wrath and anger bent ; that thus having eyes left thee to see those dangers , thou mayest like this cripple , as he looked up to peter and john , and received bodily health : so thou also by casting an eye up to the lord , by opening the the window of thy heart mayest let in the light of gods mercy to shine within thee , and mayest receive the spirituall health of thy leprous and diseased soule . and so much for this . the last and deadliest blow , which the devill with his heavy stayle striketh at a soule , is in the eares , wherewith hee fells him quite down and layes him flat to the ground , taking his hearing quite from him , and making him deafe , that hee may not heare the word of the lord , nor hearken to any comfortable tydings of his salvation . of the wretched sinners deafenes against the word of god , paul spoke in the second epistle to timothy in the 4 chapter and 4 verse , saying , and they shall turne away their eares from the truth and shall be turned unto fables . of this sort of sinners , an ancient father , clenent alexandranus in his exhortation to the greckes and gentiles speaketh thus , coelum fecistis scenam , & deus factus est vobis actus : ye have made a sport and play of heaven , and god himself is become at act or comedy unto ye . but you will say , dearely beloved , what meaneth this ancient author by these words ? an example will declare his mind better . have not you marked in these playes here about the city ? how sometimes one commeth out upon the stage , with a crowne and kingly diadem upon his head , and with a scepter in his hand , granting princely favours , and highly rewarding those that have been dutiful and loyall subjects unto him ? another you shall see come out upon the same stage with a sword drawn , all bloudy , with streams of bloud trickling down from his head to his feet , as if he had been wounded in some fierce and desperate combate . then you shal see sometimes over the stage the heavens open , great glory of angels appearing , and one descending in a cloud . somtimes you shall see from under the stage ascend a smoak of fire and brimstone , and a devill leap up in such a shape as may suffice to terrifie you . at all this you laugh , you hold it but a fable . the king you see come out , you respect not , because you know he is none . the other that is wounded and all bloudy , you pity not , because you know that bloud is not true but painted bloud . the glory you see and the angels in it , do no way entice you to it , because you know it is but fained : the fire and brimstone , and ugly sight of devils that come upon the stage do nothing terrifie you . why ? because you know all is salfe , that there is no hell , nor any true devill , but only a representation of it : so that you sport and laugh at all . now then let us apply these words and this similitude of clement alexandrinus to those deafe sinners , who , as paul saith , turn away their eares from the truth , and are turned unto fables . these when they come to heare the word of the lord , will not heare it with their hearts , but make a play sport of it . when they heare the preacher set forth the might and power of that king of kings , and creator of all things , who will glorifie his elect servants with everlasting blisse and happinesse ; like atheists they laugh at it , and iudge of this eternall king as of a king in a play . when they heare the preacher teach , how iesus christ was whipped , reviled , stroken , smitten and crowned with thornes , nayled with nailes , pierced with a speare for their sins ; their hearts will not heare it , they make sport of it , they are not moved to love so loving a saviour and mediator who with the price of his own bloud , made an aboundant and copious satisfaction for our sins . when they heare the preacher teach the glory of heaven , the quires of angels there , that everlasting rest without any sob or teares , without any cold , hunger , or thirst , they will not heare it to beleeve , they judge of it , as of the glory in a play upon a stage , and like epicureans eate , drink and riot saying , — post mortem nulla voluptas . they think that their soules after death like beasts shall be dissolved into the aire to nothing . when they heare a preacher bring out upon the stage in the pulpit , and set before a great assembly the deepe pits of hell , the legions of fierce and cruell divels there , the always burning fire and brimstone , the everlasting broiling there , the horrid gnashing of teeth , the paines and torments due to their sins , if they turne not to god ; alas they will not heare it with their heart , they thinke it is but a hell of a play , they are turned unto fables , they make a sport of all , they make an act or play of god , they think all fained , they heare it with their corporall eares , but with the cares of their soule , they will not hearken unto it ; they make themselves the actors of the fooles part in this sport and play , which they make of god and heaven . why ? because the devill hath made them deafe . this is his chiefe way , he knoweth , though it be damb or blind , yet by hearing the word of the lord with a well dis●●sed heart it may receive some seed of a fruitfull faith , as s. paul taught the romanes in the 10 chap. and 17 vers . saying , so then faith cometh by hearing , and hearing by the word of god . this is the devils feare , and therefore he shutteth up their eares , that no maintenance that way , no succour , no reliefe may come unto the soule . with this he maketh them groan under his yoke , with this he maketh them slaves unto him . in deut. 15. 12. you shall find that god gave a command of release , saying , and if thy brother , an hebrew man , or an hebrew woman be sold unto thee , and serve thee six years , then in the seventh yeare thou shalt let him go free from thee . and lower 16 , 17. v. god commanded thus ; and it shall be , if he say unto thee , i will not go away from thee , because he loveth thee and thine house , because he is well with thee . then shalt thou take an aule , and thrust it thorough his eare unto the doore , and he shall be thy servant for ever . in a morall and spirituall sense , learn here , deare brethren , how as god commanded a release for debts and for servants , so doubtlesse he expecteth that thy soule shall not be always under any other master but himself . if therfore the devill have been thy master for some time , thinke for a release , think of releasing thy self from him ; do not say , deare soule , unto the devill , i will not go away from thee , because i love thee , because i am well with thee ; which if thou doest , then will satan make use of this law of god for himselfe and for his own en●s ; then will he marke thee in the eares for a perpetuall slave , with an aule he will boare thine eares thorow , and fasten them to a wall , to that wall which thy iniquities have put between thee and god ; he will keep thee for his slave , if ever he marke thee in thy eares , he will take thy hearing from thee , that thou mayest not heare any goodnesse , nor make good use of any . o what misery is a sinner in , when he commeth to lose his hearing ! abhorre from sin , dearely beloved , least ye fall thus into slavery under the tyranny of satan ; if ye have not found your selves so far gone , nor so far ensnared by the devill , as he doth ensnare others , renounce him at his first assaults , least he encroach upon the mouth of your heart and soule , upon the eyes and eares of it , making yee dumb , deaf and blind . o take example by me , who have had experience of these 3 blows , who have been flailed , beaten and thrashed by this cruell enemy ; with one blow i have been left speechlesse and dumb almost 40 years ; i have not had a tongue till this day , to confesse before god my iniquities , my idolatries , my superstitions , my disloyalties to my king , the lords annoynted . o i have been blind , & wilfully blind , and would not see my errors , the errors of the whore of babylon . true it is , many years ago by reading authors and the grounds of our true protestant religion ; i did see the light of it , the truth of it , the sincere , pure and candid doctrine of it : but yet with the eyes of my soule i would not see it . i was like a foule and ugly monky , who when he chanceth to see his foule shape , his deformed feet in a pure and cristall looking-glasse , rageth , and flingeth at the glasse and teareth it in pieces , because it representes unto him his own deformity . even so have i done , dearely beloved , these many yeares . when i read the pure and christall doctrine of our church , which teacheth even what christ taught peter and his disciples to acknowledge a supremacy next to god to caesar , by taking mony out of a fishes belly , and sending it for trib te to caesar , a lesson for all subjects ( yea for the popes themselves who can be no better than christ and peter ) to acknowledge their duty and allegiance next to god unto their kings , and princes . but when i saw by this cleare doctrine my ugly shape of a disloyall , disobedient and trecherous monster , nourished with the venemous and poysoned milk of the whore of babylon , which teacheth her popes to be above all temporall princes , and no wayes bound to pay them tribute ; o how would i fly and fling like a monky at the christall glasse of the protestant doctrin , that thus represented unto me mine own monstrous shape . o when i used to read & study the grounds of the popish transubstantiation , and found them groundlesse , saying , that one body may be in 2 places , nay in a 1000. and upon that salfe ground proving that christs body may be really present in the sacrament in a thousand places at one time , & at the same time also in heaven : how clearely did i see the contrary in the christall glasse of our churches doctrine ? for if christs body being a naturall and physicall body can be at one time in severall places ; then at one time also it may be subject to severall and contrary accidents , it may bee hot and cold at once , for it may bee in a hot and cold place at one time , it may bee also stabbed in one place ( as the papists confesse it hath been by jews ) and in another place at the same time it may not be stabbed ; so then 2 contradictories simul & semel are true , and truly verified of the same body , it is stabbed and it is not stabbed . also in one place it may bee be gnawn and devoured by vermin , mice or worms : and in another place at the same time it may not be gnawn : as my self can witnes , who saying masse one day in the west indias , in a town called portabel , 6 years ago , after i had consecrated the bread or wafer host upon the altar , making a short mentall prayer with mine eyes shut , which they call the memento for the dead , suddainly came upon the altar a mouse , and stole away the sacrament . i opening mine eyes , and missing it before me , began to be troubled , and looking about on one side , i saw the vermin running away with the bread . i stirred up the people of the church , who running to me caused candles to be lighted , and with another priest searched all the holes that were in the wall behind the altar , and at last found the sacrament gnawn , and halfe eaten up . the halfe part of it the priest tooke out and carrying it to the altar in procession , lifted it up to be adored , with knocking of breasts by the common people . behold here according to the damnable doctrin of the papists , christ's body is gnawn by a creature , and it is not gnawn ; for they say that the body of christ is truly and really tetus in toto & totus in qualibet parte , all in all , and all and whole in every little part . then if this be true , christ was whole and entire in that part which was devoured , and he was also whole and entire in the part which was left ; so he was eaten and gnawne , and he was not eaten and gnawne . here are two contradictories truly verified at one time against the light of reason and phylosophy : besides the absurdity which followeth , that christ should leave his body to be so devoured by vermin and dumb beasts all these absurdities and monstruous shapes of popish doctrin , i well perceived and viewe● in the pure christall glasse of our protestant doctrin : and yet like a beast i would fling at this cleere glasse , that thus represented my popish errorus unto me ; i would spitefully oppose the true sense and figurative meaning of our saviour , when he said , this is my body . yea comming into england with a purpose to conforme my selfe to the truth , & having met here with a learned treatise of one master stephen vassall against this damnable doctrin of transubstantiation , which he directed to one mistris bury a gentlewoman , seduced and blinded by a popish priest ; i took upon me for some worldly and temporall respects to some friends , to answer his learned grounds and reasons against mine own conscience : and though in his cleare doctrine i well perceived the ugly and monstruous shape of mine own idolatrous and defiled soule ; yet did i fling and fly at the glasse like a monky . why ? because i was blinded by satan , the window of my soule was rammed up by the devil , that no light might enter into it . i have been that false and disobedient priest balaam , so blind that i would not see the dangers of my soule neere 40 yeares : but though the sword of gods iustice hath-beene drawne against me , though his bow hath been bent to kill me , and many instruments of death prepared against me , yet would i wilfully run on my ways to curse the good and elect people of the lord , to oppose the true , ancient and apostolike church of england . true it is i have heard much good doctrin preached , repre●enting unto me these dangers which my soule was in ; i have heard that if wilfully , i should have died in that wretched estate , my soule would have been plunged into the deepest and bottomlesse pits of hell ; i have heard much pre●ching of the me cies of god , of the glory of heaven , of the paines of hell : yet all this i have heard as a play and sport of pastime , not hearing it with my soule inwardly , but only with my outward eares . i have heard that for god we must leave all in the world , both kindred , father , mother , preferments and wealth : yet i would not heare this to any purpose : i was loath to forsake all my kin●ed , who are papists : i was loath to forsake that meanes which i have had from them , and now must lose it : i was loath to see my selfe in want and poverty . o i knew , my kinred and best friends would cry out , shame upon me , and would threaten to kill me : all these worldly and temporall respects shut up my eares and made me deafe against the truth , which teacheth that it is better to live here in want and poverty , than to broyle for ever in hell ; that it is better to forsake here and abandon all flesh and blood , brothers , sisters , and kinred , than to go with them to everlasting paines and torment . christ himselfe teacheth us that we must not feare them that can hurt out bodies , but can do no harme at all unto our soules , and that we must feare only him that can cast our soules into the fire of hell . this it is , o lord ! which now maketh me feare ; thy might , thy power and wrath i feare : my soule it is that hencef●rth i will tender ; for this iewell i for sake this day all the world , for my soule 's sake i take my leave this day of all my kinred and dearest friends . awake , awake my soule , and like abraham leave now thy flesh and bloud , that thou mayst become rich and great in the sight of thy lord . away all feares , away all humane and temporall respects , away to much love of worldly pelse . o lord i for thy sake i hate and leave this day that meanes , which hither to from papists i have received . o lord ! i know they threaten my destruction , but into thy hands do i this day commend my spirit . o let that be safe i though here my body be mangled and torne into thousand pieces , do thou protect me , and i will feare no enemies ; do thou continue thy mercies to me , and i with david will sing and teach them for ever . now , dearely beloved , i have disclosed unto you the miseries of a wretched sinner ; the cruelty and unsatiable tyranny of satan over those that he sifts away from the fruitfull granes of christ's church ; i have discovered unto you the heavy blows he giveth them , and have made my self a president of so miserable and wretched an estate . now give eare , i beseech you , to the second poi●t of my text , where christ having told peter , how satan desired to have him , that he might sift him as wheat , christ comforted him presently , saying , but i have prayed for thee that thy faith faile not : for to teach us , that though we be never so tyrannized by satan , never so abused and beaten , never so dumb , so blind and so deafe ; yet the mercies of god are able to relieve us : and god himselfe would not be mercifull and omnipotent , if any miseries of ours , ( how great soever ) should prevaile or exceed the power of his mercies : nay when by sin we are most wretched and most forlorn , then doth god shew most the power of his sweet and comfortable mercies , and forgetteth not 40 only , but a 1000 yeares ill spent in sin and iniquity , as david teacheth us , psalm . 90. 3 , 4. saying , thou turnest man to destruction , again thou sayest , come again ye child en of men , for a thousand yeares in thy sight are but as yesterday . behold , though a man be turned to destruction , though a soule be quite lost , utterly defaced and spoyled : yet come again ye children of men , let but these destroyed and forlorne soul●s turne again unto the lord , and a thousand years ill spent in sinnes and iniquities shall bee pardoned so easily , that they shall seeme but as one day ill spent ; for god is mercifull and will make the least that may bee made of our sinnes , if from our hearts wee turn unto him . nay when most we offend him , then chiefly doth he strive with his mercies to allure us unto him . by the greatnesse of his mercies he striveth to shew himselfe our god and saviour , as i have observed in that answer which he sent unto john in the 11 of mat. where john sent two of his disciples to know of him , if he were the messias and saviour of the world whom they expected ; to which message our saviour made no other answer , but that of the 5 verse , saying , the blind receive their sight , and the lame walke , the lepers are cleansed , and the deaf heare , the dead are raised up , and the poore have the gospel preached unto them . the only way to know that christ is a saviour , is by seeing his works of mercy , either spirituall or corporall ; for by the blind which he corporally and spiritually cureth , by the leprous soules and bodies which he cleanseth , by the deaf to whom he restoreth corporall and spirituall hearing , by the dead in soule and body whom he raiseth up ; he is sufficiently known to be a true messias , a true saviour , a most loving and mercifull father . and much more by using these mercies , when least we deserve them , when furthest we are from him , when most grievously we offend him ; for then it is that he striveth with the power of his mercy , to prevaile against the power of satan . in the 12 chap. of matth. 14. & 15 verses , this may casily be observed , where it is said , then the pharisees went out , and held a councell against him , how they might destroy him . behold here wretched sinners , the instruments of the devill , united and confederate against our saviour . what doth he unto them ? doth he destroy them ? doth he poure down fiery darts upon them ? no . what then doth he ? read forward the 15. verse , and ye shall see what he doth , and when jesus knew it he withdrew himselfe from thence , and great multitudes , followed him , and he healed them all . when most they strive against him to offend him , then both he cure and heale their infirmities ; for to reach us that he is so mercifull a father , that he holdeth it a disparagement to his great goodnesse , that our wickednesse should be greater than his mercies , that when most we offend him , than doth he most mercifully cure and heale the lepers and diseases of our afflicted soules . so in the 32 of exodus , you shall find the mercies of god striving with the wickednesse of men ; for whilest the israelites withdraw themselves from god at the foot of the mountain , worshiping a golden calf●… god on the top of the mountaine is ordering a law for them to bring them to righteousnesse and to the port of true salvation . in the 9 chap. of the acts there also ye shall find a strong encounter between the malice of a wicked finner and the kindne●…e and mercy of god ; for whilest saul breathing out threatnings and slaughter against the disciples of the lord goeth to the high priest and desireth of him letters to damascus to the synagogues , that if he sound any followers of christ , men or women , he might bring them bound unto jerusalem . then at that very time strives god with his mercies for the upper hand , as you may read in the 3 verse , and suddainely there shined round about him a light from heaven . and gods mercies prevailing against sauls stubbornes from a wicked sinner , from a wicked persecutor he was made an apostle , and a chosen vessell to beare the name of the lord before the gentiles , the kings , and the children of israel . o how doth the prophet hosea in the 2 chap. of his prophecies in the 13 and 14 ver. teach the truth of this doctrin ! saying , and i will visite upon her the dayes of baal●m , wherein she burnt incense to them , and she decked her self with her carrings and her jewels , and she went after her lovers , and forgate me , saith the lord . behold here a harlot , a soule most abommable , given to idolatry , burning incense before her idols , following her pleasures , the vanities of the world , decking and trimming up her selfe to entice and allure her gallants , following her gallants and lovers , and quite forgetting her lord and god . but what will god do now with this lewd harlot , with this abominable soule ? will he d●stroy her ? will he shew the strength and power of his justice against her ? o no! heare what followeth in the 14 verse , therfore , behold , i will allure ●●r , and bring her into the wildernesse and speak comfortably unto her . she shall not thinke that her wickednesse can be greater than my mercies : when she most flies from me , then will i most allure her . behold here , dearely beloved , the good nature of our good god , who like unto a su●er and wooer , when his mistris most disdaineth him , wooeth her more , allureth her with faire and courteous promises . even so doth god with a soule , when we follow most the vices of our heart , the vanities of the world , seeking to please our senses and bellies , more than the lord , disdaining and contemning our god and maker ; then doth he wooe our soules , then doth he allure them , then doth he bring them into the wildernesse from all occasions of pride , of selfe-love , of vanities and pstimes : there when he hath got them from the worldly pleasures , doth he speak comfortably unto them . o soule ! saith he , why dost thou follow any lovers but me ? there is none loveth thee better than my selfe : i have bestowed more upon thee than any adulterous lover of thine . the beauty of thy face which thou so much esteemest , is my guift . the dainties of fowle and fish , which so voluptuously thou bestowest upon thy belly , i first bestowed them upon thee . the riches of pearles , rubies , rings and diamonds , wherewith thou shewest thy selfe so faire an object to thy lovers eye , are all my gifts . the flowers of all sorts and best persumes , wherewith thou delightest so much thy senses , i gave them to thee . why then deare soule , dost thou turne from me ? why dost thou shun me for other lovers ? they carry thee to perdition , but i to blisse and happinesse ; they seek thy paines and torment , i thy rest and glory : they fall away like a flower which to day is , and to morrow will not be , but i shall remaine for ever . thus , o dearly beloved , doth god speake comfortably to a soulel thus doth he allure her , thus doth he woo and entice her , thus doth he , when furthest she flys from him , discover the riches of his mercies to her . an ancient doctor called john raulinus cluniacexsis saith , what by experience we daily know , quanto magis srigus viget , tanto magis videtur coelum stellatum , the greater the frost and cold is , the m●re bright do the star's appeare and shew themselves in the darkenesse of the night . lauretus , who borrowed his doctrine out of thomas aquinas and austin , saith also of the stars in a morall explication , stellae productae in coelo designare possunt dona spiritus sanctir , that they may be a symbole or figure of the favours and guifts of the holy ghost . what then meaneth it that these stars which are symbols of gods favours , shine brightest , when the frost and cold is greatest ? o it signifieth , that when a heart is most cold and frozen , most voyd of the heat of the love of god then doth the lord strive to shine brightest into that heart , than doth he most discover the glittering spangles of his mercy , than doth he manifest the glorious stars of his heavenly comforts ; for to teach us that none shall despaire , though never so deeply plunged into sin , though never so cruelly tyrannized by the devill : for god with his mercies can and often hath changed a wicked sinner to a holy life , and of a persecut●r and e●emy hath made a holy apostle . i cannot here passe over with silence a witty observation of chrysostome upon those words , which the angell of the lord spoke to joseph , mat. 2. 13. saying , arise and take the young childe and his mother , and fly into aegypt , and be thou there , untill i bring thee word ; for herod will secke the young childs to destroy him . vpon these words , chrysostome groundeth great admirations , wondring that god would send his only begotten son into aegypt , a countrey that above all countreys misused and kept under hard slavery gods own chosen people , not suffering them to go out , till god hardned pharaoh's heart , and moses after many wonders shewed with the hand of the lord , tooke them out of bondage . now then if this countrey was first so rebellious against god himself and his commands , how commeth it to passe , saith chrysostome , that god will trust his deare and only son jesus christ with so perfidious and disobedient a nation ? could not there be order given , that christ might bee kept from the fury of herod in any other countrey and not in aegypt , so stubborne an enemy to god and his elect people ? chrysostome answereth , o commutatio dextrae excelsi , ut popului qui a tefuerat persecutor populi primogeniti , postea sieret custos unigeniti● o wonderfull change and alteration of the right hand of the lord , saith chrysostome , that that people which before had been a persecutor and enemy of the first chosen people of god , now should be trusted with gods only son , and should be made keeper of him to desend him and protect him from the wicked plots of herod ! what is this ? but to magnifie and set out the great mercies of god , who so strangely worketh alterations in nations and in particular soules , making those his dearest friends , which were his greatest enemies and persecutors . this is the power of the mercy of god , which can prevaile against all the strength of satan , who can deliver a soule possessed by the devill and bring it to a state more happy than ever miserable it was in satans power . this the prophet micah prophecied in the 4 chap. of his prophecies , and 10 ver. saying , be in pain and labour to bring forth , o daughter of sion ! like a woman in travell ; for vow shalt thou go forth out of the city , and thou shalt dwell in the field , & th●u shalt go even to babylon ; there shalt thou bee delivered , there the lord shall redeeme thee from the hand of thine enemies . what greater confusion was there ever than in babylon ? what greater blindnesse than there ? what greater or crueller slavery than there ? yet saith micah , there shalt thou bee delivered , there the lord shall redeeme 〈◊〉 from thine enemies ; for to teach us , that there is no sinner so deeply drowned into the depth of sin , so bitterly beaten by satan , so hardly captivated and bound with the bonds and fetters of his iniquities , but yet the mercy of the lord is able to take him out . therefore , o dearely beloved ! make use of this doctrin & never despaire of gods savours , though ( as christ said in my text to peter ) satan sift you as wheat , separating you from the white flower of the elect and chosen p●ople ; though he separate you like chaffe from the corne , from the sin●…full granes and members of the church , by beating you as corne is beaten with the flaile , by striking out your eyes , that you may not see , by making you dumb , that you may not speake nor cry unto the lord ; by making you deaf , that you may not heare any goodnesse : yet despaire not of his mercies , for out of babylon , the place of greatest confusion , there shalt thou be delivered , saith the lord . let my conversion be a president to you of this truth , and strengthen you , that you may not despaire of gods mercies . for if i who have sucked my first milk of the whore of babylon , of the most erroneous popish doctrin , who have worshiped creatures and saints instead of my creator , who have been disloyall and treacherous to my king and countrey , who have beleeved a damnable doctrine of purgatory , derogating thereby from the infinite merits of the satisfaction of christs passion , who have superstitiously offered up a sacrifice of the masse for the quick & dead , as if the sacrifice which christ himselfe offered of his own body upon the crosse were not a sufficient sacrifice for a whole world , yea and many more worlds : if i who erroneously have beleeved that by my own works i might merit de condigno , the glory of heaven , as if any human or naturall works may work a thing supernaturall and merit a glory , which required the meanes and satisfaction of christ , not as man only , but as god and man . if i who have been almost 40 years thus blinded , who have so many years persecuted the chosen , elect and protestant people of the lord , who have so many years been frozen and void of all heat of the love of god , who have so many years been in babylon , in confusion , and slavery ; there have been delivered , there have found the mercies of god , like stars in a winter night shining most confortably into my cold and frozen soule ! o let none despaire of the mercies of god , nor willingly fall into sin by my example , least their comming out of babylon be as hard to them as my conversion hath been to me ; but how great soever your miseries be , trust in the lord , that as he prayed for peter , that his faith might not faile , as he hath pleaded for me before his ●…ernall father : so he may also be an advocate and only mediator between god and you , when deepest you are in sin , and according to mans judgement , hardest to be brought out of it . the last point which is plainly to be observed in my text , is a precept and cōmand of our saviour to peter , contained in those words ; and when thou art converted , strengthen thy brethren . this peter did , and this all they are bound to do , who are truly converted from sin and from a wicked estate to the true knowledge of gods laws . true it is peter did fall , and did most cowardly thrice deny his master : but after our saviour looked upon him , and with one look turned his heart , then peter went out and wept bitterly . and he did not only weep and repent within himselfe , but most zealously endeavoured to strengthen his brethren , as you may observe acts 2. when having received the holy spirit himselfe , he preached couragiously unto the jews to convert them and strengthen them in the true faith , as you may read from the 14● . to the 38 verse , and forward , where publickly he said unto them , repent and be baptized every one of you in the name of jesus christ , for the remission of sins , and you shall receive the gift of the holy ghost . o he was a true converted man , and thought he must not be contented to be himselfe converted only , but that he was bound to convert and strengthen others . so did saul , who had been so great a persecutor , when he was truely converted , presently he strived to do good to others , as you may read acts 9. 19 , 20. verses , and when he had received meat , he was strengthned . then was saul certaine dayes with the disciples , that were at damascus ; and strait way he preached christ in the synagogue , that he is the son of god . and further in the 22 ver. but saul increased the more in strength , and confounded the jews that dwelt at damascus , prouing that this is very christ . behold how this converted apostle is not satisfied with his own conversion , but presently burneth with an inward zeale of communicating unto others that good which he had received from god by his conversion . your divines say , that bonum est diffusivum sui , that which is truly good in it selfe , is with a natu●all inclination to impart it selfe , yea prodigally to pou●e it self out to others . this doctrin also david teacheth us in his 51 psal. where he repenteth himself for the adultery which he had committed , and having begged of god , that he would create in him a clean heart and renew a right spirit within him , then saith he in the 13 verse , will i teach transgressors thy ways , and sinners shall be converted unto thee . lo how david doth not only repent himselfe , and manifest his conversion by words of sorrow and bitter compunction , but promiseth god , that he will strengthen others , by teaching them the ways of god , that also they may come to be converted . in the first chapter of the canticles ver. 4. you shall find a few words easy in this sense , but hard to be understood in any other , where the spouse speaking to her beloved , saith , draw me , we will run after thee ; the king hath brought me into his chamber , we will be glad and rejoyce in thee ; we will remember thy love . me thinkes , the spouse should have said , draw me , i will run after thee , the king hath brought me into his chamber . i will be glad , i will remember thy love . if one be drawn , why do many in the plurall number run ? if one be brought into the kings chamber , why be many glad and rejoyce ? o dearely beloved , it is to teach us how we ought to be have our selves , when we are truly converted . the spouso signifieth a soule wedded by faith to god the true and heavenly bridgroome ; the chamber whereinto this foule is brought , is the true church . therfore if one soule be drawn by god , many must run after this one , if one soule be brought into the true , ancient and apostolike church , many must be glad and rejoyce . why ? b●cause we must not be contented to be drawn alone from our iniquities , we must not be contented to be brought alone into the church ; we must also draw others , we must make others also rejoyce by strengthning them , by teaching them , by converting them by our words , works and good example . this is the command and precept of our saviour to peter , in the words of my text , and when thou art converted , strengthen thy brethren . this cōmand of christ , i that am this day converted & brought into the heavenly bridgrooms chamber , into his true church , must also obey . o i must not be contented to be drawn alone , i must be the cause that many may run after me . this , dearely beloved , i have begun to performe already , having brought one from the snares of popery , & strengthned one soule in the true protestant & apostolik religiō of this kingdom . this by the grace of god , both by preaching , writing and printing , i will endeavour all my life to performe by discovering and laying open to the world those rocks and quicke sands of popish doctrin , whereupon so many soules do run and are dayly cast away by the ignorance of foolish and unskilfull pilots o dearely beloved ! never were you in greater danger than at these times ; for in ireland you see how the papists threaten us with their erroneous doctrines ; here at home they secretly plot to bring in their superstitions ; therefore let me warne you this day to hoyse up your sailes and top masts , and with the gale of that heavenly spirit , of that divine blast save your soules from being splinted upon these rocks of popish superstition from being swallowed up with the quick sands of antichristian doctrin . o beloved abhor all your lives the chief and principall point of all popery , which is that false authority that supremacy which the papists give to the pope above all the church , o never admit this erroneous doctrin , nor ever thinke that christ left peter or any other to be supream head , and only head over the church , but this authority was given equally to all the apostles as ye may gather out of matth. 28. & 3 last ver. where our saviour equally and with equall authority sent all his apostles to preach and teach , saying , go ye therefore and teach all nations . and further he saith , and loe i am with you alway , even unto the end of the world . behold how christ sendeth not only peter , but all his apostles to preach and teach : and saith he will bee not only with peter , but with all his apostles inspiring spiritually and instructing them all , and not peter alone , to rule and governe & feed with spirituall food his flock . if this be so , dearly beloved , never beleeve that the authority which the pope challengeth to himself over all the church is due unto him , who usurpeth his authority & seeketh by it to encroach upon kings and princes crowns , as i shall in some other occasion more largely declare . fly therefore deare soules from this chief and most dangerous rock of all popery ; and having once discovered the dangers of this false doctrin , abhor then all other erroneous doctrins of rome , which come from him that usurpeth christs own power , and challengeth it to himselfe alone . o let my conversion be your strength and comfort ! o beleeve an experienced and skilfull pilot , who hath travailed almost over all the world , and hath by experience of almost 40 yeares discovered all those rocks and quick sands of popish errors of antichristian doctrines and superstitions , which threaten the losse and utter overthrow of your soules . o that this day i may performe what iesus said to peter , and when thou art converted , strengthen thy brethren . o let my example , dearely beloued , strengthen you all in the true protestant religion , that so i may say with the spouse , draw me and we will run , that i being drawn this day unto the true faith , yee may all run more hastily and speedily to the same ; that i being brought this day into the kings chamber , that is , into the true church , ye may all be glad and rejoyce , finding in your soules a new & greater strength to continue and dye in this ancient and apostolike church , that so we may all meet and rejoyce together after this life in another chamber of our heavenly bridegroome , in the triumphant church of heaven . amen . finis . a journey to hell, or, a visit paid to the devil a poem. ward, edward, 1667-1731. 1700 approx. 87 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a67506 wing w740 wing w742 estc r3697 12311287 ocm 12311287 59366 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67506) transcribed from: (early english books online ; image set 59366) images scanned from microfilm: (early english books, 1641-1700 ; 904:40, 904:41) a journey to hell, or, a visit paid to the devil a poem. ward, edward, 1667-1731. 32 p. printed, and are to be sold by the booksellers of london and westminster, london : 1700. attributed to edward ward. cf. bm. part ii, at reel 904:41, has special t.p.: a journey to h----: or, a visit paid to, etc., a poem, part ii, both parts by the author of the london-spy. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell -anecdotes devil -anecdotes 2003-02 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-05 john latta sampled and proofread 2003-05 john latta text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion a journey to hell : or , a uisit paid to the devil . a poem . london , printed , and are to be sold by the booksellers of london and westminster . 1700. the preface . since a poet , in a piece of satyr , like a passionate man in a skirmish , may by accident offend those he never designed to meddle with , the author , lest people should think he has too far jested with an edge-tool , has thought fit to declare , that he had no other intention in the following poem , than to apply it as a carpenter does his axe , when , to the hazard of its edge , he strikes at those stubborn and irregular knots which are a discredit to the tree , and lessen the value of the timber : or as a surgeon handles his lancet , when he lays open a corrupt member , which is both troublesome and scandalous to the sound parts of the body . it is evident enough , there is no church in the world but what has received some blemishes from her priests , meaning some few , who , for want of either learning , prudence , or piety , have been a dishonour to their function , such only i accuse ; and i hope , should i blame peter for denying his master , or judas for betraying him , the rest of the apostles would have no reason to be angry . if i am condemn'd for arraigning 'em in the lower regions , which some of 'em have good reason to hope was prepar'd only for us laymen , i have only this to say , that i am not the first that has plac'd a vicious clergyman in the infernal territories ; for michael angelo , the famous roman painter , in his resurrection in st. peter's chapel , had the presumption to paint a cardinal in hell , so very like the grave father he represented , that every body knew the picture , which put the good old gentleman under so great a dissatisfaction , that he complain'd to the pope , and desir'd he would command it should be rub'd out ; who told him , he was got quite out of his jurisdiction , saying , if he had been but a step on this side , he could have released him from purgatory , but having not the keys of hell , from thence there could be no redemption . the next part of my apology , is to the learned professors both of law and physick , for whom ( as well as the orthodox clergy of the english church ) i have a peculiar veneration , who cannot be insensible what swarms of hungry and unskilful practicers in both sciences there are , who fraudulently prey upon the honest labours of the publick , at such only is this satyr pointed , who support themselves basely by others ruin , and have no just prospect , for want of true knowledge in their business , to preserve themselves from beggary , but by often bringing others into it ; one side plunging their clients further into trouble , instead of helping them out ; and the other , instead of recovering their patients of curable distempers , will , if they be poor , thro' neglect ; or if rich , by delays of cure , for interest sake , be the death of some , and the undoing of others , to their whole lives misery . therefore , since it as essentially relates to the comforts of the life of man , to know what other people are , as well as what he himself should be , i thought it no ill task to communicate to the world what knowledge of mankind i have gather'd from my own experience ; the good wont hurt us , 't is the bad we must be cautious how we deal with ; for which reason , i have herein separated the wicked from the godly , representing only the former , to show youth what monsters in humane shape they must expect to meet with in this world , tho' of the most noble professions : therefore , my whole design is only to make men careful with what priests they trust their souls ; with what lawyers their estates ; and with what physicians their bodies . and if this part of my undertaking succeed well , and that the world is pleased with it , they shall hear further from me on the same subject ; for in this i had not room to half finish my design . so farewel . a journey to hell : or , a uisit paid to the devil . canto i. when western clouds involv'd the god of light , and all the eastern starry orbs look'd bright ; when sots their tavern bacchanals begun , and thetis at a draught drank up the sun ; whilst luna with her silver horns drew near , to bless the night , and bear dominion here . 't was then that i , my better self , my soul broke loose , and thro' my prison casements stole , and glad i 'd shifted off my earthly chains , danc'd like a flaming vapour round the plains . i then thro' brakes and over whirl-pools flew , till tir'd with only superficial view ; then into holes and crannies did i dive , where badger , fox , and sundry vermine live ; where moles were labouring to enlarge their homes and buzzing bees made musick o'er their combs . farther i darted thro' the porous earth , to seek that womb whence nature had her birth , but found the hidden mistery far too great , and for a human soul too intricate : causes with sundry causes mix'd i found , each matrix did with proper seeds abound , but why those seeds their likeness shou'd produce , their form preserve , be still the same in use , my shallow reason neither see or knew , but found each cause did the decrees pursue , of some eternal pow'r beyond dim reasons view . thro' deeper caverns still i forc'd my way , where useless dregs of the old chaos lay , involv'd in night , remote , and never seen by day . where plagues and pestilential fumes were pent , till heav'ns decree shou'd give 'em fatal vent : where greater serpents do the less devour , and human-like , contend for sov'reign pow'r : where streams thro' subteranean channels run , and fight with winds far distant from the sun ; whose violent shocks the world can scarce survive , but trembles at the very strokes they give . and where heavens judgments in subjection lay , ready the dreadful trumpet to obey , and work the world's destruction at the last sad day . thus thro' nights deep avenues did i pass , where all was rude as in the unform'd mass. thro' death's remoter frightful vaults i went , where ghastly sprights their follies past lament , and in dispairing sighs such discord make , no soul could hear , but of their grief partake , dreading from thence their sad remove each hour , to endless pains , where time shall be no more . so the poor thief , when seiz'd for his offence , finds his own conscience judge and evidence . and thus , before he to the bar shall come , dreads with sad terror his succeeding doom . i forward press'd , bemoaning of their case , freed from my earth , death ask'd me for no pass , but boldly shot the adamantine gates without repulse , unquestion'd by the fates , who busie sate , with distaff , reel , and knife , spining and cutting man's short threads of life . o'er scorching sands , where fiery seeds lay hid , i travell'd , till the avernuan hills i spy'd , high were their gloomy heads , the trodden path as wide , i ventur'd forwards , till to styx i came , which shone like humid vapours in a flame ; it s poysonous fumes so fatal and impure , none but immortal spirits can endure . i stood a while , and ponder'd by the lake upon the frightful voyage i had still to take . canto ii. my resolutions now much stronger grew , my first intentions to at last pursue , charon i call'd , his leaky boat to freight , who in 's infernal pinnace nodding sate : hearing a voice he started , and with speed , he drag'd his rotten bark from mud and weed : with painful pulls he brought her to the shore , black with the guilt of those he 'd wafted o'er . the grisly churl ask'd whither i wou'd go , up to elizium , or the shades below . i told him i to pluto's court was bound , where restless souls amid'st their pains are found . the frowning pilot finding me alone , e'en bid me wait , for he 'd not carry one. 't was i , said he , this ferry first began , and held it ever since the fall of man , but never yet , as pluto knows full well , e'er wafted o'er one single soul to hell. on earth of what imployment coud'st thou be , who com'st so destitute of company : hard was thy fate , to these dark shades unknown , thou art the first that e'er was damn'd alone . i heard his questions , but no answer made , and what he further ask'd did still evade , with humble words , that with him might prevail , to take his fare on board and set up sail. but all my soft perswasions would not make , the grim tarpaulin his old custom break , who gently row'd his ferry to and fro , bauling aloud , hey , downward , downward ho. thus for more company being forc'd to wait , down on the bank , amongst the weeds , i sat , and looking round me , at a distance saw , a loit'ring crowd towards charon's ferry draw : they gently crept along , oft seem'd to stay , and hung their arses as if bound my way : so the wretch , drove to suffer for his crime , now steps , then stops , to lengthen out the time. charon look'd out , the multitude drew nigh , p — on 'em , says the churl , this sooty fry are lawyers souls , i know them by their dye . close to the stygian banks at last they came , showing some signs of sorrow , some of shame : despair and anguish in their looks i read , each did his sultry unknown voyage dread ; and , transport like , as gladly would be drown'd , as see the slavish shore to which they 're bound . charon pull'd near , but grumbl'd in the throat , your pondrous ills will never let me float , you always come in crowds , enough to sink my boat : if hell in such mean traffick means to trade , pluto must get a stronger vessel made : but come , step in , and do not make me stay , pray trim the boat , whilst i my stretcher lay . then in we hobbl'd from a steep descent , hoisted up sail , and on our way we went ; whilst i , not under the decrees of fate , amongst the sighing crew with pleasure sate , bearing some glim'rings of celestial light , with them compar'd , look'd innocent and bright , as the tan'd mariner 'mongst negro slaves looks white . my soul was light , and they so weighty were , we held no poize , made charon curse his fare . who pull'd and puff'd , still roar'd with open throat , w — nds move your shades , and better trim the boat , the larboard gunhil's almost under water , for me , the devil waft such fares hereafter . my soul considering her diviner air , no ballance with their heavy crimes could bear , stept from the side , and in the center got , and to the churls content i trim'd the boat , which charon skull'd a head with mighty pains , deep laden as a western barge from stains . downwards our course , and as more way we made , the rocky beach still loftier rais'd its head ; whose thistly product all look'd parch'd and dry , like weeds long ho'd that in the sun-shine lye . vapours condens'd hung low'ring o'er each head , and sporting daemons round the vessel play'd . night-ravens , bats , and screech-owls then drew near , to give old charon , as he pass'd , a chear ; who with their horrid skrieks alarm'd each frighted ear , mix'd with the groans of filthy souls from stews , condemn'd to fetters in the stinking owse . thus the black judge such punishment contrives as bears proportion to their odious lives . serpents , like river-fish , their freaks would take , and skip above the surface of the lake ; where furies came from their more curs'd abodes , to catch and bundle up their snaky rods. charon now tir'd , his labouring oar forsook , a dram of some infernal spirits took , and 'twixt his jaws a pipe of flaming sulphur stuck ; then to his oars himself again apply'd , and to his fare the merry slave thus cry'd , chear up , ye sullen shades , and be not dull ; ( then , adding strength , he gave a strenuous pull ; ) you who'n the upper world , in long delays of justice , and in quarrels spend your days , hold up your drooping heads , more courage show , than fear th' immortal discords here below . you that have pass'd the adamantine gates , grim king of terrors , and the moody fates , shake off your cowardly fears , and with a grace look the stern prince of darkness in the face . they shook their ears , and signs of horror show'd , great their despair , and great their sinful load : their guilty forms no comfort cou'd receive , or could they one defensive answer give , but hung their thoughtful heads , look'd al-a-mort , like sullen convicts in a tyburn-cart . by this time to a narrow gulph we came , the lake descending in a rapid stream ; darkness all round above our heads were set , lock'd in with mountains in conjunction met ; where clacks of whips , and distant yells were heard , but nothing seen , night only here appear'd . this current brought us to the deep abyss , unknown to light , to harmony , and peace , where souls the painful stings of conscience bear , and nothing dwells but horror and despair . b'ing come to th'brink of the infernal cell , our pilot steering to the wharf of hell , landed his fare , and bid us all farewell . canto iii. thus put on shore upon the dismal strand , where fiery attoms sparkled from the sand ; sighing my comrades stood , and made their moan , like seamen shipwreck'd on a coast unknown , whilst i unforc'd had little cause to mourn , but was commission'd safely to return . time prun'd his wings , and hasten'd on with speed , the dreadful moment that the gods decreed , the drooping wretches should their entrance make , at hell's wide porch that guards the burning lake . compell'd by the extrinsick power of fate , the trembling souls gave notice at the gate , dreading those torments which the ills they 'd done deserv'd , and was not in their power to shun . cerberus growl'd , his three-tone snarl we heard , the chain he rattled , and the gate unbar'd . to pluto's court we thus admitted were , dusky his mansions , sultry hot the air : the door shut after 's with a frightful clap , from those sad confines could be no escape : fetters and links did at a distance clink ; sad howls we heard , and nothing smelt but stink ; nauseous as are the fumes of smoth'ring straw , great heat we felt , and gloomy fires we saw , glowing like burning piles of turf or peat , whilst groaning souls lay basking in the heat . my sad companions were receiv'd by throngs of envious spirits , arm'd with fiery prongs , who clap'd their pointed wings , and with a yell , gave'em a dreadful welcome into hell , and led'em captive to a loathsome cell ; whilst i some rays of innocence diffus'd , unquestion'd pass'd , by all the guards excus'd : as he that visits bridewell , with intent to goodness learn from others punishment , does fearless thro' the prison confines rove , whilst guilty slaves are to correction drove . vast streams of melted minerals ran down , 'twixt glowing banks of adamantine stone , roaring like cataracts on ev'ry side , flowing with violence , like an eager tide : where souls unpity'd are condemn'd to dwell , whilst heav'ns without controul , or hell is hell. they plow'd the fiery surges to get free , but sunk again , like monsters in the sea , or as the poor on earth , bore down by destiny . near these were punish'd in ignifluous vaults , the greatest spirits for the biggest faults : where i with pity and amazement view'd , princes of old , once stil'd so great and good , held so immaculate , so all divine , that gods could scarce with greater glories shine ; high in the state , victorious in the field , abroad had conquer'd , and at home had kill'd ; wise in their conduct , and approv'd their cause , mighty in pow'r , and equal in applause : flatter'd on earth by poets and by priests , yet doom'd at last to be infernal guests : how much , thought i , do we mistake above , who esteem pow'r a mark of heaven's love : when thus i saw their grand fatigues on earth , their noble spirits and illustrious birth , their glorious blood-shed in the wreaking field , for crowns , or to enlarge dominion spill'd . resistless arms , and arbitrary sway , that forces ravish'd countries to obey . their dangerous battels which they once might boast , crown'd with success , by no ill-fortune crost , were punish'd here as princely ills , too great for common sinful slaves to perpetrate . some crimson hero's painted o'er with blood , storming amidst their sweating torments stood , rail'd against kingdoms they had basely won , and raving , curs'd each sanguine ill they 'd done , accusing of severity their fate , made 'em renounce all goodness to be great . thus tyrants , who so lordly once appear'd , rush'd on at all , nor god nor devil fear'd , in these dark regions are decreed to know , tho' once they rul'd above , they must obey below , and change that splendor which deceiv'd the crowd , for guilty consciences that cry'd aloud : so the proud combatants before they fell , look'd bright in heav'n , but now look black in hell. others thro' moody pride contemn'd their chains , and bore with sullen hardiness their pains ; slighted their suff'rings , patient stood and mute , as n — l p — n when tortur'd with the boot ; whilst some bemoan'd their doom , their crimes expos'd , in sighs and tears their sad despair disclos'd . whose cow'rdly souls bewail'd their wretched state , and beg'd for mercy , but alass too late : railing at eve , on her the blame they laid , who to such miseries had her sons betray'd , crying , o wretched soul , that art immortal made . from thence i wander'd thro' a stately porch , where carbuncles supply'd the light of torch ; flashes of fire they darted from on high , like beams of light'ning from a stormy sky . this entry to a spacious cavern led , where azure lamps with oil of sulphur fed , hung blinking round the subterranean hall , num'rous as beauties at a prince's ball , but dim as tapers at an emperor's funeral . i gaz'd around , and at a distance off , saw pillars of rough adamant sustain the roof , compos'd of coral of igniscent red , like glowing bars on vulcan's anvil laid , beset with gems that made a glorious show , and orient pearl adorn'd the sides below ; with furies whips , and prongs infernal grac'd , which were as arms in a guard-chamber plac'd : fearless i walk'd , still further did intrude , and pluto's palace with amazement view'd , till to a bar at th' upper-end i came , gilded with fire , and burnish'd o'er with flame ; within whose bounds was held th' infernal court , without stood ghastly prisoners all-a-mort ; whilst radamanthus on his judgment-seat , like an old bridewell-judge look'd grave and great , awarding pains proportion'd to the sin of souls condemn'd , by hell's black guards brought in , from mighty jove's high court of justice sent , as convicts to receive their punishment . fresh enter'd sinners made the fiends new sport , who haul'd th' unwilling wretches into court , as serjeants when their prey want coin or bail , lug the poor prisoner headlong to a goal . canto iv. a train of vicious priests did first draw near , guarded as culprits to a sessions-bar ; some in long cloaks , and gowns , great coats and bands , with brainless heads , grave looks , and close clinch'd hands . for spirits , by report of old , appear in the same shape they did , when living were : or else when goblings , being vex'd and crost , at midnight rove from pillar unto post , ( ghost ? how should the frighted bumpkin know his neighbour's a pratling devil rises , and at large , opens before the court this following charge . the pris'ners at the bar , nor learn'd , nor wise , nor having grace of heaven before their eyes , have with a carnal weapon , call'd the tongue , abus'd what 's righteous , and maintain'd what 's wrong ; wounding religion , and oppos'd the truth , and with their whimsies maim'd and crippl'd both . also by laziness and looseness shew , they ne'er would practice what they taught or knew ; but by their lives on earth made mortals think , their only duty was to eat and drink . on pigs and geese luxuriously they fed , by humble peasants at their groundcel's laid ; who were themselves content with bread and cheese , small-beer , skim-milk , and such like things as these , yet labour'd hard to keep their wanton guides in ease . whilst they carous'd , and did on dainties dine , squeesing each bigots cupboard , and his vine , as if their god was meat , and paradise was wine . and when they 'd rais'd their lust by luscious food , to bless with more encrease the pious brood , and kiss the godly dame was held divinely good. further they would with things unjust comply for gain , and ask no other reason why : preach pro and con , with any faction side , to gain their ends , and gratifie their pride ; yet made the ign'rant by their cant believe , they could assurance of salvation give , to all that pin'd their faith upon their pastor's sleeve : the laws they taught their very lives defy'd , enjoying all to others they deny'd . the rich they envy'd and the poor abus'd , extolling charity , but none they us'd : rail'd at the miser , and his rusty hoard , declar'd how charity 's in heaven stor'd , yet never lent themselves one peny to the lord , but did in riotous excesses live , coveting all things , yet would nothing give . as walking in the upper world one day , a lame poor wretch stood begging in their way ; great were his wants , but their neglects were such , he noch'd down nineteen teachers on his crutch , on whom thro heav'n he did for succour call , but got not one small alms amongst 'em all . the cripple turn'd to 's mumping mate , says he , if charity , alas , be heaven's key , how will these sable souls admittance get , from whom we ne'er obtain'd one farthing yet . poh , says the other , i have beg'd of many , when young i was , but never got one peny ; and now i 've learn'd more wit than e'er to beg of any . the hypocrite they damn'd , and set at nought , yet play'd the same thro' ev'ry hour they taught ; with eyes turn'd up , as a religious grace , they daily flatter'd heaven to its face ; and ev'ry name of lord they bawl'd aloud , more to amuse , than to instruct the crowd . when all their thoughtless nonsence spoke beside , if by the touch of common reason try'd , was something that just nothing signify'd , the doctrine of forgiveness would they give ; but injur'd once , revenge it whilst they live : many commit , but no affronts would bear ; and when provok'd , they so contentious were , that with stiff-necks , and hearts as hard as rocks , rather than lose an egg , they 'd spend an ox. deliv'ring each poor en'my , to the jaws of that wild monster the devouring laws : where justice is too oft so dearly bought , the wrong's most cheap where justice ne'er is sought . these are the ills for which they 're hither sent , by heav'ns decree to receive punishment ; therefore , my lord , what now remains for you , is to award such pains as are their due . the judge arising did his task assume , and gravely standing thus pronounc'd their doom : altho' , says he , in diff'rent robes you came , i find your ills are equally the same : i decree therefore you alike shall feel , a tythe of all the punishments in hell. and as you , when you did on earth reside , the poor neglected , who on alms rely'd , so shall you mercy crave , but always be deny'd . they nothing had on their behalfs to say , but whimper'd , and by fiends were drag'd away . canto v. before the next surprising scene appear'd , a noise of strange tumultuous tongues i heard , they nearer still approach'd , till grown as loud , as the base murmurs of a trait'rous crowd , rais'd by some statesman's tool , to perpetrate some ill design against a sinking state. at last in view there came a wond'rous throng of fetter'd convicts , all upon the tongue : each to the other did confus'dly prate , like tat'ling gossips in a drunken chat ; or else like temple students , when they call , to fright the crasie bench , a hall , a hall : grave robes and gowns of sundry sorts they wore , and many badges of distinction bore , some old grey-heads , with silk and flax adorn'd , whose wrinkled brows , as well as toes , were corn'd by wives too young for sixty , and too old to bribe off loves enjoyments with their husbands gold. gouty and lame these sages limp'd along , and were advanc'd the foremost in the throng ; all seeming by their mercenary looks cunning as foxes , and as sharp as hawks : their palms look'd black , by taking bribes of coin , as slaves who labour in an indian mine : methoughts i heard 'em cry , ne'er fear ; go on , my fee , my fee , your bus'ness shall be done ; money 's the life , the spirit of the laws , find me but that , and never fear your cause . these were succeeded by the clerks o'th'court , the lesser scribes , that do the greater hurt , whose woful earnest of a ten groats fee , enters the client first in miserie : of these some beaus , and some precise in bands , with parchment rowls , like truncheons in their hands ; their pockets stuff'd with scrawls , like poet bays , for expedition some , and some delays ; under their arms green woollen snap-sacks hung , fill'd with learn'd instruments of right and wrong . there follow'd next to these a spurious sort of pettyfogers , meer locusts of the court , who often help the former to deceive , and eat up what the bigger vermin leave . some by their shop-board looks were taylors bred , but broke , and on their backs had scarce a shred ; not only in their lives , but looks were knaves , litigious from their cradles to their graves . vers'd in those querks , amongst the scribes they saw , after long troubles did themselves withdraw , from making sutes of cloaths , to manage suits of law : well knowing it requires an equal skill , to make a lawyer 's , or a taylor 's bill . amongst this paltry crew , were ten to one bred up to trades , but by the law undone : and thus distress'd , most equitably sought relief from that which had their ruin brought : or else resolv'd , from being basely us'd , t' abuse the law , by which they 'd been abus'd . so the poor wretch , who witchcraft has endur'd , if once she claws the envious hag she 's cur'd . some in freeze-coats , strait wiggs , and flapping hats , great beards , and dirty hands , like counter rats , with looks undaunted , at their heels a straw , bold teasers and tormenters in the law : tho' all the knavish knowledge they had in 't , was learn'd i' th' fryars , newgate , or the mint : these in each cause , to manifest their care , wou'd , if they 're hir'd , sollicit or forswear : stand stifly to a point , the world might see , their clients should , by them , no suff'rers be . bailiffs and hangmen did the next appear , and goalers too were crowded in the rear ; why these were mix'd , i ask'd , and 't was because , these were the plagues and periods of the laws , whom all mankind with equal odium hate , for rog'ries done so despicably great . these hung an arse , and crept so slow along , a devil spurr'd them forward with his prong : and at their laziness with rage inflam'd , cry'd , move you rogues , walk faster , and be damn'd . a hangman angry at the gross affront , turn'd back his head , and answer'd him as blunt , why rogue , and please your worship , what d' ye mean , i have as honest as my-master's been : i from all blame by human laws am freed , and only finish'd what the court decreed : what if some wretches should unjustly dye , the fault is not in me or my imploy ; those that convicted 'em were r — s , not i. these , tho' alike , by no means could agree , or to each brother villain civil be : the bailiffs on the hangmen look'd awry , each carnifex return'd an evil eye , as threat'ning to be with 'em by and by ; like signs of terror on their brows did sit , one fear'd a rope , the other fear'd a writ : mutual aversions were on each entail'd , from bailiffs oft b'ing hang'd , and hangmen goal'd : 'twixt fear and hate they did each other greet , as a poor bankrupt , who by chance shall meet the creditor he 's cozen'd , in the street . round the infernal court they all were haul'd , the first division to the bar were call'd ; the charge brought down from the high court of jove of which they 'd all convicted been above : silence was first proclaim'd in the divan , and hell's attorney-general thus began : my lord , the grave , wise culprits at the bar , who rais'd amongst mankind perpetual war ; by some call'd lawyers , and by some be-knav'd , who by sly querks the upper-world enslav'd ; subtle as foxes , who with tongues , not claws , dug themselves holes , and burrow'd in the laws ; skill'd to unravel justice , but instead , a hundred wrongs to one just act they did ; till by ill use so mercenary grown , they valu'd no man's welfare but their own : by study'd means would tedious suits create , and spin each contest to a long debate ; for other persons plead , but get themselves the estate . justice behind so many querks they 've put , none but the long full purse can find her out . in vain by thousands has she oft been sought , but seldom found but when too dearly bought . these her dark agents , to their country's shame , gilded their frauds and knaveries with her name , but seldom would regard the hoodwink'd heavenly dame. biass'd by briberies to the strongest side , rich men were serv'd , when paupers were deny'd : for golden fees , each sold his silver tongue ; the money'd cause was right , if starv'd , 't was wrong . the poor thus slighted , seldom could prevail ; large fees the pleader turn'd , and he the scale , from him to whom the ballance should encline by right , but perishes for want of coin. contentious suits and quarrels they began , oft to th' undoing of the just good man , by wilful flaws in deeds , they might avoid : thus err'd with pens , their tongues might be imploy'd , till the poor suff'rers bags had largely paid , for mending faults their knavish lawyers made . if the rich miser ask'd their sage advice in a bad case , they 'd only say 't was nice : but if their client to the dregs was drawn , and had no money , or estate to pawn , tho' good his cause , 't was bad , not worth the carrying on . so the youth , poyson'd with a harlot's eye , is hug'd and flatter'd till she sucks him dry ; but when she 's jilted him of all she cou'd , foh ! his breath stinks , and all his talk is rude . th' infernal orator now paus'd a space , he hauk'd and spit , blow'd nose , and wip'd his face : b'ing thus refresh'd , he turn'd his sawcer eyes , and to attorneys thus himself applies , you who in times of old did ink-horns wear in leathern zones , and pens in twisted hair ; whose locks were comb'd as lank , and cut as short , as best should seem the pleasure of the court. who now on earth as num'rously abound , as rooks and magpies in a new sown ground : these by foul practice and extortion thriv'd , and beggar'd half the country where they liv'd ; reviv'd old discords , kindl'd up new flame , and sow'd contention wheresoe'er they came , to pick the purse of each laborious slave , who thrashes hard to feed the greedy knave , buoy'd up with hopes he shall victorious be ; he sweats and toils a week to earn a fee , then to next market rides before his dame , and to his scribe presents , with scraping leg , the same ; who bids the booby client chear his heart , and haughtily does bad advice impart , fear not , says he , i 'll make the rascal smart ; but when his purse has yielded up its store , his cause proves bad , if he can bleed no more : you told me wrong , did several things misplace , agree , agree , it proves an ugly case . thus by long bills stuff'd with unlawful fees , they tax'd the farmer as themselves should please : improv'd litigious suits by ill advice , eat up full barns and acres in a trice , and plagu'd the sinful land like egypt's frogs and lice . as they from leathern belt to sword arose , and from a rural grey to town-made cloaths , the greater value on their pains they laid , the more impos'd , the client still obey'd , and scrap'd and bow'd more low at ev'ry word he said . these were the locust first from envy bred , who like the drone , on others labours fed ; and such insatiate appetites they shew , as still devour'd , and still more hungry grew . so the lean miser that improves his store , becomes more close and greedy than before , and as he grows more rich , the more he grinds the poor . this said , the pensive scribes were all set by , and to the bar they call'd the lesser fry , those worser knaves , that pestilential throng , who in the rear-division march'd along , the court amaz'd to see so vile a train , the sable pleader thus again began : of these , my lord , but little need be said , the worst of rogues that human race e'er bred . in frauds and cheats all others these excell , a curse to earth , and now a shame to hell. treach'rous their trade , and odious as its name , abhorr'd of all the world from whence they came : these at no crime or villany would start , but boast and glory in each roguish part , hell's sharpest pains scarce equals their desert . concluding thus , the judge himself begins , and pronounc'd sentence in the following lines : you in grave robes , most learn'd in human laws , who by locutious arts could damn a cause tho' ne'er so just , and make the wrong appear , when e'er you pleas'd indisputably clear ; and since these ills were all for riches done , a melted mine of gold shall ever run , upon your greedy palms , and drop upon each tongue . thus shall your crimes ( by this my just decree , ) done for the lucre of a golden fee , with gold be punish'd to eternity . and you the mercenary clerks o' th' court , who made your clients ruine but your sport , and by neglect , or by unlawful speed , gave mortals twice the trouble that you need ; who held it just , in practice of the laws , to widen discords , and prolong the cause , whilst the large purse did with advantage fight , and conquer'd him that had the greatest right ; then with long bills the vanquish'd wretch pursue , and make him pay half double what 's his due , to you a new-found punishment i 'll give , amongst old hags and furies shall you live , there scratch and claw , and in confusion fight , till hell wants darkness , and the heavens light ; there shall you strive to mitigate your pain , and reconcile your foes , but all in vain . furies shall scourge you with their scorpion-rods , beneath the reach of mercy from the gods , thus dwell involv'd in night , eternally at odds . and as for you , * curs'd even from your birth , the very dregs of all the rogues on earth , offspring of devils , and by nature base , ne'er bless'd with one small ray of heav'ns grace , but led to crimes , by such degen'rate wills , that knew no pleasure but in acting ills , the hottest mansions of the deep abyss , where fiery snakes and salamanders hiss , to those dire confines shall you all be sent , where fires at once shall quicken and torment ; and as you burn , hell's roof shall open'd be , you distant souls in paradise may see , and by their joy , encrease your own sad misery . thus radamanthus spoke — then did the guards their proper pris'ners take , and , by force , drag them to the burning lake , who hung an arse , like bears , when hauling to the stake . canto vi. soon as the scribes were to their torments gone , i heard another crowd come trampling on ; grave seigniors led the aesculapian rout , some crying , oh! the stone , some , oh! the gout ; holding in ev'ry interval a chat , of acids , alkalies , and hell knows what . some boasting of a nostrum of his own , to all the college but himself unknown . another prais'd an universal slop , made from the sweepings of a drugster's shop ; whose wond'rous vertues may be seen in print , tho' he that made it never knew what 's in 't . another wisely had acquir'd an art , to make a man immortal by a squirt . some with two talents were profusely blest , and seem'd to study least , what they profest , in earnest poetry , and physick but in jest . one hop'd by satyr he himself should raise to the same honour some had done by praise , but angry seem'd because he lost his aim , and did th' ingratitude of princes blame , who gave not that reward he might in justice claim . as they mov'd forwards great complaints they made against the crafty pharmacentick trade ; bad were their med'cines , and too great their price , little their care , and ign'rant their advice ; who from the bills they fill'd had found a way to seem as wise , and be as rich as they . ne'er fear , says one , a project i 'll advance shall bring them back to their first ignorance . the means propos'd were neither wise , nor fair , a frothy thought that vanish'd into air , and left the wrinkled consult in a deep despair . graduates and emp'ricks here did well agree , and kindly mix'd , like gold and mercury . both had their bands , their canes japan'd with black , each in their carriage had the same grave knack , 't was hard to know the doctor from the quack . both skill'd to sift the patients worth , or want , and furnish'd were alike with chamber-cant : both could advance their cane-heads to their nose , and bid the nurse take off , or lay on cloths ; judge the sick pulse , pursuant to the rule , and ask the patient when he 'd last a stool : both talk'd alike , alike did understand , each had hard words as plenty at command ; but that which some small distance had begot , one knew from whence deriv'd , the other not . the emperick therefore in dispute oft yields , and gives the college d — ce the mast'ry of moorfields . thus he that 's sick to either may address , for both administer with like success , the quack oft kills , the doctor does no less . next these a troop of med'cine mongers went with cordials in their hands , they should not faint , who rail'd against the college dons , and swore themselves as wise as those that went before . one much disturb'd his brethren were opprest , attention begg'd , and thus he spoke his best : thro' zeal to 's trade , he rashly did begin , speaking as if on earth he still had been : if to our wrong , physicians stoop so low , to keep a med'cine warehouse , let 'em know , we 'll practice physick till we kill and slay as many thousands in a year as they . the poor they promis'd should have med'cines free , instead of that the upper-world may see , they make 'em pay great rates for as bad goods as we . therefore in just revenge let 's drive at all , advise , bleed , purge , and no phisician call : thus into obstinate resolves they broke , and wisely , like apothecaries , spoke , we will do what we will , and let them see , as long as we don't care , pray what care we . st. barth'lomew's physicians next came up , some bred tom-fools , and some to dance the rope : one month employ'd i' th' business of the fair , and th' other eleven stroling doctors were . of learning these no portion had , or sence , their only gift was downright impudence : chiefly in germany and holland born , but england's plague , and their own country's scorn . the poor fools idol , and the wiseman's scoff ; yet often cur'd what learned heads left off . with these were sow-gelders , and tooth-drawers mixt , and barber-surgeons here and there betwixt . some round their necks had chains and medals got , for curing some strange prince of god knows what : others who bulls , and bores , and colts had gelt , wore silver horse-shooes on a scarlet belt. whilst spoon-promoters with the rest came on , adorn'd with sets of good sound teeth they 'd drawn . illit'rate all , from painful study freed , scarce one could write , and very few could read . themselves they extol'd , on others heaping blame , their bills and common talk were much the same : when e'er they spoke their barren nonsence shew , they little had to say , and less to do . some from the loom , some from the last arose , others from making or from mending cloaths . pretending all such useful truths they 'd found in physick's riddle , which but few expound , that was most pleasant , speedy , safe and sure , and in the twinkling of an eye would cure the worst disease on earth , that mortal cou'd endure . close to the bar they now began to crowd , hoping for mercy , very low they bow'd . the judge being tir'd , did for some hours adjourn , and left 'em there to wait the court 's return . the end of the first part. a journey to h — : or , a uisit paid to , &c. a poem . part ii. both parts by the author of the london-spy . london , printed , and are to be sold by the booksellers of london and westminster . 1700. the preface . i have reason to suspect , from some clamours i have heard against the title of this poem , upon the publication of the first part , that 't is a very wicked age we live in , since the very name of hell and the devil are such wonderful scare-crows to a parcel of puritannical fornicators , which , if they had been oftner put in mind of his infernal worship , and his dreadful dominions , might have been a means , for ought i know , of frighting 'em from a licentious and wicked life , into more honesty and vertue . words in themselves are no more than marks by which we signifie or express the conceptions of our own minds , or raise up idea's of the same things we represent in others . therefore to put the world in mind of hell and the devil , in a justifiable way , representing both as terrible as the narrowness of my capacity would give me leave , i hope can be no fault , since it is reasonable enough to believe , the dread of eternal punishment deters more people from an ill life , than the hopes of everlasting happiness has induc d to a good one ; for we may observe the weakness of humane nature to be such , that the fear of wracks and tortures has often brought offenders and conspirators to a confession of their guilt and plots , when the reward of life would not tempt 'em to a discovery ; and almost every man may find , who will but examine himself or observe others , that prosperity in this world does not so much elevate a man , as adversity depresses him ; pleasure does not so much affect us as pain , which makes us more watchful to avoid the one , than industrious to obtain the other . i declare my intention to be good , and those that look into the design without prejudice , must allow it to be so : but as for such kind of zealous shop-criticks , who are afraid to peep into the book because they see the devil in the title-page , i must needs tell 'em , it favours more of ridiculous preciseness and hypocricy , than it does of true zeel or good judgment , and i think they deserve as much to be laugh'd at for being angry with the title upon that account , as the lady did for burning her bed upon another , which affording something of a jest , i 'll proceed to the story . in the times of confusion , when the sword had cut down the scepter , purity knock'd down the church , and a high court of justice had destroy'd both law and equity , there happen'd then to be a very devout lady , who number'd her self amongst the prevailing saints , and would not suffer any thing that had been polluted to harbour under her roof ; the more to strengthen her in her religious exercises and heavenly meditations , she kept a thumping lusty precisian in her house , which she call'd her chaplain , who was always wonderful busie in watching the lambs of grace in the family , ' that they might not err and stray like lost sheep ; and at last happen'd , by his vigilance , to discover a man-servant and a maid-servant upon a bed together in very close conjunction , and running presently to the good lady , brought her to the key-hole of the door to be an eye-witness of the matter , who seeing such an abomination committed in her house , call'd out to 'em with all impatience to open the door , and for a couple of unsanctified wretches to depart her house , which she fear'd would fall under some heavy judgment for so vile a transgression ; their business being done , in obedience to their lady's commands , they drew the bolt , and the enrag'd good gentlewoman , with the assistance of her holy servant , turn'd 'em out into the street , by head and shoulders , which being done , they consulted together how they should punish the defiled bed , for assisting them in their wickedness , at last concluded it should be burnt , which was done accordingly ; who should come by , when the sinful utensils were in flames , but the fellow who had been the transgressor , and being inform'd what the fire was made on , egad , says he , they might as well have burnt all the beds in the house , and most of the chairs to boot ; for there are none of the one , and very few of the other , but what , to my knowledge , have been privy to the same business . i only give this story as an instance of the unaccountable folly and blindness of some folks zeal ; for if every bed was to be burnt that has been thus polluted , and every book to be supprest that has hell or the devil's name in it , our libraries would be very thin , and our houses but indifferently furnish'd ; besides , as to the latter , the drift of the whole poem being to detect and scourge the frauds and wickedness of men. i say , they may as well censure most sermons preach'd , in the nation , wherein the same bugbear words are us'd with a good intention : but however , because such persons should not be offended , i have , in this part , put hell with a dash , and supplied the place of the devil with an &c. which method , to please 'em , i shall continue in all the succeeding parts , which ( god willing ) i intend to carry on as long as the world shall give encouragement . farewel . a journey , &c. part ii. in the court's absence hot disputes arose , betwixt the doctors and their dogst — d foes ; no blows they had , but every warm debate did in abusive language terminate ; quack , emp'rick , clyster-giver , fool , and knave , close-stool-promoter , buttock-peeping slave , physician 's vassal * kept at first to trot with vomit , vial , purge , and gally-pot , to pick our drugs and herbs , and what is worse , to bear the teaze of ev'ry tatt'ling nurse ; drudge to the pestle and a charcoal fire , only maintain'd to save a porter's hire , and now ! to thus audaciously presume to prescribe physick in a doctor 's room , when you no more of theory understand , than monsters in the ocean do of land : whence sprang this unaccountable advance , but from base impudence and ignorance ? whence can you boast your knowledge , lest you own , by study of your files you 're learned grown ? and if you do , 't is but a weak defence , for none but quacks from recipes commence : if from prescriptions you could once attain to be a competent physician , read usher's sermons , where the gospel shines , and you as well may make your selves divines : how will ye find , by an old musty bill , new patients constitutions when they 're ill ? or if unlearn'd in physick's crabbed laws , how the distemper judge , or guess the cause ? no , your pretended skill's a dangerous cheat , to bubble those who want both health and wit. if an old file can such instructions give , as teach you how to make the dying live , how far must we excel , what wonders do , who gave at first those recipes to you ! this scourge made all the crabs-eye crew run mad , who answer'd 'em in language full as bad , they hum'd and buz'd about like angry bees , and look'd as poys'nous as cantharides , vex'd at the two-edg'd sayings of the bard , thus they began , spoke loud , and wou'd be heard : cast on your selves but an impartial eye , look round your ill-compos'd society , and you as empty dunces there may find , quite deaf to learning , and to reason blind , as e'er swept shop , or did a counter wipe , or ty'd a bladder to a clyster-pipe : some hogan mogan quacks , first taylors bred , and from the shop-board were physicians made , by old receits of others , not their own , grow famous curers of the gout or stone : why may not we prescribe as well as these , who ne'er read galen or hippocrates , or any part of physick's system know , beyond what our dispensatories show . others of oxford may , or cambridge boast , who had a twelve-month's standing there at most , where what he learn'd at school he not improv'd , but lost , whose wand'ring thoughts no study could entice , but is expell'd for negligence or vice. and thus the rake fall'n short of a degree , chaplain or curate he despairs to be , at last physician turns thro' meer necessitie . when thus resolv'd , he does to holland go , where quacks and mountebanks like mushromes grow , spring up as fast ; a recipe's their rise , and thus they 're made physicians in a trice . but he more learn'd in school-boy rules repairs to leyden , where he 's taught to stand the bears , there spends six months , and at a small expence , does two or three degrees at once commence : then home he comes , and does admittance gain , amongst the grave old bards in warwick-lane ; adorns his copy'd prescripts well as they , with the learn'd capitals , m. f. s. a. a pill made publick is his main support , which he takes care does neither good nor hurt , fam'd for som wond'rous cure at som strang prince'scourt ; he 's always hasty , trots a coach-horse pace , and bears the title ( doctor ) with a grace : furnish'd with terms , he can the patient pose , and runs at all , tho' nothing truly knows ; undertakes desp'rate cures for weighty summs , coz'ning the patient wheresoe'er he comes ; why may not we , to make up med'cines bred , the same admin'ster , and as well succeed as this unskilful interloping crew , ign'rant of physick , nay , and med'cine too . the learn'd but make of both a common jest , a leyden quack , and salamanca priest : therefore — the judge returning , ended the dispute , and with his awful presence struck 'em mute ; as wrangling mob , together by the ears , grow silent when the constable appears . down in great pomp the grave assembly sits , the lamps grew dim , the cryer call'd fresh lights . then pluto's orator his papers spread , and to the court this short oration made : my lord — within the circle of a solar year , such numbers of these criminals appear at this last bar of justice , that there needs but short recital of their sinful deeds ; a long exordium therefore i 'll forbear , and just remind your lordship what they are . these were the enemies to humane good , who did the languishing diseas'd delude , with gilded poysons to abuse their blood ; and did to the mistaking world pretend man's life from fate , pro tempore , to defend . instead of which , to one their art could save , they hasten'd legions headlong to the grave ; and by their pills , so speedy , safe , and sure , begot more evils than their art could cure. some fools and tumblers , some mechanicks bred , who quitted needle , last , or some such trade , to barb'rously encrease the numbers of the dead . when lustful brutes were weary of their wives , and wanted younger flesh to bless their lives . these were the artists who by med'cines force , gave , on good terms , a physical divorce , and often help'd , at reasonable rates , impatient heirs much sooner to estates , well knowing whensoe'er they exert their skill , the rich old dad , or homely spouse to kill , the son or husband ne'er disputes the doctor 's bill . if to a patient call'd , to them unknown , when first into the house or room they 're shown , the mercenary quack looks round to see what signs of want , or of prosperity appear about the chamber , and from thence does his advice accordingly dispence : if meanly furnish'd , and course sheets , they 're poor , the country air must then perform the cure ; but if the patient's rich , lie still , dear sir , nurse keep him close , 't is present death to stir , i 'll send a drink shall rectifie his blood , drenches and drops can only do him good , pearl-cordials , made of crabs-eyes , must be now his food . thus is the wretch with physick stuff'd and cloy'd , and what he begs for most , is most deny'd , till pin'd away at last to skin and bone , only for want of food to live upon : but when giv'n o'er , if nature be but strong , the cook oft proves the doctor in the wrong , and does his life with kitchin physick save , brought by base emp'ricks once so near the grave . from hence , my lord , it plainly does appear , such doctors many thousands in a year , secundum artem , kill , for want of good small beer . thus is the noblest science most abus'd , and patients by unskilful quacks misus'd . these mercenary methods they pursu'd , regarding nothing but their own self-good . what pains to these inhumane crimes are due , my lord , i humbly must submit to you . the judge arose , his countenance compos'd , and to the pris'ners thus his mind disclos'd ; you who , pursuant to the god's decree , are to receive your final doom from me , your crimes are great , which you your selves well know , expect no mercy , for i none can show ; since you with loathsome slops have crowds destroy'd , whilst you your selves good wholsome food enjoy'd ; kill'd on , without regard to dying groans , and fill'd church-yards with your own skeletons , to pains i 'll doom ye , yet to hell unknown , proportion'd to the hainious ills you 've done : such pois'nous drenches shall you always swill , as more and more torment , but never kill : each odious draught shall still encrease your hate , and gripe you worse than asnick does a rat. as close as barrel'd figs you shall be cram'd , without the hopes of being e'er undamn'd : there purge , spue , piss , sweat , to the worst degree , and stink together to eternity . the doctors at their sentence hawk'd and spit , the apothecaries puk'd with meer conceit , and with sad sickly looks did humbly pray the court , they might be damn'd the common way : the judge to their request had no regard , but sent 'em to receive their just reward . canto vi. these were succeeded by a numerous throng , who scan'd their paces as they march'd along , some in their hands had songs , and some lampoons , some read , whilst others sung white-fryars tunes . amongst 'em , here and there , a stanch'd old wit , who long had stood the censure of the pit , emphatically mouthing to the rest , some madman's rant , or some fools barren jest : repeating all things like a man inspir'd , storming or smiling as the sence requir'd . some who had lyrick'd o'er a lucky strain , look'd as if lately rig'd in drury-lane ; whilst others , banter'd by their jilting muse , appear'd in thread-bate coats and rusty shooes , yet all had swords hung on strange aukward ways , from poet ninny to the worthy bays ; not wore as soldiers do their arms , to fight , but for distinction , as an author 's right , who tho' he hurts sometimes , yet hates to kill , and never wounds but with a goose's quill . the mungril sriblers , who could stand no test , bow'd low with veneration to the rest , entreating some grave seignior to peruse , a leathern satyr against wooden shooes ; or else a poem , praising to the skies , the cook that first projected farthing-pies , crying it was not heighten'd to his power , because he loosely writ it in an hour ; the anngry bard with sundry trifles teaz'd , made it much worse , and then the fool was pleas'd . some about preference of wit fell out , and made a riot in the rhiming rout , wounding each other with poetick darts , and rail'd like billingsgates to show their parts ; each envious wasp stung t'other at no rate , expressing not his judgment , but his hate . thus did the partial criticks all run mad , and fiercely strugl'd for what neither had ; as whores their reputations oft defend , and for a good name , which they want , contend ; whilst ev'ry stander-by the feud derides , takes neither part , but ridicules both sides . when round the bar apollo's sons were spread , and proclamation was for silence made . hell's advocate began his just report , op'ning their accusations to the court. may 't please your lordship — — these the taglines are , who softly write , and very hardly fare ; they tune their words as tubal did his shells , and chime 'em as a green-bird does his bells : their muses leisure wait , and rave by fits , by some call'd madmen , by themselves call'd wits ; who , to improve , and please a vicious age , lampoon'd the pulpit , and debauch'd the stage ; and with convincing arguments profest , wit was best relish'd in a bawdy jest ; writ wanton songs would fire a virgin 's blood , and make her covet what 's against her good : laid such obscene intrigues in ev'ry play , that sent warm youth with lustful thoughts away . and when thus guilty , a defence could urge , and justifie those ills they ought to scourge . these are the flatt'rers , who with fulsome lies made knaves seem honest , and rich fools seem wise ; misplac'd the epithets , great , good , and just , us'd them as masks to cover pride and lust : virtues to each vain gilded fop they gave , made niggards generous and cowards brave ; found charms and graces for each homely she , and highly prais'd each jilt of quality ; made her all beauty , innocence divine , and like a goddess in their poems shine , who whilst they sung her praise , in fact was lewd , and lawless pleasures ev'ry hour pursu'd ; if lib'ral of her gold they 'd give her charms , thus sold their praise as heralds do their arms. the world they cheated into base mistakes , and gull'd 'em with a thousand rhiming knacks ; with fancies , witty flirts , and musing dreams , extravagantly heighten'd to extreams . if praise they writ , then ev'ry partial line , shou'd make the bristol stone like diamond shine ; or vouch a nosegay of some lady's farts , more fragrant than a rose , to show their parts . their works are all false mirrors , where men see not what they are , but what they cannot be : such lushious flatt'ries flowing from each pen , as make their patrons gods , not mortal men. thus some affecting grandeur , by a cheat are often made so popular and great . as the proud sapho did , by parrots praise , himself above all humane glory raise ; and by his subtle and amusing fraud , procur'd the veneration of a god. so are the prisoners at the bar ( my lords ) a jingling consort of deceitful birds , who sung about the world , like common fame , hyperboles of praise to each great name , and made those actions glorious which deserv'd but shame the lewd great man , that banter'd holy writ , and ridicul'd religion , was a wit ; for all things render'd able , tho' for nothing fit . sublime his notions , and refin'd his thoughts , their dedications wip'd away all blots , and made the wild young fop an angel without fau'ts . the patron of his gold profusely free , to indulge himself in his debauchery , was generously great , to a laudable degree . if too much love of money was his vice , he did the pleasures of the world despise , and was with them no less than provident and wise. tho' ne'er so vile , if th' muses friends they were , for every vice a virtue shou'd appear , poems and dedications kept their honours clear . if they writ satyr , 't was their only care to represent things blacker than they were ; nay , clap a sable vizard on the brightest fair : make the best creatures to their lash submit , render each virtuous she a counterfeit , and stile the pious virgin but a hipocrite . the saving man as niggard they 'll accuse , the gen'rous worthy they can call profuse , thus all that 's good and just , when e'er they please , abuse . the sober student is a bookish dunce , the wit that 's free spends too much brains at once , and he that 's brave or bold , is but a flash or bounce . religion , when they please , is but a trick , the priests are hounds that hunt a bishoprick , who for the same reward wou'd truly serve old nick. thus cause or person , whether bad or good , that in their biass'd path of interest stood , were without merit prais'd , or falsly render'd lewd . thus , may it please your lordship , have i run thro' the chief ills their biass'd pens have done , and must conclude , 't is now the bench's part to give the rhiming paupers their desert . their accusations being all made plain , the judge himself austerely thus began . you who by nature had such gifts allow'd , as rais'd your minds above the common crowd . when thus enrich'd , to condescend so low as stoop to railing , or to flatt'ry bow , shame on your cow'rdly souls , to so abuse that genius giv'n you for a nobler use . t o've heighten'd virtue should have been your task , and show'd the strumpet vice without her mask . t o've giv'n the wise respect , taught fools more wit , reprov'd , and not have rais'd vain self-conceit ; by flatt'ring some for int'rest , who abhor those very virtues you have prais'd 'em for , whilst the great soul who true desert contains , is render'd odious by your envious pens . for these offences , which your charge makes plain , destructive to the common peace of man , this sentence i decree — to hell's remotest caves ye shall be sent , in woful verse you shall your crimes recant , and criticising devils shall your souls torment . nay , further , to encrease your wretched state , shall write in praise of bailiffs , whom you hate , and humbly , in your poems , stile 'em good and great . brisk clarret , and th' obliging miss dispraise ; thus shall you scribble 'gainst your wills both ways , and ev'ry imp shall make bumfodder of your lays . canto vii . this scene being ended , and the poets gone , after some space a new parrade came on ; a throng of angry ghosts that next drew near , large as a persian army did appear ; each to the rest show'd envy in his looks , some writings in their hands , some printed books . the learn'd contents of which they knew no more , than the calves skins their sundry volumes wore , down from the bulky folio to the twenty-four . as they press'd on , confus'dly in a crowd , piracy , piracy , they cry'd aloud , what made you print my copy , sir , says one , you 're a meer knave , 't is very basely done . you did the like by such , you can't deny , and therefore you 're as great a knave as i. by their own words i found alike they were , the dev'l a barrel better herring there . printers , their slaves , b'ing mix'd amongst the rest , betwixt 'em both arose a great contest : th' ungrateful bibliopoles swoln big with rage , did thus their servile typographs engage : you letter-picking juglers at the case , and you illit'rate slaves that work at press , how dare you thus unlawfully invade our properties , and trespass on our trade , print copies for your selves , and fill the town , instead of ours , with pamphlets of your own ; publish upon your own accounts each day , and buy our authors off with better pay ? how can you justific such wrongs as these , when both , by right , shou'd bow your heads and knees , to write and print for us , and at what rates we please ? this arrogance inflam'd the printing crew , and from their tongues these sharp reflections drew : ye paultry tribe , we bow our heads to you ! pray when , or how , became this homage due ? what has possess'd your noddles with this dream ? our trade's an art soars high i' th' world's esteem : 't is we the labours of the learn'd disperse , and diffuse knowledge thro' the universe , we give new light , obscurities remove , all sciences preserve , the same improve ; which were it not for us would quickly die , and must in dark oblivion bury'd lie . nay , i may boldly say , the church and state are by our means supported and made great : yet gratitude obliges us to give , preference to authors , 't is by them we live . we did at first , and still alone can do their bus'ness , and no aid require of you , who were at first but hawkers , and no more , imploy'd to range the town and country o'er ; travel'd with asses to convey your books , and kept no shop but panniers , bags , and pokes . thus trudg'd to markets , strol'd to ev'ry fair , open'd your wallets on the ground , and there , amongst hogs , pigs , and geese expos'd your learned ware. thus you at first were neither more nor less , than servile pedlars to the fruitful press ; no copies cou'd ye buy , no charter boast , but now alas , those good old times are lost . corners of streets , and gateways in the town , were chosen places where your stocks were shown ; there sate like women with their curds and whey , had none , or very little rent to pay : sold ballads , peny-books , poor fools to please , tom thumb's old tales , or such like whims as these . at last , by time and chance more prosp'rous made , leap'd into shops , and so advanc'd your trade ; as you grew rich , still proving greater k — ves , made authors hacknies , and the press your slaves : why should we thus your impositions bear , who rais'd you first to be what now you are ? both , to our grief , have been too long your tools , they sell their brains like asses , we our pains like fools . this made the libel-venders wrath run high , they shew their teeth , began a warm reply ; but that the cryer call'd 'em to the bar , and the court's awe supprest their rising war , they knew their guilt , and humble rev'rence paid , then all their evils were before 'em laid . thus says hell's council , i begin their charge , whose crimes stupendious are , their number large . my lord — these sheepish forms , who look so pale and wan , corrupted by a strong desire of gain , kingdoms inflam'd , disturb'd the peace of man. these were the discontented statesman's tools , who spread his malice and impos'd on fools ; princes abus'd , against their thrones inveigh'd , affronting pow'rs by them should be obey'd . base mercenary scriblers did imploy , and when the troubles of a state run high , pour'd in their pamphlets , did the world bewitch , with paper-engines still enlarg'd the breach , regarding not the right of either side , but made the mob's mistaken zeal their guide , observ'd which way the people's whimsies run , and follow'd them with books to drive 'em on . would treasonable lyes accumulate and pelt 'em at a weak declining state , oft to a king 's undoing , or a nation 's fate . printed both pro and con no matter what , serv'd that cause most , where most was to be got . no publick ill could reach the end desir'd , but their assistance must be first requir'd : were midwives to designs of restless men , which ought t o've dy'd abortives in the brain . with hurtful whims they kept the world in play , and introduc'd new mischiefs ev'ry day ; which the blind crowd believing were misled , and still were greater fools the more they read . when things accru'd they 'd to their scribe repair , hid in some lofty turret lord knows where : where for small pay , his mercenary quill , robs some of their good names , gives others ill , just as the pris'ners at the bar requir'd , to rail at any thing he wou'd be hir'd , who , fond of what he writes , thinks ev'ry line inspir'd . these mungril scriblers they imploy'd in spight , to abuse wits , and teaze 'em on to write , that press and booksellers might both get money by 't . kept 'em to raise up jealousies and fears , and set mankind together by the ears , as wifling curs make mastiffs oft engage , and keep a yelping to foment their rage . but at a distance stand behind some skreen , and , like true cowards , shun the dang'rous scene . next these , my lord , my breviate does include the blackest of all crimes , ingratitude , distinguish'd by so vile , so foul a stain , hateful to beasts , nay devils , well as men , this sin was epidemically spread , and by long use corrupted all the trade , ( bread t'wards authors practis'd most , by whom they got their which aggravates the evil , and does make their sullied consciences appear more black . when the unwary forward youth begins , to trust his private thoughts in publick lines , large promises they 'd make to draw him in , but their performance he shou'd find but thin . if 's writings pleas'd , they gently fed his wants , and tho' things sold , yet vex'd him with complaints , instead of giving him that due reward his pains deserv'd , and they might well afford , they'd means contrive to build him up a score , and find a thousand ways to keep him poor . when this was done , they 'd awe him with their frowns , and buy him as their slave by lent half-crowns ; arrest him , plague him , thus should he be teas'd , unless he drudg'd and scribl'd as they pleas'd : in print abuse him , scourge him round the town , and make his reputation like their own . thus did they feed on author's teeming brains , and kept 'em starving to reward their pains , whose faculties decline , as age creeps on , and when their sprightly thoughts are fled and gone , they leave the helpless wretches mis'rably undone . so th'magget in a nut that long has fed , and by the kernel fat and fair is made , disdains the empty shell wherein he first was bred . next these , my lord , themselves could not agree , or could they honest to each other be , but one anothers properties invade , to th' scandal and the damage of their trade . he that to 's own fraternity is base , can ne'er be just , whilst int'rest's in the case ; but will for mercenary ends pursue the worst of ills that's in his power to do : an adage has declar'd , the bird , at best , is but an ill one that befouls his nest. as such ill birds , my lord , for such they are , i represent the pris'ners at the bar , ( care. to reward these their crimes deserves your lordship's th' impartial judge deliberation took , and when determin'd , thus he gravely spoke . you who before me do convicted stand , of publick mischiefs to your native land , besides ingratitude , fraud , piracy , unreasonable gain , and calumny , souls blacken'd with such deep infernal stains , i 'm bound to punish with the greatest pains . beneath the poets shall your station be , from their invectives you shall ne'er be free : with burning satyrs they shall sting your souls , as farmers do their hogs , or cooks their fowls . pamphlets and plays shall make your flaming pile , and author's dung shall baste you as you broil . and there for ever to encrease your woes , read o — d — 's dull rhimes , or sh — y's prose . a trembling bookseller amidst the crowd , when sentence was pronounc'd , cry'd out aloud , ah! neighbours , neighbours , wou'd we'd honest been , why what a sad condition are we in ! poets you know were such faint-hearted wretches , that when their plays were damn'd they 'd foul their breeches . indeed i dread them most of all our evils , for now they 're damn'd themselves they 'll drip like devils . canto viii . next came a jolly troop of staggering sots , arm'd , some with glasses , some with pewter pots ; who round their hips had azure ensigns ty'd , put on for use , but hanging low for pride . some who were bound the bleeding grape to thank , had noses dy'd with noble juice they 'd drank . others crept after , whose consumptive looks , were paler far than either smiths or cooks ; who wanting strength of nature for their trade , b'excess of wine meer skeletons were made . amongst the rest some bulky forms appear'd , huge strenuous souls to be admir'd and fear'd ; each at his middle had a sharp ground adds , looking like giants that oppos'd the gods. some nippers in their hands , as if they meant to catch the devil's nose , as did the saint . as they went on amongst the tipling train , about precedence some disputes began ; the hogshead drummers , who to please the mob , can make such musick with an empty tub , took some distaste , their friendly union broke , and thus in anger to the vintners spoke , have we taught you the practical deceits , of cider , stum , the whites of eggs , and sweets , how to ferment , to rack , to mix and fine , and all your pretty knacks and tricks with wine , and shall you now in this presume to show such skill as we , who taught you what we know , pretend priority , take th'upper-hand , and think us servile tools at your command ; no , you shall find that we have so much wit , to reserve some things never told you yet : such secret tricks that with your selves we play , practis'd in merchants cellars ev'ry day . since we in managing of wines know most , you ought to give us the precedent post. the vintners to the coopers thus reply'd , struting like turkey-cocks in all their pride , can you , proud slaves , of us precedence ask , whose bus'ness chiefly is to hoop our cask , our vaults and cellars in due order keep , and watch our pipes and butts they do not sweep ? tho' you 're thus prodigal , we 'd have you know , our station is above , and yours below ; we use no arts to adulterate our wine , or with pernicious slip-slops make it fine . we only mix'd together strong and small , and gave 'em natures course to rise and fall . the coopers , what the vintners urg'd , deny'd , and in a mighty passion swore they ly'd . just as the swelling feud thus high was grown , and pointed words were at each other thrown , the cryer call'd the pris'ners to the bar , the vintners answer'd , coming , coming , sir. when round the court the toping crew were spread , their sinful charge was thus exhibited . may 't please your lordship — the num'rous throng of fuddle-caps , that here promiscuously before the bar appear , on others ruine have themselves enrich'd , and with their charming juice the world bewitch'd . crowds of poor mortals in a year they slew , with base adulterated stuffs they drew ; impos'd on customers when drunk and mad , and with good words wou'd put off wine that 's bad . if fault , altho' deservedly , was found , they'd tell ye , if they search'd the cellar round , they have no better , but with all their heart , will change it for a strong or smaller sort may please you better , but with some new name wou'd bring the cred'lous bubble back the same , and falsly swear his pallat is amiss , if he finds fault with such kind wine as this , for that to please his taste he 'd broach'd a fresher piece . kept cider in their vaults with ill design , yet vow they never mix but wine with wine ; bought eggs by hundreds for their cellars use , the yolks made puddings , but the whites for juice . for common wine , unreasonably would ask six-pence the more because 't was in a flask , bound with large wickers , fill'd with heavy port , sold for french claret , wanting of a quart. and that their crimes a deeper dye should take , ingratitude made all their actions black ; for him wh'amongst 'em his estate had spent , when poverty had brought him to repent his follies past , the gainers in the end , would blame him most , and be the least his friend . thus , says hell's pleader , i my charge conclude , and to your lordship leave the tipling multitude . the judge sum'd up , in a short speech , their sins , and then the culprits doom he thus begins . for evils done above , from whence you came , infernal fevers shall your souls inflame ; eternal drowth upon your tongues shall dwell , and all be fetter'd near an empty well ; fine rivers at a distance shall you see , burnt brandy shall your only liquor be , and in this state remain to all eternity . the end of the second part. notes, typically marginal, from the original text notes for div a67506-e270 * bailiffs and hangmen . notes for div a67506-e9350 * apothecaries originally servants to physicians . the young mans conflict with, and victory over the devil by faith, or, a true and perfect relation of the experiences of t.p., begun in the 15th and continued till the 17th year of his age ... by t.p. powell, thomas, fl. 1674-1679. 1675 approx. 151 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a55568 wing p3076 estc r17963 12395415 ocm 12395415 61141 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55568) transcribed from: (early english books online ; image set 61141) images scanned from microfilm: (early english books, 1641-1700 ; 287:10) the young mans conflict with, and victory over the devil by faith, or, a true and perfect relation of the experiences of t.p., begun in the 15th and continued till the 17th year of his age ... by t.p. powell, thomas, fl. 1674-1679. [17], 123, [4] p. : port. printed for john hancock, sen. & jun. ..., london : 1675. epistle dedicatory signed: tho. powell. cropped t.p. errata: p. [1] at end. advertisements: p. [3] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng temptation. faith. devil. 2003-05 tcp assigned for keying and markup 2003-06 spi global keyed and coded from proquest page images 2003-08 john latta sampled and proofread 2003-08 john latta text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion ●hough satan doth in chains of darkness ly , ●et hath he pow'r on earth mens soules to buy , ●ut that's but limited : for here you see ●im foyl'd , & god my gratious god to bee . the young man● conflict with , and victory over the devi● by faith . or , a true and perfect relation of the experiences 〈◊〉 t. p. begun in the 15th . and continued till t●● 17th : year of his age , who ( upon his first co●victions , having an earnest desire to serve chri●● in the work of the ministry ) was much tempte● to make a contract with satan , who often appeared visibly , and made eminency in learning th● grand bait to catch his soul ; but ( by an omnip●tent hand ) was prevented from that agreement pub●ished for the benefit of such , who have bin , or shall 〈◊〉 tempted in the like manner ; and composed by way of dialogue between four interlocutors , viz. evangelus , a minister of the gospel . paulus , a young convert demas , an apostate . apollion , the d●vil . by t. p. mic . 7.8 . rejoyce not against me , o mine enemy , wh●●●● fall , i shall arise ; when i sit in darkness , the lord shall 〈◊〉 a ●ight unto me . london , printed for iohn hancock sen. & iun. at 〈◊〉 three bibles in popes head. alley in cornhill . 16●● . to that little flock in and about the county of hartford , the author sends greeting . sirs , when i take a view of the wonderfulness of gods providence in bringing me first among you , together with those bonds of love , by which i am held so fast , that it is my quotidian and daily study , how i may be further capacitated to serve you , and the church of my lord iesus ; verily , i must confess , you are the people that have all my thoughts : and besides this , you are those who have the greatest interest in my prayers ; others have some of my heart , but next to god you have all my heart , i have heard much of the love of a minister to his people , as that i could scarce give credit unto it ; but i do now believe it , because experience has taught me so , though that by which i am obliged unto you is not the same as with a minister and his people , it being only a sincere love begotten by my frequent , painful and laborious preaching unto you , without any further charge , and yet notwithstanding how do i love you , and pray for your happiness in this world , and the world to come ; i can't endure to think of your damnation , no , not any of you . i am sick at the heart ( many times ) through fear , lest i should rise up in judgement against some of you , because there are those amongst you , that seem to takeiittle notice of god , christ , and their immortal souls , though through grace all of you are not molested with the contagion of this distemper , which is so epidemical , not only in foreign places , but likewise in our english island , as that it doth many times occasion floods of tears to run down from the eyes of gods precious servants , who , as so many lots , do bewail the iniquities of this land. sirs , i have thought good to reach you with my pen , when my tongue cannot ; and hence it is , that i dedicate this unto you in part , though it is possible i could have found out many others , whose names i might affix in the frontispiece of this book , only my love is most endeared to you ; and wherefore do you think it is , that i should concern my self so much with you ; would you know , take then these few reasons . first , because god made me not altogether for my self , but for you and others ; we were not made for our selves , and therefore we act most like beasts , when we only minde our selves , and not others , who are our kinsfolk , according to creation ; but when that goodness that is in us is so diffusive , as that it leads us forth to succour those who srand in need of our help , then we act as our selves , and like rational creatures , it is god that created me , and why did he create me , but that i should serve him , and in what better way can i do it , then in the first place to seek my own salvation , and after that , the salvation of you and others . but , secondly , the end of my creation is not all by which i am induced to concern my self thus with you , but likewise the end of my redemption requires me so to do ; i , you , and all of us were no sooner created , but we fell from god ; and through adherence to the devil , lost that glorious image which he had invested us with , and thereby forfeited the favour of god , and so became the children of wrath ; but now iesus christ , that immaculate and spotless lamb of god , who knew no sin , became sin for us , by assuming the humane nature , and taking upon him the guilt of all our transgressions , isa. 53.6 . how then can i , you , or any of us , be slothful in gods service , when he hath done so much for all of us as he hath done ; may we not say as bernard did concerning christ , * thou hast loved me , oh lord , more then thy self ! and now the end wherefore christ did all this was , that we might be restored to gods image again , and to serve him in all manner of holiness ; and in no better way can i do this , then in looking after my own soul and the souls of others . thirdly , the end of my redemption doth not only require me thus to concern my self with you , but likewise the end of my sanctification . i am sanctified ( as i hope ) and am washed with the water of regeneration . now it is the duty of those who are sanctified , to lead other in the way to sanctification and obedience of the spirit ; this our saviour lays down as a rule to peter , that when he was converted , he should strengthen his brethren . but fourthly , the very end of my ministry requires me to have a diligent care of your souls ; 't is a duty of us who are preachers of the gospel , to pity and look after poor souls that are in their blood ; and god , yea , angels and my own conscience do bear me witness how i pity your souls , and that i could go hundreds of miles barefoot ●o do any of you good , though never so mean in life and descent ; i was devoted from the womb to the ministry ; and now when i come forth unto it , shall i not in any wise answer the end thereof , the lord forbid . fifthly and lastly , not onely the end of my creation , redemption , sanctification and ministry ; but likewise the end of my preservation doth thus oblige me to you : hath god done for me what he hath done , and shall i not to the utmost do what i can for him ; hath he wrought such deliverances for me , and shall i be slack and negligent in his service , far be it from me , and all those who have experienced the like that i have ; and hath he moreover kept me hitherto , and must i not seek his glory ; to such perverse walking the lord put an end : many other obligations there are , by which i am bound to look after you ; ( viz. ) i am a dying creature , and therefore whilst i have life i must act for god , because when i am in the grave i cannot write unto you , my preaching-work then will be over ; and h●nce it is , that i do think it meet , whilst i am in this earthly tabernacle , to put you in mind of these things , and to stirr you up to the doing thereof ; and as the consideration of my mortality should move me to do what i can for god ; and you see likewise the consideration of yours should make you more willing to hear and receive , what i and others do both preach and write unto you . and now , sirs , what remains , but that you would follow those practical things , which the good spirit of god may by these lines put you in minde of ; consider , you must one day render an account for all the good sermons that you have heard ; the word will either prove a savour of life , or of death ; you will either be the better for sermons , or the worse , and therefore to you now i speak , that have often heard the vociferation of the gospel , but are not as yet reformed ; consider , after death comes iudgment , and then what will you do , will you not wish that you had taken the good counsel of god given by his ministers , will you not then remember these sermons which once you , forgot as soon as ever you went out out of the church , and will not the remembrance thereof be as a worm gnawing of your consciences in hell , oh with what shame and confusion will ye then be cloathed , when all those secret sins , which you thought were impossible to be brought to light , shall be made manifest before the lord iesus , who is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) light it self . moreover , consider that without you have an advocate , the●e is no standing at this tribunal , and who is this advocate , but iesus christ will plead to the utmost for you , if you can but make sure of him , for without him nothing can be done , in order to your being sheltred from that wrath of god , which then shall be revealed on all those who have slighted this advocate , and have accounted sermons of no worth , further believe and consider , that if you have not the lord iesus to stand as your friend , you must be thrust down into hell , and there howl with the damned for ever : and what think you now of these things , do you stedfastly believe them ; if you do not , search the scriptures , and there you will finde what i have said to be true ; if you do believe them , why then do some of you live , as if there were neither god , heaven , hell or iudgement ; if these things are sincerely believed by you , stir up then , and lay hold upon god , and claim of him deliverance from wrath to come , for it is hastning apace , and w● unto you if you lay up nothing against this burning wrath of god for the time to come , is as sure as the time that is present , why therefore are you all for the present time , assure your selves , that the walking in repulse against these considerations , and the sweet motions of the spirit will make you smart one day . but finally , if you will all observe these things to do them , what a blessed meeting shall we have , how wide will the gates of heaven stand open for u● ? what a welcom will god the father give us , the very thoughts of it doth glad my very heart and soul ; suffer therefore the good word of god to take impression upon you ; endeavor to live a life of grace here , that so you may live a life of glory hereafter ; persevere in all good , hold out to the end , for the crown will make amends for all : be constant in the use of means ; follow peace with all men , be useful in your several vocations , that in all things ●u may be fit for the being received 〈◊〉 into the heaven of heavens ; ●hich is and ever shall be the desire ●d prayer of him , who is , sirs , your souls friend , tho. powell paulus in his unconverted state aetatis suae 12. evangelus . well met , friend ; whither are you going ? paulus . i am going to see a play , for they say it is very well worth ones observation . evangelus . how ! to see a play ? i would not have you for a world , could i but hinder you , i would , for there is nothing but wickedness and profaneness for your contemplation ; and if this is worth your observation , judge you . paulus . you talk more like a phanatick then a civil and honest man , for i verily believe , there may be as much good gather'd from the observation of such a sight , as somtimes hearing of a good sermon . evangelus . oh , what prodigious and black ignorance is this , to think that more benefit may be received from open prof●neness , then from hearing the word of god ; have you not yet known the difference between evil and good . paulus . there are some ( i believe ) as good and as wise as your self , that goes to such places ; and certainly , if it be lawful for them , it is lawful for me . evangelus . that is true friend , if lawful for them , then it is for you ; but it is not lawful for them , and therefore let such be never so wise , yet if they go to such places as you plead for , they do in that fall short of being wise men ; and moreover , herein is shewed much of your folly in grounding lawfulness for the same , on no other foundation , but because such and such do so , whereas we that are christians should endeavour to make our lives congruous with the sacred writ , yea , that which the prophets and apostles have built upon should be our foundation . paulus . pray , sir , keep your breath to cool your own pottage , for every tub must stand upon its own bottom , therefore catechise not me , for i will not be catechised by you , and as long as i have a mind to go , i will go . evangelus . friend , be not so touchy , for i mean you no hurt , nothing i am ●o you : it is true , and that every tub must stand upon its own bottom i know , yet considering that ●very one was not made for himself , but for the glory of god , ●he good and benefit of each other , therefore it does behove us to be giving one another good counsel ; if you know any thing more then me , i 'll learn of you : and if i know any thing more then you , you shall learn of me if you please . paulus . nay , this is very fair , i must needs confess . evangelus . well then , my friend , if it may s● please you , to deny your self of going t● that place , first intended by you , i wi●● then tell you what we will do in stea● thereof . paulus . i don't much care if i do fo● once . evangelus . what think you then of going t● yonder grove ; where we may sit down in the shade , and discourse concerning soul-affairs . paulus . with all my heart , good sir. evangelus . well friend , seeing then that go● his providence has bin pleased to ●ring us into one anothers company ; ●ill you give me leave to ask you a ●w questions ? paulus . yea , sir , and i shall thank you ●oo . evangelus . what do you think then concerning heaven ? paulus . it is a good place , no doubt . evangelus . yea , and how happy shall we be if we can but get thither . paulus . why , do you question getting thither ? evangelus . yea , that i do ; don't you ? paulus . no , i did never question getting to heaven , since i have been born , i thank god for it . evangelus . i am apt to think , you might ha● had more cause to bless god , for qu●stioning your title to heaven , the● for not questioning it ; and i am 〈◊〉 opinion , that you and others w● scarce get to heaven , except yo● come first to doubt of your righ● thereto . paulus . you are the strangest man that ● ever met with in all my life ; and indeed this is the fault which i find● to be in you phanaticks , viz. you● censuring . evangelus . friend , you mistake us , and i suppose you do not very well understand me , for did you not say just now , that you questioned not getting to heaven . paulus . yea , i did , what of all that ? evangelus . i only then ask you , the grounds on which you build your hopes for heaven so stedfastly , without the least questioning assurance thereof . paulus . the mercy of god , no better ●rounds can there be . evangelus . the mercy of god ▪ that 's true , ●iend ; but gods mercy has bin ●rfeited long ago through our diso●dience in adam , have you now ●ined it : if you have , pray tell me ●w , and by what means ? paulus . nay , if so , the lord look down ●on me , for i never heard of this ●fore . evangelus . it is very true , my friend ; and ●ce it is , that we have brought 〈◊〉 with us into the world , by ●ich we are made the heires of ●ath . paulus . be you sure , this is true . evangelus . do you believe all those truths c●●tained in the holy bible ? paulus . do i believe them ▪ yea ▪ certain●● or else i should be a papist or an i●●fidel . evangelus . then see this prov'd from these 〈◊〉 places of scripture , psal. 51.5 . i 〈◊〉 shapen in iniquity , and in sin did 〈◊〉 mother conceive me ; and eph. 2● we are by nature the children wrath , even as others . so rom. 5. l● by one man sin entred into the wor●● and death by him , and so death 〈◊〉 over all men , for that all ha● sinned . paulus . nay , here is scripture enoug● none can deny . evangelus . well then , seeing 〈◊〉 it is as i say , had i 〈◊〉 grounds ( do you thin● for speaking what i di● and therefore i pray 〈◊〉 willing to give me some further sa●●●faction touching the belief of your ●●●vation . paulus . nay ▪ you have so puzled me , that ●●w i know not what to do , except it to tell you , that i pray morning ●●d evening . evangelus . well , what of all that ? i hope you not expect to get to heaven by your ●●ayer , do you ? paulus . yes ▪ i do , or else i know not how to 〈◊〉 to heaven . evangelus . oh friend , had you been acquaint●● with godly ministers , or any of ●●ds people , and desired their instru●●●ons , certainly you would have bin 〈◊〉 now acquainted with the way that 〈◊〉 to heaven and eternal happi●●●s , for thou art grossly ignorant thinking to be saved by prayers . paulus . i don't say prayers only , 〈◊〉 take in reading of good books , a● hearing of good sermons . evangelus . nay , it is all one for that , 〈◊〉 if you take in all good works what●●● ever , they will prove insignificant● merit salvation . paulus . say you so , why i never heard 〈◊〉 from our minister , and he is a 〈◊〉 good church-man . evangelus . nay , as to that i know not , but 〈◊〉 i 'le assure you , that what i have hea●● from you , as yet does rather savour popery , then of true christianity . paulus . how ! a papist , sir ; god forbi● for i am sure i am so far from bei●● a papist , that if i do but meet 〈◊〉 one , i go the other side of the 〈◊〉 because i will not see him . i do hate him . evangelus . perhaps you walk more by custo● then by judgement ; for i 'le assure you it is as i say . paulus . pray sir , tell me then , what must save me , if good works cannot ; thanks be to god i met with you : or else i should have died in this mistake , notwithstanding our minister . evangelus . why thus you see , friend , gods dealings with us are various ; but to gratifie your desire , let me ask you this question ; did you never hear of iesus christ ? here has not bin so much as one word concerning him . paulus . nay , hold you ; i have heard of jesus ; what of him ? evangelus . what of him ▪ why it is he that must save you . paulus . it s no marvel then , why i have heard such a talk concerning jesus christ , but i ever thought it was my good works that must save me . evangelus . nay , friend , i will shew you an insuffi●iency in that ; and lik●wise , that salvation is only to be had in christ , and by him you must be saved , if ever saved ; receive these scriptures for the truth of both , rom. 3.20 . therefore by the deeds of the law no flesh shall be justified in his sight ; for by the law is the knowledge of sin ; so the 28 th . verse , therefore we conclude , that a man is justified by faith without the deeds of the law , gal. 2.16 . paulus . why then , by your reckoning , i have all my work to begin before i can get to heaven . evangelus . if you understand no more then this , i must needs say , you are far from being a new creature ; and if far from being a n●w creature , then far you ●re from the kingdom of heaven . paulus . how do you prove that ? evangelus . i prove it from these following scriptures , mark 16.16 . he that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . so luke 13.3 , 5. i tell ye , nay , except ye repent , ye shall all likewise perish , iohn 3.3 , 5. verily , verily , i say unto thee , except a man be born again , he cannot see the kingdom of god ; and what think you of th●se scriptures ? paulus . why , i think they are very good ; but if i have all this to do , as you say , and am still to begin the christians a , b , c ; then i had as good desist a little while , seeing that as yet i am but young , and so for a time take my pleasure : and when i come to be old , i 'le then take this way to serve god which you have prescribed ; for i am afraid lest i should not hold out in serving god another way , in regard that i have taken so much pain ▪ in the other , for indeed i am spent . evangelus . oh friend , give not way to the devil● ▪ these are only his suggestions , believe him not ; for can you serve god in a more acceptable time then in the days of your youth ; consider , i pray you , these following things . first , consider your youth ; god requires eccl. 12.1 . remember your creator in the days of your youth . secondly , it is a question whether you may live to an old age , which if not , what will become of you . thirdly , grant that you live to an old age , it is a question whether the day of grace may last so long . fourthly , if the day of grace should last so long , it is a question , whether you will not , through the pains and imbecilities of old age , be rendred incapable to serve god. fifth●y , consider you may serve god when it is too late , but you can never serve him too soon . paulus . verily , this is true , i cannot deny it ; but do you not think , that god is more glorified by an old convert , then by a young . evangelus . when you have such suggestions as these , endeavor to make them abortive at their birth ; for any will tell you , that there is nothing more acceptable unto god , then when a young man offers up the flower of his age unto him ; yea , and what does conduce more unto gods glory then the same . paulus . well , i am now convinc'd of my folly , especially of confiding in good works for salvation . evangelus . well , bless god for it ; and now seeing , through infinite mercy , an insufficiency in good works to save you , what think you of god ? paulus . why , i think that he is a spirit . evangelus . he is so , my friend , and they that worship him , must worship him in spirit and in truth . paulus . this i knew a great while ago . evangelus . very good , are there more gods then one ? paulus . y●a surely , there must be three gods ; god the father , god the son , and god the holy ghost . evangelus . know , friend , that thou art wofully ignorant ; for though there be three persons in the godhead ; yet th●se three are but one in substance all this while ; there is but one individual deity ; as the fire does contain in it three properties , 1. it s self . 2. heat . 3. light. so though there be but three ways of subsisting in the godhead , yet all this while it is but individual . paulus . pray sir , is there any scripture for this ? evangelus . yea , scripture enough ; see deut. 6.4 . hear , o israel , the lord our god is one lord , isa. 44.6 . i am the first , and i am the last , and beside me there is no god , isa. 45.22 . look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . so 2 cor. 8.4 , 5 , 6. and eph. 4.5 . 1 tim. 2.5 . paulus . i confess these scriptures do hit me ; for how many times have i read the bible over ▪ and yet ▪ do not remember these places . evangelus . you minded then well what you read , for certainly , if you had read diligently , and with a desire to know , you would have given a more pertinent answer to such a fundamental and practical point of divinity as this . but this is not all , our souls are spirits , angels are spirits , and the d●vils are spirits ; what difference is th●●● then between god and these ? paulus . why , i suppose he is bigger then all of them . evangelus . bigger then all of them ; this is no solid answer . god , he is an increated spirit , all others are created ; god , he is an infinite spirit , all others are finite . paulus . nay , this is very good . evangelus . well , i am glad you like it , but what difference is there between the devils and the angels . paulus . why , i suppose they are both spirits , and both angels , only the angels in heaven are the good angels , and the devils are the evil ones . evangelus . thou sayest right ; the devils th●● are now in hell were once righteous angels , but through pride and malice they are now become , of all creatures , the most miserable ; but where do the devils inhabit ? paulus . i suppose the devils do dwell in hell , it being a place prepared for them and the wicked . evangelus . the habitation of the devils is , partly in hell , and partly in the air ; the devils do dwell in the air unto the day of iudgement , and usurping the same , on purpose that they might rule in the hearts of men ; but what difference is there between the spirits and our souls , for our souls , you know , are spirits ? paulus . nay , i believe , now you ask me that which you cannot answer your self . evangelus . think not so , friend ; for the angels were the firs● creatures that god made , whereas our souls are not : the angels are not covered with flesh , but our souls are ; the angels are perfect spirits , but our souls through union with their bodies are imperfect and impure ; but enough of this , what think you now of iesus christ ? paulus . who is jesus christ ; why he is the son of god ? evangelus . it is true , my friend , he is so ; for god the father testifies it , mat. 3.17 . the chu●ch acknowledgeth it , matth. 16.16 . and the devils confess it , luke 4.41 . but who do you think of these were first , god the father , or god the son ? paulus . there is a question indeed , surely the father must be before the son. evangelus . yea , friend , that is true ; it is so in natural generation , but here it is not ; for christ iesus is co-eternal with his father , and equal with him in power and glory . paulus . this will not stand by reason . evangelus . divine mysteries are not to be apprehended by carnal reason , for he who would see by an eye of faith , must shu● out the eye of reason ; and what think you now of the holy ghost ? paulus . why , i suppose he is god too , is he not ? evangelus . yes , he is so ; see 1 john 5.7 . for there are three that bear record in heaven , the father , word and holy ghost , and these three are one . paulus . nay , this is very evident , you bring scripture ( i say ) to prove what you say . evangelus . well , if so be you do believe what i have said concerning the blessed trinity , say with me , god the father , god the son , and god the holy ghost , and these three are one . paulus . god the father , god the son and god the holy ghost , and these three are one . evangelus . right , what think you now of the creation of the world ; did god make the world of somthing , or of nothing ? paulus . of somthing surely ; for out of nothing , nothing can be made . evangelus . friend , what do you think creation signifies ? paulus . truly , i know not very well . evangelus . why , it signifies a making all things of nothing . paulus . say you so . evangelus . yea , and have you not read that the world was made only by the especial word of his power , not that we should understand that any word did really proceed from god , but only that he will'd it . paulus . did god , do you say , only speak● th● word , and was this world made ; i cannot believe this , except you bring me scripture . evangelus . if scriptures will convince you , i 'le bring you scriptures enough . see psal. 33.9 . for he spake , and it was done ; he commanded , and it stood fast , heb. 11.3 . through faith we understand that the worlds were framed by the word of god , so that things which are seen , were not made of things which do appear . so rom. 4.17 . paulus . all this now is very clear unto me . evangelus . i am glad of it , and therefore bless god ; and now tell me , i pray you , what you what is your belief concerning the incarnation of our saviour ? paulus . i do believe that jesus christ did come into the world to save sinners . evangelus . and that he was made man. paulus . no , i cannot think so , in regard that it is impossible for god to become man. evangelus . herein thou art grossly ignorant , because thou doest believe christ came into the world , and yet cannot think he was made man. paulus . no , nor i shall not , except you give me good scripture for it . evangelus . nay , you are to be commended for that , because you are not to take any thing from me , or any man , without scripture , and therefore , if scripture will do the business , scripture you shall have enough : see john 1.14 . and the word was made flesh , and dwelt among us , ( and we beheld his glory , as of the only begotten of the father ) full of grace and truth . so 1 tim. 3.16 . and without controversie , great is the mystery of godliness , god was manifest in the flesh , justified in the spirit seen of angels , preached unto the gentiles , believed on in the world , received up into glory . paulus . i see scripture does hold forth this truth but who would think that this should be so . evangelus . it is so , and that for these reasons , as i suppose . 1. gods iustice by man was offended , therefore by man it was to be satisfied . 2. christ was man that he might die , for had he not been man , he could not have died . 3. he was man , that he might sympathize and condole with us in all our conditions and infirmities . 4. he was man , that he might be d●●ompleat mediator . 5. he was man , that he might make man partakers of the divine nature . paulus . then by this reckoning you must make christ a sinner . evangelus . so he is ( i.e. ) by imputation . paulus . this is strange doctrine , methinks , to make christ a sinner ; 〈◊〉 if also he is man , then consequentially he is not god. evangelus . your consequence is false , my friend ; for christ is god-man , god that he might satisfie , man that he might die , 2.5 . paulus . well , these things are very deep and profound , therefore ( i pray you ) ask me somthing else , and i will meditate upon them when i come home . evangelus . very good , the next question then shall be this , what think you then concerning the resurrection ? paulus . truly , sir , this has been ever obscure to me , i could wish you would inform my judgement concerning it . evangelus . with all my heart , for i like this enquiring mighty well ; now that there shall be a resurrection , it is evident from these places of scripture , dan 12.2 . and many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame and everlasting ' contempt : iohn 5.28 , 29. marvel not at this , for the hour is coming , in the which all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . so see 1 cor. 15. and rev. 20.12 , 13. paulus . well , this truth i also believe ; for i see , there are many scriptures for the demonstration and proof of the same . evangelus . what think you now concerning the last iudgment , do you believe it or not ? paulus . i do believe that jesus christ will come at the last day , and judge the world . evangelus . and are you willing , friend , that i should try your knowledg in this necessary truth . paulus . willing , why do you think i should be unwilling : pray don't question that , for i am so willing , as that i shall look upon you as my best friend , if you take the pains to inform me in this . evangelus . well then , seeing that i have such a free access unto you , i shall ask you these several questions , in order to your better understanding of this great truth ; what then is the last iudgment ? paulus . the last judgement is a day ( as i suppose ) wherein christ jesus our lord and saviour , shall come down from heaven with great glory , to judge the whole world , and give unto every one according as his works shall be . evangelus . very well ( my friend ) for your answer pleases me exceeding well , but how manifold is the coming of christ ? paulus . how manifold is the coming of christ ; why , is there more comings of christ then one ? evangelus . yes , friend , the scriptures do hold forth unto us a threefold coming of christ ; the first was in the flesh about sixteen hundred years ago , when he came in the forme of a servant , taking upon him our sins ; the second is , his coming now with the power of the gospel , in the hearts of sinners ; and the third is , his future coming , when he shall in the end of the world come in glorious glory , not to be exprest : and this is called his second appearance to iudgement , acts 10 42. christ is appointed by god the father iudge both of the quick and dead . so acts 17. paulus . these are wonderful things , pray tell me now , how christ will judge the world ? evangelus . visible in the clouds ; for even as he ascended , so shall he descend ; but wherefore do you think , my friend , christ will judge the world ? paulus . that he may render eternal life , with fulness of joy unto the godly , and eternal punishment to the wicked . evangelus . you answer right , but what do you think will be the order of this iudgement ? paulus . truly , sir , i know not very well . evangelus . my friend , observe , there are certain transactions that do pr●cede this day , certain transactions done in the day , and certain transactions that does ensue this day . first , some things there be that ar● antecedent to , or coming before this day , which will be these , 1. a subversion of the roman empire , and the man of sin revealed . 2. the rising of false christs , and false prophets . 3. signe● that shall be in the sun and moon . 4. the gospel being preached through● out all nations . 5. obedience yielded unto the gospel by iews and gentiles and all that do pertain unto the election of gods grace . secondly , those transactions done in this day are these . 1. the son of man shall be seen in the air. 2. the dead shall rise , both righteous and unrighteous . 3. christ shall separate the bad from the good , and denounce the last sentence . thirdly , that which follows this day , is the proportioning of a reward unto every mans work ; and now tell me what thou thinkest of these things ? paulus . truly , they are things that i never knew till now . evangelus . bless god then for what you know , and answer me this question , is the iudgement-day known unto any or no ? paulus . none but unto god , as i suppose . evangelus . thou sayst right , for neither men nor angels know this day , but god himself , matth. 4. and thus , friend , i have shewed you these points of divinity , to be believed of all that seek after an eternal life of felicity , being these as follows , 1. god , or the trinity . 2. the creation of the world. 3. the hypostatical vnion , or christs assuming the humane nature . 4 the resurrection . 5. iudgement . i come now to ask you how and by what means you may come to know god ? paulus . by the holy bible . evangelus . it is true friend , the scriptures , conteined in the old and new testament , is the only rule by which we may come to know god and serve him 〈◊〉 but tell me what thou doest understan● by the old and new testament . paulus . by the old testament i understan● the writings of moses and the prophets , and by the new testament th● writings of the evangelists and apostles . evangelus . your answer as you should do ; but are the scriptures sufficient of themselves to work faith in us or no ? paulus . truly , i am not able to determine of that . evangelus . why then i will tell you , the scri●tures of themselves cannot work faith ●n us , but by gods spirit cooperating ●ith them ; and hence it is , that the ●ord is called a dead letter , not but ●hat the word is quickning , but be●ause the word of it self without the spirit , cannot so much as work any ●race in us . paulus . this i do believe . evangelus . then i hope you do believe the scriptures to he so canonical , as that ●t is blasphemy to esteem of any other writings , to be of equal authority with the same , and so consequentially ●hose are to be blamed who annex the ●pocrypha to the bible , and do fre●ently take out certain verses conteined therein , as their texts , whenas the scriptures , and only the scriptures , are for a standing rule in gods church . paulus . but is not the apocrypha the word of god ? evangelus . no , for they were not written in the hebrew tongue , nor acknowledged a● canonical by the iews of old , to whom the keeping of the oracles of god was committed . paulus . i am now convinc'd of that , which i thought i should never have been perswaded to the contrary . evangelus . again , if you do grant the scriptures to be infallible , you must then grant that the scriptures are not to be ruled by the church , but the church by the scriptures . paulus . if so be the scriptures do not depend upon the church , for the truth and authority thereof , how then can we be assured that it is the word of god. evangelus friend , herein you are grossly mistaken , for we may be assured of the scriptures being the word of god ; which may be prov'd from several testimonies and arguments divine and humane ; from testimonies divine , being two , internal and ●xternal ; one is the testimony of the spirit , who sometimes by special r●v●la●ion and power do declare the 〈◊〉 thereof , upon the hearts and c●nsc●en●es of men and women ; and th●● is the divine internal testimony : the d●vine external testimony is the scriptures , testifying of themselves ; and hence it is many times , that they do run in this order , ( thus saith the lord ) thus saith god. now the arguments to prove the same , are deduced and taken from . 1. the efficient causes of the scriptures , viz. men , t●e calling , miss●●● and insperation of whom was divine . secondly , the scope and end of the scriptures being the glory of god , and the eternal salvation of our souls . thirdly , the subject-matter of the scriptures , which is so full of majesty and div●nity , as that it is far beyond humane capacity to comprehend . this is sufficient to shew the authority of the scriptures , without depending upon the church . thus is the truth of the scriptures , and the authority of them evidenced without the help of the church . paulus is not the testimony of the church then of some use ? evangelus . yes , that i deny not , but the thing which i aim at is to shew , that the authority and truth of the scriptures can be made apparent , from gods spirit , and from themselves , without the help of the church , which assertion does contradict the papist , who does audaciously affirm , that the authority of the scriptures do absolutely depend upon the church , the absurd consequences of which opinion are these . 1. of all , to hold that the scriptures has no more authority , but what the vniversal consent of the church gives unto it , is to make the scriptures no otherwise , but a nose of wax , yea , it is to make the eternal and inviolable truth of god , rest upon the pleasure of men ; verily the matter and scope of the scriptures is to be denied and to be of no use at all , if this opinion is right , these and such like are the absurdities that must of necessity be held by retaining opinions of this kind . paulus . but did not austin say , that he would not believe the gospel , save that the authority of the church moved him thereto . evangelus . the papist do give a false interpretation upon his words , if we do but consider the whole tenor of his writing . for as calvin well observes , austin had then to do with the manichees , who arguing with them , spoke thus , i my self would not beleeve the gospel , save that the authority of the church moved me thereto . meaning , that he himself when he was a stranger from the faith , could not otherwise be brought to embrace the gospel for the assured truth of god , but by this that he was overcome with the authority of the church . and what marvel is it , if a man not yet knowing christ , have regard to men , therefore austin does not there teach , that the faith of the godly is grounded upon the authority of the church . paulus . i am very well pleased and satisfied in what has been said , have you any more questions to ask me ? evangelus . yes , friend , i have many questions to ask you still . how do you prove , that salvation is only to be had through christ ? paulus . how do i prove it ? i prove it from acts 4.12 . where it is thus written , neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . evangelus . thou hast given the right scripture ; but now , if salvation is only to be had in and through christ , does it not , do you think , concern you to have an interest in this christ ? paulus . yea , certainly that it does . evangelus . are you then interested in him ? paulus . truly , i question it , but how may i come to have an interest in him ? evangelus . that must be by faith . paulus . what is faith ? evangelus . faith is a receiving of iesus christ into the heart , as he is priest , prophet and king , with a fiducial dependance upon him , being fully satisfied , that there is salvation , in , through , and by none but him . faith is the substance of things hoped for , and the evidence of things not seen . heb. 11.1 . paulus . how is this faith attained ? evangelus . it is attained by a conscientious use of the word , and increased by prayer and sacrament . paulus . what is prayer ? evangelus . prayer is the pouring out of our souls unto god in the name of christ , by the help of the spirit , and with faith on the promises , for those things which are agreeable unto his will. paulus . this i remember , for it has been told me a great while ago . evangelus . you understand herein , i shall examine by asking you several questions concerning this duty ; as first , ought we to pray unto god , and only unto him ? paulus . only unto him , excepting saints and angels . evangelus . how do you mean saints and angels ? i hope you don't hold praying to them . paulus . nay , i cannot think any otherwise , but that it is lawful to pray to them , for they are those who do make a way unto god the father for us . evangelus . i deny it , and therefore shall affirm , that christ only is the way to the father ; but that i might further clear this truth , observe , 1. prayer is a part of divine worship , ( which all grant ) and god only is the object of divine worship , therefore to pray unto any besides god , is a perfect violation of that command , deut. 6 . 1● . mat. 4.10 . thou shalt worship the lord thy god , and him only shalt thou serve . 2. consider , we have but one intercessor and mediator in heaven , and therefore it is a high affront unto christ , to make any use of others in that kind . 3. consider that excellent place of scripture , rev. 19 10. and i fell at his feet to worship him ; and he said unto me , see thou do it not , i am thy fellow-servant . and in the last place , consider here is but little encouragement for any of us to pray unto saints , because the best saints in heaven is ignorant of our conditions here below , isa. 63.16 . john 14.21 . paulus . why , truly all this is clear , none can deny . evangelus . well , friend , what think you of this question ? can one pray , and not speak ? paulus . no , surely , that can't be . evangelus . yes , one may , for there is vocal prayer , and mental prayer : vocal prayer is the expressing our desires unto god by the words of our lips ; and mental prayer is the offering up of our desires unto god without the help of words , as hannah prayed when her voice was not heard . 1 sam. 1.13 . paulus . how may i pray , so as to finde acceptance with god ? evangelus . first , direct your supplications unto god. secondly , pray in faith , thirdly , with a sense of your wants . fourthly , with a sense of your unworthiness , to have any of your wants supplied . fifthly , with sincerity and perseverance . sixthly , beg what you beg in the name of christ. seventhly , conclude your prayer with a doxology , being this , for thine is the kingdom , power and glory , for ever and ever . amen . paulus . i thank you , good sir , for this seasonable advice . evangelus . what think you now of the sacrament ? paulus . it is an ordinance instituted by jesus christ himself . evangelus . a sacrament is a seal of the covenant of grace , whereby as god doth oblige himself to give unto us all the benefits contained therein , so we in like manner do by that oblige our selves to be the lords , and to be true and faithful● unto him . paulus . this i now do understand . evangelus . very good , now how many sacraments are there of use in thi● gospel● dispensation . paulus . surely , there are but two . evangelus . thou sayst right , and therefore the papists herein are to be blamed , wh● say there are seven sacraments , whereas we do deny any such number , and do affirm , that there are but two sacraments , viz. baptism and the lords supper : baptism is a sacrament , wherein the washing with wa●er , in the name of the father , of the son , and of the holy ghost , doth signifie and seal our ingrafting into christ ; the lords supper is a sacrament wherein these things given , viz. bread and wine are signified , exhibited and shewed forth unto us ; the body of our lord iesus which was broken , and his blood which was poured out abundantly for the remission of our sins . circumcision and the passeover was in the law , in room whereof comes baptism and the lords supper ; baptism in the room of c●rcuncision , and the lords supper in the room of the passeover . paulus . in this i am also very well satisfied . evangelus . i am glad of that ; but what think you of this ? is the bread really transubstantial , and turn'd into the body of christ ? paulus . yes , that is really my belief ; for does not our saviour say , this is my body , 1 cor. 11.14 . evangelus . friend , believe it not ; because there is not grounds whereupon reason should be built , much less faith ; observe what i have to say contradictory to it ; and you will finde , that such an opinion is against scripture , sense and reason . consider , these words ( this is my body ) is no proper but figurative expression ; were all scriptures to be understood literally , then there would be some reason for the understanding of this expression , to be as you would have it . paulus . what do you tell me of figures ? surely , our saviour would have spoken more plainly to his disciples than so , especially in the instituting of an ordinance . evangelus . christ spoke intelligible enough ; but tell me , is not that plain enough , when we take the words as they are frequently and commonly used in scriptures . paulus . yes , that i can't deny . evangelus . well then , these words are common and frequent in scripture , john 6.14 . is thus written , i am the way ; so john 10. i am the door ; christ properly is no door , but only as a door is an entrance into a place , so christ in this respect is an entrance into heaven ; now compare this with the other place of scripture , ( this is my body ) the true meaning is , this is a figure , sign , and pre-presentation of my body ; ( this is my body , ) that is , as bread doth nourish , strengthen and refresh the body , and satisfie the natural appetite , so the body and blood of christ , received by faith , doth strengthen , nourish , refresh and satiate the spiritual appetite . observe , i pray you , how oppugnant this is to reason ; for is it not absurd , that bread should be turn'd into another substance , and yet the accidents remain the same ; there is the colour , ●as●e and smell of the bread ; if the bread in the sacrament is turn'd into the real body of christ , then the nature & end of a sacrament would be destroyd the nature of a sacrament is to be a sign , and the ends of it is to be a remembrance of christ , both which supposes christs body to be absent . again observe , our lord iesus mentions bread after the words of consecration , saying , ( the bread which we break , ) 1 cor. 10.16 . he that eateth this bread , 1 cor. 11.27 , 28. if the bread is turn'd into the real body of christ , then wicked communicants may receive christ , and christs body must be in a thousand places at once ; and now what say you unto all this ? paulus . i see now , as you say , that this opinion is oppugnant unto scripture , reason , and our three senses , viz. seeing , smelling and tasting ; i wish with all my heart that i could stay a little longer with you , for the benefit which i have received from you is unconceivable , but i am sent for an errand and therefore cannot ; yet if you please to inform me where you dwell , and what is your name , i shall thereby be much obliged unto you . evangelus that you shall my friend , i dwell in such and such a place , my name is so and so . reader . as concerning this young man , being so willing to defer his repentance unto an old age , was the main suggestion , which did keep him off from closing with jesus christ ( of whom is shadowes in this dialogue , and signified by paulus ) together with his beleeving that god was more glorified by an old convert , than by a young one , but when you come to understand how god dealt with this young man in bringing him off from all those letts and impediments , by which he was kept from closing with christ , you will admire , it being in form following . this young man , as aforesaid , being much molested with temptations of that kinde ; one day above the rest , a small-coal man going along the streets , did measure some thereof unto a customer , who having no sooner done it , but he imm●●●●tely fell down dead , ( although he was as well as i am now at this present writing ) which being noised abroad , and many coming to see him , he made one ; who seeing him to lie dead on the ground , was amazed , especially when he understood the suddenness thereof . thus , after a little contemplation upon him , he goes home ; falling down upon his knees , saying to god , lord have mercy upon me ; and this was all he could say for an hour together , ( somtimes it was ) lord have mercy upon me a sinner , and pardon my sins ; thus continuing for the space of many weeks , despairing of gods mercy to his soul ; and being also convinced of his former ignorance , he is now glad to receive good counsel from any body , his minde and will being changed , makes him to believe , that there is salvation only in christ , and looks now upon all his duties , ( as a pauls indeed ) accounting them but dross and dung compar'd with our lord christ. but one day more than the rest , praying to god , does earnestly beg of him for a pardon of all his sins ; thus expostulating with god for the attainment thereof , lord , ( saith he , ) thou hast given a pardon unto some , and why not unto me ? what way and course therefore may i take for the obtainment of the same ; and immediately at his request , ( after the performance of duty ) the lord was pleased to give in this text of scripture , isa. 55.7 . let the wicked for sake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon ; from hence he gathers hopes of gods mercy unto his soul , but in temptations his hopes vanished away again ; as to those other scriptures which the lord was pleased to han● forth unto him , for his stay and comfort in his journey to the heavenl● ierusalem , is conteined in the ensuin● dialogue . and observe , what now treateth o● him , is about his converted estate ; being the second part. the end of the first part. the second part , being youth in his unconverted state aetatis suae 16. evangelus . well met , friend ; how is it with you now ? paulus . now i wonder at my self , how ●●norant i have bin ; and especially ●f my being so unconcern'd with my 〈◊〉 estate as i have . evangelus . yea , friend , when god is pleased to 〈◊〉 a sinner a sight of his fearful 〈◊〉 out of christ , he is startled , and 〈◊〉 amazed , at the consideration of 〈◊〉 former security therein . paulus . i have found it so , blessed be god 〈◊〉 you . evangelus . and blessed be god also , for that ●rovidence which brought us then to gather , and which now has vouchsafed another like opportunity , wherein we may confer about the things of another world ? how therefore ( my friend ) ha● god dealt with you since i last parted from you ? paulus . god ( i hope ) has blessed what then you said unto me , the verity of which has bin set home , by a specia● and extraordinary act of providence . evangelus . what kinde of providence ( i pray friend ) has been exercised towards you since i last saw you ? paulus . that , sir , which the lord was pleased to hand forth unto me ( by you your self , ) in answer unto those two suggestions , wherewith i was heretofore troubled , has bin seconded by the sudden death of a poor small-coal-man . evangelus . how , i pray ? paulus . he was going along the streets , who was measuring of a few small●oal to one of his customers , did ●●mediat●ly fall down dead , al●hough he was as well as now you ●nd i are in body , that the sight of ●is d●ath together with the sudden●ess thereof , did startle me , and shew●d th● vanity of protracting and de●erring time and repentance as i ●id . evangelus . oh! glory unto the father , son and holy ghost be ascribed for ever ! oh , ●ow is your heart affected with this ! paulus . i am so unsatisfi●d in minde , as that does render me very incapable ●f performing any service unto god. evangelus . be sure you give not present enter●ainment unto any thing suggested , ●ithout special examination , what is 〈◊〉 therefore in which you are unsa●●sfied ? paulus . in gods mercies . evangelus . how so , for when you knew nothing● you could then render unto me god● mercy , as grounds sufficient , on whic● you built your hopes of salvation● then ( my friend ) you had no cause s● to to do , but now you have , i dar● say . paulus . i do suppose , it is all one for that● inform me , i pray you , then , how i may come to obtain gods favour and grace ; for i find , as once you tol● me , that i have lost it in adam . evangelus . friend , as gods favour was lost in adam , so it is found in chri●t , see● therefore the favour of god i● an● through christ. paulus . i must first come to christ and receive him , before i can make use of him to reconcile me unto god , wheras my faith is weak , and will not as yet lead me unto him . evangelus . does that faith which thou hast , assent to gods essence ; and that he is a rewarder of them that diligently seek him . paulus . yea , i think it does so , if my heart deceives me not . evangelus . well , if so , then you have that which will commend you to iesus christ , and not only commend you un●o him , but likewise that which will ●nable you to receive him ▪ see heb. 6.1 . for he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him . paulus . god will ( i see ) make use of you to do my soul good , but what do you think now of my condition ? evangelus . why , i do believe that thou art an ●lected vessel , paulus . what is the reason do you think ●hen that i should be all this while without an assurance of gods lo●● and mercy to my poor soul. evangelus . wait , and thou shalt have it , an● consider well this scripture , being ma● 9.17 . neither do men put new win● into old bottles , else the bottles break and the wine runneth out , and the bottle perish : but they put new wine into ne● bottles , and both are preserved . fro● which i would have you to note , tha● though god has his saving work i● your soul ; yet many corruptions ther● are unsubdued , which must be morti●fied , before he sees it meet and convenient to give you assurance ; nay , unti● then , perhaps god sees you uncapabl● as to the management thereof . paulus . blessed be god also for this goo● counsel and advice . evangelus . if it has proved so to be , i desi●● to bless god likewise . paulus . sir , being in haste , i must bid yo● farewel ; but i shall consider upon what you have said . evangelus . farewel then , but i hope i shall see 〈◊〉 again paulus that you shall , for i cannot 〈◊〉 ●ee you now and then . youth in his cone●●●● etatis●uae 18. evangelus . oh , my good friend , how glad a● i to meet with you , for i will a●●sure thee , thou hast been much up●● my heart ; where has been your abo●● all this while , that i have sought you ●● frequently , but could never have t●● happiness to finde you until now . paulus . whether ( good sir ) you a● glad to see me i know not ; but i a● sure , i am glad to see you : for m● wants and indigencies are innum● rable and how to express them un● any other ( but your esteemed sel● i know not : in regard that hereto● fore you have been very benefici● unto mee . in the like strait th● now i am in , wherefore ( worth● sir ) if the presen● opportunity do serve as well for you , as it does ● ●e , administer something of com●rt unto me i pray you ? evangelus . it is a duty , my friend , incumbent ●pon those who are preachers of the gospel , to imitate their lord and sa●iour , and to tread those same steps , ●herein he before them did tread , who ●lways made the extremity of sinners , ●is opportunity to do his fathers work , ●nd the like must i ; speak on therefore , ●nd welcom . paulus . i am in such misery , that i know ●ot what to do ; my condition is ●ch that i am asham'd to make ● known , and my crimes are so hor●id , that for a great time i have con●ealed them , and loth i am still to di●ulge and bring them to light. oh! ●herefore pity me , pity me . evangelus . why dost thou say , thou art in such misery , as that thou knowest not what to do ; i can't chuse but give ●hee a check for saying thus , upon these several respects . first , we ought not to despair ● long as we have a god , which inde● we have , 1 sam. 17.46 . secondly , there is no malady so r● mediless , but god can apply a reme● thereto ; no wound so sore , but god ca●●eal ; no misery so anxious and irr● coverable in our apprehensions , but ● can extinguish the anguish there● heals it , and makes that which is i● possible with us possible with himsel● gen. 18.14 . there is no misery th● side of hell and the grave , but go● out of his infinite free grace hath ap● pointed some proper means for th● same , viz. hearing and reading th● word for the unconverted , prayer an● receiving of the sacrament for th● weak in gifts and graces , and chris● unto all in general , who will receiv● him by faith , mat. 11.28 . thirdly , why doest thou say , tha● thy condition is such , as that thou ar● ashamed to make known ; was not a● our conditions once s● , for a natural condition is a damnable , cursed and ignominious condition , eph. 3. fourthly , why doest thou make the aggravations of thy sins as an argument to conceal them ; whenas god in his word has said , he that hideth his sins shall not prosper . finally , david used the aggravations of his sins , as an argument with god to pardon them . paulus . do you think ( good sir ) that i am not a miserable creature , when the sin against the holy ghost is imputed to me . evangelus . this is a cunning stratagem of the devil ; for those who have committed this sin , have never the gift of repentance , their hearts are so hard as that they cannot mourn ; and indeed , the great reason rendred , why the sin against the holy ghost is unpardonable , is , because there 's no repentance for the same ; bat now this is not thy case . paulus ah , but you do not know the misery that i am in . evangelus . you cry out of your misery , but you do not tell mee wherein it does consist ? paulus . my misery i would fain express , but i cannot , i see therefore that this opportunity will prove to be a lost opportunity , unto my soul , and o wretched man as i am : that i should make a non-improvement of those precious seasons which might be so exceeding advantagious unto me , i shall only now desire of you to appoint another time wherein i shall to the utmost ( if god willing ) lay open my deplorable condition unto you . evangelus . but heark you ( my friend ) do not think that i can be put off with such a frivolous excuse as this , shall we meet together and go away without profit to each other , this is a temptation of the devil , therefore adhere not to it . paulus sir , business does call me home , and i am also under such an indisposition of body , as that i cannot talk any longer with you ? evangelus . what then , shall we not pray before we part , if you will , i 'le joyn with you . paulus . no , ( good sir ) do you , and i will joyn with you . a prayer performed by the minister . o most glorious and gracious lord god , from everlasting to everlasting thou art the great creator of heaven and earth , and the wise disposer of all things which thou hast made ; we the most unworthiest of all thy servants , do desire to prostrate our selves before thy divine majesty , under an humble acknowledgment of thy goodness , thy grace , thy truth and faithfulness : thy many mercies renewed & continued every day to us , and our great unworthiness of the least of them : we are not worthy of the crumbs that fall from thy table ; not only because we were born in sin , but because we have liv'd in sin , and have daily added to our sinnes , by the vanity of our thoughts , words and actions , and the unsu●●ableness of the whole man to all thy commands : we are ignorant of them , yea , we have digged to our selve● cisterns that will hold no water ; w● have doubted of thy promises , broken thy laws , polluted thine ordinances , profan'd thy sabbaths , abused thy mercies , slighted thy iudgements , sinned against the light of our own consciences , against grace receiv'd , against the motions of thy holy spirit , against heaven , and in thy sight , and we are not worthy to be called thy children ; and therefore most iustly mayst thou pour down thy displeasure upon us , and empty the vials of thy wrath upon us and ours ; it is mercy , nay , infinite mercy and free grace , that we are this side of hell and the grave , but much more that we have an opportunity to plead with thee ; how many are there in hell , that would give ten thousand worlds for what we enjoy and have ; we bless thee ( o lord ) for iesus christ , by whose blood these mercies were purchased , and the priviledges which we now enjoy , receive him for us , and accept us in him , magnifie thy grace in and through him towards us , by pardoning our sins , remiting our transgressions , sanctifying our nature , washing our souls in the water of regeneration , and by evidencing thy favour unto us under all our cloudy and gloomy dispensations ; and this is that ( o god ) which we are come about at this time ; it is the sun-shine of thy countenance , and strength against our adversary the devil . behold , o lord , thy servant before thee , that is molested by satan , and burried with his temptations . behold , o lord , the enemies which he hath to wrestle with : how are they increased both from without and from within ; increase his faith , that his spiritual existence may be sustein'd ; let him not perish in his distress and warfare for want of thy assistance ; seeing , o god , that we sue not to thee for any terrene or earthly enjoyments , but for grace , that we may through strength received , therefrom be enabled to repel and quench all the fiery darts of the evil one ; and therefore for the sake of thy son iesus hear us , and strengthen thy servant , whereby he may now at ●ist conquer satan , who has so much ●●deavored to overthrow him : ap●ear for him ( o blessed iesus ) unto ●hom all power is given in heaven ●nd in earth ; and being tempted , ●nowest how to succour those that be ●empted . and with us , sweet father , ●e mindful of all thine throughout the ●hole world ; bless thy church and zi●n , bring home iews and gentiles , and ●ll that belong unto the election of thy ●race ; give unto thy son the hea●hens for his inheritance , and the ut●ermost parts of the earth for his possessions . o lord , keep up england ●rom falling from thee , let it not languish nor decay in godliness ▪ and let ●ot wantonness under the means of ●race procure any want of grace ; thou ●ast divided us , bring us together again ; and thou who art a god of order , o settle order in thy church , ●●d vnity among thy saints ; let ●uch as do erre out of ignorance , learn ●nowledge ; and such as have sinn'd against knowledge , finde repentance ; endu● the magistrates with the knowledge of thy spirit of grace and wisdom , as well as with power , that w● may live a peaceable and quiet life under them , in all godliness and honesty . o let thy ministers be cloathed with holiness , write it on their breasts , give them the urim and thummim , and let them shine by holiness of life , as well as by doctrine , and crown all their labours with a garland of souls . remove not ( o father ) thy candlestick from us , for our unworthiness of it , and unthankfulness for it ; but pardon our unpro●●ableness under it , and teach us to profit more and more ; and now , o lord , comfort thy afflicted servant before thee ; stand by him , and be his help ; and all this we beg in the name , and for the sake of iesus christ , to whom with thy self , and ever blessed spirit of grace , enable us to ascribe , as is most due , all power , praise , glory , and sincere obedience , from us and all thine , now , henceforth , and for evermore . amen . well , i 'le detain you no longer , only take this from me , do not give place to the devil . reader , take notice , that this poor young ●onvert , having taken his leave of this ●recious minister , doth in his return ●omewards meet with a cursed in●rument of the devil , being one de●as ( by name ) a sad apostate , who ●●swades him to throw off religion , ●nd to turn atheist ( that is , nothing at ●ll ) of which this ensuing dialogue ●ill give a further account . demas . how now , why do you look somelan●holy ; no doubt but you have been with ●ome phanatick priest or another , your ●ountenance is so dreadful . paulus i blame your folly , for he whom ● have been with , let him go under what notion soever , is a holy man , and has been one of great use to me . demas . i sware you talk more like a mad ●an than any body else , i tell ●ou ; if you believe all what they say , you 'll be distracted , if you are not already . paulus whether i am distracted or no , i matter not , for take notice , i must observe what they say unto me , because it concerns what i am to do for god , and for my own soul , demas . why , doest thou think there is a god ? paulus . yes , as firmly as i do believe the sun to be in firmament on noon-dayes . demas . doest thee : i hope then , before i shall have done with you , to make you of the same opinion as i am . paulus . what opinion ( i pray ) are you of ? demas . what opinion am i of ? why i am of such an opinion , as that i can produce you one , whom i 'le affirm to be god , omnipotent , omnipresent , om●iscient , and more just then the god ●hom you serve ; for i shall tell you , i have been of the same opinion with your ●elf , and have believed on the same god ●hich you believe , but now i am of an●ther mind , and i question not but that ● shall make you of the same also , if you ●e but ruled by me . paulus . pray what is he ? demas a sober gentleman . paulus . will he do one no hurt ? demas no he will not hurt you ; for he is a harmless gentleman , you may see him if you please . paulus pray then bring him and let me see him . demas rather than that , i would have you come to my house about ten a clock to● morrow morning , and then we may talk together without any interruption : you know where i live . paulus well then i le be sure to come , if i am in health . demas be sure you do not fail me . reader now followeth another conference between evangelus a minister of th● gospel , and paulus the young convert , who endeavours to hinder him from going , but cannot . evangelus so , so , i see i am forc'd to visit you , before you will visit me . paulus truly ( sir ) i can't help it , for i have been so out of order both in soul and body , ( since i saw you last ) a● that i am not fit to keep any body company evangelus why did you not send for me all this while ? if you had , i should have come ; for i doubt you have had no company , since i have been with you . paulus yes sir , i have had some company with me . evangelus . what company , ( i pray ) good company ? paulus . truly , i know not very well , it was a man , but what to make of him , i know not : for he has undertaken to bring me a gentleman that is as fully god , as he whom i and you serve . evangelus . oh fie , why are you so deceived , as to think any such thing ? what evil company have you commun'd with , know you not , that there is but one god , and that is our god ? what a blasphemous wretch was he that told you , from whence did he come , and where doth he dwell ? paulus . his name is demas , he came out of the countrey , his place of abode ( for a time ) is in the city ; and about ten of the clock this morning ; i am bound by vertue of promise to come and see him and the gentleman . evangelus . well , although you have promised to● come and see him , yet i do intend to prevent you . paulus . no , pray sir , say not so , for if i● should disappoint him , he would then● reflect upon us and our religion , and cause the honour of christianity to lie at stake , if you are loth to let me go alone , do you then go with me . evangelus . i , nor you , neither shall go ; if they will come to us , well and good ; but for us to come to them , i do not approve of it ; therefore think not of going , though you have promised , remembring the proverb , it s better somtimes to break a promise then to keep it . paulus . how if they should come to me after you are gone . evangelus then send for me ; and i dare to meddle with them , if they come upon our own grounds . ●hereby god suffers him to conquer us , what we do in a way of disputation with must be onely in our own defence . reader , now take notice , that after the departure of this minister ; these two deceivers comes unto this sweet convert ; one of which proves no otherwise then the devil , as you shall finde by the sequel of the story . demas and apollyon . how now , who taught you to break your promise , did your priests ? paulus . no , other busines● did intervene , so as yet i could not come according to promise . demas . well , this is the gentleman of whom i spoke , and promised to bring to you . paulus is it so , i pray you ; sir , sit down , for you are very welcom . apollyon . i thank you , sir , paulus . i did promiss to inform a friend of mine concerning you : wh● promised to come unto me , and to make one of our company . demas . what is he , i pray ? paulus he is a minister of the gospel . demas . oh it is no matter fo● him , another time we● serve as well as now , 〈◊〉 moreover , i brought th●● gentleman with me , o● ly to speak concernin● affairs , privately among our selves . apollyon . it will not be convenient to have an● besides our selves . paulus . well , sir , what you please . apollyon . sir , i understand here , by my friend , that you are under some sore conflict , wherefore i was desir'd occasionally by our self , and instrumentally by him , ● . e . demas , to visit you ; and so consequentially to administer somthing of ●omfort unto you , in order to which i must have you to promise me these three several things . first , to deny the god whom now you serve . secondly , ●o abstain from the company which you frequent . thirdly , to believe what i shall say unto you . paulus to any thing that is reasonable , ● shall yield , especially if you can but ●move your self to be god , and him whom i serve to be no god , the pro●ation of which i expect through ●ertue of promiss , made by your friend . demas well that he can do . apollyon . yes , and easily too . reader , note , how demas doth app● himself to apollyon , prescribing a● ter what manner the conferen● shall be carried on with conven●ency . demas . the only method , as i suppose , carry on this conference among 〈◊〉 selves , is , ( good sir ) by letting hi● produce those arguments , which has so prove a god ; and so you to a● swer as he brings them , and pray 〈◊〉 me how you like it ? apollyon . i like it very well ; how do yo● like it , sir ? paulus . i do like it very well also , provide● you will not let the plainness of 〈◊〉 arguments make any thing invalid . apollyon . well , produce your arguments co● cerning the certainty of a god. paulus . i shall after this manner express myself ; and first of all , the creatures do testify the truth of a deity , and him whom i serve , in regard that it is he who gaveth being of all things , viz. the beings of the heavens , and of the earth , and all things contained therein . secondly , that kind of gubernation which is among all creatures , whether humans , divine or diabolical , does evidence the one supream government , which is of god. thirdly , the great impression of a deity upon the hearts of men , evidenced by the accusations of a guilty conscience ; and likewise by that worship which heathens do ascribe unto fa se god , which being considered it doth exceedingly demonstrate that there is a true god , though they be ignorant of him . fourthly , i do believe there is a ●od , and that it is him whom i serve , because the scriptures do directly make an obvious discovery and revelation of him . fifthly and lastly , i do believe that all what i have said is true , because the devils in hell would tear us in pieces , were it not for the existence of an almighty god. apollyon . well , all this we do not deny : for wha● you have said as yet does prove me as much god as any other , therfore you must begin again . paulus . nay , i would not for a thousand of worlds think any otherwise , but that there is a true god● and he it is whom i serve . apollyon . nay , but i 'le prove to the contrary , and will affirm , that the god whom you now serve , is a diabolical spirity , and likewise is one whom i shall , in process of time , inflict my wrath upon , for his carriage both to me and all mankinde . paulus . why , is not that god whom i serve , now in heaven , and surely if so , then he is the true god. apollyon . that is true , he is in heaven , but it is only by usurpation . paulus . whose throne is heaven then ? apollyon . it is the throne of the true god. paulus . who is the true god ? apollyon . he who now doth talk with you . paulus . how come you to be out of your place then ? apollyon . i came out of my place for your sake . paulus . sir , i am in great distress , pity me therefore , and do not argue sophistically with me , who am not able at this time to answer you . apollyon . have a care you do not by me as the woman of samaria did , when i appeared visibly on earth ( to the whole world ) for the sake of mankind . paulus . o what shall i do ? apollyon . believe in me that you may have life . paulus . lord have mercy upon me . apollyon . why do you doubt , i am a spirit do you not know that god is a spirit john 4.24 . paulus . i do believe god is a spirit . apollyon . why do you then contend with m● any further , who am so fully god as have declared unto you . paulus . did you create the heavens and th● earth , and all thing contained ther● in . apollyon . yea , and you too . paulus . lord have mercy upon me . apollyon . nay , him whom thou thinkest to be god , i made . paulus . pardon me then blessed god ) that i have offered to con●end thus with thee ; ●als by ( i pray ) my ●alapert , audacious , ●nd rustical carriage ●owards thee ; for i see now i am , ●ike the woman of samaria , who , through ignorance , ascribed the title of sir ship unto him that was king over heaven and earth , even as i have done towards thee . apollyon . i pardon thee , because what thou hast done , has been through ignorance . paulus . yea ( good lord ) that it was . apollyon . well , time doth call me away , for indeed i have many souls to look after , therefore i must leave you , only desiring you to remember those three things once propos'd ; viz. 1. the denying of god which once you serv'd . 2. the abstaining from those ministers , which once you frequented . 3. the believing what i have said , and shall furthermore say unto you . paulus . with all my heart , good lord. apollyon . farewel ther , to-morrow-morning i 'le come and see you again . paulus . oh , my lord , go not away so soo● from me . apollyon . it matters not , as long as i shall come so quickly unto you again . paulus . then farewel , my lord. reader take notice , that when the devil had parted from this youth , demas the day after comes according to promiss ; but apollyon is not with him ; from whence we may gather thus much , it is impossible for the devil to keep his promiss , in regard that he is the father of lyes and lyers , the end wherefore demas came , you will understand by the ensuing discourse . demas . how do you , my friend ? paulus . as well as any damned creature can do , but where is my lord. demas . he could not come through excessive want of him at another place ; but why doest thou say , thou art damned , for if so , then thou art irrecoverable ; which if thou wert , apollyon would not undertake to do any thing for you , neither should i have brought him to you . paulus i believe you good sir , and therefore do desire to bless god for you , because you brought me acquainted with him . demas . alas , i have tried all ways , but could finde no rest , till i met with him , and so it will be with thee . paulus ha , how may one be deceived ; for i thought that i was in the right way , and worship'd the true god , but it seemes it is otherwise , do you think therefore your god will receive me , after i have been serving a strange god ? demas . yes , yes , i 'le warrant that . paulus when will he come to me then ? demas . tomorrow morning precisely , at five of the clock ; i came therefore , as desired by him , to inform you of it , and likewise from my self to advise you of several things . paulus speak on , and well come . demas . first , be sure you do remember and ●e●r in minde what apollyon said unto you last ; now that which i have from my self unto you is this , whatsoever my lord shall require of you , condescend unto it immediately ; therefore if he should require your self , give up your self unto him by a free resignation of spirit , with●ut any doubting , for if you should in the juncture of time that he requires any thing of you , seem to refuse , he then departs from you totally and finally ; this i know , because , through fear , i had like to have given him occasion my self ; and hence it is that i caution you . paulus the lord your master treble it into your bosome , for what you have done unto me . demas . nay , my work is wages . paulus i question not but it is . demas . well , i must bid you adieu . paulus and you also , but be sure yo● bring my lord with you . demas . don't question that . reader when this young convert had departed from his two supposed friends ▪ and from one especially , he walks abroad , and in his return homewards , finds a letter directed unto him by that choice minister of jesus christ , from whom he had abstein'd so long , and by whom he could not be found , through obligation unto a promise . the letter is as followeth . to the beloved of my soul t.p. my son , for so i may call thee , because in the lord iesus i begot thee , in whose name i command attention unto the affectionate exhortations of your distressed father , who through thy disobedience unto god , has almost brought his hoary head with sorrow unto the grave : and for which cause i have made my tears my meat and drink , day and night , ever since i saw thee last . ah child , thou art gone , which vexe● me sore ; but the consideration of thy being gone from god , vexes me sorest of all ; how happy wouldest thou make me , if i could but see ▪ thy face before i go from hence , and be seen no more : i long to understand thy conflicts , as once i did , that i might thereby administer something of comfort and advice , in a more sympathizing and condoling manner then ever . the thoughts of thy groans pierces me to the heart ; but the thoughts of thy trials and temptations doth so oppress my spirits , as that i know not what to do ; art thou not therefore blame-worthy , to carry thy self in such an occult and secret manner as thou doest ; fall down , i beseech you , through the sense thereof ; think not of being freed from satan , while thou art such a friend unto him in keeping of his counsel . the devil is a subtile enemy , adhere not to him , believe him no● , and give no credit unto any of his suggestions ; to be ruined is sad , but to be instrumental to thy own ruine is more sad : something of the devils wiles thoa hast already s●●n : o therefore , let such an experiment anticipate all his other designes from having effect ; keep off from him , have nothing to do with him ; for there is nothing but malice and evil in all his designes : i hear , you make a strict inquisition after satan , i pray wherefore is it ? have you a minde to lose your soul ? are you in love with your own damnation ? is the loss of heaven , and the enjoyment of god nothing ? will the devil ve a better friend to you then god ? will the flames of hell be as sweet as a bed of roses ? will weeping in the labyrinth of eternal misery , be more pleasant then the singing hall●lujahs in the glorious heavens ? which is best to be chosen , misery , or felicity , iudg you ; which would you chuse , to sit at gods right hand , or his left ; why i tell you , if you combine with the devil , you will then take gods gre●test enemies part , and thereby will lose all those perpetual , heavenly and celestial ioys , promised and prepared for gods elect. if thou believest and know what heaven is , live then as one that knows the same . oh , go to the throne of grace , and leave it not , till thou doest find the grace of god and the oyl of consolation pour'd into thy heart , and for the order of your appearing unto god , demean your self as the prodigall , luke 15. cry as david , psalm . 38.18 . for i will declare my iniquities , and will be sorry for my sins ; how thy state now is , i know not , and therefore after what maner to write to thee i know not , i do believe your case is dreadfull , by the oppression of my own spirlt , and your being so long absent from me , and whether now this may come to you i cannot tell , therefore i shall desist from writing so amply as i would . aug. 16. 1672. your father in the lord jesus w. w. the young man having received this letter , reades it ; and having read it , he considers upon it , and at last is affected exceedingly therewith ; but these two deceivers coming unto him again , doth through their vain discourse and diabolical concernment , make this youth to yield unto them , so as that he forgets the letter ( which came from his dear friend ) in which was conteined such wholesom , seasonable and compassionate instructions . demas and apollyon . so , what now , i hope you have not transgress'd . paulus not i indeed . apollyon . how then comes it to ▪ pass you look so sad ? paulus i have by an unparalleld providence , received a letter from one who lov'd me , which is strange in regard that he knew not where i dwelt . apollyon . sha , providence ; there 's not such things as that ; for those things which you call providence , are only things which falls out by chance ; and you also talk illiterately and foolishly , to say that was unparallel'd , because such as this has bin common ere now . paulus nay , i do not know , but none shall make me to believe any otherwise but that it was miraculous , if it will not hold with being unparallel'd . demas . pray let me speak a word in your ear . paulus . with all my heart , good sir. demas . pray now , have a care of carrying your self foolishly , left thereby you occasion him to depart , as i told you once before . paulus well i will. apollyon . how are you compos'd in minde ? paulus not very well , my lord. apollyon how can you call me lord ? and adjoyn such an ep●thite ( as my ) thereto , whereas you have not given up your self unto me . paulus will you accept of me , oh lord ? apollyon if i had meant otherwise , i should not have ask'● you . paulus lord i am at your service , do with me as seems good in thy sight . apollyon has that god which you serv'd , been good to you ? paulus truly i must needs say this , that though i had many things of the other ●od whom i serv'd yet he would not give me all as i desir'd . apollyon that i believe , and shall i tell you those many things which you had of him were not so reall as they were presented to you , being only shadows . paulus it 's likely so truely . apollyon well if you are willing ( as you say ) to be my servant , meet me about five of of the clock at night , by the place where we use to meet , and bring with you your penknise , paper , and pen , this is all , only be sure to meet me without fail , or else be it to your own peril . paulus i 'le be sure not to fail you . apollyon till then farewell . reader thus thou seest how this poor convert is tossed up and down through the wiles and machinations of satan , how sollicitous have been the vety powers of h●ll , to destroy the soul of this young man , how have they combin'd together for the making of their stratagems effectual . for once he went with an intent to meet the devil , and as he was entring into the appointed place , the spirit of god interrupted him by setting home this scripture , with such power , mat. 16.26 . for what is a man profited , if he should gain the whole world , and lose his own soul ; at that he was forc'd to return home again , and ask god for pardon , and yet nevertheless corruption being very prevalent and the devil mighty busie , he was thereby impuls'd to make another attempt in the like manner , who accordingly did , as you may understand by what shall follow . apollyon . well met ( my paulus ) why does● thou muse with thy self ? paulus i am at a stand , and know not what to do . apollyon . at a stand , why so ? paulus you know ( o lord ) the business which we are met about , and the weightiness thereof , therfore i hope , reason will shew why i look so . apollyon . friend , as for my part , it matters not , whether or no you consent to what i require ; it was for your happiness that i requir'd this from you ; but to conclude , take notice , that i will not be made a fool by such an one as you ; go therefore to your other god , and see what ●e can do for you , for i scorn to receive you . paulus . good lord , fret not your self so , for i am not going away from you , only i desire deliberation , suiting with a work of so great a concernment as this . apollyon . nay , call not me lord , except you were my servant ; and as for your deliberation , you have had time enough already . paulus . ha , but i never did deliberate upon it till now . apollyon . if so be you could not deliberate , when you had time enough , expect it not now . paulus . well , if so , you will not give me leave to satisfie my self herein ; i know not what to say to you . apollyon . you know not what to say to me , say somthing or nothing ; and if in this you be not satisfied , a fig for you . paulus . be not angry , i pray . apollyon . here is cause to be angry , when you deal thus with me , who am so fully god. consider the aggravation that does attend it , therefore in this one minute resolve me , either in the negative or affirmative . paulus . what would you have me to do ? apollyon only this , put p●n to paper and write thus . paulus . well , i will write thus , ( for ) apollyon . proceed , why stay you your hand ? paulus . i know not what the matter is , for i cannot move my hand . apollyon . you had as good go on now , seeing that you have written the first word , viz. ( for ) for you are mine by what you have done already . paulus . i defie you as yet , for i know what i have done . apollyon . a nuncup●ti●● well is as good as a written one , so that what you have not done by pen you have done by word of mouth , and therefore it is all one . observ. i. the young man supposing him , with whom he had conferr'd so long , to be the devil , breaks forth into these breathings of spirit ( unto the true god whom once he serv'd ) viz. now , now , now , o precious saviour , give me somthing for my faith to act upon , by making of thy self unto me ● present help in the time of need , and for the future try me . observ. ii. the devil perceiving such sweet motions to be upon the heart of the young man , and being destitute of all hopes in having him as his prey ; doth by the authority of god vanish and leave him for a time . observ. iii. this young man , as he was walking up and down , did experience more and more , that he with whom he conspir'd against his god , was the devil , which caus'd him to cry out thus , o wretched man as i am , that i should go so far with the wicked one ; how shall i escape damnation , whenas i have thus transgress'd . observ. iv. this young man wondring at him self , did meditate upon several things ; and as he was reading one place of scripture , alluded to in a book , entituled , ( the sinners sanctuary ) being , hebr. 10.23 . let us hold fast the profession of our faith without wavering , for he is faithful that promised . the devil assaults him again , and appears in the shape of a white spaniel dog , with a letter in his mouth , saying unto him , thou 〈◊〉 not elected ; at which the young man rises up , and speaks to god as follows . and i thought thou didst give unto at some token of love and mercy ; but ●ow i am afraid that i was deceived , and therefore if the manifestation which then i had was not right , skew it ( i pray thee ) unto thy servant ; but if right , then be pleased to back it with another as powerful as before , through the efficacy of some scripture , co-essential with it , which the lor● accordingly did in the very junctur● of time ; and bringing also with th● same a scripture essential thereto , viz hos. 11.3 . from whence he gathere● that the truth of election did not consist in a bare knowledge thereof , bu● that election might be where no appearance thereof could be foun● the youth now travelling homeward doth in his way meet with a great ma● stiffe dog , running round about him and catching hold on the left latchets o● of his shooes , doth vanish . and b●● ing return'd safe home , he meets wit● the holy minister who was so much concern'd with him , and the discours be● tween these two , it as f●lloweth . evangelus oh , my lamb ! where hast tho● been all this while ? for it rejoyceth my soul to see thee once more . paulus oh , but you have no cause to be glad in seeing me at this time , and i● such a condition . evangelus . why talkest thou thus ( my child ) as now thou doest , tell me therefore to case my oppressed soul , where thou hast been , and what is the matter with thee ? paulus . i have been where i have seen a man that did come out of the air , yea , where i know not my self i have been . evangelus . obstinacy against good councel doth always bring forth evil effects ; for now have i prayed with thee , wept over thee , and given thee good councel , but by none of these could i prevail , for fighting and rejecting of which thou art brought into unspeakable misery . paulus . i am sensible of this , but here lies my misery , it is too late . evangelus . do not say so , as long as we have a day in which we may work . paulus . did i belong to god , i should receive somthing of comfort from what you say , but you know not my condition , in vain therefore it is to take pains with such an one as i. evangelus . why not take pains with you now ▪ i have done so once , and god has blest it ; and i question not but he will d● the like now . paulus . i believe nothing is too hard for god , and i know that he can save my soul , but i am sure he will not . evangelus . my c●●●d , it pricks me to the heart , in hearing such blasphemy proceed from thee ; certainly an evil spirit has bin busie with thee . paulus . busie , yea , and more busie will he be . evangelus . child , i am thy friend , thou knowest it ; do not therefore put me off with such riddles , aenigmaes , allegories , and dark kinde of speeches as these are ▪ 〈◊〉 i do not affect them , especially from ●han one as your self . paulus . i am afraid the devil has bin too ●d for me . evangelus . wherein , my lamb ! paulus . the last time that you was with 〈◊〉 ( you may remember ) you en●ir'd of me , what company i had ? 〈◊〉 which i reply'd , a man that i ●ew not very well . evangelus . what , that irrenious fellow ? paulus . yea , that fellow . evangelus . but i hope , you have not seen him , the gentleman which you spoke of , ●ce that time . paulus . yes , but i have to my sorrow , i ●nsure . evangelus . i am afraid so too , what did you do ●hen you were together ? paulus to rehearse i dare not , to con● i am ●o●nd . evangelus . what means this ( to reveal i 〈◊〉 not , to conceal i am bound ) who i● that you are so oblig'd to , as that dare not disoblige ? none but surely . paulus i wish it was so . ●vangelus . dally not with me , if it is to contrary , tell me so . paulus loth i am to tell you , beca● was once a christian , or at least in pretence , once i did own christians god. but who do think is my god now ? evangelus . him , i hope , besides whom properly can be said to be god. paulus is not the devil god ? evangelus . yea , catachr●stically and impro●● he is so called , but ( i hope ) 〈◊〉 him whom thou hast chosen . paulus . what he is , i know not , but he ●es in the habit of a gentleman . evangelus . what is it the gentleman which you 〈◊〉 me of just now . paulus . yea , that is him whom i have own●● to be god. evangelus . how ! renounce it for the sake of our soul , i charge you . paulus . it has bin past renouncing long ●go . evangelus . god forbid , i would not have it so ●orten thousand worlds . paulus . it is so confirm'd , as that ten thousand and ten thousand can't revoke it . evangelus . what hast thou done then ? paulus . i have given my soul to him . evangelus . did he require it of thee , and hast thou done it ? yes , yes , yes . evangelus . ● dost thou● know what thou h●● done ? paulus . i think so , why what is the ma●●ter ? evangelus . what is the matter ? thou hast 〈◊〉 gods greatest enemies part . paulus . who is that , i pray ? evangelus . satan , which is call'd the devil . paulus . the lord forbid . evangelus . nay , it is so , and christ have mercy on thee ; from a christian thou ar● become a wizard ; and so consequentially thou art ripened for hell , a● much as once i thought thou wert for heaven ; thy condition is such , as i● renders thee incapable of the love of god ; so that now he hates you , his children hates you , your relation hates you ; and , adieu , my friend , adieu . paulus attend ( good sir ) and do not you who has been alwayes my friend leave me now in my greatest perplexity . examine me a little , before you give me over quite , and let the time before encourage you hereunto . evangelus . i wish you were but more sensible ; when i saw you first , you seem'd to be somwhat penitent ; but i am afraid now god has stricken thee with a judicial hardness and blindness . note , in this discourse comes demas , who interrupts , and speaks as followeth . demas . i wonder , sir , you would urge him to renounce that which he hath seal'd to by his own blood , and calling god as a witness to the same . paulus . o stop thy mouth ; false thou hast been to me , for as to paper , yea , and also blood , i do deny , and therefore say no such word . evangelus . is this he ( my child ) whom thou call'st demas ; if so then , that thou didst not enter into any combination with him and his comrague the devil by blood , return praise to god , and matter not what they say : and wherfore dost thou ( o demas , ) impute that to my lamb , which he was never guilty of ? demas . pray who be you , that you rage so much at me , as if i was engaged to the devil , and as if i was the cause of troubling your friend ; both of which i deny , and pray speak no more but what you can prove . evangelus . thou art a liar , being like the devil thy father ; for we fear not thee nor any of thine , and it shall be prov'd that thou wert the great instrument , which the devil made use of to destroy my child ; but the god whom we serve has deceived thee , glory be ascrib'd unto him for ever . demas . know you friend , i will not be th●● taunted at by you ; and did i b● bring the god whom i serve , yo● would tremble , meerly through a fight of him . evangelus . we care not for you , nor your god ; and if you should bring him hither , we would not stir out of our places . demas . i shall ere long make trial of that , and until then , farewell . evangelus . and farewel y●u . paulus . how glad am i that he is gone . evangelus . ha child , walk as long as you live in the sense of this mercy , of agracious god unto you , in restreining you from doing what you was tempted to ; and now for the glory of this god , i do desire you to make a brief confession of your being first acquain●ed with this person , and so with the devil , and what it was he required of you , tha● these things may be left as a narra●tive of gods dealings with you unt●● succeeding generations . the confession of pavlvs when i first began to be troubled , this person ( demas ) being a● ancient acquaintance of mine , wh● at first seem'd mighty zealous in the ways of godliness , did of late visit me very often , and perceiving of m● to be somwhat unsatisfied , he demanded the reasons thereof ; and a● last understanding somthing of it , he told me that he had experienc'd the god whom i serv'd , not to be the true god , producing substantial reasons ( as i thought ) for the proof thereof , which winn'd so upon me , and being likewise perceiv'd by him , it did make him somwhat prevalent with me , to grant leave that he might bring the gentleman unto me , ( i.e. devil ) which being granted , and concealing it from you , together with many temptatious that attended me . i did meet him at a certain time and place appointed , and so in process of time he got me to deny these three things . 1. to deny the god whom i serv'd . 2. to abstain from the ministers i frequented . 3. to believe whatsoever be should say unto me ; which after these were granted , he then made me to promise my soul unto him , in form as aforesaid , ( ) and as soon as i had set pen to paper ; and writ this word ( for ) i could not go any further , which being perceived by him , he cursed me , and withal told me , that if i did not write , it was all one , and i was his , as long as i had set pen to paper ; only this he added , if i would write all , then he would be more merciful unto me at the expiration of my time ; but if i did not , he then would use me ●o much the more cruel ; the saying of which does at this present time trouble my soul very much 〈◊〉 ●hinking that i am his : and therefore , i pray sir , what think you of it ? evangelus . child , that was only a temptation fram'd by himself , to draw you aside 〈◊〉 set pen to paper . paulus . say you so , but what shall i 〈◊〉 then with your god , which i on● worshipped , he , i suppose , will b● never recounted unto me , because have disowned him and all his commandments . evangelus . truly ( my child ) if so be it is a● things are presented to me , i mus● needs say then , if your head was 〈◊〉 fountain of tears , and your hands streams thereof , you could not sufficiently mourn for what you have done ; and moreover , if god had damn'd you longere this had been committed , he would have been justified therein , but much more now , when you are guilty of that which i thought you would never have been guilty of . nevertheless , from hence gather hope , viz. gods restraining of you to do what was intended , it being an infallible sign that god is willing to save thee . paulus . o that i had but assurance of it . evangelus . nay , ( no doubt ) it may be a long time before god will give you an assurance of his love , in regard that you have by exceeding provocations forfeited it . paulus . ha , but i am one , that can never be at peace , unless god doth immediately tell me that all my sins are forgiven , nay , i am afraid i shall kill my self , if god does not cast some favourable aspect upon me . evangelus . how do you talk ! have you not provoked god enough already , and will you provoke him still ? have a care lest you do thereby augment your misery . paulus . alas , i am damn'd , i am damn'd , do not then blame me for speaking so . evangelus . i must needs confess your case is desperate ; but yet notwithstanding this , if you will go to god in his own way , you may find mercy . paulus i have ( without doubt ) commited the sin against the holy ghost , in regard of those several aggravations which do attend my sins , for did you ever hear of any sav'd , who sin'd after their baptism , and acknowledgment of the truth . evangelus . yea , surely , for what think you of david , manasse , peter , and the church of the galatians , when called in by paul to repentance . paulus if i had but access to the throne of grace , it would be something , but i have been for a year and an half ( through sin ) debarr'd there from , how think you therefore that i can go without blushing . evangelus . if thou wouldest have god to take any notice of thee , thou must go to the throne of grace in great shame and confusion . paulus what if i can't lift up so much as my eyes unto him . evangelus . yes , for have you not read of the publicans demeanour before god ? paulus this is true , and therefore my dear friend , i am much oblidg'd to you , for all your love and pains with me , and if you will be pleas'd to tell me what i must do when i come home , i shall thereby be ingaged more than ever . evangelus . first , believe that god is still able and willing to save thee . secondly , confess thy iniquities , be sorry for them , and then ask forgiveness , with a firm resolution in the strength of christ , to do so no more . thirdly , by the greatness of thy sins plead for a pardon from god. fourthly , make christ the way to the father , excluding altogether your own works and righteousness , from justification and salvation . fifthly , omit no duty for your life . sixthly , endeavour to be content in all states and conditions . seventhly , be not a friend io the devil , by concealing any of his suggestions . eighthly , tempt not the devil . ninthly . for the future live with a more holy jealousie then ●ver . paulus this together with what you have formerly done for me , i shall remember ( i hope ) as long as i live . evangelus . nay , many things i have to say , but you cannot hear them now ▪ i shall therefore reserve them till another opportunity that you and i may have ; but in the mean time , the god of heaven bless you , and so farewel . finis . courteous reader , which title thou shalt well deserve , if thou wilt but excuse the author from such errata's as have escaped the press , being very many and great , his distance from the city not giving him the opportunity to peruse the sheets as they were done , the most material whereof are here subjoyn'd , and do beg the coverture of thy candid censure . errata in the epistle dedicatory . line 31 read not of any of you , line 177 leave out and. line 218. read but iesus christ who will plead . errata in the book . page 3 line 4. in the margent put eph. 2.20 . p. 8. l. 6 . put three for two . page 22. l 1. for 1 iohn 5.7 . put acts 5.3 . p. ib. l. 6. for i say r. i see . p. 34. l. 3. for 4. r. 24. p. 35. l. 1. for your r. you . p. 49. l. 3. for it r. them . p. 42. l. 17. for you understand r. your understanding . p. 57. l. 5. for that r. thus . p. 66. l. 3. for gratia r. gratiae . p. 66. in the last words of the margent r we are hindred from effecting what we intended . p 67. in the margent , for does . r. d● . p. 75. l. 4. for i shall r. shall i. p. 79. l. 13. for as yet r. as that . thus with many more , which would be tedious and somwhat vain to particularize , besides the mis-placing of comma's , periods and marginal notes . an advertisement to the reader . reader , thou art desired to take notice , that by evangelus ( one of the interlocutors ) is signified a holy man and minister , who often conversed with the author when he was in his deplorable condition . by paulus , the author himself , considered in his unconverted and converted estate , together with his conflict . by demas , an apostate and atheist , who was instrumental to the bringing of the author to his sad condition . and by apollyon is signified the devil himself , who often appeared visibly , designing thereby the authors destruction . vale. a catalogue of books printed and are to be sold by john hancock sen. & jun , at the sign of the three bibles in popes-head alley . twelve books publish●d by mr. thomas brooks . 1. precious remedies against satans devices , or a salve for believers and unbelievers sores . 2. heaven upon earth , or a discourse touching a well-grounded assurance . 3. the unsearchable riches of christ. 4. apples of gold for young men and vvomen . 5. string of pearls , or the best things reserved till last . 6. the mute christian under the smarting rod. 7. an ark for gods noahs . 8. crown and glory of christianity . 9. the privy key of heaven , or , a discourse of closet prayer . 10. a heavenly cordial . 11. a cabinet of choice jewels , or , a box of precious oyntment . 12. london's lamentations . mr. calamy's godly man 's ark. notes, typically marginal, from the original text notes for div a55568-e370 * dilexisti me domine magis quam ●ipsum . luke 22.32 . post mortem nulla paenitentia . christi revere●se tribunal . scio domi●e iesu quod districtus arbiter ●mnium ven●urus clandestina hominum facta & verba cogit●ta in lucem proferes . g●rhard de extremo judicio . notes for div a55568-e820 the first salutation . wha●soever is sinfull , is delightfull to the carnal eye . it is the work of a minister to anticipate every sinful enterprize . a carnal man knows no difference between things spiritual and temporal , 1 cor. 2.14 . a repro●f how will sinners plead for the satisfaction of their sensual desires from evil examples . an answer ●o the aforesaid plea. eph 2.20 . this is a proverbial speech amongst the naturalists . the end of our creation are these two . 1. the glory of god. 2. the good of each other . divine cont●ivement . providentia guber . nat omnia . practical question . heaven , though it is a saints , yet it may be call'd in question by a saint . wicked men think , they bring assurance of heaven with them into the world . questioning of our selves is a demonstration of our sincerity . strict godliness in the eyes of the world is censuring . a soul-searching question . naturalists think god has no other attribute , then his mercy to glorifie . we are fallen with adam . matters of sublime spirituality , are new things to the carnal eye . cum multis aliis . a true mi●ister , i● loth that any should perish , and go out of the world mistaken . faith can puzzle carnal reason at any time . upon this rock many are split . whether ignorance is the mother of devotion , i leave it for you to judge ; but ignorance , i am sure , is the 〈◊〉 that breeds high thoughts of our selves , and low 〈◊〉 of our lord jesus . eph ● . 5 , 8. by grace ye are saved . there is a ●ind of zeal to be found in naturalists . so carnality affects . what a sad con●●deration is this , that when god has sent hi● son into the world ▪ he is not known by the best part of 〈◊〉 . behold the vast difference between a believer , and an unbeli●ver ; one depends upon christ for salvation ; and the other depends upon duties for salvation . a true believer is willing to be nothing , so that christ may something , whereas an unbeliever acts to the contrary . joh. 4 . 24● ●imonide● the more he stu●ied to know what god was , the harder still it seemed unto him . god cannot b● defined . some do think , if they do but read gods word , it is sufficient , thoug● they take no notice o● w●at 〈◊〉 contained therein . chris●u● leo dicitur , propter fortitudinem , agnus propter inno entiam : leo , quod invictus : agnus quia mansuetus . ipse agnus occasu vicit leonem , qui circuit quaerens quem devoret , di●bolus leo dictus ●eritate , non virtut● . aug. habitatio diab●lorum est p●rtim a●● partim in●ernus putat . aug. 1.8 . de civ . dei. c. 22. illos usurpasse ●erem ad exercenda● s●am dominationem in homines , vult ambros. in ●p . ad eph. ipsos antequam ad det●●iora conversissent , ●●ris administrationem habuisse , tradit theodor. epitom . divin . decret . denique lombard l. 2. s●nt . dist . 6. cap. solet . author est , luciferum , princip●m diabolorum , relig●rum man●re in inferno , nec a● nos tentendos accedere : alios vero diabolos alternis vicibus huc & 〈◊〉 ferno ad animos hominum cruciandos vel deduce 〈◊〉 ad infernum venir● , qui ●liis suc●edentibus ipsis 〈◊〉 tantur in infernum . angeli sic ●o●is exc●nt , ut in●●rnis contempla●ionis gaudils non priventur . greg. tres vitales spiritus c●e●it omnipotens : unum , qui carne non tegitur ; alium , qui carne tegi●ur , sed non cum carne moritur ; alium , qui carne te gi●u● , & cum carne moritur ; primus angelorum , ●ecundus hominum , tertius brutorum est . als●ed . prov. 8. john 10 ▪ 30. ego & pater sumus unum . christ is equal with the father according to his divine nature , but inferiour according to his humane . the phi●osophers 〈◊〉 this maxime , ex ●ihil●●●hil fit . o●id ! metaph. after th● old chaos was brought into form● the poets did feign , that the world was divided into four ages ▪ the first was the golden age , the second was the silver age ; the third , the bra●en age ; and the fourth , the ir●● age : the four ages whereof by perdic●●● is compared to the four seasons of the year ▪ the first , resembling the spring time , the second summer , the third autumn , the fourth winter . mun●us magnu● homo , homo parvus , mundus esse dicitur . mundus est speculum a●ributorum de● . when we receive any benefit from god , we should keep ●une with the p●almist . ●enedi●ite , bless ye the lord. the bereans were commended for examining of the apostle pauls doctrine ; h●● mysterium est abscon●i●um a seculis , patefactum in tempore , paradoxum & impossibile visum iudais & gentibus aestimatum , d●piis tanquam ma●eria sotidi gaudii & consolati●●is . ●●de in be●am in lib. confession is christianae fidei c. 3. artic . 19. deus homo fit , ut homo divinae gratiae & naturae particeps fi●t . ger●●●d . med . 14. p 52. jesus christ is the greatest sinner in the world ( saith luth●● ) by imputation . vide bezam i● lib. co●fessionis christianae fidei p. 13. c. 3. ●rtic . 20. 1 tim. this ●ruth the sadduces denied , mat. 22.23 . the great mystery contained in this truth , made the philosophers to dream of a transformation , one body being transform'd into the shape of another , or a transmigration ●oul , taking its flight out of one body into another . they could not think that one numerical and individual body , after it is corrupted in the water , consumed by fire , converted into earth , vanished into air , nay , eaten up by fishes , and those fishes ea●en by men , it was above them to think , that this same body should rise again . when paul disputed this point at 〈◊〉 the great philosophers of the epicur●●●s laughed at him , what will this babler say ? they lookt upon this as babling . extremum judicium , est quando dominus iesus christus in adventu suo , cum virtu●e magna & maje●ate , extremam omnibus hominibus , juxta sua facta sententiam feret aequam & irrefragabilem , tum pils , tum impiis , aut ad vitam aeternam , aut ad supplicium aeternum . et hoc frequenter debemus meditari cu●● hier●nymo , qui ait ; quoties illum diem considero , toto corpore contremisco ; five enim comedo , sive bibo , sive aliquid aliud facio ▪ semper videtur illa tuba terribilis sonare auribus meis ? surgite mortui , venite ad judiclum . christ coming threefold . venit christus occulte judic●●dus , venie● & mani●este judicaturu● . antecedent , concomitant , and subsequent . 2 thes. 2. mat. 24. luke 21. mat. 25. 2 cor. 3.6 i 2.59 . ●1 . 1 john 2.20 , 1 cor. 2.10 . 11 , 12 , 13. 2 cor. 2.21 , 22. 2. ti● 3.16 . 2 pet. 1 20.21 . rom. 1● . 17 . 1 pet. 2.2 . ou prayers are our sacrifices , and christ alone is the altar , where on we must offer them to god the father . prayer is the wing , wherewith the soul flye●h to heaven , and meditation the eye , wherewith we see god. amb. whether it is lawfull pray unto angels ? john 14.6 2 tim● 15. mat. 69. mat. 6. est promissionis divinae sigi num a deo institutum constat autem elemento & verbo , ut ext●t memoria promissionis . there are but sacraments in the christian church . of transubstantiation . three acceptations of a door in scripture , threefold , 1. it is an entrance into the heart , cant. 5.4 . psal. 24.9.2 . church , iohn 10.1 3. heaven mat. 25 , 10. notes for div a55568-e10430 a salutation a● before . especially of his future ●state . the worke of god upo● a convert●● soul is one of the greatest wonders and miracles in the world . a declaration of gods work upon his soul , and the blessed eff●cts it has produced , which may serve as an item to others . god must have all the glory , because it is he that worketh all our works in us and for us . either to despair or presume , is many times our condition . a converted soul is migh●y inquisitive . joh. 14.6 . a sincere saint bleseth god for every mercy . they part from each other . notes for div a55568-e11700 ministers are glad when they can have any opportunity , wherein the work of the lord may be carried on . the sufferings of our lord jesus , are not only applicatory , but exemplary . these two extreams undoes many , elther we are prone to think our conditions better then they are , or worse then they are , job 19 . 2● miserius nihil est misero se non miserante . none are in misery but they that can't pity themselves . the sin against the holy ghost is a final impenitency . augustinus intellig●t percatum in spiritum sanctum , ● au● finalem impaenite●iam in iis , qui non accipiunt evangelium aut desperationem . qui● haec peccata proprio pugnant cum gratia & 〈◊〉 abjiciunt . nam cater●● peccata , cum fugimus ad gra●tam remi●tuntur . ideo sic interpretatur augustinus dictum christi : qui dixerit verbum contra spiritum sanctum , id est , qui ●●bum gratia , quod praedicatum , & confirmatum est testimoniis spiritualibus , finaliter repudiat , is habet peccatum in spiritum sanctum . peccatum in spiritum sanctum est , cum quis divina veritati , & quidem evangelio cujus fulgore sic perstringitur , ut ignorantiam causari nequeat ta●● destinata malitia resistit , in hoc ut resistat . alsted . sinners under ●heir first convictions , takes themselves to be of all most miserable . the devil doth what he can , to divert us of those opportunities , which he thinks may prove most advantageous unto us , many times by dese●●ing we are hindred from effecting what we hindred . as the devil does endeavor to hinder ministers , from doing their fath●rs work , so ministers , in like manner , does endeavor to hinder the devil from the accomplishment of his cruel designes . the devil can frame excuses at his will. it is the duty of christians to pray one with another . ●e dat● locum diab●l● . eph. 4.27 accus● tuam stu●titiam . the wicked of the world do ●ccount godly sorrow nothing but madness & distraction none are so impioūs , and sinfully audacious , as such who have fallen from the truth , wherof they were once professors . there are many opinions in this world . mark how the atheist contradicts ●imself to call his god a gentleman , it seems then his god is not a spirit . it is not good to be too inquisitive after evil spirits . true is that adage nemo l●editu● ni●●● sci●so , no man is h●●ted but by himself . a diabolical contrivement a true minister is at the call of any that may want him . some evil company are so subtil , as we cannot mediately finde out what they are . the christians god is but one god , deut. 6.4 . deceivers are here , and there , and every where . holy anticipation is allowed . mark the fallacious way of arguing from a deceitful heart . we must have à care of challengeing the devil , left therefore the devil how ironically do they speak . necessitas ●on habit legem . christians can't but shew themselves civilly to strangers . the devil can carry himself as civil and sober as any . the young mans petition unto the devil for concession , in a matter of special concernment . ' as there is no room for gods children here below among the wicked , so likewise there shall be no room above in heaven for the wicked among gods children . the devil must have a word in . mitte diabolum , let the devil alone . the devil , makes a bargain with the young man. the bargain is accepted upon such , and such conditions . the devil is a brag . the devil must have one to help him . the trinity prov●d from five considerations . vengeance will be executed upon the devil one day , for appropriating gods titles unto himself . as long as faith is in a soul , so long is the reverence of a deity continued . the devil is a blasphemous spirit . observe the combate between youth and the devil . the devil is a lying spirit . the youth ( through ignorance ) familiarizes too much with the devil . audacious blasphemy . a doubting soul affects nothing so much as plainness . behold the devices of this fallen angel , th● lord keep us from him . the devil can bring scripture for a need . when we are tempted , we should rather say . get ●lee behind us , satan ; than to talk with him , and ask him questions . the devil is made up with nothing but lies . how far does god somtimes suffer the devil to usurp his prerogative . oh poor young man ! my bowels do yearn after thee , and all in thy condition ; yet i doubt not , but god will raise thee up again , and shew thee the vanity of thy ways . o devil pardon thy self . faith is batter'd . the devil rehearseth over his bargain , that he might be sure , for he is fearful of his prey . observe this plain contradiction ; for if he was god , then he could not have been hindred ; moreover , this denies the omnipresence of god , as well as his omnipotence . here is thanksgiving without occasion , and a blessing of the devil instea● of god. t●e trying of no way conscientious , is the cause of ma●y tha● comes to be nothing . the devil and his companions are all one . a cursed inqui●tion . we are apt many times to welcom that , which in the cl●se , conduceth to cur ruine . the devil proves there is no providence by a lie and corrects the young man for his illiterat●ness . there are the whisperings of an evil spirit , us well as a good . behold the devi● . the young man speaks to the devil after the language of canaan , which ou●ht to be used with god only . hard thoughts of god are the fruits of atheism when th● soul has hard thoughts of god , the devil will do what he can to multiply them the young man now accords with the devil in everything a time appointed for the contract . the devils salutation the young man is daunted . an interrogation . he reasons with the devil . the devil knows how to suit hims●if , according to the constitutions of people . the devil makes many times , as if he was but indifferent , in those things which he is most earnest and desirous of . the devil is an angry spirit . we are apt many ti●es to consider when it is too late . the devil knows so well the advantage of consideration , as that if he should give way to it , he knows it would dash all his designes to pieces . bla●●hemy . the author dares not write here what he did write , lest it should prove a tentation . note , thus far he went , and further he had gone , if divine grace had not restrain'd him . the devils advice to the yong man divine providence interrupts . the devil claims him before he is his . the young man defies the devil . a devilish machination it was , that which had almost prevailed upon the young man , in making of him to yield , by putting pen to paper , of which further observe . the young man talks light-headed , through the excessive te●n ▪ p●●t●ons of the devil . the danger of shunning good councel . he despairs . it is the sin of young converts , to condemn and censure every thing , which seems not at the first view right . the misery of this young man contributes anxiety to the minister . an ambiguous speech . the grounds of fear . the ministers suspicion . the minister se●ks a●●er an interpretation of the young m● is proverb . he ●eclare this a●ost●ey . the ministers belief ' of the youth . in what respect the devil is god. the dev can transform him ▪ self into many shapes . the young man did go very near in contracting with the devil , but he did totally contract with him , as you will find in fine . the young man prays for a deprecation of his misery . behold how his misery is augmented by many gradations . an exhortation to thanksgiving . motives to confession ▪ observe the evil eff●cts that do ensue the concealing of suggestions . nam multa possunt ostendi veteris & novi testamenti exempla ubi lapsi remissionem peccatorum & absolutionem à christo & ecclesia sunt consecuti , viz. david , manasse , petrus , lapsa est galatarum ecclesia , & à paulo ad poenitentiam revocata : & paulus ipse corinthium incestum jub●t recepi post poeni tentiam . aug. the young mans sins of omission and commission . he cannot lift up his eyes to god. luke 16. heb. 7.25 ezek. 33.11 . psal. 32.5 . psa. 38.18 joh. 14.6 . mat. 26.41 . 1 thes. 5.17 . phil. 4.11 1 tim 6.8 eph. 4.27 . jam. 47. eph. 4.27 . 2 co. 11.2 . a wakening call, or, an alarm from heaven to the wise and foolish virgins wherein the vices of this age is laid open and bewail'd, the sublety of satan discover'd in his temptations in several particulars ... : likewise there is discovered the nature of regeneration or the new birth, in several particulars ... / from a minister in the country to a minister in the city for the publication. sikes, george. 1698 approx. 227 kb of xml-encoded text transcribed from 105 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a66477 wing w279a estc r26303 09418405 ocm 09418405 43038 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66477) transcribed from: (early english books online ; image set 43038) images scanned from microfilm: (early english books, 1641-1700 ; 1319:10) a wakening call, or, an alarm from heaven to the wise and foolish virgins wherein the vices of this age is laid open and bewail'd, the sublety of satan discover'd in his temptations in several particulars ... : likewise there is discovered the nature of regeneration or the new birth, in several particulars ... / from a minister in the country to a minister in the city for the publication. sikes, george. 207, [1] p. printed for the author and sold by will. marshall, london : 1698. attributed to george sikes--nuc pre-l956 imprints. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been 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and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal. devil. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2001-09 tcp staff (michigan) sampled and proofread 2001-09 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion a wakening call : or , an alarm from heaven to the wise and foolish virgins . wherein the vices of this age is laid open , and bewail'd ; the subtilty of satan discover'd in his temptations , in several particulars . i. as to original sin. ii. as to the love of the world. iii. as to the danger of ignorance . iv. as to the evil of pride , &c. likewise , there is discovered the nature of regeneration , or the new birth , in several particulars . i. the nature of union to christ. ii. the nature of true faith iii. the nature of true repentance . iv. christian carriage commended . v. the glory of the new-ierusalem open'd . from a minister in the country , to a minister in the city , for the publication . a verse may find him who a sermon flys , and turn delight into a sacrifice . herbert's temple , p. 1. london : printed for the author , and sold by will. marshall , at the bible in newgate-street ; and iohn marshall , at the bible in grace-church-street ; mdcxcviii . chap. i. concerning the purely divine nature , and things thereof . 1. god in his divine nature was infinitely blessed in the sight and enjoyment of himself from all eternity , above and beyond all possibility of addition or diminution to his blessedness , by any thing , meer creatures , angels or men , good or bad , can ever be , think , say or do , to all eternity ; yea , even creature-nature , in the mediator's wonderful compounded person , set up by the immediate divine hand ( though by unchangeable personal union with the divine nature , all one incomprehensible god ) adds not to the infinite blessedness of the divine nature ; but was set up from the beginning , and possess'd by the lord in the beginning of his way , towards the creation of angels and men , prov. 8. 22 , 23. this was the beginning of the creation of god , revel . 3. 14. divine nature had no beginning . the whole creature-part in christ's person , root and exalted branch , adds not to the glory of the divine nature , but was set up in reference to the twofold creation of angels and men , natural and spiritual , and as the means to let down the visions of the divine glory at second-hand , with safety to the spiritual sight , understanding and enjoyment of blessed angels and men in their new-created capacities . 2. in the divine nature , the divine essence and form are the infinite divine father and son. the divine form , image or glory of the divine essence , is the son thereof , by eternal and ineffable generation ; very god of very god , in the most absolute sense ; co-equal and co-eternal with the father ; both are one infinite , incomprehensible , divine being . but the divine essence is not the form ; nor form the essence . the three distinct invisible powers in the divine essence or father , did from all eternity shine forth in the divine form or son , to god's own infinite understanding , enjoyment and delight . the same three are , therein , the immediate object of sight and enjoyment , to the whole creature-part of the mediator , root and exalted branch , as in unchangeable personal union with the divine glory or form in him ; but are never so to any meer creatures , blessed angels or saints , to all eternity , in heaven . they can never so approach unto , or see and enjoy the divine light or glory , immediately , as he does , 1 tim. 6. 15 , 16. mat. 11. 27. iohn 1. 18. in , with , and through his heavenly creature-spirit , as born of that which in him is god , ( iohn 1. 1. ) and therein partakers of the divine nature , ( 2 pet. 1. 4. ) can and will they see and enjoy the divine glory , mediately , as let down to them by the exalted creature-son and branch , being members of that spiritual body , his true gospel church , to which he , therein , is head , col. 1. 18. for this purpose it pleas'd the father or divine essence , that even in the lowest creature-part of the mediator , the exalted son and branch , all fulness should dwell , all the divine and creature-fulnesses and perfections of his divine form and creature-root . the divine essence , singly and abstractedly consider'd , in and by it self , is absolutely invisible for ever ; nor will the divine form , glory , image , or visibility thereof , and of the three that are one , therein , ever be the immediate object of sight and enjoyment to any meer creatures , blessed angels or saints , to all eternity ; but only to the whole creature-nature in christ's person , root and exalted branch . never will any meer creatures be found in personal union with the divine nature , as creature-nature in christ is . they will never have divine nature , an ingredient into their personal constitution ; or as the supream principle of life and operation in them , as some in our days have most presumptuously and unwarrantably affirm'd : for then would there be an innumerable multitude of christs and gods , the greater sort of polytheism . the divine form or son , is the eternity , the supream heaven of heavens , the high and lofty divine essence , or father inhabited from all eternity , in distinction from the creature-form , glory or image thereof ; the high and holy place , or heavenly creature-temple , of immediate divine building ( prov. 9. 1. ) in personal union with the divine inhabitant , isa. 57. 15. this heavenly creature-spirit , house and temple , with the life and things of god therein , was prepar'd by and within himself , to be communicated in the distinct appointed portions thereof , to them that love him ( 1 cor. 2. 9. ) because he first , even from eternity , lov'd them , 1 john 4. 19. these spiritual , heavenly creature-things of god , communicable to men and angels , by a new or second creation , are quite out of the reach or sight of the highest single natural understanding of man , at best , in the but restor'd first-covenant-law-life of the creature , given in the first creation . no intellectual eye , ear or heart , therein , can see , hear , perceive , conceive , receive , own , or know what to make of them ; isa. 64.4 . hence does man account them , and all right words about them , foolishness , 1 cor. 2. 9 , 14. here 's the case of man at best , in but the living soul of the first adam : in the life of the quickning spirit of the second adam , and the new , spiritual , infallible , all-discerning understanding , therein , do saints see and know all things , divine , and both spiritual and natural creature-things , ( in their proper differences , distinctions , subordinations and superiorities ) even the deep things of god , 1 cor. 2. 10. and as they have an infallible understanding to know all things ; they have also therein , an incorruptible will , in unchangeable harmony with the infinite divine will , for the doing all things after god's own heart . in his heavenly creature spirit , can any rightly worship his divine spirit , john 4. 23. in it only can any rightly perform all duties to god , and to their fellow-creatures . all these things lie hid from ( and are unpracticable by ) man , as out of the reach of his own understanding , and desiring or performing power of his own will. so will he not regard , look , or seek after god , for the life and things hid with christ in god , rom. 3. 11. col. 3. 3. paul , with others that come to be true saints , till the spiritual seed of true life be waken'd up in them , are wholly ignorant of any such heavenly creature-gospel-life and things of god , however eminent in restor'd law-life , wisdom and righteousness of man , phil. 3.6 . hence they verily think they do god service , in persecuting gospel-saints , as the arrantest hereticks and blasphemers in the world , act. 26. 9 , 11. iohn 16. 2. the reform'd natural man , at best , understands not the transform'd , truly regenerate spiritual man's understanding , nor any of the divine or spiritual things , he thereby understands and speaks of . he cannot know them ; for they can only be spiritually discern'd , and he has no spiritual discerning , 1 cor. 2. 14. if therefore he finally lean and trust to his own vnderstanding , at highest , for directing his steps , contrary to god's counsel , ( prov. 3. 5 , 6. ier. 10. 23. ) he is gone for ever , he never sets one foot in the paths of life . a man of deepest reason , most soaring , searching , natural capacity , vastest display of his rational and intellectual powers , with all imbelishments of art or acquir'd accomplishments , may be paul's most unreasonable man to be dealt with , or discours'd , in gospel-matters , which he therefore desir'd his thessalonian converts to pray for his deliverance from , 2 thess. 3. 1 , 2. what 's here said in this first chapter , may give some aim towards right thoughts of god's divine nature and things , which are to be acknowledg'd above and beyond all conception or language , by the understanding or tongue of natural man or angel ; yea , will be master of wonder to blessed angels and saints to all eternity , in their spiritual new-creation-capacities . chap. ii. the twofold purposes or counsels of god within himself from eternity , with reference to the twofold creation of angels and men. 1. god , in the free purposes and counsels of his own divine mind , did , from eternity , when he pleas'd , determine to create angels and men , and to give them immortal spirits , by a first creation ; but , to put into them a corruptible seed ( 1 pet. 1. 23. ) of a mortal , earthly , though pure and spotless , first-covenant law-life , in which to be but mystical trees of good and evil. he declares , he will break down this first building , and pluck up this tree ( though of his own planting ) by the roots , ier. 45.4 . this changeable good life and things , given them in their first creation , could not answer the needs and wants of their immortal spirits , nor enable them to answer the whole counsel , will , and command of god , in an everlasting well-pleasing active obedience to him . 2. he did , therefore , in his free-grace-purposes ( another sort of counsels within himself ) determine , from the same eternity , by his own immmediate divine power , to form , produce and set up a heavenly creature-spirit of originally immortal holiness , everlasting righteousness , infallible truth , and eternal life , and to take it into personal union with his divine nature , in the mediator . he determin'd also to find a way in his infinite wisdom , to render this life communicable to angels and men , by a second or new creation of them , as the only principle of desire , thought and action , in which , ever possible to please him , so as to find eternal blessedness to themselves , in the sight and enjoyment of him . all conducible to this , was prepar'd to be given them by a second or new creation , in a new-covenant life , the life of the creator , above all deaths , dangers , enemies , bondages , or fears . the life given them in their first creation , god calls their own , with all the things thereof , their own wisdom , righteousness , all natural excellencies and perfections : all is but a life , a wisdom , a glory to be done away for ever , with all works or fruits , possible to be done or brought forth by them , therein . the new and everlasting covenant-life ( given by a second creation of them ) god's own heavenly creature-life ( with all the things thereof , the wisdom and righteousness of god therein ) is a life , a glory , that unspeakably excels the former , and will remain for ever , 2 cor. 3. 10 , 11. by god's new building them , and putting his incorruptible life into them , they become particular trees of life , under and with christ , working all their works in god , and bringing forth right fruits to him , iohn 3. 21. rom. 7. 4. their own life and wisdom , &c. was given them for trial of their obedience to the declar'd method of god's wisdom for receiving his . all that finally refuse , in passive obedience , to submit to the death of their own , in order to find all again , with unspeakable gain , in his own , prefer the life of the creature to the life of the creator , and will perish for ever , rom. 1.25 . all life and things , given angels and men , in their first creation , are character'd in scripture by grass , flesh , a fading flower ( isa. 40. 6-8 . 1 pet. 1. 23 , 24. ) call'd a vain shew , altogether vanity , a vanishing , transient shadow of the heavenly creature-life and things of god , offer'd by a second . in this , 't is as impossible , ever to sin against or displease god , as 't is in our own earthly life , to please or find everlasting peace with him . if the first-covenant-life , given in the first creation , had been faultless , or not defective , as to the pleasing god , or finding true blessedness to our selves , no place had been sought for a second , heb. 8. 7. chap. iii. the preparatory condescensions of god , towards accomplishing the said two-fold purposes or counsels , with reference to the twofold creation of angels and men. 1. the first of the three distinct powers in the divine nature , call'd father , did by the peculiar operation thereof , in the one divine mind of all three , produce , beget , form and set up a creature-spirit of originally immortal holiness , everlasting righteousness , infallible truth , and eternal life . this , in the creature-part of christ's wonderful compounded person , is call'd by the name of its peculiar divine producer , father . this was the first step of god's preparatory condescension towards the creation of angels and men ; the beginning of the creation of god ( revel . 3. 14. ) that will have no ending . this is the supream root of all creature-being and life , in both creations or worlds ( heb. 1. 2. ) natural and spiritual , by a first and second creation of angels and mer , and also of the creature-son and branch in the very mediator's person . this originally unchangeable creature-spirit , in personal union with the divine nature , was situated too high , above the capacity of being the immediate hand of god , either for the first creation of angels and men , or the giving them eternal life by a second , so as to answer and fulfil the twofold counsels of god concerning them . 2. the second therefore of the divine three in one , call'd the word , did , in the one divine mind of the three , cause the said creature-root to bring forth a creature-son and branch , in the fountain-purity of all earthly mortal first covenant law-life , determin'd of god to be set up in angels and men , by a first creation of them . this creature-son and branch is call'd by the name of its peculiar divine causer , in the creature-part of the mediator's person , the word . this word , as the lamb slain from the foundation of the world , ( revel . 13. 8. ) and exalted by and out of that death , into the originally unchangeable life of his creature-root and father , became the living word of god , and immediate creator of all angels and men , by a first creation , and of an innumerable multitude of both by a second . he will also be the immediate performer of the whole divine will , on all angels and men , good and bad , in the final love or wrath of god , in heaven or hell , to all eternity . 3. in order to all this , did the third of the divine three , call'd holy ghost , cause the said creature-root and father , as the supream mystical abraham , to perform a sacrificing death-work on his creature-son ; and caus'd the said creature-son , as the supream mystical isaac , not only to submit thereto , in a compleat passive obedience to the divine will ; but ( in the supreamly partaken of heavenly creature-life of his root , and love thereto ) to join therewith , in active obedience to the divine will , for carrying on the said death-work on himself . the like did he , in our mortal nature , when in the fulness of god's appointed time , taken by him , in the fountain-purity thereof , above and beyond what it was in the first adam , before his fall. he was , therein , also full of grace and truth , john 1. 14. full of the holy ghost , luke 4.1 . he was son of man in heaven ( in full possession of the eternal life of his creature-root , without any mortal life about him ) at same time , that he was son of man on earth in our mortal nature ( iohn 3. 13. ) and long before . all in christ's person , below his infinite divinity and creature-root , is call'd man. his whole creature-nature , root and branch , in personal union , is the heavenly creature-spirit or holy ghost , render'd communicable to angels and men , by the exalted creature-son and branch . this creature-son was one of the three men that did eat of abram's meat , else would not have own'd his worshipping him , in prayer , for sodom , when the other two created angels were gone towards it , to destroy it , and deliver lot , &c. the two good angels are also call'd men , gen. 18. 1-8 . and v. 22-33 . satan also with his evil angels , are men of sin , 2 thess. 2. 3. christ was active in carrying on the death-work upon himself , as first-born of every creature ; and so was he , in his second sacrifice , by carrying on the death of our whole mortal nature , in him , spirit , soul and body . by the holy ghost or heavenly creature-spirit in him , did he crucify the spirit of our nature in himself , luke 12. 49 , 50. he was also a voluntary giver up of his body into the hands of men , under devils , to put a full period to all that was mortal about him , iohn 10. 17 , 18. he laid down the life of our whole mortal nature , and took it up again , in the originally incorruptible , immortal , eternal creature-life of his root , above all deaths , or enemies . and by his communicated heavenly creature-spirit , or holy ghost in saints , will he enable them to be active in carrying on the like death-work on the spirit of nature , at best , in themselves ; and freely also to give up their bodily life , into the hands of evil angels and men , god's and their enemies , where god so permits and orders , for the witnessing his gospel-truths . the record , witness , or products of the first and second of the divine three , father and word , in the creature-part of the mediator's person , as brought into inseparable union by the third , bears the name of the peculiar divine causer , holy ghost . all these things were transacted and done , by and within god himself , before any meer creatures , angels or men were brought forth . the three in the divine nature , with their record in heaven ( the divine form ) are one ; and the same three , as bearing witness in earth ( the creature-part of the mediator ) agree in one . the one divine mind is declar'd and done , in and by both , and all , 1 iohn 5.7,8 . by what was done of the divine three , by their distinct products and operations , in the creature-part of the mediator , will they let down themselves to the sight and enjoyment of blessed angels and saints for evermore . the divine is not the creature-nature in christ ; nor , in his whole creature-nature , is the creature-root , the exalted branch . and his whole divine and creature-person , is most intimately one with the divine essence or father , the head of all in him , 1 cor. 11. 3. all are one incomprehensible god , iohn 10. 30. the exalted branch in christ , is the immediate head of his true gospel-church . the creature-root in him , head of that ; his divine form , head of his whole creature-nature , root and branch ; the divine essence or father , head to his whole divine and creature-person ; yet remains uncompounded with creature-nature , as the divine form or son is , gal. 3. 20. 1 tim. 2. 5. after all this account of superiorities and inferiorities in all that 's truly call'd god , the lowest creature-part in the mediator , the exalted branch , or living word of god , thinks or infallibly knows , that 't is no robbery or unwarrantable presumption in him , to reckon himself equal with god , as in personal union with his creature-root and infinite divine nature , phil. 2.6 . these are strange , seeming contradictions to man's wisdom , which is foolishness to god's , and to be destroy'd ( isa. 29. 14. ) in all self-confident disputers of this world , 1 cor. 1. 19 , 20. chap. iv. the infallible consequents of the said preparatory condescensions of god within himself , in pursuance and for the accomplishing of his abovesaid twofold purposes in the twofold creation of angels and men. 1. thus were the works determin'd of god to be set up in angels and men , by a first creation of them , finish'd ( heb. 4. 3. ) to his well-pleasing , by the right use of the mortal , earthly , first-covenant law-life of the creature , in order to receive the heavenly-creature new-covenant gospel-life of the creator . finish'd they were , by the mediator himself , as the lamb slain in the fountain-purity of the first , and ascended into the originally unchangeable gospel-life of the second , rev. 13.8 . all this was done within god himself , by the mediator , as the lamb slain from ( or in ) the foundation of both worlds ( natural and spiritual , this world and the world to come ) laid in himself , the creator of both . all , receiv'd by angels or men , in their first creation , or restor'd in men by the redeemer ( since their fall in adam ) is ( with the fallible understanding and corruptible will thereof , their discerning and desiring powers , their own righteousness , wisdom , glories , natural excellencies and perfections , therein ) to be given up , in sacrifice to the will of god , by passive obedience . this is the only possible means and way , for their being transform'd and exalted into the originally unchangeable never-sinning creature-life of god , in the mediator , the only life or principle of everlasting active obedience to god , and blessedness to man. all true thorow-followers of the lamb slain ( in the narrow unpleasing way to nature , at best ) will find all their own life and things , with unspeakable gain , in an infallible , all-discerning , spiritual understanding , and incorruptible will , by personal union with christ in his heavenly creature-spirit of true holiness and eternal life . and so will they find themselves in unchangeable harmony with , and obedience to the infinite divine will. this is the glorious liberty of the sons of god , in which they that are born of god , by the new-creating workmanship of christ passing upon them ( to the death of their natural spirit , and resurrection into his spiritual life ) come to be heirs and coheirs , under and with christ , of god , rom. 8. 17. 2. thus became the exalted creature-son and branch in the mediator , of the first-born of every creature ( in the fountain-purity of a mortal earthly life ) the first-born from the dead , ( col. 1. 15 , 18. ) in the originally immortal creature-life of his root and father . so became he the living word of god , ( the book of life of the lamb slain and exalted ) in which were written ( by the super-wonderful mysterious way of divine writing or engraving ) the names of all god's elect , predestinated to be conform'd to christ their head , in a like passive obedience to the divine will , by the death of their natural spirit or living soul of the first adam , and resurrection into the quickning spirit of the second , the life of their creator , rom. 8. 29. & 6. 3-6 . whoever do finally refuse to die with him , ( and lose all their own mortal , earthly life and things , receiv'd in their first creation , or restor'd since , with all works or fruits , done or brought forth by them , therein ) will never attain that heavenly , eternal creature-life of their creator , in which to live and reign with him , 2 tim. 2. 11 , 12. true followers of the slain lamb of god , will be enabled to say with him , i was dead in my own mortal , earthly law-spirit of works , and am alive in his gospel-spirit of grace and truth for evermore , rev. 1. 18. all that establish themselves in their own law-spirit of works , and righteousness of man , will be found unchangeable enemies of god's righteousness , in his heavenly gospel-spirit , and so in unchangeable union with the god of this world , the devil . such mystical sodomites , in filth of spirit , enmity to god and his gospel-spirit of grace , will have worse of it for ever , under the wrath of god , than common sinners in filth of flesh , wallowing in the miry filths and brutalities of literal sodom , mat. 11. 23 , 24. 3. thus became the exalted branch in the mediator , the ready prepar'd immediate hand and living word of god , for performing his whole divine mind and twofold purposes thereof , in the twofold creation of angels and men , and for the dealing with them , both and all , as hating their own life , given them in their first creation , in love to his own , offer'd them by a second ; or , as from love to their own , in the first , unchangeably hating his own ( offer'd by a second ) in union with the devil . the said exalted son and branch , did bring forth angels and men , out of their radical existencies in himself , into their personal subsistencies and individuations in themselves . this was their first creation , in the same kind of mortal , earthly first-covenant law-life , himself had first taken , in the supream fountain-purity thereof , as first-born of every creature therein , and rightly us'd in order to the second , in which he became the first-born from the dead , in a life above all deaths , temporal or eternal . thus was it true , in the immediate creator , as well as in meer creatures , angels and men ; first , that which is natural , and afterward that which is spiritual , 1 cor. 15. 46. unchangeable love to our selves in our own life , receiv'd in our first creation , is the unpardonable sin against the holy ghost , or heavenly creature-spirit of christ , and life thereof , offer'd by a second . 4. the exalted creature-son , or living word of god , his prepar'd and fitted immediate hand , for the twofold creation of angels and men , was also his ready prepar'd infallible mouth , wisdom and word , to declare to them , as soon as made , his whole counsel , will and command , for the right use of their natural beings and life , given them in their first creation , in order to a second ; and that , as their unspeakable concern , as well as duty , for finding the salvation of heaven , or scaping the damnation of hell. final refusing the loss of all their own , in the first , for his own , by a second , will be everlasting destruction to all that so do . 5. christ , as exalted creature-son and branch , became the ready prepar'd immediate sacrificing high-priest of god , after the order ( and in the power ) of the original melchisedec , ( heb. 5.6,10 . & 6.20 . & 7. 17. ) his creature-root and father , who first perform'd the sacrificing death-work upon himself , when in the fountain-purity of all mortal first-creation life . thus is the immediate creator of angels and men , by a first creation , the immediate high-priest of god , to perform the like sacrificing death-work on them , therein , as his creature-father had before perform'd upon himself . this exalted son and branch , was the melchisedec , priest of the most high god , that met abram , returning from the slaughter of the four kings , and bless'd him , gen. 14. 18 , 19. heb. 7. 1. he was also one of the three men , abram pray'd to and worshipp'd , as god , ( gen. 18. ) which no good angels would ever own , rev. 19.10 . & 22.9 . the devil and his proud self-exalting evil angels , own themselves as gods , ( in the uncontroll'd soveraignty of their own wills , above and against all that is truly called god , and to be worshipp'd ) requiring divine worship to be paid them , isa. 14 . 12-14 . 2 thess. 2. 3 , 4. yea , satan most presumptuously attempted to bring the lord himself to own , fall down and worship him as the true god , whom he knew to be the true lord and god ( mark 1. 24. ) he and all angels and men ought to worship , mat. 4. 8-10 . christ own'd the wise mens worshipping him , when born in our nature ( mat. 2. 1 , 11. ) and after ; others worshipping him , mat. 8.2 . & 9.18 . with eight other scriptures in the four evangelists . 6. and lastly ; christ as exalted branch , was in the fully partaken of life of his creature-root , the ready prepar'd infallible example and unerrable pattern for angels and men to follow , by the like death of nature in them , at best , in order to a happy resurrection into the spiritual everlasting righteous life of their creator . all that finally refuse a submission in passive obedience to this change , will perish for ever . for this change , as their duty and unspeakable concern , did he represent himself in such transactions as had pass'd in the creature-part of his person , to all the angels single and higher intuitive natural understanding than man's , though in but the same first-covenant law-life of the creature , as man. he appear'd to the angels , immediately , as four living creatures that had the likeness of a man , ( ezek. 1.5 . ) the comprehensive sum of all changeable first-creation-being and life . the word man , comprehends all . every individual man is a microcosm , or lesser world , having all found in the macrocosm , or greater , without him , and something more , peculiar to himself . he has being ; an earthy body , with elements , and all inanimate simples or compounds ; a threefold life , or spirit of lives , ( gen. 2. 7. ) vegetable , with grass , herbs , trees , &c. a life of sense , with birds , beasts , fishes and creeping things ; an intellectual exercise of the life of his natural spirit , above and without the body , while in it , with angels , but inferiour to them , therein . then , besides all this , has he the rational exercise of his natural understanding , by bodily organs , not found in any parts of the greater world , angels or beasts . the four living creatures , by which christ represented himself to the angels , had the face or likeness of a man : and they are call'd again and again , the ( or one ) living creature ( ezek. 1.20,21 . & 10. 15 , 17 , 20. the good angels figur'd by wheels , or chariots ( psal. 68. 17. ) follow'd this head , fully : whithersoever his spirit was to go , they went , and turned not ( or looked back ) as they went , ezek. 1. 17 , 20. the reason hereof was , the spirit of the living creature was in the wheels ( v. 20 , 21. ) a seed of his spiritual life was in them . hence , when the four living creatures with the face of a man , did let down their wings , the said angelical wheels did let down their wings , v. 24. in passive obedience to the divine will , and conformity to christ's death of the first creation , they ceas'd from the mortal life of their own spirits , given them in their first creation , and from the exercise of their own fallible understandings and corruptible wills , therein , which are the mystical wings , by which natural angels and men flie abroad , in this perishing world , to view and place their thoughts and affections on what seems desirable to them , in order to pick up a true happiness to themselves , where it never is to be found . while man thus rambles and flies abroad for a self-pleasing delusive happiness , amongst the delights of the sons of men , he never looks or seeks after god , and his heavenly creature-life and things , the peculiar delights of the sons of god. these heavenly creature-things , offer'd by a new creation , are out of the reach of all single natural understanding of man , ( 1 cor. 2. 9. ) and the only way for attaining them , is most contrary to his natural will. the death and loss of both and all , is the appointed way , in god's wisdom , whose thoughts and ways are not as man 's , but quite contrary , about their true salvation , isa. 55. 8 , 9. when the good angels had let down their wings ( importing a perfect rest and cessation from the labours or exercise of their own spirits , wills and understandings ) a voice from the firmament , over their heads , calls them out of the said death of nature , into a living spiritual faith , working by love to christ , as seen by them , the man upon a throne , as exalted son and branch , in his heavenly creature-life . hereby were they actually possess'd of eternal life , and infallibly sure of being compleated therein , in god's time . they patiently waited ( with a holy kind of impatience , well-pleasing to god , also ) in longing desires and pantings after the actual gift of the holy ghost or gospel-spirit of the man , they saw upon his throne , therein . they , with old-testament-saints , waited four thousand years , for this promis'd unspeakable gift , which was not given to either or any of them till christ was ascended in our nature , iohn 7.39 . but , as inseparably united therewith , by a living spiritual faith , working by love thereto , they all had a good report with god , as well-pleasing and acceptable to him , though they had not receiv'd his promis'd holy ghost , heb. 11. 39. all along the said four thousand years , the good angels with old-testament-prophets and other saints , desir'd to pry , look into , and consider what time the spirit of christ in them ( as enjoy'd by a spiritual faith therein ) did signify , when it testified before-hand , the sufferings of christ , and the glory that should follow , with the holy ghost sent down from heaven ; and clear gospel-preaching , experienc'd therein , 1 pet. 1. 10-12 . on this account , the good angels had cause of rejoicing at the birth of christ , in our nature , as their own concern , as well as man 's , though not in reference to sin. for they never sinn'd , at all , nor were in danger of ever sinning , after their first change from nature to grace . they rejoic'd also , on behalf of mankind , who are all born sinners . the high joy of the good angels , on these accounts , at christ's birth , is recorded . luke 2. 8-14 . by the first demeanour of the good angels , is implied the contrary behaviour of the evil ones . the good follow'd christ , their head : the evil ones turn'd from their true head , as they went , or were going , a while , with the good , under the same light. satan made himself a contrary , opposite head to christ , and , with his tail , drew a third part of the angels , ( revel . 12. 4. ) signified by stars , ( iob 38. 7. ) into the same condition with himself , under him as their head , in the self-chosen earthly life of the first creation , in unchangeable enmity to god and his heavenly life , offer'd them , by a second . as thus it was with the evil angels , so , too oft , with men. under high spiritual enlightning gifts , many that have gone a while with gospel-saints , after christ , as their head , finding his cross , or the death-work of his heavenly on their earthy spirit , to be pass'd under , in order to be married to him , as risen from the dead , they turn away from him under satan's witch-crafts ( gal. 3. 1 , 3. ) to set up for themselves in their holy flesh , or righteous life , given them in their first creation , in unchangeable enmity to god and his holy gospel-spirit , offer'd by a second . so satan , as god and prince of this world , brings them under his influence , by which , he renders them the most enrag'd antichristian enemies of gospel-saints and truths , 1 iohn 2. 19. a third part of the angels will perish for ever . of mankind , the many in the broad , easy , self-pleasing way to hell , out-number christ's few , in the narrow way to heaven , though they , also , out of all generations , will be a numberless multitude , revel . 7. 9. chap. v. a short review of the four preceding chapters , by way of recapitulation . chap. 1. god , infinitely blessed , from all eternity , chap. 2. determin'd to create angels and men , to give them immortal spirits , and to put into them a mortal life , in their first-creation , to be call'd their own , with all the things thereof , their own righteousness , wisdom , works , fruits , &c. but all mortal , and to be done away for ever . he , therefore , determin'd to set up in personal union with his divine nature , a creature-spirit of originally eternal life , and render it communicable to men and angels , by a new creation of them . the former rendred them but mystical trees of good and evil. the latter makes them particular trees of life , under and with christ. god , hereby , works all their works in them , ( isa. 26. 12. ) and they , in him , iohn 3. 21. the leaves of such trees never wither : every thing they do , therein , prospers , psal. 1.3 . all good works or fruits done or brought forth by them in the former , at best , are nothing to god , ( hos. 10. 1. iob 35. 7 , 8. ) nor of any avail for their ever entring into his kingdom , but only a new creature , gal. 6. 15. the most restor'd life and righteousness of man , preach'd up and warranted for salvation , is man's dream , under satan's witch-crafts ; all their delusive doctrine , therein , chaff , psal. 1.4 . and what 's this chaff to the wheat , the gospel-doctrine , words and things of god ? ier. 23. 28. chap. 3. ( 1. ) in pursuance of god's twofold purposes , for a twofold creation of angels and men , the first of the divine three , call'd father , did produce , beget , and set up a creature-spirit of immortal holiness , of the same name in the creature-part of the mediator , with its divine producer , father . ( 2. ) the second , the word , caus'd the said creature-root , to bring forth a branch , in the fountain-purity of all mortal first-creation being and life , that was to be set up in angels and men , by a first creation . ( 3. ) the third , the holy gost , by its peculiar operation , brought the creature-father and son , into unchangeable personal union , and so the whole creature-nature in the mediator , into unchangeable union with his divine nature . the creature-son and branch , thus exalted , was the immediate creator of all things , in both creations or worlds , natural and spiritual , heb. 1. 1 , 2. chap. 4. ( 1. ) thus were the works , determin'd of god , to be set up in angels and men , by a first creation , finish'd in the mediator , by the right use of all , in order to the second , heb. 4. 3. ( 2. ) herein , was the exalted son and branch , the living word and book of god , in which were written the names of all the elect , that are to be conform'd to him , in the like death of the first creation , and resurrection into the life , given by a second . ( 3. ) the exalted branch , or living word of god , gave angels and men their being and life , by a first creation ; as the immediate hand of god , for it . ( 4. ) he was , therein , the infallible mouth of god , to declare his whole counsel to them , for the right use of all , given them , in their first creation , in order to the second . ( 5. ) he was , therein , the high-priest of god , to perform the like death-work on them , as had pass'd upon himself , by the original melchisedec , his creature-root and father . ( 6. ) and lastly ; he was the ready prepar'd infallible pattern , for them to follow , out of the mortal , earthly life of the first creation , into the immortal and heavenly , by a second , as the only means and way , to find the salvation of heaven , or scape the damnation of hell. chap. vi. concerning the trinity . the three distinct powers in the divine essence or father , shining forth , from all eternity , in the divine form or son , consider'd separately , in each , or jointly in both , are call'd father , word and holy ghost , 1 john 5. 7. the one of these is not the other in the divine father or son. the word , father , as the divine essence is call'd , in distinction from the divine form or son , is of a very differing consideration from the same word , as signifying the first of the divine three in both . so , the word , son , as signifying the divine form , is of a very differing signification from the same word , as signifying the second of the divine three , in father and son. the like may be said of the third of the divine three , the holy ghost , in father and son , of distinct significancy from what the divine father and son , jointly together , are so call'd , as the one infinite divine being . the three distinct divine powers in the divine father and son , do beget and set up their distinct secondary record or witness of themselves , in a creature-form , distinct from the divine form. the whole creature-nature of the mediator , root and branch , is call'd earth , in distinction from the divine form in him , the supream heaven of heavens . their threefold witness in earth , is signified by spirit , water and blood , 1 john 5.8 . the same three that are one in the divine nature , agree in compleating the one mind of all three , in the earth , or whole creature-nature of the mediator . the witness of the first of the divine three , is spirit , a creature-spirit of originally immortal , holiness and eternal life . the witness of the second , is call'd water , signifying the creature-son and branch , in the fountain-purity of all mortal being and life , design'd to be set up in angels and men , by a first creation . blood signifies the death of that , as first-born of every creature , in order to its resurrection into the originally unchangeable life of its root and father , and , therein , first-born from the dead . in , by and through this creature-form , do the three in the divine let down the vision of themselves , to the spiritual sight and enjoyment of angels and men ; and by such transactions , therein , do notify to both , the only means and way for their true blessedness , by the death and loss of all life and things receiv'd by them , in the mortal first-covenant law-life of the first creation , in order to ascend into and receive his originally immortal new and everlasting covenant gospel-life , by a second , communicated to them by the exalted son and branch , as first-born from the dead ; and , therein , the immediate performer of the one will of the divine three , in both creations , and in dealing with all angels and men , good and bad , in final love or wrath , to all eternity , accordingly as they submit , or refuse to submit to the terms of receiving the life , offer'd by a second . thus was the foundation laid , within god himself , in the creature-part of the mediator , for rendring the three that are one in the divine nature , discernable and enjoyable to blessed saints and angels , in their spiritual new-creation capacities . man's highest wisdom and understanding sees not the heavenly creature-things of god , by which only the divine three can be known , 1 cor. 2.9 . so , all his conceptions , thoughts and words , about the trinity , can be but implicite random-conjectures and discourses , not seeing or knowing what he says . the immediate discernable objects of man's highest natural understanding , are but the mortal life and things of the first creation , by which they ought to conclude and may know , there is an eternal power and godhead ; but see nor that , nor his heavenly creature-things , immediately , rom. 1. 20 , 21. 1 cor. 2. 9. isai. 66. 2. the three in the divine essence or father , singly and abstractedly consider'd , will be absolutely invisible to saints and angels in heaven to all eternity . and the divine form , son or glory thereof , in christ's person , will never be the immediate object of their sight , but be let down to them , in the first conjunction thereof , with his creature-root , through the exalted creature-son and branch in him , the immediate creator of all . this is the branch , god made strong for himself , ( psal. 80. 15. ) to perform his whole divine mind , in both creations ; in this world , and the eternal world to come . this is the branch that shall reign on earth , execute iudgment and iustice , therein , as the lord our righteousness , jer. 23. 5 , 6. & 33. 15 , 16. by and through this exalted branch , the immediate do-all , in both creations , will the same three in the divine essence , that shin'd forth in the divine form , from eternity , let down themselves to blessed angels and saints , to eternity . all the three in the divine essence , and heavenly creature-glories , are one trinity , and that trinity , one individual god , iohn 10. 20. the three that are one in the divine nature , are the immediate object to the sight and enjoyment of the whole creature-nature in christ ( root and exalted branch ) that 's in personal union therewith : but never so , to any meer creatures , blessed saints or angels , 1 tim. 6. 15 , 16. iohn 1. 18. mat. 11. 27. they are personally united with the exalted branch , in him , as members of his mystical , spiritual body , to which he is head. but never so to his creature-root ; and much less , yet , to his divine nature . the three in the divine nature , shining forth to meer spiritual creatures , by and through the exalted branch , are no where , in scripture , call'd a trinity , nor said to be three persons . if they be three persons , as three distinct individual angels or men , in angelical or humane nature are , would they not be three distinct individual gods ? would not this be the asserting a tritheism , the lesser sort of polytheism ? if they be call'd three persons , it must be , as acknowledg'd in a unity , transcendently above meer creatures , who are so , in one specifical humane or angelical nature . the three , in god , are three , in one individual divine nature , shining forth to saints and angels , in the mediator's one individual creature-nature , which , in and with his divine nature , is , with his divine father or essence , one individual god. in this sense , if any , may they be call'd three persons . but the acknowledging three distinct powers in god , may justly secure any , from the imputation of antitrinitarianism . they are so three , that the first is not the second ; nor second , the third . the divine form in christ , is not the divine essence , nor his creature-nature , his divine ; nor his creature-root , the branch in him ; but all one individual incomprehensible god , iohn 10. 30. he that says ( knows and owns ) god the father and his divine and creature-son , says all that god is , or is god. man , in the fallible understanding and corruptible will of his first-creation life , can never truly see , rightly know and do the one will of both . all , therefore , that trust to their own understanding , deny both the divine father , and the divine and heavenly creature-son . whosoever denies the divine and creature son , hath not the father . but he that rightly acknowledges the son , hath the father also , 1 john 2.22 , 23. antichristian deniers of both , pass in reputed orthodox man's day of judging , under satan , god of this world , as the only true christians , excommunicating or casting out of their worldly churches , the true owners of both , as the arrantest hereticks and blasphemers in the world. god the son , or mediator , in the divine and creature-glories of the divine essence or father , is call'd a person , 2 cor. 2. 10. in his creature-part , he is call'd the brightness of the divine glory in himself ; and , therein , the express creature image of god's whole divine person , essence and form , heb. 1. 3. the creature-root in the mediator is god's soul , not immediately discernable to the highest spiritual understanding of meer creatures : but , in its first conjunction with divine nature , is let down to their sight and enjoyment , in and by the exalted creature-son and branch , as god's body , or visibility of all , to them . of the creature-root , god's soul , himself says , in reference to the unpardonably sinning shepherds ( or pretending teachers of the way to heaven , and peace with god , in but the restor'd life and righteousness of man ) my soul loath'd them , and their soul , also , abhorred me , zech. 11. 8. every individual man , in the three essential ingredients into his personal constitution , spirit , soul and body ( 1 thess. 5. 23. ) is a shadowy image of the three in one god ; and of the divine spirit , creature-root or soul , and creature-body or branch , in christ's wonderful compounded person . man , in another sense , was in the primitive purity of his whole being , a shadowy image of god's righteousness . this was lost , to all mankind , by their first sin , in and with adam . the reason therefore of the threaten'd death on murderers ( that whosoever sheds man's blood , by man shall his blood be shed : for in the image of god , made he man , gen. 9. 6. ) relates to man's being the image of god , in the former sense , gen. 1. 26 , 27. the image of him , in the latter , being wholly lost , the murderers of him , in reference to that , might seem unaccountable . the spirit of man , singly and abstractedly consider'd , may seem a dark shadow of the very divine essence , as comprehending in it , a threefold distinct life , rational , sensual , and vegetable ; but all three , invisible and unexercis'd , till brought into hypostatical or personal union with its fitly organiz'd body . and , all the said three lives , when brought into exercise , are called a living soul , in distinction from the spirit , separately consider'd ; and , from the body , that 's the personal appearance or visibility of the whole man. and , in both and all , the man is but one person . chap. vii . the mystery of god in general ( of all that is truly called god , and to be worship'd ) and , in particular , of god the father , or divine essence ; and , of christ , the divine and creature-son , ( col. 2. 2. ) both and all , one incomprehensible god , john 10. 30. in general , all are one individual god. in particular , the divine form or son ( though most intimately one with the divine essence or father , in the one infinite divine nature ) became personally united with the creature-form of god , the divine essence or father , remaining , ever , single and uncompounded therewith , gal. 3. 20. a mediator is not of one nature ; but god , in his divine essence , is one . god the mediator , as consisting of two natures , divine and creaturely , in personal union , is fitted to mediate between infinite divinity and finite creaturality , in blessed angels and saints , for ever , 1 tim. 2. 5. the divine and creature-son will remain a mediator , for ever , in heaven , between infinite divinity and elect angels and men , in their compleated spiritual beings , and new-creation capacities ; not in reference to sin , or any danger or possibility of sinning , ever incident to them . but , first ; for letting down the visions of the divine glory or form , in himself , with safety , to their spiritual understanding and enjoyment , through the transparent vail or heavenly creature-image of the divine nature , in him . no man or angel hath seen god , immediately , at any time , in his purely divine nature , nor ever will , or can , to all eternity , in heaven . the only begotten son , will , in and by his creature-spirit , as the prepar'd means for it , let down the visions thereof to them , at second hand , iohn 1. 18. mat. 11. 27. should the divine glory of the father , in the son , shine forth , immediately , in the infinite brightness thereof , on gospel-angels or saints , in heaven , it would be a consuming fire to their very beings , deut. 4. 24. & 9. 3. heb. 12. 29. the request therefore of moses , ran too high , when he said , lord , i beseech thee , shew me thy glory , exod. 33. 18. that he meant the immediate sight of the very divine glory , form , or face of god , in the mediator , appears by god's favourable answer to his mistaking thought , saying , no man or angel ) can ever so see me , and live . but there 's a heavenly creature place by me , in personal union with my divine glory , through which , as my back-parts , thou mayest see me ; but my divine face or glory , shall never be immediately seen , by thee , or any meer creature , to all eternity , in heaven , v. 20-23 . by and through the creature-form or face of god , in christ , did he speak to moses , face to face , ( v. 11. ) mouth to mouth , as his living word , numb . 12. 8. 't is the peculiar prerogative and transcendent privilege of the man christ jesus , only , to see the divine glory , immediately , in himself , as the supream ingredient into his personal constitution . he is that king of kings and lord of lords , in the creature-part of his wonderful person , dwelling with and in that divine light or glory , which no man or angel , can ever so near approach unto , as immediately to see , 1 tim. 6. 15 , 16. thus will the dignity and prerogative of the infinite divinity , and the peculiar privilege of creature-nature in the mediator , be preserv'd , in the transcendent superiority of both and all , above all meer creatures , saints and angels , for evermore . and so will they be secur'd in their unspeakable privileges and utmost blessedness , by the wonderful compounded divine and creature-person of the mediator . secondly ; a second office of the mediator , to all eternity , in heaven , will be the presenting the blessed persons of angels and saints , with their spiritual sacrifices of praise and thanksgiving , to the absolute well-pleasing acceptation of his father and their father , ( john 20. 17. ) his god and their god , in , with , and through him , for evermore , 1 pet. 2. 5. the multitude of saints which no man can number , ( revel . 7.9 . ) and the innumerable company of gospel-angels ( heb. 12. 22. ) will , in their eternal praises to god most high , acknowledg and ascribe their eternal blessedness in the sight and enjoyment of him , to his electing love , in the free-grace-purposes and counsels of his divine mind , from eternity , as the single and only supream distinguishing cause of their everlasting blessedness , from those that perish , for ever , under his everlasting curse , and unquenchable wrath. creature-nature , of immediate divine begetting , qualifies him to mediate between two vastly distinct natures , divine and meer creaturely , in angels and men ; so as to answer all that can rightly be desir'd by them , and to enable them , to answer all that god requires of them . by his right performances , therein , on both and all accounts , divine nature can't suffer the least diminution , nor meer creatures , angels or men , be swallow'd up , or consum'd , in their highest exaltation . the infinite dignity of the one , and unspeakable privileges of the other , will ever be preserv'd by the mediator . he is the wonderful counsellor , the mighty god , the everlasting father ( of saints and angels ) the prince of peace , the only procurer of their everlasting peace with god , isa. 9. 6. he transforms and translates us , out of the earthly life of the creature , and fallible understandings , and freedom of our own corruptible wills , receiv'd in our first creation , into the heavenly , eternal gospel-life of himself , our creator , and infallible spiritual understanding of all things , and incorruptible will , therein , for the right doing all things , god requires of us ; which is the glorious liberty of the sons of god , in unchangeable harmony with his infinite divine will. the head of every man , is christ ; the head of the woman is the man ; and , the head of christ , is god , 1 cor. 11. 3. the woman , or natural man , in the changeable womanish life of the first-creation , is , by death , and resurrection into the unchangeable manly life of the second , brought into the glorious liberty of the sons of god , into unchangeable harmony with the infinite divine will. in this transformation , the manly spirit of christ , becomes the head of the transform'd womanish spirit of man ; and , the head of every such spiritual man , is christ ; and , the head of christ's whole compounded person , is god , the single , uncompounded divine essence or father of all . but all these superiorities and inferiorities , in god the father , and his divine and creature-son , are swallow'd up in christ's wonderful compounded person , into an equality , as with his divine father , one incomprehensible god , iohn 10. 30. all , that 's in personal union with the infinite divinity , is god. chap. viii . the mystery of godliness , and mystery of iniquity . to awaken'd spiritual saints , it is given to know the mystery of the kingdom of god , the mystery and power of godliness : but , to them that are without such spiritual life and knowledg , all the spiritual heavenly creature-things of god , prepar'd for them that love him , are done and spoken in parables , earthly figures and similitudes . so , hearing , they hear , but do not understand ; seeing , they see , yet not perceive , or rightly take the mystical truths , therein and by , signified , mat. 13. 13 , 14. and mark 4. 11 , 12. they desire not to understand them , they are so contrary to their own wills , and self-interests . they , rather , like , chuse and approve of satan's mystery of iniquity , and embrace the doctrine that carries on that , which gratifies their own wills , both as to self-interests in this world , and a delusive hope , therein , for true blessedness , in the world to come , also . in conclusion , he that hath not the life , god has prepar'd and offer'd by a new creation , which alone is eternal , from him shall be taken even that which he seemeth to have , or thinks to be eternal life , luke 8. 18. and so , will he find eternal death , in a most exquisite sensibleness of his whole being , spirit , soul and body , under the unquenchable wrath of god. this will men get , by following satan's delusive gospel , in his mystery of iniquity . those that shall be saints , till the spiritual seed of true saintship be waken'd up in them , may be , for a time , under the same delusive power of satan , with others . paul , till then , was a fierce , self-confident enemy to gospel-saints and truths , in the law-righteousness of man , under satan's mystery of iniquity , phil. 3.6 . all reading of the scriptures , or hearing them expounded by men , in law-righteousness , however eminent in their own understandings , will never deliver from being captivated by satan's mystery of iniquity . all scripture is a book seal'd , isa. 29. 11. let man , in but his own understanding search the scriptures , he will not come to christ , the living word and book of god , for that life , in which , alone , 't is possible to understand , receive and own the mystical truth of all . such interpreters , with their self-confident hearers , should they be at this work , longer than methuselah liv'd , they 'd still be wholly to seek , as when they began , as to that eternal life and things of god , in which , 't is possible to enter into his kingdom , or scape the damnation of hell. awaken'd saints , in their new spiritual , infallible , all-discerning understanding , are enabled to see and declare , not only , the heavenly creature-life and things of god , therein ; but , to pry and search into the deep things of the infinite divinity , in christ's person , ( 1 cor. 2. 9 , 10. ) to understand all things , ( v. 15. ) the divine and spiritual things of god , and what the natural things of man , given him in his first creation , amount unto . the becoming a little child , as to the life , wisdom , will and understanding of man , in order to a receiving the heavenly spiritual eternal creature-life and things of god , his wisdom , his everlasting righteousness , true holiness , a new infallible understanding , for knowing all things , and a new incorruptible will , for doing all things well , in god's sight ; this , christ makes absolutely necessary to our ever entrin into his kingdom , mat. 18. 3. and luke 18. 17. paul , an eminent self-confident pharisee , in the law-righteousness of man , and a fierce persecutor of gospel-saints , was , doubtless , of high esteem with those that in his law-principle were wise , strong and honourable . but , when a gospel-saint , he became as a little child , a fool weak , and despicable , in the judgment of those , who were wise , strong and honourable in restor'd law-life and first-covenant attainments from christ ; phil. 3. 6-11 . 1 cor. 4. 10. when a gospel-saint , he renounc'd the knowledg of christ himself , after the flesh ; to be married to him in that spirit , into which risen , out of the death of our nature , in himself , 2 cor. 5. 16. rom. 7. 4. he had , now , a life and things , as far above all , given angels and men , in their first creation , as the heavens are higher than the earth . this life , hid with christ in god , from man's highest understanding ; and , all man regards , given up , in sacrifice to god , what esteem could he find , with men ? this has been the case of true saints , prophets and apostles , and of christ himself , all along this world , from abel , to this day , matth. 23. 34 , 35. while any are confident in satan's mystery of iniquity , preferring the law-life of the creature and righteousness of man , to the gospel-life of the creator and everlasting righteousness of god , therein , such are the greatest haters of true saints , and were the murderers of christ himself , when pilate a heathen judg , would have releas'd him , as finding no fault in him , john 18. 38. & 19. 4 , 6. christ warns his true followers , to expect the like usage , from such , iohn 15. 18-20 . & 16. 1 , 2. saints , fix'd in union of mind , with god , become the most hateful to all , fix'd in the law-righteousness of man , in unchangeable union with the devil . in the form of godliness and righteousness of man , they deny the power of godliness and righteousness of god , as a diabolical fiction , 2 tim. 3.5 . such said of christ himself , he had a devil , and was mad . here 's the demeanour of any , fix'd in satan's mystery of iniquity , to such as experience and declare the mystery of godliness . hence , are god's true new ierusalem-saints a contempt , all along this world , under satan's reign . but , when christ shall appear the second time , in his all-powerful , all-discovering gospel-light , and enter upon his reign on earth , they 'l be a praise in the earth . for this , therefore , all gospel-saints and angels continually pray , and keep not silence , isa. 62. 6 , 7. man's wisdom denies true godliness to be any mystery , at all , which god's wisdom declares without controversy , and beyond all dispute or question , to be a great mystery , 1 tim. 3.16 . the scriptures , and mind of god therein , as to the eternal concerns of men , are easy to be understood , says man : impossible to be understood , says god , by man's highest understanding , in the light , wisdom , and righteousness of man , 1 cor. 2. 9 , 14. isa. 29. 11. god , here says , what learned man should say , in his highest wisdom . 't is not in man , to make one right step towards eternal life , in his own best natural understanding , reason or wisdom , ier. 10. 23. 't is , says man's wisdom , and warrants final peace with god , therein ( ezek. 13. 1-10 . ) where there 's no such peace . boldly and confidently does man's lying spirit of divination , in satan's gospel-divines , say this , and warrant their hearers , they 'l confirm their word , v. 6. man may know god's infinite divine power , by the things that are made in the first-creation : but , sees neither his divine nature and things thereof , nor any of his hidden , spiritual , eternal creature-things , prepar'd to be given , by a new or second creation , rom. 1. 20. 1 cor. 2. 9. all mankind are capable of , and may receive the common salvation , as a fruit of christ's death , in our nature , and convincing discoveries of his truth , or gospel-life , if they will , 1 tim. 2. 4. but , as to special salvation , or eternal gospel-life , this is not of him that willeth , but of god , who will shew such mercy , to whom he will , rom. 9. 15 , 16. many , in all possible attainments in the former , will perish for ever . satan attempted to bring christ himself to be a member of his church , or synagogue , and worship him as god , in his mystery of iniquity , mat. 4. 8 , 9. where are we , till infallibly experiencing his gospel-life , and therein the mystery of godliness ? all along this world , under god's most wise permission , satan and his gospel-ministers , transform'd into the likeness of christ and his , carry all before them , 2 cor. 11. 13-15 . all , in but their own spirit and worldly life , at best , wonder and run after them , ( revel . 13. 3 , 4. ) worshipping the dragon , and under and with him , opening their mouth in blasphemy against god , and his creature-name , that 's his heavenly tabernacle , and them that dwell therein , v. 5,6 . and it is given to him and his party amongst men , to make war with saints , and overcome them , ver . 7. they are condemn'd as traitors , discovering his counsels in the mystery of iniquity , and he will cause them , to be so accounted , also , against heathen cesars , and others , of his party , under him . christ himself was condemn'd and murder'd , on this pretence , iohn 19. 12 , 15. saints can discover him , when sitting in the temple of god , shewing himself that he is god ( 2 thess. 2. 4. ) to be the worst of all creatures , the man of sin , and son of perdition , ver . 3. will he quietly bear this discovery ? will he not , by his humane instruments , shew his utmost rage against them ? and , god permits . but be it as it will ; the sum of all true gospel-teaching , is a declaring the mystery of godliness , for the salvation of men and preventing their damnation ; and , a discovering satan's mystery of iniquity for the damnation of men , and preventing their salvation . so , only , can saints , with paul , become free from the blood of all men , ( acts 20. 26. ezek. 33. 7-9 . ) as having no share in that guilt , by which they bring that blood upon their own heads , which will be found to amount unto no less than eternal death to their whole beings , spirit , soul , and body , in a resurrection of damnation . the experimental knowers of the mystery and power of godliness , and faithful discoverers of the mystery of iniquity , will have a resurrection of life , ( john 5. 29. ) above all deaths , temporal or eternal . chap. ix . the first sin , fall , and punishment of many evil angels , and of all mankind , in adam . evil mankind , in adam , joyn'd with evil angel-kind , in satan , through a mutual union of love to themselves and one another , electing or chusing for themselves , their own earthly , mortal , first covenant law-life of the creature , given by a first-creation , in preference and opposition to the heavenly , immortal , second-covenant gospel-life of the creator , offer'd them by a second or new creation . the evil angels herein , did , at first , commit the unpardonable sin against the holy ghost , under the immediate beamings forth of christ's heavenly creature-gospel spirit , the son of everlasting righteousness , upon their highest , single intuitive natural understandings . secondly , they had no superiour rank of creatures , in the first-creation , already fallen , above them in subtlety and power , to tempt them . thirdly , they were all , actually created and set up , in their compleated personal beings and life , at first ; mankind receive their personal beings , successively , generation after generation . fourthly , mankind's first sin , in adam , was not against such clear knowledg of their own unspeakable concern , as well as duty to god , though in the same kind of first-covenant law-life , with angels . the inferiour ingredients into man's personal constitution ( bodily , sensual-life , tho created pure and incorrupt ) rendred his intuitive discerning , inferiour to that of angels , where 't was single and alone . hence , what was immediately and more convincingly made known to angels , was represented to adam , by a figurative tree of life ; and , himself , in distinction from that , by the tree of good and evil. the former represented christ to him , in that heavenly creature-life , offer'd by a new creation : the latter , represented himself to himself , as but a mystical tree of good and evil , in his own life , given in his first creation , corruptible and changeable , mortal and perishable , with all the earthly things , therein , will , understanding , righteousness , wisdom , &c. with all works or fruits ever possible to be done or brought forth , therein . by , and under the superiour subtlety and power of the devil , the mystical old serpent , was adam , in the primitive purity of his whole being , and mankind , in him , as their head and representative , induc'd , perswaded and deceiv'd , so as to prefer satan's self-pleasing lie , to god's spirit of grace and truth . so , under and with the serpent , he chose his own earthly life of the creature , in preference to god's own heavenly creature-life of the creator . many of mankind , when restor'd out of the darkness and death of their own spirits , into the light , life and righteousness of man , do sin again , in their own persons , after the similitude of adam's first transgression , who , at best , in innocency , was but a figure of the second adam who was to come , in the fountain-purity of our nature , and also , full of the holy ghost ( luke 4. 1. iohn 1. 14. ) his heavenly creature-spirit of grace and truth , rom. 5. 14. this sin , again , in their own persons ( after all sad experience of fallen mankind , thereby , in adam , and all warnings and counsels of god , since ) is unrepentable by them , ( heb. 6. 4 , 6. ) and unpardonable , by god , heb. 10. 26 , 27. this is the case of any , that conclusively and absolutely prefer their own restor'd earthly life of the creature and righteousness of man , to the heavenly creature-life of the creator , and everlasting righteousness of god , therein . all , that will not receive and have , the heavenly creature-life of god ( by submitting to the death of restor'd nature , at best , the loss of all their own life and things , therein ) god will take away the said life , from them , again , and lay them down , for ever , under his unquenchable wrath , in eternal death , luke 8. 18. this is that , christ says , mat. 16.25 . whosoever will save his life , shall lose it : and , whosoever will hate and lose his own life , for my sake , from love to my heavenly creature-life , shall find it , with unspeakable gain , as chang'd by death and resurrection , into an eternal life . satan was at it , with christ himself , ( matth. 4. 8 , 9. ) to stay and set up with and under him , as a state of true happiness , in the mortal life of our nature ; and , by his apostle peter , was at the same point , to pity and spare himself , there , saying , be the death thereof , far from thee : this shall not be unto thee . christ discover'd and declar'd this word of peter , to be satan's counsel , in and by him , mat. 16. 21-23 . as the first sin of angels was differing from man's first sin , so was the punishment . the punishment of evil angels , was the giving them their own evil choice , their own self-chosen earthly life , receiv'd in their first-creation , with all the things thereof , their own wisdom , righteousness , subtlety and power , all natural excellencies and perfections , therein , as by them abus'd , turn'd into , and us'd , in unchangeable enmity to god and his heavenly creature spirit of eternal life . god also permitted to them the exercise of a ruling power over sallen mankind , all along this world , by which , satan carries on the same delusive work , as on adam , at first : that the life , given in the first-creation , is eternal , no need of a second ; nor , therefore , of the death of the first . ye shall not die , gen. 3. 3. this is satan's uniform lie , all along this world , that the life given in the first-creation is eternal . you must die , or never live and reign with me , in my heavenly creature-life , which is eternal : this is christ's truth , his faithful saying , 2 tim. 2. 11 , 12. there 's nothing more pleasing to man's will , in the restor'd earthly life of the first adam , than satan's lie : and , nothing so universally contrary to it , as god's truth ; that , the death and loss thereof , with all the things therein , is indispensably neceessary to any man 's receiving that life which is eternal , by a new creation . man , in the restor'd life of the first adam's living soul , and highest spiritual enlightning gifts , convincing him of the life offer'd by a second , and of the necessity of parting again , with the restor'd earthly life and things of the first adam 's living soul , for the heavenly life and things of the second adam 's quickning spirit ; under all this mercy , is man liable , through his own unspeakable folly , to be bewitch'd back from looking after christ's heavenly , gospel-life , shew'd and offer'd him , and to set up for himself , under and with satan , in his own earthly law-life and righteousness , signified by holy flesh , gal. 3. 1 , 3. this may be call'd a sinning after the similitude of the evil angels first transgression , under the clearest discovery of the life offer'd by a new creation , with the terms of receiving it , and their unspeakable concern for submitting thereto , as the only possible means to find eternal life , or scape eternal death . that the punishment of evil angels for their first sin , by god's giving them up , to their own self-chosen life , and their own will and way , therein , all along this world , that this was a greater punishment than man 's for his first sin , ( which was the death and loss of his abus'd first-covenant life and things , receiv'd by a first-creation ) may seem strange to man's wisdom , who reckons , adam should have kept what he had , in the primitive purity of his first-creation , the keeping of which , in preference to the life of the creator , offer'd by a second , was his sin ; the loss of it , by god's taking it , from him , his punishment . at man's rate of judging , the evil angels were in the right , as keeping what they receiv'd in their first-creation , all the glories and excellencies , wisdom and power , therein . quest. could mankind , or human nature , at best , in adam , chuse the heavenly creature-life of god , shewn and offer'd them , by a new creation ? answ. no. neither man nor angel had power in their own earthly life and wills , to choose the heavenly creature-life of god , offer'd by a new creation : for , then they would have elected themselves . the receiving from christ , as a fruit of his meritorious sufferings and death in our nature , the renew'd life and righteousness of the first-creation , is of him that willeth . all may receive that , if they will. but , the attaining and receiving of the life , god offers , by a second-creation , this is not of him that willeth or runneth , in his own spirit and will , at best , but of god who will shew this mercy , to whom he will , only , rom. 9. 15 , 16. all , that finally elect or chase for themselves their own earthly life of the creature , reject the heavenly creature-life of the creator . all , that god has elected , will be brought to hate and lose their own earthly life , at best , from love to his heavenly , as the only way to receive it . a third part of angels fell , irrecoverably , by their first sin , revel . 12. 4. the far greater part of mankind , the many in the broad way , will be found irrecoverably fallen , for ever . yet , will christ's few , in the narrow way , be an innumerable multitude , revel . 7. 9. chap. x. the second sacrifice of christ , in our whole human nature , spirit , soul , and body . in and by his first sacrifice , he became the immediately fitted hand of god , ( the living word of god , which is god , iohn 1. 1-3 . ) for performing the whole divine will , in both creations of angels and men , and in dealing with them , all , for ever , in final love or wrath. this first sacrifice related not to the pardon of sin , in angels or men. they were none of them , then , extant in their own personal beings . a preparation for preventing sin , in both and all , was thereby made ; notwithstanding which , many angels sinn'd and fell , irrecoverably . all mankind sinn'd and fell , in and with adam ; but , recoverably , both as to their sin and punishment , and also to a being render'd capable of that true salvation-life , they , at first refus'd . this second sacrifice of christ , therefore , in our nature , related only to the sins of mankind . the good angels never sinn'd , at all . the evil , were absolutely unpardonable . in reference to sin , therefore , christ took on him the nature of man , not of angels , ( heb. 2. 16. ) and , therein , became a little lower than angels , even than evil angels , in the glory of their first-creation , chosen by them , and granted them by god , in his just judgment on them , with a ruling power over mankind , therein , all along this short-liv'd world ; and then to be stripp'd of all their worldly power and glory , and laid down , for ever , in everlasting burnings , under his unquenchable wrath , in the lowest hell-part of the eternal world , to come . in reference to this second sacrifice of christ , we are to consider his entrance into this world , in our nature . the virgin mary was found with child , of the holy ghost , mat. 1. 18. an angel appears to joseph , in a dream , telling him , that what was conceiv'd in her , was of the holy ghost ; and , warn'd him , that when born , he should call his name , iesus , that would save his people from their sins ; and , immanuel , also , was he to be call'd , that is , god with us , ver . 20-23 . isa. 7. 14. the like account , as to his wonderful formation in the womb of the virgin , we find , luke 1. 26-35 . and his birth , luke 2. 7. the good angels rejoic'd thereat ( luk. 2. 13 , 14. ) not in reference to a procuring their pardon for sin , having never sinn'd ; but , as knowing thereby , the time drawing near , for them ( with old-testament-saints ) to receive the holy ghost , which they waited for , all along , four thousand years , by a living spiritual faith , working by love to god , therein , and amounting to an indissoluble union with christ , therein . but , the holy ghost was not given to angels or saints , till our nature , in christ , was ascended and glorified , iohn 7. 39. both the said angels and saints obtain'd a good report with god , as well-pleasing to him , by a living spiritual faith therein , though they had not receiv'd the promis'd holy ghost , heb. 11. 39. from the good angels concern , herein , did they , with old-testament-prophets , desire to pry , look into , and diligently to search out what manner of time , the spirit of christ in them , did signify , when it testified beforehand , the sufferings of christ , and the glory that should follow ( 1 pet. 1. 10-12 . ) to our ascended , glorified nature , in him ; and to them , by the holy ghost's being sent down from heaven , into angels , with the spirits of old-testament-saints , departed , and new-testament-gospel saints , in the mortal body , act. 2 . 1-4 . this is the other , better comforter ( christ told his disciples , the father in pursuance and for accomplishing of his free-grace-mercy , to them , would send ) than he had yet been to them , as a fleshly bridegroom , in the but restor'd first-covenant life and righteousness of man , therein , iohn 14. 26. this better comforter , he told them , would teach them all things ( divine and spiritual ) and so bring to their remembrance , all that he had hitherto , spoken to them , in parables , earthly figures and similitudes , in which , the mystical divine and spiritual truths , lay hid from them , as well as others . the good angels also rejoic'd at the birth of jesus , on the behalf of mankind , in general ; and , of saints , in special , as the means for recovering all , out of the darkness and death , into which brought by their first sin and punishment thereof , gen. 2. 17. iohn 1. 9. the world was made by him , yet when he came into the world , none , in their worldly life of the creature , at best , either knew , receiv'd , or own'd him , iohn 1.10 . the righteous first-covenant professing jews , in union of mind with evil angels , were the most signally enrag'd contradicters , blasphemers and murderers of him , for his gospel-doctrine of salvation , acts 3 . 13-15 . the exalted son and branch , was the immediate former of himself , in the womb of the virgin , the son of god , on earth , remaining , still , what he was in the beginning , the son of man in heaven , john 3. 13. evil angels and men were god's permissive hand , under his infinite over-ruling wisdom and power , to finish the death-work on all that was mortal , about him , in our nature ; and so , oft , on saints , to their greatest good , and enemies greatest hurt . hereby , do they compleat saints conformity to christ's death , freeing them from all that 's mortal , about them , while in the body , isa. 57. 1 , 2. the iews would have made christ , a king , if he would have own'd his kingdom , in that mortal first-covenant law-life they saw him in , iohn 6. 15. but , witnessing his kingdom , not to be in that worldly law-life , but in his gospel-life of grace and truth , ( iohn 18. 36 , 37. ) they murder'd him , and so , compleated the death of him , as to that mortal law-life , wherein they would have made him their king. they chose rather to be subjects to a heathen king , than such a king as he own'd himself to be , ( iohn 19. 12 , 15. ) who would have made him such a king , as would have render'd them traitors and enemies to cesar. here 's the confounded doings of man , at best , in his own worldly spirit and life . some corinthians , laodiceans , and other professors , in but the first-covenant-life and righteousness of man , all along , since , are of the same mind , with them , 1 cor. 4. 8. rev. 3. 17. the god of this world offer'd christ , a far larger bribe than the jews did , all the kingdoms of this world , visible and invisible , under him ( all worldly power , human and angelical ) in case he would own his kingdom to be in this first-creation worldly-life , mat. 4. 8 , 9. whoever are finally taken with his worldly bribes , the literal or mystical riches of this first-creation world , do fall down and worship him , as god. and , by such loyal subjects of him , does he murder true saints , that refuse so to do ; as they did christ himself . true heaven-born sons of god , have the whole self-confident legal-spirited generation of professsors , on the same account , universally , in all times , against them . they mortally and irreconcileably hate them , for owning the death-work of christ's gospel-spirit of grace , on that law-spirit of works , they confidently trust in , for entring into the kingdom of god. such become the highest rank of satan's subjects , and most serviceable instruments for maintaining the credit of his worldly kingdom , as the only true blessedness , to any . god's thoughts and ways for true salvation , are not as man 's : and , when he has declar'd his ways , in his holy oracles , let man's highest wisdom undertake the interpreting them , all shall run on satan's side , god's thoughts , therein , remaining fast seal'd and lock'd up , from man's best understanding , in but a restor'd first-covenant life , isa. 29. 11. chap. xi the difference of christ's death , in our nature , as to the intent and extent thereof , from saints conformity to him , by the death of nature , in them . christ's condescending to take our nature , and , therein , by the grace of god , to taste death for every man , ( heb. 2. 9. ) was in reference to the pardonable sins of mankind , in adam , and , also , in their own persons . this was god's appointed way , for the redeeming and recovering them out of their fallen state , wherein born , dead in trespasses and sins , ( ephes. 2. 1. col. 2. 13. ) into the light , and also life , receiv'd by them , in their first-creation . all may receive this general redemption-mercy , the common-salvation-work of christ , as a fruit of his meritorious sufferings and death , in our nature , if they will. but , as to the special eternal salvation of the elect , in his new and everlasting covenant gospel-life , this is not of him that willeth or runneth , in the most fruitful exercise of his own restor'd first-covenant law-life , but , of god's free-grace mercy , which he will ( effectually and infallibly ) shew , to whom he pleases , only . the ceasing from their own life , will , and understanding , is the only appointed way for their receiving this special eternal salvation-life of god. iude ( with others ) writ of both these distinct salvations , common and special , temporal and eternal . and when he had , with all diligence , inform'd them of the former , he found it needful to exhort them , to contena earnestly , in prayer to god , for a living spiritual faith , working by love to him , in the latter , in which , only , true saintship and salvation ever could or will be found , by any man , iude v. 3. thus is christ the saviour of all men , with a common or general salvation ; but of them that believe in his gospel-life , and place all their hopes of salvation , in that , with a special , 1 tim. 4. 10. they trust in the living god , that living word of god , which is god , john 1.1 . those that wax confident in the common salvation , the restor'd life and righteousness of man , do trust in that life , for entrance into the kingdom of heaven , which christ crucified , in the fountain-purity of it , in himself . god will , not only , that all men should be saved , with the common salvation , but has rendred them capable also of receiving the knowledg of the truth , ( 1 tim. 2. 4. ) his gospel-spirit of grace and truth , by the convincing discoveries thereof , to their natural understandings . but , after all this , are they liable to apostatize , fall away , and finally refuse so great salvation , as is thereby offer'd them , and perish for ever , heb. 6. 4-6 . the submitting , in passive obedience , to the death and loss of all , receiv'd from christ , in the common-salvation-benefit of his death , rendring them but holy flesh , is absolutely necessary to their finding the special , eternal salvation-life of his holy gospel-spirit , the holy ghost . otherwise , after all , receiv'd in the common-salvation , they 'l find everlasting destruction . conformity to christ's death , by the death of nature , at best , in us , is the appointed way , to reign with him , in the life he is ascended into , out of the death thereof , in himself , rom. 6. 5. 2 tim. 2. 11 , 12. nor devil , nor jews , could prevail with him , to own his kingdom in the fountain-purity of his worldly law-life ; but , in that gospel-spirit of eternal life , he was to ascend into , out of the death thereof . paul , when a gospel-saint , would no longer know , or own christ himself , after the flesh , in but the restor'd fleshly first-covenant law-life and righteousness of man , but , in his holy gospel-spirit and righteousness of god , therein , 2 cor. 5. 16. as married to him , therein , only , is it ever possible for any , to bring forth fruit unto god , rom. 7. 4. all , fix'd by satan and themselves , in the common-salvation , become the most irreconcileable enemies to those , in the special . those that own but the form of godliness , righteousness of man , in the common-salvation , as a state of true happiness , and finally deny the power of godliness in christ's gospel-life , they are mystical infidels , ( after all such temporary faith in christ , by which they have receiv'd their own life , again , from him ) the most criminal sinners , spiritual sodom , egypt , and babylon , such as crucified our lord , ( revel . 11. 8. ) and have been the murderers of true saints , all along this world , from abel , downwards , and will so be , to the ending thereof ; and , reckon , they do god service , therein , john 16. 2. literal infidels vastly out-number these mystical ones , not believing in christ , at all , so as to receive the common-salvation-life and righteousness of man , from him . what a world of such , is there , now , in this world ? mahumetans , other pagans and infidels , and amongst all varieties of such as are call'd christians , innumerable even of them , not living in the principle of rational light , that many meer heathens walk in obedience to . what final , eternal benefit , are all these like to find , from the meritorious sufferings and death of christ , in our nature ? saints conformity to christ's death , as true followers of him , in the narrow , unpleasing way to nature , through the strait gate of entrance into his eternal gospel-life , relates not , at all , to the peculiar benefits of christ's death in our nature , for mankind , in general ; or , saints , in special . but , 't is their unspeakable advantage , to follow him into the said death , by the death of nature , at best , or in whatever condition , as the only way to find the salvation of heaven , or scape the damnation of he●l . the restor'd righteous life of man , in his own spirit of works , put him , afresh , upon his own personal trial , for the right use thereof , as was the case of adam , at first . if from self-love , he finally chuse this , in preference to the gospel-life and righteousness of god , therein , he sins , again , in his own person , after the similitude of adam's pardonable transgression ( rom. 5. 14. ) unpardonably , and unrepentably , heb. 6. 4 , 6. & 10. 26 , 27. filth of spirit , enmity to god's divine and creature-holy-ghost or spirit , lurking under all righteousness of man's holy flesh , will , to all , unchangeably fix'd therein , be eternal death . the surrender and loss of the life of our own spirits , at best , and our own fallible understandings and corruptible wills , therein , is the only way to arrive at the happy experience of an infallible understanding and an incorruptible will , in god's heavenly creature-life , the only principle of everlasting well-pleasing active obedience to him , and blessedness to us . a ceasing from the best works , and fasting from the best fruits , performable or producible by us in our own spirit , will , and way , to live in god's sabbath-spirit of true rest , to us in him and him in us , and delight only in such incorruptible fruits as can be brought forth by us , in his spirit only , this is such a fast , and such a sabbath as he has chosen , isa. 58. 5 , 13. and this , will all , whom he has chosen , be brought unto , by his infinite free-grace-mercy . all outward bodily fastings and sabbath-keepings , never accompanied with this inward mystical truth of all , were an abomination to god , when his own literal , figurative appointments and ordinances to the jews , isa. 1. 10-15 . & 66. 3. gospel-life is the wine of christ's kingdom , which saints , with christ , can daink of , only , in his kingdom-spirit , as , therein , new creatures ; mark 14. 25. this was figur'd in iotham's parable , cheering god and man , ( judg. 9. 13. ) answering all , man can rightly desire of god , and enabling him , to answer all , god requires of him . no such true new ierusalem-saints , shall ever have occasion to say , we are sick , ( isa. 33.24 . ) or need any thing ; and to say , we fear no danger of repenting , or change , from a mind of everlasting obedience to god ; nor , therefore , of condition , from a state of unchangeable blessedness , in the sight and enjoyment of him , in his infinite divine favour and love. this gets man , by a change from his own earthly , continual sinning life of vanity , to god's own heavenly never-sinning gospel-life . he will be enabled , therein , to say with christ , i was dead in my own spirit , and am alive for evermore , in his , rev. 1. 18. our own right eye , hand , and foot , the highest light , best practice , and walking in our own spirit , understanding and will , must be pluck'd out , cut off , and cast away , or we shall be cast into hell-fire , mark 9. 43-48 . they offend us , as rendring the cross or death-work of christ's heavenly spirit on our earthly , offensive and displeasing to us ; and us , therein offensive to god ; and so , standing in our way to eternal life ; so , on all accounts , and in every sense , offensive to god and our selves . we are to pray , that god , by his spirit , would do this to , and for us ; pluck out our right eye , &c. we ought , also , by his spirit in us , or a living spiritual faith , working by love to him , to be active in carrying on such work , in obedience to his command . we are also to rejoice , in what god suffers evil angels ( or men ) to do to us , in their implacable malice , as knowing all , over-rul'd by him , in a constant , infallible conducibleness thereunto . so , only , can we arrive at the happy experience of an infallible spiritual understanding for knowing all things , and an incorruptible will , for doing all things , to god's well-pleasing , in the marvellous light and glorious liberty of the sons of god ; in such a free-will , as is in unchangeable harmony with the infinite divine will ; the free-will of the second adam . the light and free-will of our own spirit , at best , kept up , in opposition to his , turns it into the greatest darkness and bondage , of all , mat. 6. 23. the will of our nature in christ , found the full death thereof , so exceeding terrible , as to pray , saying , o my father , if it be possible , let this death cup pass from me . but , he instantly renounc'd the request of his natural will , so , as in the same breath , to say , nevertheless , not as i will , but as thou wilt ; thy will be done , matth. 26. 39 , 42 , 44. as to the sufferings of nature , in saints , as the will of god , for their greatest good , christ says to them , my yoke is easy , and burden light , mat. 11. 30. there are none of the said terrifying ingredients into the death of nature , in saints , peculiar to the death of it , in christ himself . nor were they , in his first sacrifice of nature , in general , above-spoken to : to saints therefore the sufferings of the present time , are not reckon'd worthy to be compar'd with the glory which shall be reveal'd in them , ( rom. 8. 18. ) which , they have the infallible forehand-sight of ( by such beginnings thereof , as they already experience in them ) with ioy unspeakable and full of glory , 1. pet. 1. 8. chap. xii . regeneration . by true regeneration , man , that was made of god , by a first-creation , in the mortal , earthly , law-life of the creature , is born of god , in the immortal , heavenly , gospel-life of the creator , the living creature-word of god , which is god , iohn 1. 1-3 . as for the life and things , given angels and men , in their first-creation , those are things which have been , but shall not be , for ever ; temporary , transient things , to be laid aside , in order to their receiving god's own heavenly creature-life , by a new-creation . to the blessed submitters to the terms of receiving this , does god look , with regard and delight , as objects of his everlasting love , isa. 66. 2. the poor , broken , contrite spirit of man ( under the cross or death-work of the heavenly creature-spirit of christ , on his earthly , in order to be born of his heavenly ) is of more value , in god's sight , than all the unbroken excellencies and perfections of men and angels , in their first-creation-make and life . all , that by a delusive confidence in their own earthly life , given them in their first-creation , finally despise god's heavenly , offer'd by a second , do chuse satan's lie , in union with him , in the first , in unchangeable enmity to god's truth , offer'd by a second . they prefer the form of godliness in the life of the creature , to the power of godliness , in the life of the creator , 2 tim. 3.5 . 2 thess. 2. 10-12 . true saints are followers of christ , in the regeneration , mat. 19. 28. by the death of their own spirits , at best , into his everlasting true salvation-life , above all deaths . so , come they to be chang'd from a visible first-covenant people of god , in their own holy flesh , righteousness of man , into an invisible people of god , in his holy ghost , or heavenly creature-gospel-spirit ; and , therein , have a life hid with christ in god , col. 3. 1-4 . their peace with god , therein , passes ( or surmounts ) all natural vnderstanding of man , with all the things of god , wherein it consists . man's highest natural understanding in the first-covenant , understands not the saints spiritual understanding , in the second , nor any of the divine and heavenly creature-things of god , he , thereby , sees , understands or speaks of . he therefore , reckons all , foolishness , 1 cor. 2. 9 , 14 , 15. the seed of life , put into angels and men , in their first-creation , was corruptible , in the second , incorruptible . this latter is the life , which by the gospel , is preach'd and made known , 1 pet. 1. 23-25 . this , saints come to be the happy experiencers of , as the root , spring , and principle of their desire , thought , and action . by death of the first-creation , and resurrection into the second , was christ himself , as first-born from the dead , qualified to be the immediate creator of angels and men , by a first , and the giver to them of eternal life , by a second-creation of them . so , only , can any be subjects to him , in his heavenly kingdom . none that finally refuse to suffer and die with him , in the first , can ever live and reign with him , in the second , 2 tim. 2. 10 , 11. by true regeneration , the corruptible life , with the fallible understanding and corruptible will of the creature , is chang'd and transform'd into the incorruptible and infallible life , will and understanding of the creator ; the marvellous light and glorious liberty of the sons of god. awaken'd saints , in the all-discovering light of the quickning spirit of the second adam , see an end , all natural life , wisdom , glories , excellencies and perfections , in the living soul of the first , will come to , psal. 119. 96. no such changeable life or temporary good things will be found in the heaven or hell-part of the eternal world to come , rev. 18 . 14-19 . there will be nothing , then , but eternal life or death ; eternal good or evil things . the changeable , fallible , womanish spirit of the first adam , at best , is the mystical iezebel , or false prophetess , as to mens eternal concerns , exactly serviceable to satan's designs , in such interpretation of the scriptures of truth , as to preach up , with all confidence , his lie , for salvation ; to them and their finally deceived hearers everlasting destruction . all this iezebel's children , her thoughts , doctrines , works or fruits , will be kill'd with eternal death ; burnt up , and destroy'd , for ever , rev. 2. 20-23 . by the wrong use of their own free-will , did evil angels , at first , set up for themselves , in a shadow of divine soveraignty , to be as gods , in the uncontroulable exercise of their own wills , as god is , in his infinite divine will. and , they soon drew mankind , in adam , to make the same choice , with them , to be as gods , telling them , that god knows they shall be so , and will own them , therein , as having made a right choice , for their everlasting blessedness , gen. 3.5 . in pursuance of this first destructive lie , as soon as any of mankind are restor'd into the life and righteousness of man , by the redeemer , satan is at the same point , with them , as , at first , in adam , and prevails with many such redeem'd ones , to strike up an everlasting covenant with him , in the first-creation-life of the creature , in unchangeable enmity to god and the everlasting life of their creator . to all such , god says , what have you to do , to take the words of my new and everlasting covenant , in your mouth , ( psal. 50. 16. ) as pretending to preach my gospel , when ministers of satan's other , no gospel , in a direct contrariety to mine ? gal. 1.6,7 . saints , by true regeneration , as born of god , do experience his working all their works in them , by his heavenly spirit , isa. 26. 12. what a surprizing , amazing answer , will all others find , at last day , from christ , we find , mat. 7. 21-23 . depart from me , ye that work iniquity . chap. xiii . the difference of the spiritualiz'd natural , from the spiritual understanding . man , in the former , is said to be a partaker of the holy ghost , or heavenly creature-gospel-spirit of christ , the living word of god , under highest spiritual enlightning gifts . these are the best gifts , to be coveted or desir'd , receivable by and upon man's natural understanding ; but short yet , of the more excellent way or the very spiritual life and gospel-principle of all right desire , thought and action . without this , call'd love , as rendring any true lovers and beloveds of god , fulfillers of the whole law , mind and will of god , after his own heart , all 's nothing , as to eternal life , 1 cor. 12. 31. & 13. 1 , 2. rom. 13. 8 , 10. the natural understanding ( with all such enlightning spiritual gifts , receiv'd thereon ) is to be given up , in sacrifice to god , with the life wherein exercis'd , for the new spiritual , eternal gospel-life of god , and true infallible understanding , therein . man , under all spiritual enlightning , discovering to him , the more excellent gospel-life of the creator , offer'd by a new creation , is yet liable , by satan's witchcrafts , with his own consent , to be fetch'd back again , from looking after , or owning christ's gospel-life , though known to be his unspeakable concern , to submit to god's terms and appointed way of receiving it , as the only way to find the salvation of heaven or scape the damnation of hell , gal. 3. 1 , 3. & 5. 7 , 8. thus prevalent was self-love , at first , in evil angels , under the clearest conviction of their unspeakable concern as well as duty ; and , they prevail to bring men , under the like knowledg of their eternal concerns , to make the same wrong destructive choice , to their known eternal ruine . they are perswaded by satan to receive his self-pleasing lie , that by a being made perfect in their flesh , the fleshly life of the creature , righteousness of man , they will find peace with god , and entrance into his kingdom . this , yielded to , and absolutely concluded , is the unpardonable and unrepentable sin against the holy ghost , heb. 6. 4-6 . & 10. 26 , 27. this sin excludes any , for ever , from any benefit of christ's meritorious sacrifice , leaving them nothing but a certain fearful looking for of wrath and fiery indignation , which will devour all such wilful , incorrigible adversaries ; forcing them to dwell with and under everlasting burnings , as in unchangeable union of mind , with the devil . all spiritual enlightning gifts , and thereby , understanding all mysteries , and having all knowledg of the will of god and their own eternal concerns ; and , speaking with the tongues of men and angels , in the utmost dexterity of organical or intuitive expression ; all , still , without love , or a partaking of the very life of the son of god , is nothing ; of no avail , at all , for their ever entring into his kingdom . in man's day of judging , such are the only true super-eminent spiritual saints : in god's , unchangeable enemies , and the highest sort of adversaries to him and his saints . in the ever-new life of god , given by a new creation , saints come to experience a new infallible spiritual understanding , and an incorruptible will , in harmony with the very infinite divine mind and will. in this life and principle of desire , thought , and action , can they answer that command , for loving the lord their god , with all their heart , soul , strength , and mind , and the true mystical neighbour , christ , in his gospel-life , and spiritual saints , born of god , therein : no fix'd law-spirited , however righteous man , loves , but hates the lord his god , and the true scripture-neighbour , christ and true saints , the new eternal gospel-life , in him and them ( head and members , one mystical body , ( 1 cor. 12.27 . ) the true neighbour ) with a perfect , unchangeable hatred . this may seem the dangerous case of the self-confident lawyer , that tempted christ , saying , master , what shall i do to inherit eternal life ? christ asks him , what 's written in the law ? how readest thou ? these are two distinct questions . the lawyer agreed with christ , in answer to the first , as to what was written in the law. but , was to seek , for answering the second , as to the right reading or understanding , in what spirit and principle of life , 't was ever possible to perform what was written , luk. 10 . 25-28 . the implacable haters of the true spiritual neighbours , christ and his brethren , will go away into everlasting punishment ; and the true lovers of them , into life eternal , mat. 25 . 31-46 . christ takes all hating and persecuting his gospel-saints , as done to himself , act. 9.4 . spiritually enlighten'd men , finally refusing to submit to the terms of receiving christ's offer'd spiritual , gospel-life ( though , a while , among gospel-saints , as members of the true church , owning gospel-truths ) will , at length , depart from them , and become their most signal antichristian enemies , 1 john 2. 18 , 19. such prove grievous wolves to christ's true sheep , ( act. 20. 29 , 30. mat. 10. 16. ) satan's choicest instruments , to disswade and draw away disciples after them , from looking after , or owning any such thing as christ's gospel-life , or doctrine thereof . hereby , become they the most criminal sinners , of all mankind . this , after they had run well , among true saints , owning gospel-truths . who did hinder or call them back , that they should not finally obey the truth ? gal. 5.7 . the devil . he , prevailingly , call'd them back , from what christ fairly offer'd , and invited them to , ver . 8. such become satan's chief apostles , ministers of his other gospel ; fitted for his work , in calling others back , from all gospel-truths , as diabolical illusions . so , do they shut up the kingdom of god , and set open satan's ; exclude , explode and deny all christ's gospel-truths , and preach up satan's lie , the life of the creature , given in the first-creation ( transform'd into the appearance of , and deck'd with all scripture-titles , belonging to the gospel-life of the creator , offer'd by a second ) as a state of true salvation . in this posture , and , at this work , did christ find the most enlightned teaching jews , matth. 23. 13 , 33. teachers of satan's other gospel , furnish'd with all wisdom , subtlety , eloquence and dexterity of expression , may thus be dressing up satan's lie , with all scripture-language of christ's gospel-truth , so as with their hearers to grow irrefragably confident ( under satan's strong delusion , and god's giving them up , thereto ) as verily to think , they are in a state of true salvation . thus , the renew'd old man , passes for the new creature ; restor'd nature , for a state of grace ; reformation of naturals , for regeneration into spirituals ; satan's and man's nothings , for god's all-things ; the restor'd mortal life and things of the creature , for the immortal gospel-life and things of the creator . so , the devil , god of this world , passes for the true god ; his kingdom , for god's ; his lie , for god's truth . where such are like to be , at last , see , 2 thess. 2. 10-12 . at this rate , all along this world ( satan's permitted reign , and man's day of judging , under him , in matters of religion , and remarkably , in this long anti-christian day of twelve hundred and sixty years , now near expiring ) have things gone . god's only things that are ( and will ever be ) his eternal gospel-life and things , pass for chimerical nothings , in man's day ; and man 's confidently reputed all-things , will be found nothing , in god's day of judging . man's highest wisdom calls nothing in his pretended divinity , by the right name ; but , the contrary , in all extremity . satan's gospel passes currant for salvation ; and christ's , for a blasphemous fiction of the devil , and madness . if it was reckon'd so , by eminent first-covenant righteous teaching and professing jews , in christ himself , what can his true followers expect ? iohn 10. 20. & 15. 18-20 . & 16. 1 , 2. all worldly honours , applauses , and rewards run on satan's side , to his reputed gospel-divines ; nothing but contradiction , reproach and persecution , are the usual recompence of christ's true ones , in this world ; under all which , they rejoice , in the certain fore-sight of their great reward , in the next , matth. 5. 11 , 12. act. 5. 41. satan offer'd christ himself , all the kingdoms of this world , if he would own him for god , and his false , law-gospel , for god's true : if not , crucify him , crucify him , says he , by the legal-spirited professing jews , iohn 19. 6. if he or his followers preach up another kingdom , contrary to mine , away with them , kill them , as traitors to me , and my earthly cesars , under me , in but my worldly life and principle ( though under the name , christian , and that of the highest rank , in but first-covenant-righteousness of man ) mystical infidels , as to christ's new-covenant gospel-life and righteousness of god. thus will matters go , while satan and his ministers are permitted to transform themselves into the likeness of christ , and his , 2 cor. 11. 13-15 . they carry all , before them , in this world ; christ and his , will have all , in the next , to eternity . chap. xiv . concerning the two covenants , first and second . the life , given angels and men , in their first-creation , was the principle of a first-covenant-communion with , and worshipping of god. many angels , and all mankind , in adam , by such knowledg of god , as they had , therein , by the things that were made , glorified him not as god ; were not thankful for what they had received , nor made the right use thereof , in sacrifice to his will , in order to receive the eternal gospel-life of their creator , by a new or second creation , the only principle of a new and everlasting covenant with him . they became vain in their imaginations , professing and owning themselves wise enough to know what was best for themselves to do , in their own first-covenant law-spirit of works , as not needing any other life or things for true happiness , in a second , rom. 1. 19-22 . god made man upright , ( eccl. 7.29 . ) pure and incorrupt , in the first , but not incorruptible , as in the second . all mankind are sad experimental witnesses of this , however many of them , all along this world , deny it with their mouths . the disputers of this world , under satan's inspirations , seek out many inventions , to defend and maintain their evil choice and false confidence in the first , ( as transform'd into the likeness , and disguis'd with all scripture-titles , belonging to the second ) in unchangeable enmity to god and the second . this greatest folly , as to their eternal concerns , are many guilty of , taking great pains to dispute themselves into everlasting destruction . they decry the new-covenant-life , and , therein , the wisdom and righteousness of god , which christ requires all , to seek after ( mat. 6. 33. ) and complains , that no man will , ( rom. 3. 11. ) while confident in his own fallible understanding , in which , he can never make one right step in the paths of life to himself , or peace with god , ier. 10. 23. prov. 20. 24. had the first-covenant-life ( given man , in his first-creation , or restor'd by the redeemer , since ) been faultless , ( or not defective , as to his true blessedness ) no place should have been sought , or appointed of god , for a second , by a new-creation , heb. 8. 7. mens establishing themselves in the first , in unchangeable enmity to god and the second , turns a visible people of god , inholy flesh , righteousness of man , into no people of god at all , but a synagogue of satan , hos. 1. 9. & 2. 2. revel . 3. 9. yet , when so , will they confidently , under satan's strong delusions , assert themselves to be the only true iews , or spiritual israel and church of god : but , lie . this will they say , when in unchangeable enmity to god and his true saints . such have been , all along this world , haters and murderers of true saints , prophets , apostles , and christ himself , for the life and doctrine of the second-covenant . true saints , under the inspirations of the almighty , are gradually ceasing from the labours of their own law-spirit of works , at best , or delighting to seed on the best fruits brought forth by them , therein , and to commit their way to the lord , to work all their works in them , ( isa. 26. 12. ) by his heavenly creature-spirit of grace , and to feed on such incorruptible spiritual fruits as are producible by them , therein . this is the true mystical fast and sabbath , which he has chosen , and requires men to keep , isa. 58. man is but a mystical tree of good and evil , in his own spirit , will and way ; a mystical tree of life , in god's . all outward , literal , bodily fasts , and sabbaths , though god's own appointments and ordinances , to the jews , without this inward mystical truth of all , rendred all their performances an abomination to god , and themselves a mystical sodom , ( isa. 1. 10-15 . ) worse than literal , matth. 11. 23 , 24. the delighting in , and feeding on the best fruits of our own spirits , in preference to god's , is the self-same thing with eve's apple , and our first transgression , in adam . all first-covenant life , wisdom , righteousness , works , and fruits of man's own law-spirit of works , are to be given up , in sacrifice to god , in order to our arriving at the happy experience of the spiritual , heavenly creature-life , righteousness and wisdom of god , working all our works in his spirit of grace and truth , ( iohn 3. 21. ) and bringing forth right fruits to him , rom. 7. 4. that the first-covenant life , given man in his first creation , was eternal , is satan's lie , ( carried on , all along this world , by all manner of disguises , in his evil angelical subtlety ) in opposition to god's truth , in the second . the law was given by moses , to direct to first-covenant righteousness of man , in the living soul of the first adam ; but grace and truth come by iesus christ , in the quickning spirit of the second ; iohn 1. 17. 1 cor. 15. 45. god rewards the righteousness of man , for a season , as a debt to him , ( rom. 4. 4. ) but takes away such rewards from saints , the inward comforts of a good conscience , there ; and , sometimes , outward also , by the permitted hands of evil angels and men , to make room in them for his eternal life and blessings , where all is of grace , both works and rewards . iob was a signal experiencer of both ; and paul also , with other saints ; phil. 3. 6-11 . all that passes in man's day of judging , and words of his own wisdom , for eternal life , will , in god's day of judging , be found , by all that trust thereto , eternal death . all first-creation life and things thereof , all works and fruits , done and brought forth , therein , will pass for nothing in god's day . the temporary wrath of god , bringing saints into the lowest hell , in this world , from which there is deliverance ( psal. 86.13 . ) is god's way for delivering them from the wrath and hell to come , which are eternal . the saints hell , in this world ( as plagu'd and chasten'd all the day long , psal. 73. 14. while enemies have more than heart could wish , v. 7. ) is their true purgatory , cleansing them from all filth of flesh and spirit , and god's way of bringing them into the never-sinning life and everlasting righteousness of his spirit of grace and truth . man , in his own spirit , will and way , at best , has no right knowledg of the true god ; or , god of this world , the devil ; or what the heaven or hell-part of the eternal world to come , amount unto ; so , on he goes , in the delusive pleasures of this mortal world , and things thereof , literal or mystical , within the reach of his natural understanding , without any looking after god , for his spiritual , heavenly , eternal , new-covenant life and things , without which , 't is impossible to find the salvation of heaven , or scape the damnation of hell. the death of man's spirit , at best , in but the restor'd first-covenant life of the creature , is the only way to find the life of the creator , in the second . the living soul of the first adam , has nothing , but what death will swallow up into victory . the life of the quickning spirit of the second adam , will swallow up all deaths into victory ; 1. cor. 15. 53 , 54. the deepest reason , and highest wisdom of man , in a first-covenant righteous life , is by death and total loss thereof , the only way to find all again , by way of resurrection , the very reason , wisdom and righteousness of god , in the quickning spirit of the second adam . paul obediently parted with all the former , for the latter ; phil. 3. 6-11 . god challenges the disputers of this world , standing up , with confidence , in defence of their own reason and wisdom , to produce their strong reasons , against him , and see what all will amount unto ; isa. 41. 21. 't is man's true interest and greatest reason , to give up his own reason and wisdom , for god's . iob was , a while , at this disputing trade of man , against god , as elihu charges him ; iob 34. 35-37 . at this work , we find him , under the cross , challenging the almighty to answer his strong reasons , in self-defence , and for his justification , in the life , wherein he had been eminently righteous ; iob 19. 6-11 . & 30. 1-10 . & 31.35 . when christ told any that enquir'd after eternal life , the parting with all they have , or can do , in their own spirit , was necessary to the finding eternal life , in his ; away they went , and walk'd no more with him ; mat. 19. 16-22 . mark 10. 17-22 . luke 10. 25. & 18. 18-23 . iohn 6. 66. all words of man's wisdom , are without any true knowledg , a darkening the counsels of god's wisdom , as to man 's eternal concerns . iob , that had been confident in the former , acknowledg'd what god charg'd him with ( iob 38. 1 , 2. ) when in the latter ; iob 42.3 . i utter'd that i understood not , things too wonderful for me , which i knew not ; so , darken'd the counsel of god , by words without knowledg . he that contends with , and reproves the almighty , can he answer it ? job 40. 2. chap. xv. the mystery of cain and abel , ishmael and isaac , esau and jacob. cain , ishmael , and esau were sad types of all those , that , with them , follow satan's whole counsel , in his mystery of iniquity , preferring the law-life of the creature , in the first creation , to the gospel-life of the creator , offer'd by a second . abel , isaac and iacob , were the joyful , happy types and patterns , in their persons and principles , of those that follow , obey , and declare the whole counsel of god , in the mystery and power of godliness , for the salvation of men , and preventing their damnation . all , fix'd in the former , under satan , unchangably hate and persecute the latter . in their holy flesh , righteousness of man , they fight against god's holy gospel-spirit and righteousness of god , in true spiritual saints . there 's , for a time , something of the cain , ishmael , and esau , even in saints , not only fighting and warring against the true abels , isaacs and iacobs , paul's case , before his gospel-conversion , ( acts 26. 9-11 . ) but also against the gospel-spirit and principle of life , desire , thought and action in themselves , after . this also , paul experienc'd , after an eminent apostolical , gospel-saint ; rom. 7. 15 , 19. and , he warns other saints to expect the like civil war and contests within them , between their fleshly and christ's spiritual mind in them , till nature ( in the thinking and desiring powers thereof , their own fallible understandings and corruptible wills , therein ) be fully crucified and silenc'd , in order to their living and walking in the undisturb'd infallible understanding and incorruptible will of christ's gospel-spirit of grace and truth ; gal. 5. 17. till this war be over , and victory over the carnal mind of nature , at best , compleated , are saints to be continually fighting the battels of the lord , against the foes of their own house or hearts , ( the most dangerous enemies , within them , tho not more subtle and potent than enemies without , evil angels and men ) till they come to live and walk wholly in the spirit of god , their gospel-principle ; and , mean while , to strive continually , more and more , so to walk ; ver . 25. as to enemies , without , the highest rank of professors in but first-covenant principles , fix'd there , in the restor'd law-life and righteousness of man , with confidence therein , for entring into the kingdom of god , these cains , ishmaels , and esaus , are the fiercest persecutors of true gospel-saints , in the partaken of life of christ's heavenly creature-spirit of grace and truth , and , verily think , they do god service , therein ; isa. 66. 5. iohn 16. 2. so thought paul , once ; acts 26. 9-11 . paul singles out the particular history of isaac and ishmael , in this point ; gal. 4. 22-31 . self-confident first-covenant ishmaels , mock and scoff at true spiritual isaacs , all along this world ; gen. 21. 9. and , even abraham , father of the faithful , was griev'd , and loth to part with his ishmael ( ver . 11. ) when sarah , as figure of the new-covenant spirit , requir'd it ; and god , in confirmation of her most just desire and advice , requir'd the same ; v. 12. iohn declares the same thing , figur'd in cain and abel , and in them , the murdering mind of enmity in a fix'd , self-confident first-covenant visible people of god , in holy flesh , law-righteousness of man , against an invisible people of god , in their gospel-life and righteousness , hid with christ in god ; col. 3. 3. cain slew his brother , because his own works were evil , and his brother 's righteous ; 1 john 3. 12. he was of that wicked one , ( born of , and in unchangeable union with the devil , in the first creation ) and , with him , in unchangeable enmity to god , and true saints , in the second . cain's works in the law-life of the first , in his own law-spirit of works , are , in man's day of judgment , the only good and righteous works , and his words of man's wisdom , the only right words for salvation ; and all true abel's works , and their words of god's wisdom , in his new-covenant gospel-spirit , contemptible and blasphemous . christ himself found this murdering mind of cain , in the most enlighten'd , righteous , professing first-covenant teaching and professing jews ; unchangeable enmity to his gospel-spirit , and whole counsel of god , by him declar'd to them , therein . on this account , he tells them , they , with their fathers , in the like cainish spirit of enmity , were guilty of the blood of all god's true prophets , shed from the foundation of the world , from the blood of abel , to that day ; luke 11 . 49-51 . and so will it be , to the end of this world , under satan's permitted reign , and man's day , under him , of judging in matters of religion and worship of god , so as nothing must pass for gospel , but what man pleases to give his approbation to . the jews built the sepulchres of the prophets , under pretence of paying honour to them , and owning their counsel , when with their fathers , murderers of all such , and in unchangeable enmity to all their words , rightly understood . if they had been in the days of their fathers , they say , they would not have been partakers with them in the blood of the prophets ; mat. 23. 29-31 . under all these pretences , and self-deceiving imaginations , christ declares them , fix'd in the self-same murdering mind of enmity , with their fathers , against all true prophets , and himself also , as soon appear'd , and therefore ask'd them , how they could think to escape the damnation of hell ? ver . 33. since all such dealings of the jews with their own true prophets and christ himself , with his apostles , in the foretold long antichristian day , now near ending , how have unchangeable , idolatrous haters of christ and his gospel-truths and saints , been found under the name christian , building stately churches or temples to the honour of paul , peter , iohn , &c. who would , as certainly murder them , for their gospel-doctrine , were they now here , as others did , even in the primitive apostolical gospel-day . let men , under satan , interpret their gospel-writings , in a sutableness to their own wills , and so in a universal contrariety to the words of god's vvisdom , in them , and all 's well ; and they , with the apostles , in the way to eternal life and true salvation . all , void of a true living spiritual faith in christ's gospel-life , working by love to him , therein , are the unreasonable and incorrigible adversaries of true gospel-saints . paul shews the like figurative significancy in iacob and esau ; rom. 9 . 10-13 . esau mortally hated iacob , and god hated esau. esau's murdering mind of enmity to iacob , is express'd by himself ; gen. 27. 41 , 42. the like is notified , in all his murdering-minded followers , against god , christ , and his true spiritual iacobs ; obad. v. 8-10 . amos 1. 11. chap. xvi . concerning meer creaturality in angels and men in their first , and also , in their highest spiritual , second , new-creation capacities ; with some account of all , possible to be done by any in their first , and the differing ends of all , at last . having already spoken of the ready prepar'd hand , the exalted creature-son and branch in the mediator's person , the living word of god , as qualified and fitted for a first and second creating of angels and men ; come we , now , to consider , what they , both and all , amount unto , for ever , as but meer creatures , not only in their natural beings and life of the creature , given them by a first , but also spiritual beings and life of the creator , given by a second creation of them . angels were all created , at first , in their compleat personalities , invisible immortal beings , without any innate capacity of , or connatural tendency to the exercise of a threefold souly or animalish life , rational , sensual , and vegetable , in and by a fitly organiz'd body . as for mankind , they do gradually descend from one another , in a continued succession , generation after generation , for a compleating their personal beings , from the beginning to the ending of this mortal world. what became of angels , good and bad , by the first well-pleasing passive obedience of the former , and first unpardonable sin of the latter , has been above-spoken to , chap. 4. of this treatise . man , inferiour to angels , in their single intuitive natural understandings , ( tho in the same kind of mortal , earthly , first-covenant life ) is , in his compleated personality , a much more comprehensive being , than an angel. he is the most compleat shadowy image of god , on all accounts , in the whole natural , mortal , first-creation world , visible or invisible . this is signified concerning him , in distinction from angels and all other creatures , therein , created before him , in a readiness for his entertainment . of none thereof is it said by god , as of him ; let us make man in our image , after our likeness ( gen. 1.26 . ) as the compend or epitome of all other creatures , and something more , peculiar to himself , the rational exercise of his mind , in and by a body , found in no creatures , above or below him . so find we , a peculiar consultation of the three that are one , to draw an earthly shadowy image and representation of themselves , in every individual man. this enlargement of man's personal being , beyond angels , expos'd and rendred him liable to vain sinful desires and thoughts , so as to wallow in mire among satan's swine , feeding on husks , the lowest dust of this world ( below any palate in any evil angels , to savour , any belly , desire or appetite in them , to lust after , delight in , or feed upon , being never link'd with mortal bodies or sensual life ) pleasures , in common with brute beasts . so , the enlargement of man's being , beyond angels , was a diminution to his intuitive understanding , in common with them , and to the exercise of his natural will , as exposing him , to a running out in his desires , after the lower sort of desirables , in the vast heap of vanishing shadows , in the visible parts of this first-creation world. and evil angels , tho they care not for such things themselves , have power , through god's most wise permission , to shoot their fiery darts into mens spirits , and kindle in them evil lustings after such visible things , in which , they keep the far greater part of mankind , wallowing in mire , as their swine , far from any looking after god , at all . the soul , or threefold animalish , souly-life of man , distinct from his spirit , ceases , as to exercise , at the death of his body . the spirit , then , retreats to the full experience and exercise of its supream , intuitive way of discerning and converse with angels , good or bad ; in a spiritual intuitiveness , with the good , gospel-angels , or natural , with the evil , law-angels , ( lawyers ) from the beginning , on their first sin and fall ; setting up the law-life of the creature , given in the first-creation , against the gospel-life of their creator , offer'd by a second ; and so , their lie , against god's truth . the devil was a murderer from the beginning , ( john 8. 44. ) and his fix'd law-party of mankind , in the restor'd law-life-wisdom , and righteousness of man , have been , under him , the irreconcileable haters and murderers of christ himself and his gospel-saints , all along this world. at the death of the body , man ( good or evil ) is dead . his spirit is , for a time , strip'd of the threefold souly-life , as to exercise , that are essential ingredients , into his personal constitution . at last , saints will recover their bodies , in a resurrection of life , and , therein , the right exercise of their whole beings , body , soul , and spirit , in the incorruptible new-creation order of all , to eternity . incorrigible sinners , also will receive their bodies , in a resurrection of damnation , iohn 5. 28 , 29. saints , in their glorified bodies and whole personal beings , will be everlastingly blessed , in the enjoyment of god ; and incorrigible sinners , in their whole beings , most exquisitely sensible under god's everlasting curse and unquenchable wrath , without any hope or possibility of mitigation or end of their torments , to an endless eternity . 't is a most fearful thing , thus to fall into the hands of the living god , to be dealt with , in final wrath , and infinite revenging justice , ( heb. 10. 31. ) without any day's-man or mediator to stand between them and such wrath ; but , instead thereof , will he be their accuser , witness and pleader against them , judg and condemner of them , and the infallible irresistible executor of his infinite and everlasting wrath upon them . all this , will he do , so easily , as by the word of his mouth , by which he made them . with the breath of his lips will he slay the incorrigibly wicked , ( isa. 11. 4. ) satan , with his gog and magog , his innumerable multitude of evil angels , and serpentine seed of men. his breath , like a stream of brimstone , will kindle his unquenchable wrath upon them , both and all , as having rendred themselves , fitted perpetual fuel for it , in the tophet , ordain'd of old , the lake of fire and brimstone , prepar'd for the devil and his angels , with their innumerable serpentine seed of men , isa. 30. 33. rev. 20. 10. this will be the everlasting condition of all inhabitants of the earth , and of the sea , in distinction from the dwellers in heaven , who will have eternal joy and blessedness , in the sight and enjoyment of god , for evermore . all , that in this world , take up their rest and dwelling in but the earthly law-life and righteousness of man , as needing nothing , therein , for true blessedness ( rev. 3.17 . ) these inhabitants of the earth , will , with the inhabitants of the sea ( all that party of mankind , that wallow in the miry filths of literal sodom , foaming out their own shame ) find their portion in the same lake of fire and brimstone , in the hell-part of the eternal world to come , rev. 12.12 . isa. 57. 20. iude 13. dwellers in heaven , that have their conversation in heaven , ( phil. 3. 20. ) minds , fix'd on things above , the peculiar delights of the sons of god , these , only , have true joy in this world , and continual advantage , by all , god permits devils and men to do to them , in their implacable malice . so , they rejoice under all trials and injuries from evil angels and men ( matth. 5. 11 , 12. act. 5. 41. ) and wo is denounc'd to all sorts of incorrigible enemies of god and them , to eternity , after all their laughing and delusive merriment in this short-liv'd world. they 'l mourn and weep , eternally , luk. 6. 24-26 . under satan's reign , by his false prophets and apostles , true new ierusalem-saints , are counted the filth of the world , and off-scouring of all things , 1 cor. 4. 13. under christ's reign , they 'l be a praise in the earth ; for which , therefore , gospel-angels and saints continually pray , and never keep silence , isa. 62. 6,7 . this will saints come to , after a little time , spent , in this confounded mortal world , under and amongst a throng of innumerable enemies , evil angels and men. come we now to consider , what was ever possible to be done by angels or men , in their first-creation earthly life , at best , with reference to their finding eternal life , or scaping eternal death . the death and loss of all , therein , life , wisdom , righteousness , works , fruits , by passive obedience , in sacrifice to the divine will , is undispensably necessary , to the finding eternal life , the heavenly creature-life of the creator . in the methods of god's unquestionable wisdom , and appointments of his declar'd undisputable will , this is the way to eternal life . when any ask'd christ , what they must do , to inherit or find eternal life , and confidently asserted , all these things they had done , in the restor'd righteous life and wisdom of their own spirit , in their own will and way ; his reply upon them , and counsel to them , was , part with all this , and follow me , in the true regeneration , by death and resurrection , out of the death of the creature , into the life of the creator . to this effect , was christ's constant answer to such enquirers . and their constant rejecting such counsel , and departing from him , sorrowful and amaz'd thereat , we find , in these scriptures , matth. 19. 16-22 . mark 10. 17-22 . luk. 18. 18 -23. none can do the divine will of the father , but in the partaken of heavenly creature-life and will of the son ; nor , therefore , enter into his kingdom , mat. 7. 21. none but new creatures can ever come there , gal. 5.6 . & 6.15 . 2 cor. 5. 16 , 17. in the restor'd light of the first-creation , by him that lighteth every man that comes into this world , ( iohn 1. 9. ) ought all heathens to walk , and keep that kind of good conscience , that consists in a moral obedience thereto , as their principle . in the restor'd first-covenant law-life , ought men to walk , in such obedience to that higher knowledg of god , as amounts to the legal good conscience , withstanding all brutish lusts and sinful desires of their sensual life . but all this done , till the partaking of , and experiencing the life of the quickning spirit of the second adam , or a living spiritual faith therein , working by love to god , and walking therein , so as to have the evangelical good conscience , we have nothing of that eternal life , in which , only , any can ever enter into the kingdom of god. paul could truly declare to the jewish council , that he had liv'd in all these three sorts of good conscience before god , successively , one after another , in obedience to the light of nature , law , and gospel , act. 23.1 . and he found his evangelical good conscience , by living and walking in christ's gospel-spirit , ( gal. 5. 25. ) to comprehend and unspeakably out-do , all , performable by any , in the two former . this , indeed , is the only right performer of all duty to god and our fellow-creatures , in god's sight . all first-covenant life , receiv'd by angel or man , in their first-creation , is figuratively character'd in scripture , by flesh , grass , a fading flower , call'd a vain shew , or vanishing shadow ; all their natural excellencies and perfections therein , all , but a glory to be done away , in order to receive the heavenly creature-life and image of god , in christ , with the eternal things of god , therein , the wisdom and righteousness of god , isa. 40. 6-8 . 1 pet. 1. 24 , 25. 2 cor. 3. 10 , 11. satan , with all his humane disputers of this world , in the words of his and man's wisdom , against god's ; and for their way of salvation , quite contrary to his , ( isa. 55. 8 , 9. ) god challenges , in a holy contempt of their vain thoughts , to produce their cause , bring forth their strong reasons , for self-defence , and see what all will amount unto , isa. 41. 21. object . 1. will god destroy the first creation-works of his own hand ? will he take away man's reason , wisdom , and righteousness , bring to nothing all his good works and fruits , done and brought forth therein ? must the very life of our own spirit , at best , with all the things thereof , our own wills and vnderstandings therein , be given up in sacrifice to the will of god , by a holy death ? answ. yes ; and all , to our transcendent advantage , and greatest gain , in order to find all again , in a life above all deaths , and therein , an infallible understanding and incorruptible will , for the right knowing and doing all things , in answer to the very divine will of god most high. object . 2. does god require impossibilities of man , such obedience as 't is impossible for him to perform in his own spirit , will and way , at best , in the restor'd life and righteousness of man ? answ. yes ; but had provided an originally incorruptible , heavenly , eternal creature-life , in the mediator , to be given them in the room thereof , by a second or new-creation of them . this is a life above all deaths , temporal or eternal ; will swallow up death , in victory , isa. 25.8 . 1 cor. 15. 54. this life is figur'd by the wine in iotham's parable , ( iudg. 9. 13. ) cheering god and man , answering all , man can rightly desire of god , and enabling him to answer all , god requires of him . he that has not this life of the son of god , has not life ; not true , eternal life , 1 iohn 5. 12. quest. will the disputers of this world , still contend with their maker , in defence of their own wisdom , will , and way , against his , for salvation ? answ. they will , till satan's reign and man's day , under him , are at a full period . but , what are men like to get by this contest ? eternal death . true saints oft suffer a violent temporal death , from such self-confident contenders against god and them . man 's own fallible reason or wisdom perverts him , turns him away , from looking after the infallible wisdom and reason of god , to his own sudden unfore-seen everlasting destruction , isa. 47. 10 , 11. he searches the scriptures , thinks he understands those written oracles of god , yet never comes to christ , the living word of god , for the life , therein witness'd and declar'd , iohn 5. 39 , 40. the scriptures are a book seal'd , as to man's understanding ; that reaches not to the heavenly creature-life and things therein signified , under figures , types and shadowy similitudes , isa. 29.11 . all spiritual , salvation-truths , signified from the beginning of genesis to the end of the revelation , are fast lock'd up and hid from man's highest single natural understanding . the losing all , in our own law-spirit of works , is the only way to find and do all in god's spirit of grace , esphes . 2. 8-10 . 't is by grace , only , or in the never-sinning life of god's spirit of grace , in christ jesus , communicated to them , any can be finally sav'd ; never , in their own boasting law-spirit of works . having thus promiscuously consider'd sinners in their first-creation , and saints in the second , come we now to consider meer creaturality , in spiritual saints and angels , for evermore . spiritual saints , of the double-portion , making up god's new heavens , in their various distinct portions therein , from the highest to the lowest ; and gospel-angels , the supream in the single portion , with all variety of gospel-saints , therein , making up god's new earth , in true salvation-life , are all members of christ's mystical body . in the former , christ's peculiar dove , supream double-portion'd saints , in the twofold heavenly and glorified earthly life of christ , are the peculiar wife and bride of the lamb , revel . 19. 7. below these , in the double portion , are threescore queens ; and then , in the single , virgins without number , all , in a union of mind with her , praising her and owning her superiority to them , cant. 6. 8 , 9. there will be no envying of the highest , in the lower and lowest , nor any insulting of the highest , over the lower , in heaven , to eternity . they 'l all rejoice in the superiour and inferiour attainments of each other , as is figur'd in the higher and lower members of the literal body of man , all mutually rejoicing in the joys of one another , as compleating the joy of the whole body , 1 cor. 12. 12-27 . the various spiritual capacities in higher and lower saints , are figur'd by cups and flagons , isa. 22. 24. none of all these will ever pretend to a personal union with christ's creature-root , and less yet , with his infinite divinity , but only with the exalted creature-son and branch in him , the living word of god , the immediate creator of all , and performer of the whole divine will , on all , good and evil , for evermore , in heaven or hell. a world of gross errors concerning god , christ , and the eternal concerns of men , have been toss'd up and down in the various conceptions of man's fallible understanding , under the unperceiv'd influence of evil angelical rulers over this dark world , ( ephes. 6. 12. ) so as to blind and keep men from looking after god , for his all-discovering spirit of grace and truth , rom. 3. 11. chap. xvii . the ruling power of satan , over mankind , all along this world , as permitted god thereof , under god's infinite over-ruling wisdom and power . he is so call'd in the scriptures of truth ; god of this world. and he uses all his evil angelical subtlety and power , for the blinding and deceiving men , so as to keep them from any regarding or looking after god , for his gospel-life , wherein alone any can be saved , or ever enter into his kingdom , 2 cor. 4. 3 , 4. christ himself calls him prince of this world , john 12. 31. & 16. 11. & 14. 30. but , says of him , he hath nothing in me : nor shall be able to touch , or ever meddle with , so as finally to overcome any partakers of my all-powerful gospel-life , 1 iohn 5. 18. saints , therein , are fence-proof against all the gates , or strength of hell , all the powers of darkness , evil angels and men , rulers of the darkness of this world ( ephes. 6. 12. ) in their own dark-spirited worldly life and wisdom , of the first-creation . the first unpardonable sin of the evil angels , was their turning as they went , or were a while following christ , towards that life , he represented himself in , to them and the good angels , and in the passage thereto , by way of death and resurrection , in such transactions as had pass'd in the creature-part of his wonderful person , before they were brought forth . in a contrary demeanour to that of the good angels , they turned as they went , in love to themselves , in their own self-chosen mortal life , given them in their first creation , in unchangeable enmity to god , and the heavenly eternal creature-life of their creator , offer'd them , by a second . the good angels did let down their wings , ceas'd from the mortal life of their first creation , and exercise of their own fallible understandings and corruptible wills therein , signified by letting down their wings , in conformity to their head , in the death of the first creation , and resurrection into the life of the second . so , pass'd out of their own mortal first-covenant law-life , into god's own new-covenant gospel-life , of originally immortal holiness and everlasting righteousness ; ezek. 1 . 5-26 . the devil and his angels kept not their first estate , but left their own habitation ; jude 6. to man's wisdom , they , only , kept their first estate , the life and things given them , in their first creation . and , consequently , in the wisdom of human nature , is man ready to follow the evil angels first choice , as best . here 's the case of many , restor'd into the first-covenant or first-creation-life of the creature ; ready to establish themselves therein , as a state of true salvation . this paul fear'd , and labour'd to prevent in his israel-brethren ; rom. 10. 1-3 . at this dangerous point , were the corinthians and laodiceans , in the delusive first-covenant house of feasting and rejoycing ( 1 cor. 4. 8. rev. 3. 17. ) as not , at all , needing any other life , by a second or new creation , for their everlasting blessedness . on the first unpardonable sin of the evil angels , they were immediately cast down to hell , deliver'd into chains of darkness , to be reserved unto iudgment ; 2 pet. 2. 4. they , by their sin , fix'd themselves in their own self-chosen life , in preference and opposition to the eternal creature-life of their creator ; and god , in his righteous judgment , giving them up to , and thereby , fixing them in their own choice , was a casting them down to hell. in this hell , and their chains of darkness , are they rulers in this dark , mortal , first-creation world. the chains of darkness , in which they are reserv'd to the iudgment of the great day , are all life , wisdom , righteousness , excellencies and perfections of their angelical nature , given them in their first creation , as turn'd by their abuse of all , into the greatest wickedness , madness and folly , in unchangeable enmity to god , and his heavenly creature-life , shewn and offer'd them , by a second . so are they in a state , in all extremity , contrary to what they were created in , chang'd by self-destroying self-love , from a state of temporary changeable obedience , to a state of eternal , unchangeable enmity to god. an absolute exclusion of them from the kingdom of heaven , is called a casting them down to hell. god , not only gave them their choice , but also , in the abusive exercise of their self-chosen life , a permitted ruling power over mankind , all along this world , as god thereof , under the restraining , limiting , over-ruling infinite wisdom and power of the true god , so as that he can never hurt any true saints or subjects of god's everlasting kingdom . yet , even saints , for a time , are under their power . yea , he told christ himself , all the kingdoms of this world , and glory of them , were his , offering all , as his greatest bribe , to the true king in the world to come , in case he would fall down , own , and worship him , as god ; mat. 4. 8 , 9. luke 4. 5-7 . christ denied not , that all the kingdoms of this world were at his dispose , by god's most wise permission . he that said this to christ , in the fountain-purity of the first-creation , and full of that spirit of grace and truth , that 's offer'd by a second , what will he not do to saints before their experiencing any thing of gospel-life , or when but in some little beginnings thereof , and enemies within , foes of their own house , in their own spirits and whole nature , in union of mind with him , in enmity to god and his gospel-spirit , in themselves ? he is permitted a power of transforming his earthly spirit , into the likeness of christ's heavenly creature-spirit , that 's the mysterious house and temple of god ; and , therein , to shew and assert himself to be god , the very infinite divine being ; 2 thess. 2. 4. and , herein , is he undiscoverable by the highest single natural understanding of man , in but first-covenant principles , tho , indeed , the worst of all creatures , the supream man of sin , and son of perdition ; v. 3. this god of this world , who passes with man , for the true god , will not be able finally to blind and deceive any but them that are lost ; 2 cor. 4. 3. if it were possible , he would so deceive the very elect , by his false christs , evil angels , and his false prophets und apostles , amongst men , transform'd into the likeness of christ's true ones ; 2 cor. 11. 13-15 . clothing their own first-covenant law-life , with all scripture-language and titles , belonging to god's own heavenly creature , new-covenant gospel-life , as the true regeneration , new creature , state of grace , in which they have true joy , and final peace with god ; ezek. 13. 1-10 . all this is confidently asserted , by men , under satan's lying spirit of divination . with such , the renew'd old man , in the restor'd first-covenant law-life , given in the first creation , must pass for the new creature , without all scruple or contradiction ; and does so pass , in and with the most reform'd people or churches of this world , in but first-covenant principles . all worldly preachers and hearers , in but worldly , first-covenant principles , confidently take satan's other gospel , that 's no gospel , for christ's true ; gal. 1. 6 , 7. 1 iohn 4. 5. restor'd first-covenant law-life , is so far from rendring any , fence-proof against the evil angelical rulers of this world , that they make that , their strongest hold , and men , eminent therein , their choicest instruments , to oppose , dispute against , contradict and blaspheme the heavenly creature-life , and gospel-righteousness of god , wherein any can be sav'd . let satan , in his superiour evil-angelical wisdom , and men in their inferiour human wisdom , under his influence , interpret the scriptures , all , therein , shall seem to run current , for carrying on satan's design , to the everlasting destruction of his blinded teachers and hearers , leaders and followers . that shall be preach'd up , as a state of true salvation and final peace with god , which , if fix'd in , will be found a state of unchangeable enmity to god , and eternal death to man. all , establish'd in the first-covenant law-life and righteousness of man , in unchangeable enmity to the gospel-life and righteousness of god , go on , to their dying moment , with their delusive laodicean confidence therein , to their sad long eternal condition , in the world to come . paul was confident , awhile , but not fixedly , wilfully and unpardonably , in his law-spirit of works , against god's gospel-spirit of grace , in true saints ; but , immediately on gospel-conviction and conversion , gave up the life and righteousness of his own spirit , in sacrifice to god , in order to find all again with usury , in god's eternal , everlasting righteous gospel-spirit of grace and truth ; phil. 3. 6-11 . many , not only eminent in the wisdom of man , but under highest spiritual enlightning gifts ( receiv'd on their natural understandings , amounting to a partaking of the holy ghost ( heb. 6 . 4-6 . ) in the all-discovering light , but not the all-powerful life thereof ) are bewitch'd back again , by satan , to set up for themselves , in their own holy flesh , righteousness of man , life of the law , against god's holy gospel-spirit ; refusing to submit to the death of their own spirit , at best , for the life of his . this do they , tho they know christ himself , crucified that law-spirit of works , in the fountain-purity of it , in his own person ( gal. 3. 1 , 3. ) the preserving of which , was satan's attempt and design upon him , by himself , the jews , and peter , to have set up his kingdom , in ; luke 4. 5-7 . iohn 6. 15. matth. 16. 22 , 23. all 's nothing as to our ever entring into the kingdom of god , till we have that gospel-life of god , or a living spiritual faith , working by love to god therein ; 1 cor. 12. 31. & 13. 1 , 2. such a faith , only , renders any , true lovers and beloveds of god ; right performers of all duties , to god and their fellow-creatures . such as look back , after all convincing discoveries and offers of christ's gospel-life , for justification with god , in their law-righteousness of man , are fallen from grace ; gal. 5. 4. who hinders men , or calls them back , from christ's offer'd gospel-truth ? ver . 7. the devil and his human instruments , that shut up the kingdom of heaven , excluding and denying all such gospel-truths , by which any can ever enter thereinto . satan takes men alive , at his , and their own will , in the restor'd life and righteousness of man , as the highest snare , by which , to keep them from ever looking after the gospel-life and righteousness of god , therein ; 2 tim. 2.26 . the greek original runs thus ; that they may awake out of the snare of the devil , who are taken alive by him , at his will. christ requires all , to look after god , for his heavenly kingdom-life , and everlasting righteousness ( mat. 6. 33. ) and complains , that no man , while confident in his own understanding , will answer this advice , or seek after god ( rom. 3. 11. ) for his heavenly creature-life and things , which lie quite out of the reach of all single natural understanding ; 1 cor. 2. 9. neither morally righteous heathens , nor first-covenant jews or christians , regard or look after god , for his new or second covenant-life , in which any can be finally sav'd . but , where god wakens up any , out of their delusive dream for true happiness , in their own righteousness , whether jew or gentile , and gives them a living spiritual faith , working by love to him , in his gospel-life , all such will find the salvation of heaven . satan deceiv'd mankind , at best , in the primitive purity of their nature , in adam , assuring them , that holding fast the righteous life , they were first created in , and walking in the uncontroll'd soveraignty of their own will and wisdom , therein , they should be as gods. 't is the peculiar prerogative of god , so to live and be ; and the unpardonable presumption of any angels or men , to conclude and set up for themselves , in their own wills , so as never to be subject and obedient to his . obedient subjects of god , will be eternally blessed ; and all proud , presumptuous self-exalters , to be as gods , will fall under the everlasting curse and wrath of god. he that prevail'd with the first adam , in the primitive purity of our nature , when he found the second adam in the fountain-purity of our nature , a little lower than his angelical nature ( heb. 2. 9. ) he most presumptuosly tempted him , to fall down and worship him , as god. what work is he like to make with men , in but the restor'd life , wisdom and righteousness of man , with filth of spirit , enmity to god and his spirit of grace , under all ? in awaken'd gospel-saints , while any thing of the carnal mind and life of their own spirit remains uncrucified , he will be continually kindling the sinful lusts and desires of that , his own party , yet , in them , as paul found ; rom. 7.15 , 19. and 2 cor. 12. 7. hereby , does he endeavour to quench and extinguish the mind and life of christ's gospel-spirit in them , keeping up the war of their fleshly mind , his party in them , against their spiritual mind , christ's party , so that they cannot do the things they would ( gal. 5.17 . ) fully and constantly , till this war within them be finish'd , by a full extinguishing of the life of their own spirit , and mindings thereof . then are they freed from all filth of flesh and spirit , too , for ever . till then , tho they live in god's spirit , they do not continually and constantly , walk , think and speak therein , as is their duty and concern ; ver . 25. in all this combat and danger , saints , in a living faith , know their salvation sure , by a final victory over all enemies , without and within them . no devils or men shall ever be able to pluck them out of christ's all-powerful hand ; john 10. 28 , 29. when the god of this world , with his party of men , find , they cannot prevail with christ or his followers , by any worldly bribes or flattering self-pleasing offers , to turn from and disown any such thing as indeed is god's eternal gospel-life and truth , then go they to work , another way . when all allurements fail , they will , in the exercise of their implacable malice , try to fright them out of their gospel-profession , and , if permitted ( as oft they are ) to murder their bodies , christ himself was so dealt with by them , and warns his followers to expect the like ; iohn 15. 20. & 16. 1 , 2. evil angels and men have a kind of short , self-pleasing heaven , in this world ; and saints a short , and to their natural spirit , unpleasing purgatory-hell , by which , cleans'd from all filth of flesh and spirit . the former are ripening and fitting themselves for the eternal hell , and god is ripening and fitting the latter , for the eternal heaven , in the world to come . god's temporary wrath upon them , bringing them into the lowest hell , in this world , is his way , for delivering them , from the wrath and hell to come , that 's eternal ; psal. 86. 13. & 116. 3. 2 sam. 22.6 . nature in saints is sorely put to 't , in this hell-work of god upon them , in this world ; but know , god will not leave their soul there , for ever ; psal. 16. 10. tho chiefly spoken of christ , will these words , at last , be found true , in saints . all that god does to them , and all he suffers evil angels and men to do them , in their implacable malice , does god over-rule , to their greatest good . when satan appear'd or stood before the lord , before whom , he knew it was to no purpose ( because impossible ) to conceal his way of deceiving , in ahab's case , he down-right acknowledg'd it , that he would be a lying spirit in the mouth of all his prophets . and god said , go , and do so ; thou shalt perswade him , and prevail also ; 1 kings 22. 22. thus did he prevail , as god's permissive hand , to the destruction of ahab . his four hundred false prophets , pleas'd ahab , to his ruin , and were highly esteem'd ; and , god's one true prophet that counsell'd him for his good , was cast by him into a prison , and fed with bread of affliction , and water of affliction ; v. 26. 27. he hated micaijah , the lord 's true prophet , as not prophesying , what he reckon'd good , concerning him ; but , loved and rewarded satan's false prophets , as pleasing to his own will , and after his own heart's desire . so , ieremy , who counsell'd king and people for the preserving their lives , was cast into a dungeon , where he sunk in the mire , while satan's false prophets pleas'd them , to their destruction ; ier. 38. 5 , 6. god's one true prophet , among the then only visible people of god , a fleshly first-covenant israel , found king , princes , priests and people , all , as one man , against him , while satan's false self-pleasing prophets were listen'd to , and rewarded . satan , that acknowledg'd to god , he would be a lying spirit in ahab's prophets , is so far from being discover'd by the highest wisdom or understanding of man , in but first-covenant or first-creation natural principles , that he will pass with them , there , for christ and god most high , when , indeed , the worst of all creatures ; 2 thess. 2,3,4 . where god permits this , and not only so , but , in judgment , gives them up to satan's man-pleasing strong delusions , for believing his lie , rather than god's truth , the issue will be , eternal death to their whole beings , spirit , soul and body , in a resurrection of damnation ; ver . 10 , 12. men are either brought by satan , in love to their own righteous earthly mortal life , given them in their first creation , to hate god's heavenly creature gospel-life , offer'd by a second ; or by the electing love of god , to hate their own life , at best , so as to give it up , in sacrifice to god , in love to , and as the only way for attaining and experiencing his new-covenant everlasting gospel-life , by a second or new creation ; ver . 13. this latter is christ's counsel ( luke 14. 26. ) in the mystery of godliness : the former , satan's , in his mystery of iniquity . satan's counsel is , for sparing , saving and keeping the life of the creature , given in the first creation : christ's counsel , is , for the surrender and loss of that , and all the things thereof , for the life of the creator , offer'd by a second , and things of god , therein . the keeping the former , in preserence and opposition to the latter , christ declares will be the loss of all life and righteousness , god's and man's too , on which , their whole beings , spirit , soul and body , will be laid down , for ever , in the nakedness of their own unpardonable guilt , under the unquenchable wrath of god , for evermore ; mat. 10. 39. & 16. 25. mark 8. 35. luke 17. 33. iohn 12. 25. man , not only eminent in the first-covenant life , wisdom and righteousness of man , but under highest spiritual enlightning gifts , on his natural understanding ( short of the very gospel-life of christ , or a living spiritual faith , working by love to him , therein ) is yet within satan's reach , to beguile , bewitch , and fetch back into an unchangeable union with him , in the first creation , and unchangeable enmity to god and his heavenly life , offer'd by a second ; 1 cor. 12. 31. & 13. 1 , 2. gal. 3. 1 , 3. & 5. 7. satan would keep all mankind , in the dead , corrupt state of nature , wallowing in mire as his swine , spending and ending their days in this world , in the brutish lusts of literal sodom . but , when cast out , as to this kind of work in them , as fast as any are brought by christ , out of such filth of flesh , into the righteousness of man , he attempts and frequently prevails to get into such mystical cleans'd houses , and fix them with himself , in filth of spirit , unchangeable enmity to god , and his everlasting righteous creature-spirit of grace and truth ; and then , he has a sevenfold surer hold of them , than ever ; mat. 12. 43-45 . luke 11. 24-26 . so comes the last state of that man to be worse than the first , in his corrupt nature . mary magdalen's and zacheus's , in the filth of corrupt nature , were capable of christ's true salvation gospel-life , and such righteous scribes and pharisees utterly uncapable thereof , or , therefore , of scaping the damnation of hell ; mat. 23. 33. & 21. 31. publicans are brought to justify god , and be eternally justified before him , while righteous pharisees and scripture-lawyers , in restor'd law-life and righteousness of man , reject the counsel of god , for receiving his gospel-life , to their everlasting destruction , luk. 7. 29 , 30. & 15. 1 , 2. & 19. 2-9 . fixure in law-life and righteousness of man , in unchangeable enmity to gospel-life and righteousness of god , renders men , mystical sodomites , in filth of spirit , worse and more criminal sinners than literal sodom , in filth of flesh , mat. 11. 23 , 24. but , corrupt nature or filth of flesh , fix'd in , with literal sodom , is unpardonable , also . and , therein , do the greater part of mankind , run their race in this world , from their cradles to their graves . take and put together all , of both the said sorts of mankind , in the broad way to everlasting destruction , under satan's prevailing influence , and they 'l be found wonderfully to out-number , christ's few in the narrow way to heaven , mat. 7. 13 , 14. yet , will they be a numberless multitude also , out of all generations , revel . 7. 9. many of satan's two parties , fix'd in the corrupt or righteous spirit of nature , against god and his gospel-spirit of grace , oft die , without any remorse or fear , as to any by-standers observation ; without any right knowledg of the true god , or false god of this world , heaven or hell , till in the latter , beyond all remedy , for ever . yet , farther , satan will not only exercise his permitted ruling and tempting-power over mankind , all along this world , but after his imprisonment at beginning of christ's thousand years reign on earth , and his loosening out of it , at the ending thereof , will he , as his last and most transcendently presumptuous attempt , rally up his gog and magog , his innumerable multitude of evil angels and men , and in the transform'd appearance and counterfeit guise of angels of light and true saints , besiege the new ierusalem-city of true saints , in the very glory of the resurrection , revel . 20. 1-3 . & v. 7-9 . this last attempt of satan and his party of angels and men , will have no success at all . immediate will be the decision of this intended battel , by fire from god out of heaven , to devour them all ; casting them , with the devil that deceiv'd them , into the lake of fire and brimstone , where to be tormented , for ever and ever , ver . 10. then creation ceases , and all angels and men good and bad , finally concluded in their eternal conditions of joy or sorrow , unspeakable , in heaven or hell. chap. xviii . concerning heresies and hereticks . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies option or choice , all variety of humane opinions , in which men chuse to set up for themselves , with confidence for salvation , contrary to the sound fundamental principles of religion , and right worship of god in his gospel-spirit of grace and truth , in which alone any can be sav'd , iohn 4. 23 , 24. all , short or destitute of this spirit , or a living spiritual faith therein , working by love to god , worship they know not what , or whom , ver . 22. all , in but their own worldly spirit or principle , at best , in the restor'd light or life of the first-creation ( and conclusively setting up there , with confidence for salvation , as a state of eternal life and peace with god ) will be found , at last , unpardonable hereticks , sinners against the holy ghost , in unchangeable enmity to the gospel-spirit of grace and truth , offer'd by a new-creation , in which , alone , any can ever enter into his kingdom , or scape the damnation of hell. evil angels were the supream hereticks , in their first sinful choice of their own earthly , mortal first-covenant-life , given them , in their first-creation . they soon prevail'd with all mankind , in adam , to make the same choice . in mankind , when by christ restor'd into the light and life of the first-creation , and therein , but the understanding and wisdom of man , whoever do conclusively set up for themselves therein , as a state of true blessedness , do become with evil angels , unpardonable hereticks , sinners against the holy ghost , rejecting the whole counsel of god , and denying his gospel-life , in which , only , any can be sav'd . man , in his highest fallible understanding , for judging , and corruptible will , for chusing , in matters of religion and worship of god , is under the power of satan , to deceive and impose upon him . hence , are all the doctrines and words of man's wisdom , about eternal life and peace with god , heresy . in all the various conceptions , and language of man's wisdom , we find a world of contrary opinions , and disputes , amounting to a mystical babel . they will , all , in one mind , reject and disown the gospel-life and truths thereof , as the grand universal heresy of all . scribes , pharisees , essen's , herodians , &c. among the enlighten'd , righteous professing first-covenant jews , were all , as one man , against christ himself , for his gospel-truth . they said , he had a devil , and was mad ; that he was a blasphemer , a sabbath-breaker , a wine-bibber , a friend of publicans and sinners ; an enemy of righteous men , most uncharitably sentencing them to the damnation of hell ( mat. 23.33 . ) and taking up mary magdalen's and zacheus's , publicans and sinners , into the salvation of heaven . these were the strange , wonderful appearances , christ and his doctrine , and way for eternal life , had , in the sight and understanding of wise , righteous , first-covenant , saint-like people . what wonder ? none , in that principle of understanding can see , know , own or receive the gospel life and things of god ( 1 cor. 2. 9. ) the new-covenant principle of true salvation , which , therefore , is universally denied by them all , as a diabolical illusion . many , that come to be true saints , at last , may be found , for a time , with paul , deeply engag'd , in a murdering mind of enmity to true saints , for their gospel-principle , and doctrine , in the words of god's wisdom . but , all that fix there , become unchangeable enemies to god and them . all final builders on the sandy foundation , the mortal , earthly , perishing life of the first creation , will deny , contradict and blaspheme all that are built on the firm , sure , rocky , gospel-life of god , in which , alone any can ever enter into his kingdom . what these differing builders will come to , in conclusion , christ declares ; mat. 7. 24-27 . the righteousness of man , in scribes and pharisees , is not that , in which , any can ever enter into the kingdom of heaven ; mat. 5. 20. the righteousness of god , in his new and everlasting gospel-life , which christ requires men to seek after ( mat. 6. 33. ) this only will give all the happy partakers thereof , an entrance into his kingdom . the imputed righteousness of god , to the compleating the imperfect personal righteousness of man ( for a first-covenant communion with , and worshipping of god in that principle ) is still but the fading beauty , and righteousness of man , in and with which , he is liable to play the harlot with the devil , in enmity to christ , as offer'd to be a spiritual head , lord , bridegroom and husband to them , in his heavenly , eternal gospel-life , by a new creation of them . so , come they to be judg'd as mystical and most criminal adulterers and murderers ; ezek. 16. 14 , 15. & v. 38. imputed righteousness or comeliness of god , to man , in the first-covenant , on man's abuse of all , in him , in union with the devil , is withdrawn again , and he , for ever depriv'd of all or any benefit of christ's sacrifice , in our nature ; heb. 10. 26. in the second covenant gospel-life of god , man comes to have the righteousness of god , in him , under and with christ. this is a life , a wisdom , a righteousness and a glory never to be done away . in this , only , can any enter into the kingdom of heaven . this is as much above the righteousness of man , as the heavens are higher than the earth . thus are god's thoughts and ways for salvation , as far above man's thoughts , and words of his own wisdom , as the literal heavens are higher than the earth ; isa. 55.8,9 . god requires the plucking out our right eye , cutting off our right hand and foot , when finding our selves therein offended at his way of saying us ; and so , offensive to god and to our selves , as to our own truest interest and greatest concern , for finding eternal life , or scaping eternal death ; mat. 5. 29 , 30. and 18. 8 , 9. mark 9. 43-48 . this , with other like requirings of god , are not to be understood , in a literal sense ; nor , if so perform'd , would answer the counsel or command of god. we may give our whole body to be burn'd , and yet be destitute of that spirit of god , call'd love ( rendering all the happy partakers thereof , true lovers and beloveds of god ) and so of no value with god , or true advantage to our selves ; 1 cor. 13. 3. so , the selling all that we have , and give to the poor ( mat. 19.21 . mark 10.21 . luke 18.22 . ) the mystical truth of such commands , relates to the mystical riches of man's law-spirit of works , and fruitfulness of his own nature , therein ; all which , are to be given up , in sacrifice to god , for the durable life and heavenly treasures of his gospel-spirit of grace , in them . the right eye , hand and foot , to be pluck'd out , cut off , and cast away from us , are , in mystery and truth , the most enlighten'd natural understanding , signified by the right eye ; the best practice in our own will and way , and most righteous walking , in our own law-spirit of works ; all such , seeing , working and walking , are to be given up and parted with , in passive obedience to the will of god , in order to find all again with unspeakable gain , by seeing , working , walking , and doing all things , in the gospel-life of god , the only principle of everlasting , well-pleasing , active obedience to him , and blessedness to us . in the infallible understanding of his spirit , can we know all things , and in the incorruptible will thereof , can we do all that god requires of us . god himself , therein , works all our works for us ( isa. 26. 12. ) and we work all our works , in him . these are the only works , that will not be burnt up , at the last day ; iohn 3. 21. all christ's gospel-words , seem'd hard sayings , even to his disciples , while known to them , but as a fleshly bridegroom , in a restor'd first-covenant principle of seeing , working and walking ; iohn 6. 60. to give up all inward riches of their own spirits , all righteousness , wisdom , works , fruits ( every thing , given them in their first creation , or done by them , therein , at best ) this seems a hard saying , exceeding strange and amazing to man's wisdom . the very disciples were exceedingly amaz'd at such words of christ , saying , who then can be sav'd at all ? mat. 19. 24 , 25. this was a narrower question , than he ask'd , that said to christ , master , are there few that be saved ? luke 13.23 . if there be no possibility of entring into the kingdom of god , by the best , man can do or be , in the restor'd life , wisdom and righteousness of his own nature , he is ready , with the disciples , to ask the same question . consequently , is he ready to deny the truth of christ's saying , and that as a duty to god , that sure , he would never require more of man , for his true blessedness , than the utmost he can do , in the life , given him , in his first creation , or restor'd since . the disputers of this world , under satan's delusive influence , in defence of their worldly principle of life , desire , thought and action , will never have done , till the ending of the devil's reign , and commencing of christ's . such disputers are not to be striven with , but , in meekness instructed , and if they 'll hear , well and good : if they be peremptory and conclusive , in their own fallible understandings , contradicting and blaspheming all right gospel-words of counsel , for true salvation , saints may pray , and desire other saints prayers , for a deliverance from such unreasonable men ; who ( tho temporary believers in , and owners of christ , in the restor'd first-covenant-life and righteousness of man , which he crucified in himself ) are mystical infidels , as to that new-covenant gospel-life and righteousness of god , he is ascended into . they call all the right words and doctrine thereof , a blasphemous fiction . here 's the pass , true new-covenant saints , with their spiritual faith in christ's gospel-life , are at , with first-covenant believers , in their restor'd law-life . all contests with them , amount but to a vain , unprofitable jangling . such teachers of the law , understand neither what they say , nor whereof they affirm ( 1 tim. 1.6,7 . ) utterly denying the gospel-principle of true love to god and our fellow-creatures , in which , alone , possible to be obey'd and fulfill'd ; rom. 13.8 , 10. but , still , this remains to be the saints duty , with paul , to become all things to all men ( 1 cor. 9. 20-22 . ) stooping and condescending to all kinds and degrees of understanding , in the light of nature , law , and gospel , owning what 's good , in any ; but , in order to lead them into , and build them up in , what 's unspeakably better , christ's gospel-spirit of everlasting righteousness and infallible truth . they will , also , as their duty , bear with such , as at present , persecute them , as blasphemers of the law , by preaching the gospel-cross and death-work of god's heavenly , on their earthly law-spirit of works , at best . this , man's wisdom calls a blaspheming or evil-speaking of the law , moses , and god ; acts 6. 11-13 . paul was at this work , for a time , in his own law-spirit : yet , at length , became a most eminent preacher of the gospel ; and then , was as fiercely persecuted , by such as he once was , in their own law-spirit of works . in man's day of judging in religion , and interpreting the scriptures in the words of his own wisdom , all his preachings and writings , therein , will exactly conduce to the carrying on the whole counsel of the devil , in his mystery of iniquity , for the damnation of men , and preventing their salvation . and , as in church , so in state-affairs , may we see what man 's deepest reason and wisdom amounts unto , as to his own eternal concerns in the case and end of achitophel . his counsel was , as if a man inquir'd at the oracle of god , and that , under such a man of god , as was king david . in conclusion , on god's crossing him , and disappointing his counsel , in the case of absalom , he hang'd himself ; 2 sam. 16. 23. & 17. 23. thus , is man ( trusting to his own understanding , at best , for directing his steps ) gone , at every turn , in this world , and the world to come . to enumerate particular heresies , all along , since the primitive apostolical gospel-day ( and , remarkably , in our own day , and nation , within the compass of sixty years ) would be endless , and to no end . if god's gospel-truth , be evidenc'd , and receiv'd , all the disputes and controversies , manag'd in the fallible understanding of man , on all hands , about satan's lie , in his mystery of iniquity , will be discover'd , and laid in the dust. chap. xix . concerning true charity or love. true spiritual saints , in god's gospel-spirit , call'd love , are the only right performers of all duty to god and their fellow-creatures , therein . they have a right love to all men ( not known to be fix'd in enmity to god and them ) and a peculiar brotherly kindness to the houshold of faith , christ's and their spiritual brethren . yet , are none reckon'd by men , in their own wordly life and wisdom , at best , so universally uncharitable , as reckoning all , below their spiritual principle of true life , to be in great danger of damnation . men , in the restor'd life , wisdom and righteousness of their own spirits , are ready to say to them , as the disciples said to christ himself , who then can be sav'd , at all ? are all mankind damn'd , both corrupt and righteous ? this amazing truth , renders saints , in all appearance , the most uncharitable of all men. if all the world wonder after the beast , and worship the dragon , that gives power to his human beast , his false prophets and apostles ( in their wordly first-creation principles , at best , all righteousness and wisdom of man ) what a most uncharitable , censorious creature , must the true saint appear to be ? rev. 13. 3-7 . if all that dwell on the earth , fix and set up for entring into the kingdom of heaven , in but their own earthly life , in which none can ever enter thereinto , what must christ's few in the narrow way , whose names are written in the book of life of the lamb , slain from the foundation of the world , be accounted ? v. 8. they that are of the world , in but the earthly life of the first creation , preach up that , in the righteousness , wisdom and glory of it , as a state of eternal life ; and the world , all in that principle , hear and own their doctrine , as god's gospel-truth . we are of god , says iohn , he that knoweth god , heareth us : he that is not of god , heareth not us ; 1 joh. 4. 5 , 6. what is man's wisdom like to say , to this ? you are in the right principle for salvation , and all , short thereof , or contrary thereto , in a delusive perswasion , doing , saying and worshipping they know not what . this is your most presumptuous , uncharitable and unwarrantable opinion of others , and a justifying your selves , as the only true people of god. the first-covenant righteous teaching and professing jews said to christ , they were born of god , and that he had a devil , and was mad ; joh. 8.48 . and 10.20 . and 8. 52. now we know that thou hast a devil . here 's the language of a first-covenant people , fix'd in their own earthly spirit , concerning christ himself and his followers , by the death of that , into the life of his heavenly ; his holy ghost , they call the devil . while the god of this world passes for the true god , with any , what other language can be expected from them ? if the world hate you , says christ , ye know that it hated me , before it hated you ; joh. 15. 18. it was the highest rank of men , in the worldly spirit , a righteous visible people of god , that contradicted , blasphem'd and murder'd christ himself . what can his true followers expect ? his chusing them out of the world , his transforming them , by death of their own earthly spirits , and resurrection into the life of his heavenly , will render them hateful to all , fix'd in their own earthly ; ver . 19. true saints in christ's gospel-spirit , can answer that command of god , in sincerity and truth ( mat. 5. 44. ) love their enemies , &c. they can truly forgive other mens trespasses against them . these are commands , too hard for man , in his own nature and spirit , at best , to answer . the right performing them is an infallible evidence of their being born of god's heavenly creature-spirit , or holy ghost ; ver . 45. they that pray , god would forgive their trespasses against him , as they forgive others trespasses against them , in case they do not so forgive others , they pray , in effect , god would not forgive them ; mat. 6. 14 , 15. true saints , on all accounts , are truly and universally , the only right performers of all duties to god and their fellow-creatures , by a true universal charity or love to all men , not fix'd in enmity to god. such , 't is their duty , in union of mind with god , to hate with a perfect hatred ; psal. 139. 21 , 22. christ himself said , of our nature in the fountain-purity of it , i can of my self do nothing ; john 5. 30. the only doing principle , for everlasting well-pleasing , active obedience to the divine will , in me and my followers , is my heavenly creature gospel-spirit of grace and truth . against this spirit of truth , god permits satan to carry on his mystery of iniquity , by transforming his earthly , into the likeness of christ's heavenly creature-spirit , that 's god's house , and as sitting in that temple of god , shewing himself to be god. and then , are his ministers ( preaching up the righteousness of man , only , for eternal life ) transform'd into the likeness of the gospel ministers of the righteousness of god ; 2 cor. 11. 13-15 . they dress up satan's and their earthly , with all the titles belonging to christ's heavenly spirit ; and are receiv'd and own'd , beyond all dispute and question , as true ministers of the gospel . where satan , in and by his party , among men , sits on the judgment-bench ( rev. 2. 13. ) and gospel-saints forc'd to stand at the bar , all right gospel-words , for their defence , will be reckon'd matter of condemnation to them , without any need of other witnesses against them . christ himself was thus handled . he has spoken blasphemy , says the high-priest , what think ye ? guilty of death , say the iews , as his jury ; on which they did spit in his face , and smite him , saying , prophesy unto us , thou christ , who is he that smote thee , mat. 26. 65-68 . they not only condemn'd , but ridicul'd him , in their proceeding towards the murdering of him . this did they to him , who had that spirit in him , which created all angels and men. true saints give no ground for any to despair of salvation , who are not guilty of the unpardonable sin against the holy ghost , in a fix'd wilful , unchangeable enmity to the gospel-spirit of god. they also endeavour , by all condescensions , ways and means , to bring them into the knowledg and right owning of christ's gospel-truth , in which , alone , any can be sav'd . final refusers of their gospel-counsels , will persecute them , for their pains , as has been experienc'd in all times . and , we are now drawing near to , yea , are in the worst of times , since noah's flood , under the permitted exercise of satan's great rage , because he knows he has but a short time , to the finishing of his reign over mankind , rev. 12. 12. all manner of wickedness encreases and abounds , more and more , continually ; such wars , tumults and confusions , of all sorts , as now are , have not been the usual experience of former days . all tends to the running down the present generation , towards that midnight-darkness ; a state , in which , christ declares , that at his second coming , he shall find the world , at near the same pass , mankind were found in at the flood ; mat. 24. 37-39 . luke 18. 8. under all these discouragements , saints have an infallible fore-head-sight , what matters will come to , on all hands , at the winding up of all , in the final love or wrath of god. then , the unwarrantable charity of men , warranting salvation and peace with god , in a principle , where never to be found , will be sadly and remedilesly experienc'd by themselves and their blinded followers , to have been the leading their hearers into everlasting destruction , with themselves . then all persons and things , all words and doctrines , will be call'd by the right names . under satan's permitted reign , all things in religion and the worship of god , have been call'd by wrong names , all along this world , and will more and more confidently be so call'd , to the full ending thereof . in these last days , and near approach of the second coming of our lord , will there be more scoffing at any such thing , and a more universal disregard and denial of the spirit he will come in , than ever , 2 pet. 3. 3 , 4. chap. xx. the conclusion of this whole treatise , shewing the security of true saints , all along this troublesom confounded world ; wherein god never suffers the rulers of this dark world , devils or men , to do any thing to them , in their implacable malice , but what his infinite wisdom and power over-rules into a constant conducibleness to their greatest good. this , with many other things , are the matters of this concluding chapter . true saints have god , and christ himself , on their side , in a partnership with them , under all the blasphemous contradictions of men , to their words of god's wisdom , words which the holy ghost , his gospel-spirit in them , teaches . in blaspheming such words , they blaspheme christ himself and god most high. christ say'd to such as search'd the scriptures , in but their own understandings ( and thought they had eternal life , in such obedience as was performable by them , in the restor'd life of their own law-spirit of works ) ye will not come to me , the living word of god , for my gospel-life of grace and truth , in which only , any can be sav'd , or enter into my kingdom , iohn 5.39,40 . from the same infallible mouth of god , we have a yet seemingly harder saying than this ; no man can come to me , except the father which hath sent me , by the attractive power of his electing love , draw , bring and give him to me , john 6. 44. and , i will give eternal life to as many as the father hath given me , ( john 17. 2. ) to all , whose names are written in me , the living word and book of life , ( revel . 13. 8. ) predestinated to be conform'd to me , in that heavenly , eternal creature-life , into which i was exalted , as the lamb slain , from the foundation of the world , out of the death of the first-creation , into the life , appointed to be given angels and men , by a second , rev. 13. 8. rom. 8. 29. the attaining eternal life , is not of him that willeth , nor of him that runneth , in the life , will and understanding of his own spirit , at best ; but of the will of god , who will shew to whom he please , such mercy , as is the free-grace-gift of quite another life , will and understanding , than was given angel or man , in their first-creation , rom. 9. 16. the election , or elect from among mankind , will obtain what they seek for , even eternal life ; the rest will be blinded by satan , and find eternal death , rom. 11.7 . these , with many the like sayings in the scripture , seem exceeding hard to man's wisdom , in which , if the attaining eternal life , or scaping eternal death , be not in the power of his own will ; and if the things of god , in his eternal gospel-life , be quite out of the reach of his own understanding , so as that it is impossible to be sav'd , in his own will and way , he is ready with his strong reasonings to charge god himself with unrighteousness , as requiring impossibilities , rom. 9. 14-21 . man , with all his strong reasons , when he produces his cause , and stands up in his own defence against god , will be found less or worse than nothing , isa. 41. 21 , 24. all seeming hard sayings , in the scriptures of truth , about mens eternal concerns , ( the finding eternal life , depending singly and meerly , on the electing love of god ) exclude none from the hope of a share or portion therein , till guilty of the unpardonable sin against the holy ghost or gospel-spirit , and so , of unchangeable enmity to god. even gospel-saints know not who are elected of god , till it appear to them , by the self-evidencing fruits of christ's gospel-spirit , in them . on this account , paul knew his gospel-converts , amongst the thessalonians , to be the elect of god , 1 thess. 1.4,5 . those that are elected of god , and shall be true saints , are born , with all others of mankind , dead in trespasses and sins , ephes. 2. 1. col. 2. 13. could the self-confident righteous scribes and pharisees , think mary magdalen and zacheus , the elect of god , while in the same corrupt spirit of nature , with other publicans and common sinners , in filth of flesh ? could awaken'd gospel-saints think paul elected of god , when they saw him a fierce persecutor , and blasphemer of all gospel-truths ? none are absolutely excluded from a hopefulness of a share in god's electing love , and so of finding eternal life , till fix'd by their own sinful , unpardonable choice ( and god's righteous judgment upon them , in giving them up thereto ) in filth of flesh or spirit , corrupt or righteous nature , rendring them a literal or mystical sodom , in unchangeable enmity to god and his gospel-spirit of grace and truth . no scriptures , rightly interpreted and understood , give ground to any , for despairing or giving up all hopes of god's electing love , save to the two abovesaid sorts of sinners . a distrusting our own understandings , and wills , at best , as to the finding eternal life , or ever answering the whole mind , will , and counsel of god ; such a kind of despair , is a duty , of high concern ; and , a false confidence therein , is exceeding dangerous , as answering satan's whole counsel , to our eternal destruction . god forewarns us hereof , ier. 10. 23. prov. 3. 5-7 . none will finally take this warning , but the elect , and not they , till the dormant seed of gospel-life , unknown to themselves , be actually quicken'd and waken'd up in them . the words of god's wisdom and counsel about our eternal concerns , are universally contrary to the words of man's wisdom . christ told the self-confident law-righteous scribes and pharisees ( who reckon'd themselves and followers , such as were born of god , ( iohn 8. 41. ) and could not miss the salvation of heaven ) they were serpents , a generation of vipers , that could not escape the damnation of hell , mat. 23. 33. he calls them hypocrites , not as pretending , only , to , and not really experiencing the righteousness of man ; but , as accounting themselves , therein , the only true saints , in the kingdom-life and righteousness of god , when in unchangeable enmity thereto . all such interpreters of scripture , exploding , denying and blaspheming christ's gospel-life and truths , in which any can ever enter into his kingdom , are said to shut up the kingdom of heaven , disswading any that are looking after that life , in which , alone , possible to enter into it , as a most dangerous delusive fiction , ver . 13. except our life and righteousness be quite of another kind , than the law-life and righteousness of man , to wit , the gospel-life and righteousness of god , by a new or second-creation , we can in no wise , enter into the kingdom of heaven , matth. 5. 20. the highest rank of antichristian enemies to true saints , and their doctrine of grace , in the words of god's wisdom , are such righteous men , who set up for salvation , in the same law-principle of restor'd nature , as christ found the teaching and professing jews , in . under all blasphemous contradictions , and persecuting-work of such as set up in the restor'd earthly law-life and righteousness of man , in preference and opposition to the heavenly gospel-life and righteousness of god , saints have god on their side ; who can be against them , ( rom. 8.31 . ) so as to do them the least harm ? 1 pet. 3. 13 , 14. whatever devils or men , as god's permissive hand , can , in their implacable malice , do to them , is infallibly overrul'd by god's infinite wisdom and power , for their greatest good. they are secur'd from any hurt , by the great red dragon , or any of his innumerable serpentine seed of mankind , rev. 12 . 3-5 . what was the issue of the first war , in heaven , between michael and his angels , in the heavenly life and glory of the new or second-creation , and the dragon and his angels , in the earthly life of the first , we find , v. 7 , 8. they were utterly excluded out of heaven , from ever entring thereinto , as transform'd by themselves into the guise or appearance of true gospel-angels of light. and , by such deceitful work , does that old serpent , the devil and satan , deceive the whole world , ( v. 9. ) all , in but the worldly principle of life , and righteousness of man. by such deceitful transforming work of satan and his angels of darkness , into angels of light , and his ministers of but the righteousness of man , into the likeness of christ's true gospel-ministers of the righteousness of god , does he decry all gospel-truths , as the greatest heresies and blasphemies in the world. christ himself suffer'd himself , to be so dealt with , by them . when saints declare the gospel-life , and assert , that therein , only , any can ever enter into heaven , or scape the damnation of hell ; they do not deny that any in the corrupt or righteous life of their own nature or spirit , can ever come to experience christ's gospel-life , or enter into his kingdom ; but endeavour to be instrumental , under christ , for leading them thereinto , 2 tim. 2. 24-26 . quest. does the gospel-doctrine of true salvation discourage or condemn the righteousness of man , in the honest moral heathen , walking in a sutableness to the rational light of nature , restor'd by christ , in all mankind , as a light which lighteth every man that comes into the world ? john 1. 9. does it discourage the righteous first-covenant iew , or christian , walking in his higher kind of good conscience , in the restor'd first-covenant law-life , as his principle , owning the imputed righteousness of christ , there , for the compleating him , in a first-covenant-communion with , and worshipping of god ? consequently , does it judg and condemn the moral heathen , or legally righteous first-covenant iew or christian , for teaching and exhorting others , to walk in such obedience to god , as is performable in the said light of nature , or life of the law ? answ. nothing of all this , is justly imputable to the right teaching of the gospel . moral and legal righteousness of man is good for himself and his fellow-creatures in this world , ( iob 35. 8. ) and better in god's sight , than gross wickedness , injustice , vile affections and brutish lusts : but , as to entring into the kingdom of god , in the world to come , not at all , available , gal. 6. 15. god himself testified of iob to the devil , that there was none like him in the earth , a perfect , upright man , fearing god and eschewing evil , job 1. 8. the devil ( knowing iob , in all this , to be rewarded of god , as a debtor to him , ( rom. 4. 4. ) for such righteousness , in a plenty of this world 's temporary good things ) replied , v. 9 , 10. hast thou not bless'd the work of his hands , and encreas'd his substance in the land ? take all this away again , and see , if he curse thee not to thy face , v. 11. god puts it into satan's power , to be instrumental , herein , for the trial of iob's patience , and carrying on the work of his cross upon him , in a conducibleness to his greatest good. his ten children are kill'd by a great wind , blowing down the house , where they were feasting ; all his goods were taken away by wicked men , under the influence of the devil . thus far , iob did bear his trial , without sinning , or charging god , foolishly ; blessing the lord , that gave him , and then took all the said gifts away , again , from him . then satan desires the liberty of smiting his body , and god grants him a limited power , as to that . then satan moves his wife , to counsel him , to do what himself , had said to god , ( iob 1. 11. ) curse god and die , chap. 2. 9. job rebukes her , saying , shall we receive good from god , and not evil ? in all this did not iob sin with his lips , job 2. 5-10 . but , when he felt the cross or death-work of the spirit of god , on his very spirit , as to the life , wisdom , and righteousness of man , and satan's permitted working upon him , in this hour and power of darkness , he was sorely put to his utmost trial , and utter'd many hard words against god's strange and wonderful dealings with him , reflecting upon his faithful walking , ( iob 29. 2. ) so as not , in the least , to deserve any such dealing of god with him , iob 3. & 19. 1-11 . & 31. 35. he desires that the almighty would answer him . here 's the case and demeanour of the mirror of patience , next the lord himself , under all sufferings , in our nature . elihu charges him with multiplying his words against god , job 34. 37. the lord himself charges him with darkning counsel , by words without knowledg , chap. 38. 1 , 2. he saw not , as yet , or understood the unspeakable advantage of all this strange dealing of god , with him . so , contended with the almighty , and therein , reprov'd god himself , chap. 40. 1 , 2. he reflected upon his former condition and flourish in all worldly prosperity , and such an eminency in wisdom and righteousness , that when he open'd his mouth in counsel , princes refrain'd talking , and nobles held their peace ; now , children of fools abhor'd him , made him their song and by-word , not sparing to spit in his face , iob 29. 9 , 10. & 30. 8-10 . he comes , at length , to abhor himself , in such a change of life and mind , for the better , as to rejoice in seeing all the fading glory , wisdom and righteousness of his own spirit , turn'd into dust and ashes , as the way of god , for experiencing his heavenly creature-life , above all deaths , and his eternal good things , therein , the righteousness and wisdom of god , and his living and working all his works , in god's spirit of grace and truth . but , in the hundred and forty years of his life , after all this , we hear not a word of such high esteem with men , as when eminent in the wisdom , and righteousness of man. were the restor'd life and righteousness of man , all that god requires of him , for entring into his kingdom , godliness would be no mystery . the light of nature , in all men , convinces , judges and condemns all gross sins , vile affections and brutish lusts in all others , and themselves also , who are guilty thereof . and , then , also , satan would have no mystery of iniquity , to make use of , in his destructive practisings upon mankind . but , for this , he has , not only all the wisdom , righteousness and glory of the first-creation , in himself and men , to deceive them , by ; but a permitted power , also , to transform all that , in himself and men , into the appearance and likeness of christ's gospel-life , and righteousness of god , and by his ministers amongst men , to dress it up with all scripture language and titles of the very gospel-truths of god ; regeneration , new-creature , and the like . so does satan , as the supream mystical whore of babylon , with his whole babylonish party of evil angels and men , ( furnish'd with all glory of the first-creation , and counterfeit appearances also of the second ) carry on his work , in the womanish spirit of nature , against god's manly spirit of grace , as deck'd and adorn'd with all worldly glory , pomp and beauty , and having a gilded ( not golden ) cup , full of abominations , by which , to deceive , if possible , the very elect , and , infallibly , all others , into everlasting destruction . even iohn , the peculiarly beloved disciple , an eminent apostolical saint , marvel'd to see the pomp and glory of satan and his whole party , herein , and in all that , call'd , mystery , babylon the great , mother of harlots , and abominations of the earth ; all , amounting to a rebellious fixing in the earthly life of the creature , in unchangeable enmity to god , and the heavenly creature-life of the creator , offer'd by a new-creation . the righteousness and wisdom of man are the best sort of things , in nature's first-creation ; spiritual enlightning gifts are the best gifts , towards a new-creation , receivable by the natural understanding ; and yet , man , in all these advantages , short of the very gospel-life of god , or a living spiritual faith therein , is nothing , has nothing that will give him entrance into the kingdom of god , 1 cor. 12. 31. & 13. 1 , 2. the best things in nature , are corruptible , and if corrupted , become the worst of all things . the highest light , wisdom and righteousness , therein , establisht , in preference to the marvelous light , wisdom and righteousness of god , offer'd by a new-creation , is the greatest darkness , wickedness and folly , of all , mat. 6.23 . mystical babylon and sodom is worse than literal , mat. 11.23,24 . the prevailing power and danger of self-love , did most signally appear in the first sin of evil angels . under the clearest knowledg of the will and command of god , that was possible to be given to their supream natural intuitive understandings , for the right use of their natural beings and life , given them in their first-creation , in order to the second , they turn'd away from god's offer of the latter , in love to themselves , in the former . this did they , in a known rebellion against god , and a known contrariety to their own unspeakable concern , for finding eternal life or scaping eternal death . they preferr'd the life of the creature in themselves , to the life of the creator , in himself , in an unchast , adulterous , murdering mind of unchangeable enmity to their creator , as offer'd to become their lord , bridegroom and husband , in the life of that all-powerful spirit , that gave them their own beings and life , by a first-creation . they added to this first unpardonable sin , the drawing all mankind , in adam , to make the same evil choice , for themselves . and , all along this world , when any are restor'd into the life of the first-creation , and brought under high spiritual enlightning gifts , convincing discoveries and offers of the heavenly creature-life of god by a second , evil angels do attempt , and prevail with many , under such advantages , to fetch them back again , from christ's offer'd eternal gospel-life of the creator , in his holy spirit , and set up for themselves in their own holy flesh , or earthly life and righteousness of man. gal. 3. 1 , 3. & 5. 7 , 8. balaam and saul , with many others , are signal instances of such apostacy from christ , under the prevailing influence of evil angels . the spirit of the lord came upon saul , so that he was among the prophets of god , under the enlightning gifts thereof , by which god turn'd him into another man , gave him another heart , to see , know , and seek after him . but , he turn'd from god , and the spirit of god departed from him ; and when his life was in danger , he ask'd counsel of the devil , in a known witch , what would become of him , 1 sam. 10. 6 , 9 , 11. & 16. 14. & 28. 7. balaam , taken by the lord , for a time , out of the hands of the devil , was forc'd , contrary to his own and the devil 's , and balak's mind , to bless , instead of cursing israel . he declares , that he heard the words of god , and knew the most high , saw the visions of the almighty , numb . 24. 16. he pray'd , that he might die the death of the righteous , and that his last end might be like his , numb . 23. 10. he tells balak , if he would give him his house full of silver and gold , he will speak what the lord says , chap. 24. 13. after all this , the holy ghost in peter , charges him , with loving the wages of vnrighteousness , 2 pet. 2. 15. when he found himself disabled to curse israel , he counsell'd the midianitish women , to go amongst them , to allure them to whoredom , and so , to cause the lord to appear against them , numb . 31. 16. and , listing himself in the midianites army , was slain , with the five kings of midian , by the israelites sword , v. 8. none , in the restor'd life of man , and under the enlightning discoveries and offers of the gospel-life of god , are out of satan's reach , till born of god. then have they a life in them , which the evil one cannot touch , 1 john 5. 18. all restor'd life and righteousness of man , renders men but natural branches in christ , servants in the house of god , liable to be turn'd out again , and cast into unquenchable fire , john 15. 1-6 . & 8. 35. in all restor'd law-life , and freedom of their own wills , men are under the law , and under the curse , ( gal. 3. 10. ) in danger of the final condemning power thereof , while destitute of that gospel-life , that 's the only continuing principle of infallible everlasting well-pleasing obedience to god. this brings with it , into man , the glorious liberty of the sons of god , wherewith christ makes men free indeed ; in a free will to good only , under an impossibility of ever doing evil , therein . the will of man , in new-creation-life , is in unchageable harmony with the very divine will. in this , he never sins . but , in his own will , till fully crucified , the saint continually sins , opposing and fighting against his spiritual will , that never sins , 1 iohn 3. 9. & 1. 8. rom. 7. 15 , 19. gal. 5. 17. in the first-creation , at best , man was but a mystical tree of good and evil , but changeably good , and liable , by his own choice , to become unchangeably , unpardonably , and unrepentably evil . in the second , he becomes a particular tree of life , under and with christ , amongst the innumerable multitude of blessed angels and saints , unchangeably good , and under an impossibility of ever becoming unchangeably evil . the uncontroll'd soveraignty of our own will , at best , and the highest light of our own understanding , fix'd in , is the greatest darkness and bondage . the unchangeable subjection and captivity of our will to the will of god , is the glorious liberty of the sons of god , 2 cor. 10. 5. man , in all the light , life , wisdom and righteousness of the first-creation , ( restor'd by christ , as the common-salvation-benefit of his death in the fountain-purity thereof ) is still within the compass of satan's universal monarchy or kingdom of this world , in opposition to the marvellous light and glorious liberty of the sons of god , in christ's reigning gospel-spirit of the world to come . the old serpent was too hard for humane nature , and so , for all mankind , in adam , at best , in the primitive purity , and personal perfection of all first-creation-life and things . we must quit all kindred with the first adam ; yea , with christ himself , as a husband and head to us , in but the restor'd fleshly life and righteousness of man , to be married to him as our spiritual lord , and bridegroom , in that quickning spirit of the second adam , his gospel-spirit of true holiness , 2 cor. 5. 16. & 1 cor. 15. 45-47 . ephes. 4. 24. christ crucified the living soul of our nature , in himself , by which , he purchas'd the restoring of that , in mankind ; and , therein , also , became an unerrable pattern to them , for the right use thereof , in passive obedience to the will of god , in order to the attaining that heavenly , eternal , incorruptible creature-life , he ascended into , which is the only principle of everlasting well-pleasing active obedience to god , and blessedness to man. man , in his first-creation , at best , before his fall , had but a fallible understanding and a corruptible will. and , what was fallible , satan could and did deceive : what was corruptible , he could and did corrupt : all mankind are sad experimental witnesses of both . and , the same things can he do to any , in but the restor'd life and righteousness of man , of the first-creation sort , ever since . if we consider the small part of mankind this day , under the name , christian , and even amongst them , so call'd , somewhat rare to find such as walk in obedience to the common light of nature , as honest moral heathens , and much less yet , as first-covenant believers in christ , and much less yet , as having a living spiritual faith in his second-covenant gospel-life ; all this put together , and consider'd , evidence the near approach of christ's second coming , of which himself has said , that when he comes , shall he find faith on the earth , ( luke 18. 8. ) a faith in that gospel-life , he will come in ? both wise virgins , in new-covenant gospel-principles ; and foolish ones , in but first-covenant law-principles , cleans'd from filth of flesh , only , will be found all slumbring and sleeping , matth. 25. 1-12 . yet , will he own the wise , but to the foolish , he will say , i know you not ; so , matth. 7. 21-23 . in the dark midnight-season to both , will he come , to the amazing surprize of the foolish , and unspeakable joy of the wise. all are requir'd to watch ( the time of his coming , being unknown to both and all ) mat. 25. 1-13 . 't will be a like amazing surprize to the far greater number of mankind , as the flood to the old world ; or fire from heaven , on sodom , luke 17. 26-30 . the day or time of his coming , is kept secret , from the knowledg of spiritual saints , and the very angels of heaven , matth. 24. 36. ( yea , and from the son himself , mark 13. 32. ) saints are requir'd , therefore , to watch continually , not knowing the time of his coming , v. 42. a thousand years with the lord is as one day ; and one day as a thousand years , 2 pet. 3.8 . 't was said , sixteen hundred years ago , this is the last time , ( 1 john 2.18 . ) and , yet a little while , and he that shall come , will come , and will not tarry beyond the appointed time , for his second coming , heb. 10. 37. hab. 2. 3. a day , an hour , a little time , in god's account , may be a long time , in man's . when the disciples ask'd christ ( after his resurrection , and ready to ascend into the glory , he will come again , in ) wilt thou at this time , restore again the kingdom to israel ? his answer was , it is not for you ( or any ) to know the times or seasons , which the father has put in his own power , act. 1. 6 , 7. satan can be willing , man should be presumptuously fore-telling , with great confidence , what is utterly unpossible for him , to know ; that , while busy about an impossibility , he may be so ignorant and regardless of the gospel-spirit and glory , he will come in , as may render his second coming , most amazingly frightful to him , amongst and with millions of others , who will be found in unchangeable enmity to that spirit , he will come , in . yet , after all this , and god's withholding the knowledg of the time thereof , 't is man's duty to observe the fore-running signs of christ's approach , mat. 16.3 . and , such signs are now remarkable , beyond all former days ; the harvest seems very near ripe for the sickle of god's vengeance , the press full , the fat 's overflowing , the wickedness of mankind , exceeding great , ioel 3. 13. this is a great sign , that the day of the lord is near , v. 14. but , preparatory to the lord 's personal appearance , will he send his gospel angels , to gather his elect together out of all mankind , that day , on earth , ( mat. 24. 31. ) and they will call up his gospel-witnesses , from amongst men , into an association with them , in the said work , rev. 11. 12. that gospel-dispensation will be accompanied with a more abundant wonder-working and gospel-converting power , than was experienc'd in the primitive apostolical gospel-day . this preparatory dispensation , by gospel-angels and saints , may seem to be , as to the duration thereof , forty five years , dan. 12. 11 , 12. this dispensation , will be but the sign of the son of man in heaven , ( mat. 24. 30. ) not his very personal appearing . in this preparatory dispensation , will evil angels , as false christs , with their false apostles , amongst men , in their transform'd appearances of christ and his true ones , be permitted to make their utmost opposition to true gospel-angels and saints . satan , with his evil angels , will not be excluded from such delusive practices , by his false apostles , till christ comes forth in his own person . then , they 'l be imprison'd in the bottomless pit , and disabled to deceive mankind any more , till christ's thousand years reign be fulfilled , revel . 20. 1 , 3. after christ's thousand years reign , satan will be loos'd out of his prison , and permitted with his gog and magog , his innumerable multitude of evil angels and men ( transform'd into the guise of good angels and saints ) to compass the camp of saints , god's new ierusalem-city , in the very glory of the resurrection , as their last and most transcendent presumption , on which , immediately to be destroy'd , for ever , revel . 20. 7-10 . saints will be immediately taken up into their eternal heaven ; and all enemies will be thrust down into their eternal hell. then , to all eternity , in heaven , will saints and angels acknowledg and ascribe their eternal blessedness , above all conception and wonder , to god's infinite free-grace-mercy and electing love , as the single and only supream distinguishing cause thereof , from those that perish , forever , under his everlasting curse and unquenchable wrath. the oft saying the same things , and quoting the same scriptures , on several occasions , is no other than is found in the very scriptures , where the same things are oft said by the various pen-men thereof ; and , by the same , also . finis . books , publish'd by the author . first part of evangelical essays — 1666 book of nature — 1667 on the whole book of iob , the two epistles to timothy , and sixteenth chapter of numbers — 1677 reign of christ — 1679 on the whole book of ecclesiastes — 1680 gospel-catechism — 1688 the two last , and this are sold by william marshal at the bible in newgate-street , and iohn marshal at the bible in grace-church-street . this is also sold by andr. bell at the cross-keys in the poultrey . satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, 1558-1602. 1604 approx. 265 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09462 stc 19747.7 estc s4051 34382875 ocm 34382875 29110 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09462) transcribed from: (early english books online ; image set 29110) images scanned from microfilm: (early english books, 1475-1640 ; 1902:9) satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, 1558-1602. 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(leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion satans sophistrie ansvvered by ovr saviovr christ , and in diuers sermons further manifested by that worthy man maister william perkins . to which is added , a comfort for the feeble minded : wherein is set downe the temptations of a christian. in that he suffered , and was tempted , he is able to succour them that are tempted . heb. 2. 18. london , printed by richard field for e. e. and are to be sold at the signe of the swanne in paules church-yard . 1604. ❧ to the right honorable sir william russell , lord russell , baron of thornehaugh , yonger sonne to that most christian and honorable earle , frauncis earle of bedford , with the vertuous ladie his wife : grace and peace . right honorable , as iohn the baptist was in one desert , so our sauiour christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . iohn was with some men , christ with none ; iohn was with wild men , christ with wild beasts ; iohn was preaching , christ praying ; iohn was baptizing , christ fighting ; iohn was feeding , christ fasting ; iohn was encountring with diuels incarnate , christ did encounter with the prince of those diuels . from iohn preaching in the desert , learne we diligence in our callings : from christ tempted in the desert , see we troubles at our calling : a many are the troubles of the righteous , but the lord deliuereth them out of all . if it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt christ and the diuell . and as for christ iesus , you shall see him fasting , fighting , conquering . fasting and an hungry , to shew he was man : fighting & encountring , to shew he was messiah ; and conquering and triumphing , to shew he was god. and as for the diuell , you shall see him obiecting , answering , flying . obiecting , that b christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . in christs temptations , we see the estate of the e church ; in satans assault , we see his malice to the f church . is christ tempted ? thinke it not strange if we fall into g tēptations . for the griefe of the head , is the griefe of the h members : & the temptations of christ , shew the temptations of i christians . it is true of christ , that k by many tribulatiōs he did enter into the kingdom of god : that l our high priest was consecrated by afflictions , that so he must suffer and enter into his m glory . he is no sooner borne into the world , but he is a hunted by herod ; baptized at iordan , b but satan sets on him ; a preacher for repentance , but the c scribes proscribe him ; to d worke miracles , but the pharisees slaunder him . he is no sooner to suffer , but e the diuell assaults him ; apprehēded , but the f iewes deliuer him ; deliuered , but g herod derides him ; derided , but h pilate condemnes him ; condemned , but the souldiers i abuse him . is he on the crosse ? the k people will not pitie him : is he risen ? the high priests will l belie him . in a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . thus the life of christ was a warfare vpon earth , and the life of christians must be a warfare vpon earth . we liue here in a sea of troubles : the sea is the world , the waues are calamities , the church is the ship , the anker is hope , the sailes are loue , the saints are passengers , the hauen is heauen , and christ is our pilot . when the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the church of god be without trials . we begin this voyage so soone as we are borne , and we must saile on till our dying day . we do reade in gods word of many kinds of temptations : god , satan , man , the world , & the flesh , are said to tempt . god tempteth man to trie his obedience , satan tempteth man to make him disobedient : men do tempt men to try what is in them : and man tempteth god , to trie what is in him . the world is a tempter , to keepe man from god : and the flesh is a tempter , to bring man to the diuell . so god tempted abraham a in the offering of his son : satan b tempted iob in the losse of his goods : a c queene tempted salomon in trying his wisedome : men d tēpted god by distrust in the desert : the world tempted demas , e when he forsooke the apostles : and the flesh tempted dauid , f when he fell by adulterie . doth god tempt vs ? take heed of hypocrisie : doth satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt god ? take heed of inquiring : doth the world tempt man ? take heed of apostacie : doth the flesh tempt man ? take heed of carnalitie . but do we so ? are we warie of these tempters ? no , we are not , and therefore we fal . we fal on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . when we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath bene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the tēpter hath bin there . now of all other temptations , it pleaseth god to suffer his church to be tempted with afflictions . it is neuer free either from the sword of ishmael : which is a a reuiling tong : or the sword of esau , a b persecuting hand . neither was there yet euer christian man found , who had not his part in the cup of affliction . we must drinke of the c same cuppe our maister did : d the disciple is not aboue his maister . the reasons why god doth visit vs thus with afflictions , are : 1. to humble vs. 2. to weane vs. 3. to winow vs. 4. to preuent vs. 5. to teach vs. 6. to enlighten vs. 7. to honour vs. 8. to cure vs. 9. to crowne vs. 10. to comfort vs. 11. to protect vs. 12. to adopt vs. and last of all , to teach & comfort others . to e humble vs , that we be not proud : f to weane vs , that we loue not this world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersitie : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : : to p protect vs , that he may guide vs by his angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . thus a christian mans diet is more sowre thē sweet : his physicke is more aloes then honie : his life is more a pilgrimage then a progresse : & his death is more despised then honoured . this if men would thinke of before , afflictions would be as welcom to the soule of man , as d afflicted ruth was to the field of boaz. but because we looke not for them before they come , think not on gods doing when they are come , and do desire to be happie both here and hereafter : therfore we can away with the name of naomi , but in no case would we be called e mara . we f see the sea , not the whale : the g egyptian , not the saluation : the h lions mouth , not him that stoppeth the lions mouth . if we could see god in our troubles , as i elisha did in his , then would we say : there are more with vs , then there are against vs. but because we do not , therefore at euery assault of the assyrians , we say , as the seruant to k elishah did : alas maister , what shall we do ? and with the disciples : l carest thou not maister that we perish ? yet it is good for vs to suffer affliction . m blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the lord hath promised to thē that loue him . it is a commanded by god , b practised by christ , c yeelded to by the saints , d assigned by gods prouidence , and good for vs each way . we are gods e trees , we shall grow better by pruning : gods pomander , smell better by rubbing : gods spice , be more profitable by bruising : and gods conduits , we are the better by running . let vs suffer afflictions , they are f momentanie in respect of time : g fauors , if we respect gods loue , and a meanes to bring vs to the kingdome of god. if they did consume vs , we might wish them an end : but they do purge vs , let vs be content . they h are gods fan , we are gods wheate : they are gods boulter , we are gods meale : they are gods i flame , we are gods bush : they are gods k cords , we are gods sacrifice : they are gods f●rnace , we are gods gold . the wheate will not be good without the fan , nor the meale without the bolter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sons : punishments , not trials , if we be slaues . let vs then beare thē , they l will haue an end : ioy m will follow : they n shew vs our weaknesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . by them we a learn to repent vs of sin past , b to take heed of sinne present , and to foresee sin to come . by them we c receiue gods spirit , d are like to christ : are acquainted e with gods power : haue f ioy in deliuerance : know benefite of prosperitie : made more hardie to suffer : and g haue cause to practise many excellent vertues . they cause vs ( as one saith ) to seeke out gods promise : the promise to seeke faith : faith to seeke prayer : and prayer to find god. h seeke , and ye shall find : i call , and he will answer : k waite , & he wil come . i am to write an epistle , i must not be long . iobs l messengers came not so fast on him : but iobs afflictions may come as fast vpō vs. hath dauid slaine m a bere ? he shall encounter with a lion : hath he killed a lion ? n he must fight with goliah : hath he subdued goliah ? he must make a r●ad vpon the philistims : are the philistims conquered ? o saul wil assault him . remēber dauids troubles , and foresee what may be our troubles . the more righteous we are , the more manifold are our troubles : and the better we are , the better we may indure them . but as our troubles are many , so are our deliuerances many : god will deliuer vs out of all . he that deliuered p noah frō the floud , q l●t frō sodome , r iacob from esau , s ioseph from potiphar , moses from pharaoh , a b israell frō egypt , c dauid from saul , d eliah from acab , e elysha from the syrians , f naaman from his leprosie , g hezechiah from the plague , h the three children from the fire , i daniel from the lions , k ioseph from herod , the apostles l from the iewes , m and christ from the diuell : he , euen he will either deliuer vs frō trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. he , n he hath promised to do it , and he that hath promised , is able to do it . and this he doth sometimes by no meanes , sometimes by small means , sometimes by ordinarie means , sometimes by extraordinarie , sometimes contrarie to all meanes . by no o meanes he cured a creeple at bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinarie meanes he was brought from the pinnacle : by meanes extraordinarie he was prouided for in hunger : r and contrarie to all meanes were the s three children preserued in the fornace of fire . i haue good cause to thinke of gods gracious deliuerance , being my selfe deliuered frō a great trouble . since the time i was vnkindly dismissed from my poore charge , where i would haue continued , if malice had not hindred me , i haue liued in an end of this city : dangerously in respect of the sicknesse ; poorely , in regard of maintenāce ; and painfully , in respect of my ministerie : yet ti● this time hath the lord deliuered me : and 〈◊〉 paule said : a he will deliuer me , if that he se● it be best for me . let man therefore b comfort himselfe in the lord : c after two dayes he will reuiue vs , and the third day he will raise vs vp againe : d heauinesse may endure for a night , but ioy will come in the morning . e doubtlesse there is a reward for the righteous : verily , f god retaineth not his wrath for euer . could he ouercome the world , and can he not ouercome many troubles in the world ? yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on paules hand , and forthwith leaped off again , so one trouble shall leape vpon the righteous , and anon leape off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sins . let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite 〈◊〉 he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intēded against vs. he is ouer vs by his prouidence , about vs by his angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his sonne . in him is our helpe , from him is our comfort , by him is our victorie , and for him is our trouble . a in thee haue i trusted , saith a king : b who euer was confounded that trusted in the lord , said a friend ? and as el●anah was to c hannah in stead of many sons , so god is to his in stead of many comforters . of other comforters , we may say as iob did of his friends : d silly comforters are you all . they wil leaue vs , as mice do a ruinous house : but the lord ( like e ruth to naomi ) will neuer leaue vs , nor forsake vs. especially in the houre of death , f which is in remēbrance bitter to great men : in that houre of death he will be with vs , and command his g angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may go into glorie , the other reserued in hope of like glorie , k and be made one day like vnto the glorious bodie of christ iesus . thus right honourable you haue seene the righteous in afflictions : as l israel was in babylon : and that the lord like m zorobabel is readie to deliuer them . though in trobles christ seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a giant refreshed with wine . he will rebuke the waues and winds of trobles and persecution , and they shall flie before him as sysera did before a debora , & the b philistims before ionath● and his seruant . and as christ asking the wom●● of her accusers , she answered : c there was none : 〈◊〉 in the end aske a christian of his troubles , & h● will say , there are none . he is a buckler for ou● left hand , and a sword in our right : he is an helmet on our head , and harnesse for our bodie . we shall look vpon troubles , as d israel did on the egyptians , as the e iewes did on goliah , and as the grecians did on hector , to triumph ouer them : and as the angell said to ioseph : f they are dead that sought the childs life , so the spirit shal say to the afflicted , they are dead that did seeke your life . a day of deliuerance , a yeare of iubile will come , and then g ioseph shall be out of prison , h iacob out of seruitude , and i iob shal lie no more in the dust of the earth : k let vs comfort our selues with these words . i haue exceeded an epistle , especially to such a small booke . if the wals seeme too great for this citie : abundans cautela non nocet . it is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such works wherin they haue bene either translators or ouerseers . it were infinit to instance this point . i am bold to do the like to your honour at this time . this copie it was brought vnto my hand , i haue conferred it with another , i haue perused it at the presse , i heard diuerse of the sermons , i haue added nothing of mine owne : and i desire , that of those a many baskets ful of most delicate diet , which this worthie man hath now left behind him , there may not so much as any one be lost . if any such come vnto my hand , surely they shall not be lost . by his life had i much comfort , and i will seeke to honor him after he is dead . i was twentie yeares acquainted with him : i at his request made the first fruites of his labours to speake english. and now i am bold to present this his posthume to your patronage . your honorable nephew , his vertuous lady , your worthy sister , haue heretofore accepted the labours of this man. if it shall please your good honour to do the like , this preface of mine shall remaine as a perpetuall testimonie of my dutie to you : and the booke following as fully armed against all such aduersaries as shall speake against it . the god of heauē , who hath made you honorable in your most honorable progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall r●t . your honors at commandement , robert hill , fellow of s. iohns coll. in cambridge . london , s. martins in the fields . ian. 12. 1604. the printer to the reader . gentle reader , in the life of that worthie man master perkins , his books for the most part were printed at cambridge . the onely reason was , his desire to be corrector to his owne bookes . since he departed this life , some good men haue brought me certaine labours of his . i desire not to print them to make gaine to myselfe , but because i would not haue his labours to be lost . he was heard of many by his speech , read of many in his writings , and his works haue bene translated into many languages . mislike not this booke , because it was printed at london , his auditors can tell it was as he spake it . if you say , it was hard to write as he spake : know this , that he obserued his auditors , and so spake , as a diligent baru● might write verbatim al that was spoken by this ieremiah . vse this , and communicate that which thou hast of his . satans sophistrie answered by ovr saviovr christ . math . 4. 1. then was iesus led aside of the spirit , &c. in the eleuen first verses of this chapter , are recorded and set downe vnto vs the seuerall temptations of our sauiour christ : and in them we are to consider three especiall points : first , the preparation vnto the combat ▪ vers . 1. and 2. secondly , the combat it selfe in three seuerall temptations , vers . 3. 4. 5. 6. 7. 8. 9. 10. thirdly , the issue and effect of this combat , vers . 11. the preparation hath two parts : first , the going forth of christ into the wildernesse , in the first verse . secondly , his abode and conuersation in the wildernesse , in the second verse . the going forth of christ into the wildernesse , is set out by sundrie circumstances : first , the time , then . secondly , the mouing cause , whereby he was caried thither , namely he was led of the spirit . thirdly , the place , the wildernesse . fourthly , the end , to be tempted of the diuell . then was iesus led ] in the chapter going before is set downe the baptisme of our sauiour christ , as also the great honour of his baptisme . and it pleased him to be baptized , to shew that he was now installed into the office of a mediator : and for the greater solemnitie of his baptisme , he was proclaimed by the voice of god the father from heauen , to be the chiefe doctor , and the true prophet of the church of god : for chap. 3. 17. it is said : there came a voice from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . and also it is said , that the spirit of god in the likenesse of a doue descended and light vpon him . now so soone as christ was installed into his office of mediator , and thus solemnely baptized , and proclaimed , euen from heauen , to be the sole doctor and prophet of the church of god , presently without delay , as is marke 1. 12. he was led aside to be tempted of the diuell . in that christ is no sooner baptised , but he is presently tempted , it sheweth vs , that all those which haue bene baptised , and giuen vp their names to christ , must make account to be tempted , and looke for temptations . for if satan durst be so bold to set vpon iesus christ the head , who was not onely man but very god ; how much more will he be bold to set vpon vs , who be but weake and sinfull men ? and therefore so soone as we haue truly giuen vp our names to god , and become the faithfull souldiers of christ , and refuse to serue sinne and satan , then will the diuell incounter vs , and set vpon vs ▪ and we must looke for to be tempted , preparing our selues to this spirituall battell , and put vpon vs the whole complete armour of god. ephes . 6. 11. but most men will say , this doctrine is not true : for they neuer felt any such combat in themselues , though they haue bin baptized many yeares . i answer ; such men whatsoeuer they be , they haue onely the outward baptisme of water , and neuer receiued the inward baptisme of the spirit : and such men do indeed weare christs liuerie , but do seruice to the diuell his enemie . and therefore let such persons reforme them selues , turne from their wicked and sinfull liues , and seeke to serue the lord , and then they shall find this doctrine most true . for the children of israel so long as they liued vnder pharaoh in egypt , they were not persecuted by pharaoh : but when they did set their faces towards the land of canaan , then presently he pursued them with all his malice and might . so all the while men liue in egypt ▪ that is , in sin and wickednesse , and serue the diuell , he will let them be at quiet : but if euer we once set our hearts on that heauenly canaan , and giue our selues to the seruice of god , then he will with open mouth pursue vs , follow vs with many armies , and cast an hundred temptations in our way . and as a poore bird which cometh to the shop , and when she thinketh to get away , then cometh all her paine , and the net is spread ouer her : so when men begin to leaue their euill courses , and to set themselues to serue the lord , presently the diuell doth spread his net to intangle them . this must teach vs to watch and pray , that we enter not into temptation . secondly , in that our sauiour is no sooner baptized , & ordained to be the great doctor of the church , but he is presently tempted and encountred by satan : hence we learne , that all those which be appointed of god to any speciall office in the church or common-weale , they must make account they shall be tempted , and looke for satans temptations one way or other : it was that which befell the head , and therefore let vs all that be his members reckon of it . example of this we haue in moses , who so soone as he was new called to be the guide and deliuerer of the children of israel , he was faine to flie when he had killed the egyptian . and dauid was no sooner appointed by god to be king of israell , but saule did persecute him . as soone as our sauiour christ had called the apostles to that office , he brought them to the sea , and there by his diuine power raised a storme , so as they cried out , maister , saue vs , or else we perish . and this the lord doth in great wisdome : for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of god : and by these temptations and trials , the lord stirreth vp a greater loue of his maiestie in the hearts of his children , and with it many other graces , as prayer , patience , &c. and maketh these graces the better to shew themselues . seeing that our sauiour christ begins his propheticall office of teaching the church of god with temptations : this should admonish the ministers of the word of god , that they of all other men are subiect to satans temptations , because they be the lords standard-bearers , and his lieutenants , against whom satan and al his souldiers bend all their forces , as souldiers often do against the standard-bearer . when as iehoshua the high priest stood before the lord , satan stood at his right hand to hinder him , zach. 3. 1. he was a lying spirit in the mouth of foure hundred false prophets : and this old red dragon , reu. 12. with his taile draweth downe the third part of the stars of heauen : he desired to winnow peter , and to trie him by temptations , luke 22. and as the king of aram said of acab : fight not against small or great , but against the king of israel : so satan fighteth not against any so much , as the prophets of israel , the ministers of the church . so then we may see , that temptations are necessary for the ministers of the word , that they may both know what they be , and also learne how to comfort others in time o● temptation . also to teach vs the true vse of the word of god , and the force of it in resisting temptation . for certaine it is , that temptations teach men many things which they could neuer learne by bare studie . so that one sayd well : reading , meditation , prayer , and temptations , these foure make a diuine . the second point to be considered , is , what was the cause which moued our sauior christ to go into the wildernesse : which was the leading of the spirit : iesus was led aside of the spirit : luke . 4. 1. or as the word signifieth , he was caried apart , mark. 1. 12. not by a forced , but a voluntary motion . this was not a locall transportation of the bodie of christ , as that of eliah , and of philip from the eunuch : but by the inward instinct of the holy ghost he was mooued and made willing to go , as the word which luk. 4. 1. vseth , sheweth plainely . and by the spirit here , is not meant the diuell or an euill spirit , but the holy spirit of god , euen the third person in the trinitie . and so we see that christ may both guide the spirit , and be guided by the spirit : for christ as he is man is led and guided by the spirit ; but as he is god , he doth guide and send his spirit . obiection . christ sendeth the holy ghost , therefore cannot be led by it . ans. as christ was man he was guided by gods spirit , as he was god he sent the spirit . hence we may behold the exceeding holinesse of the manhood or humane nature of christ , who as he was man was guided by the spirit of god , euen in his mouing from one place to another . and it is that which euery one should desire , to be like vnto our sauiour christ in this , viz. to suffer our selues to be guided & directed by gods holy spirit in all our thoughts , words and deeds : for this is a true note of gods children , rom. 8. 14. but as many as are not led by the spirit of god , the same are none of his , rom. 8. 9. and therefore let vs all become plyable to the motions and directions of gods blessed spirit , so as we can say as dauid saith : when thou saydst , seeke ye my face : my heart answered vnto thee : o lord , i will seeke thy face . againe , from this that christ was led vnto temptations by the spirit of god , we learne , that temptations come not by chance , nor yet by the diuels will and appointment : for he could not touch iob or any thing he had , till he had leaue giuen him by the lord : and he could not so much as enter into swine , till christ gaue him leaue ; but they come by his ●ust permission , and the speciall prouidence ●nd appointment of god. for as god de●reed , that he which had ouercome all mankind , should be ouercome by christ : so he ●ath appointed this combat by temptations ●o all men : the place where it is tried , is the world as a theater : the persons as souldiers tried , are christians : the person tempting , is satan our aduersarie : the beholders are men and angels : the iudge or vmpire is the lord himselfe , so that the issue shall be good . and therefore when we be tempted , we must not thinke it strange : but rather as iam. 1. 2. accompt it exceeding ioy when we are tempted for the triall of our faith and obedience . and also seeing they come by gods appointment , it should moue vs all to endure them patiently , seeing they cannot be auoyded . seeing christ was led to be tempted : hence we learne , that no man must wittingly of his own head , cast himself into places of danger : for christ went not into the place of temptation til he was led by the spirit of god. and so indeed , if a man find himselfe moued by some extraordinary motion and instinct of the spirit , he may offer himselfe vnto danger . so paul went bound in the spirit to ierusalem : that is , he did willingly follow the motion 〈◊〉 gods spirit , which inforced him to go to ie●rusalem . and so many of the martyrs , thoug● they might haue fled , yet being moued 〈◊〉 the inward motion of the holy ghost , di●●stand to the truth , abide the danger , and en●dured the fire . but otherwise no man is wittingly to cast himselfe into danger ; yet if the lord send any danger vnto a man in the performance of his calling and vocation , walking according to gods word , he is patiently to endure it , and may not seeke to auoide the same . here may be demaunded , whether a ma● may with good conscience and safely , abid● in such places where it is certainely known● that euill spirits do haunt and vse to be ? although some be so venturous and bold that they feare nothing , yet it is no wisdome neither is it lawfull for men to frequent and abide in those places , but rather to shunn● them , seeing the lord hath deliuered them vp into the power of the diuell . and therefore such men as frequent such places know● to be possessed , do wilfully tempt god , and cast themselues into needlesse danger , vnlesse they haue extraordinary warrant from god. this may serue to reprooue those men who say they care not into what companie they come , for they perswade themselues that no companie can hurt them : but let such men beware ; for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse ? he that walketh with the wise , shall be wise : but a companion of fooles shall be like vnto them . he that toucheth pitch , shall be defiled : and if sinners intice thee , yeeld not vnto them . againe , here we see that so long as christ liued a priuate life at home with his father in his trade , all this while the diuell lets him alone ; neither hath he these gifts of the holy ghost : but after he was once installed to the office of a mediator , presently the diuell sets vpon him : and when he must now be another kind of man in teaching the people of god , he is led now by the spirit of god , and furnished for this high and excellent calling . hence then we must learne , that when we are appointed of god to any speciall office , either in church or common-weale , we must then become new men fit for those places , and carie our selues sutable to our callings . thus when saul was annointed to b● king , he became another man ; thus whe● dauid became of a shepheard a king , he be● haued himselfe as a king ; thus the apostle at the first were poore ignorant fisher-men but being called to be apostles , they le●● their old trade and became new men , eue● messengers of christ to preach the gospel to all nations . this confuteth those which pleade extraordinary callings , as those men who ca● themselues elias , iohn baptist , &c. for if thes● were such men , and had such extraordinari● callings , they should be endued with extraordinarie gifts fit for their calling ; but they are not , nay we see they be but ordinary men . againe , by nature we be all borne the children of wrath and enemies to god , but by grace are called to be christians : now the● it behoueth vs all to become new men , to leade new liues fitting and sutable to our holy calling , giuing our selues wholy to the seruice and worship of god. now if any aske● how christ was furnished with these gifts : ● answer out of s. luke , that he was filled with the holy ghost , chap. 4. vers . 1. if any furthe● obiect , that if he were so filled after his baptisme , then he was not filled before : i answer● againe , that as in his infancie he had a mea●ure of gifts fit for that age ; so from time to ●●me he increased in grace , and after his bap●●sme had a greater appearance and measure ●f gifts then before his calling to preach . it followeth , into the wildernesse . here is ●he third circumstance , namely the place , into ●he wildernesse or desert place : which place christ did of purpose choose to be tempted ●n . there be diuers opinions concerning this place , some thinke it to be a litle wildernesse betwixt ierusalem and iericho ; others iudge ●t to be the desert of arabia , where elias fa●ted fortie dayes and fortie nights , and where ●he children of israel wandred fortie yeares . but seeing the holy ghost doth not shew what wildernes it was , we are not curiously ●o inquire after it , but onely know it was a desert and solitary place . let vs rather seeke the reasons wherefore he was tempted in the wildernesse : first , because christ comming into the world to be ●ut mediator , tooke vpon him the base estate of a seruant , and came in humiliation : therefore when he was now baptized , he would not go to ierusalem to publish his honour , but he went into the desert , a solitary wildernesse . againe , he went into the wildernesse , tha● he might not onely the more easily incounter , but more victoriously ouercome his enemie the diuell : for if satan had seene him i● his glorie , he durst not so fiercely and so eagerly haue set vpon him ; and therefore dot● as the fisherman , who hideth the hooke and sheweth onely the baite : so christ he sheweth his manhood , but couereth as it wer● with a mantle his godhead , so that the diu●● seeing him in the base estate of humiliation might be the more fierce in his temptation● and he might get a more glorious victorie . another reason why christ was tempte● in the wildernes , was this , that he might giu● the diuell the aduantage of the place , and 〈◊〉 ouercomming , might giue him the greate● foyle : for in the wildernesse we want the societie and fellowship of men to comfort v● and such places be noted as solitarie an● voide of comfort , and such satan will choo●● especially : for when a man is alone and solitarie , it is that which is fittest for the diuel● purpose ; for when the woman was alon● how soone had the diuell ouercome her and therfore our sauior christ in going in●● the wildernes , graunts the diuel that he 〈◊〉 desired , to haue him alone by himselfe . fourthly , christ would be tempted in the wildernesse , where was none to help him nor to assist him , because the whole praise of the victory belonged to himselfe alone . lastly , christ went into the wildernesse , that so after he might returne againe with greater authoritie and reuerence to preach the gospell : for we know that when one hath liued with vs , and departs for a season , and after returnes againe , we do receiue him with greater reuerence , and make more account of him . from this practise of christ his going into the wildernesse , the papists gather that men may liue monasticall liues , in cloisters , woods , dens , cels , &c. from the societie and companie of men : but this their collection ●is but fond , as may appeare by these reasons : first , christ did this by the speciall motion and direction of gods spirit : they go into their cels without any warrant from god. secondly , he went but once for a certaine time : they continue alwaies there . thirdly , christ during his abode in the wildernesse fasted and abstained from all sustenance ; but those amongst the papists that liue monasticall and solitarie liues , enioy all their pleasure and delights in eating and drinking , and therefore though solitarinesse at some times is commendable , to fit vs for meditation , prayer , repentance , &c. yet to liue continually without the company and societie 〈◊〉 men , is neither commendable nor warrantable . to be tempted of the diuell : ] here is the en● wherefore christ was led of the spirit int● the wildernesse , namely , to be tempted of th● diuell . now this action , to tempt , is ascribed t● god , to man , and to the diuell . the lord 〈◊〉 said to tempt , when he proueth and maket● triall of his children , to make manifest wha● hidden thing is in their hearts , gen. 22. 1. abraham was tempted by god when he offered his sonne . secondly , man is said to tempt god , wh●● as he shall by vnlawfull meanes trie the prouidence , power , mercy and iustice of god. thirdly , the diuel is said to tempt , when 〈◊〉 he allures by some suggestion inwardly , 〈◊〉 by some obiect outwardly ; and in this thi●● sense it is vnderstood here , that the diuell di●tempt christ , that is , sought to allure him 〈◊〉 some meanes to sinne . and though chri●● could haue confounded satan by a word 〈◊〉 his mouth , yet notwithstanding he did wi●●lingly permit and suffer him to tempt him , because now he stood in our stead : and this was a part of his sufferance to be thus tempted of the diuell . but how could christ be tempted , seeing he was most holy , euen as he was man ? ans. for all that he might be tempted , as our first parents were before they had sinned . the diuel tempts men either by conueying into their minds some secret suggestion , or else moues them by some outward obiect , that he may put into them some conceipt of that sin which he would haue them commit : as vnto iudas , the diuel cast this vile thought into his heart , iudas betray thy maister , iohn 13. 27. so here the diuell suggests vnto the mind of christ these motions , to moue him to vnbeleefe , idolatrie and couetousnesse . but here is the difference : first , that christ his most holy heart withstands all satans temptations . againe , as these wicked motions disquiet and trouble mens minds , and bring molestations vpon them ; so it befell our sauiour christ , for he was moued with these temptations , but yet without all sin . thirdly , men when they are tempted , though they do not altogether receiue and approoue of the temptations , yet they be tainted with them : but yet christ was neuer so much as any whi●● tainted , nor his holy heart did euer approue of them in any sort , but constantly repelled them . as if a man cast a match into tinder , 〈◊〉 will catch fire and burne ; but cast it into water , it will quench it : so temptations coming into our hearts which be like vnto tinder , we are easily tainted with them , though we d● not altogether entertaine them : but the most holy heart of christ was as water to quench them at the first . the diuell tempts men with sundry blasphemous , horrible , and vncleane thoughts . now that we may discerne them , and keepe our selues from despaire when we find them in vs , we must know that in the mind there be many cogitations which arise of the flesh , and from our owne corrupt hearts , and these be sinne . besides these there be other cogitations conueyed aud suggested vnto vs by th● diuell , and these be the diuels temptations ▪ but no sinnes to vs , vnlesse we entertain● them , receiue and approoue of them : they b● indeed our crosses , but satans sinnes : fo● christ was tempted by the diuell , but with standing and repelling his temptations , an● not giuing the least approbation of them , h● was free from sinne , and remained holy aft●● he was thus tempted . the causes wherfore christ was tempted , are these : first , because he was to vanquish the diuel in his owne kind , and at his owne weapon : and as the first adam was ouercome by his temptations , so now the second adam christ iesus might vanquish him in the midst of all his most fierce temptations . secondly , he was tempted , that by his example he might teach vs how to resist temptations , as also to shew what temptations are , and the power of them . and therefore that common opinion , that if any be grieuously tempted , men thinke they be notorious sinners , and hauing forsaken god , he now hath forsaken them : it is a false and erronious opinion : for here we see , that the most holy sonne of god himselfe was tempted . againe , seeing christ the head was tempted , no member of christ must looke to be free from temptation , but we must euen make account to be tempted . lastly , our sauiour christ was tempted , that so feeling the waight and daunger of temptations , he might be a mercifull high priest to helpe vs in our temptations : as the apostle doth witnesse . the next point to be noted , is the cause and author of his temptation : he was tempted of the diuell . this name diuell , signifieth a cauililer , a slaunderer , a priuie accuser : for he accuseth god to man , as he did to euah . gen. 3 ● . hath god said indeed ye shall die ? nay , but it is because god loues you not : for when ye eate of the tree , god knoweth ye shal be like vnto god. secondly , the diuel accuseth man to god , and is therefore called the accuser of the brethren ; one which ceasseth not to put vp bils of accusation against vs , and to accuse vs vnto god , as he dealt with iob. thirdly , the diuell accuseth one man to another , by raising suspitions and bad surmises and by backbiting one another . and seeing the holy ghost calleth satan an accuser , let vs all beware of accusing our brethren , of slaundering and backbiting : for such men become like vnto the diuell . againe , it must admonish al men to beware that they do not by any accusations or slanders , seeke to draw men from embracing the gospell : for they which take this course make themselues diuels incarnate . of this sort was elyma● the sorcerer , act. 13. 10. whom paul therefore calleth the child of the diuel . and thus much of the first part of the preparation . now followeth the second part , viz. the abode of christ in the wildernesse : which is set out by three circumstances . first , by his fasting forty daies and forty nights . secondly by his companie there , namely , the wild beasts , manke 1. 12. lastly , by those temptations wherewith the diuell did incounter him within the space of those fortie dayes , luke 4. 2. though the particulars be not set downe by the euangelists . the first point , is christs fasting in the wildernesse the space of fortie dayes . there be three sorts of fastings : first , a dayly fast , which is nothing else but the vertue of sobrietie , or a moderate vsing of the creatures of god with abstinence : and this kind of fasting all men must vse continually , and we must take heed of the abuse of gods creatures by surfetting and drunkennesse . rom 13. 12. the second kind of fasting is a religious fast , when we abstaine from meate and drink for a certaine time , that we may be more fit for the exercises of repentance , prayer and duties of religion : and this kind of fasting , the iewes vsed sometimes for one meale , sometimes for two or three , sometimes for many , as 1. sam. 31. 13. they fasted seuen dayes . the third is a miraculous fast , when any one shall fast many dayes , and that beyond the course of nature : thus moses fasted fortie daies and fortie nights in the mountaine ; and so fasted elias . now there is no man able to fast so long by the course of nature . indeed paul did fast three dayes after his conuersion ; and those which were with paule in the ship in that dangerous voyage , act. 27. 33. are said to haue fasted foureteene dayes , which though some thinke is not meant of abstaining from all sustenance , but that they did eate very litle ; yet the words are plaine , that they did eate nothing for the space of foureteene dayes . and though it be true that phisitions affirme , that a man may liue seuenteene dayes without meate , yet he cannot endure longer , as twentie or thirtie dayes . now our sauiour christ fasted fortie dayes , and fortie nights , and for all this his complexion was not changed , nor the strength of his bodie weakened ; nay he was not hungrie till the end : though men cannot fast a short time , but it wil weaken them and make them hungry , which doth proue this fast of christ was miraculous . now there be some reasons why christ fasted so long and no longer . first , that when he came to preach the gospell , he might come with more authoritie and reuerence : as when moses had fasted fortie dayes , and brought the two tables , the people receiued him with greater reuerence . so likewise elias when he was to restore religion , he fasted forty dayes and forty nights . secondly , he fasted so long , that he might answer vnto the time that moses and elias fasted . thirdly , he fasted no longer , lest any man should call into question his humanitie , whether he was true man yea or no , if he had fasted threescore or an hundred dayes . from this miraculous fast of christ , the papists fondly gather their superstitious fast in lent ; being but an apish imitatiō of christ : and in truth their fasting is no fast , but a plaine mocke-fast , seeing they eate as liberally , and fare as daintily then , as at any other time of the yeare : whereas christ abstained from all vse of meate and drinke . secondly , christ was moued thereunto by the instinct of gods holy spirit ; they haue no word to warrant them . thirdly , christ did thus fast but once in all his life : but their fast is continuall , euery yeare , and therefore these reasons proue that their collection is friuolous . the second speciall point to be marked in the abode of our sauior christ in the wildernesse , is his conuersing with the wild beasts , marke 1. 13. some say the cause of his conuersing among the wild beasts , was , that they might do him that homage which is due to the creator : but this opinion hath no warrant out of the word of god , and litle truth in it : for though it be true that iesus christ is worthy of all homage , yet he came not to this end into the world , but rather to take on him the shape of a seruant . but the true cause is this : whereas there be two kinds of wildernesses , one which was inhabited , and where iohn baptist did baptize & preach : and another not inhabited , where liued all kinds of wild beasts , as lions , tygers , beares , &c. christ made choise of that which was without the societie of men , wherein were onely the wild beasts to beare him companie , that so in this great combat against the diuell , he might shew he had no aide nor comfort of any man ; but that he ouercame by his owne power , and therefore 〈◊〉 the honour and praise of the victory belonged to christ iesus alone . and besides , in the person of christ we may behold the estate of gods church here vpon earth , that she liueth here with wicked men , which be no better then wild beasts , as esay 11. 6. doth testifie . the third circumstance whereby the abode of christ in the wildernesse is described , be those temptaions which befell him within the compasse of the forty dayes , for before the three great conflicts , luke 4. 2. there is mention made of other temptations , which though they be not specified , yet it is very likely that the diuell did set vpon christ by sundrie , small , light and weaker temptations , thereby making an entrance to his fiercer and stronger temptations . for it is the diuels maner to go on , and to proceed by degrees in his temptations . as first he cast into cains mind an angry thought against his brother abel : after he preuailed , and caine had conceiued displeasure against his brother , then ●he proceedeth to tempt him to murther , and there he did not stay till he had brought him to vtter despaire . so he dealt with iudas , first he put into iudas mind this thought ; iudas betray thy maister : which though iudas did receiue at the first , yet after he letteth it ta●● place , and then the diuell proceedeth by d●grees with him , till he had brought him to h●● purpose . and it is the diuels subtiltie , first 〈◊〉 get if it be but a talent in , then he will thr●● in his foote , yea his head , and wind in hi● whole bodie . out of this subtile dealing of the diuel● that he begins with lesser temptations , an● proceeds by degrees , it must teach vs to b● wise , and to labour , that we may stop the fir●● motions and inclinations to sin , to resist th● very beginnings to euill . for if satan preuail● in them , he will proceed to more forcibl● temptations . the fourth and last point in the abode 〈◊〉 christ in the wildernesse , is in these word● he was afterward an hungrie : that is , when h● had by the diuine power and vertue of h●● godhead fasted forty daies and forty night● he was at the last hungry . and this christ di● for our sakes : for though christ was the so● of god , yet for our good he was content t● take our nature vpon him , and became tru● man like vnto vs in all things excepting sin● and had not onely the will , mind , affection ▪ and conscience of man , but also tooke vpon him the infirmities of humane nature , so farre foorth as they be without sinne : and therefore he was subiect to hunger and thirst . the causes wherefore our sauiour christ was hungrie , are these : first , that he might ●hew himself to be true man , and that he had ●he infirmities of humane nature : and so we see he would stop the mouthes of such as should say , it was a small matter for him to last so long being the sonne of god. but least we should doubt of his manhood , he is here ●s we see touched with hunger , a true infirmitie of mans nature . secondly , he was thus hungrie , that by this meanes he might cast vnto the diuell an ob●ect to worke on , and giue him occasion to be more fierce in his assaults . then came to him the tempter , and said . here begins the first combat betweene the diuel and christ , and in it we are to consider three especiall points : first , the diuels preparation : then came to him the tempter , and said . secondly , the temptation it selfe , in these words : if thou be the sonne of god , commaund that these stones be made bread . thirdly , the answer and repulse of christ , vers . 4. in the preparation note , first the author , the tempter : secondly , the time , then : thirdly the occasion of this temptation , namely , the hunger of christ : fourthly , the diuels coming vnto christ. the author is here intituled the tempter , s● 1. thess. 3. 5. and the cause why he is so called is , because it is his desire , his studie and continuall practise to tempt men , and to seeke as much as he can , to draw men from god to his kingdome : and to this purpose he sparet● no paines night and day , assaulting and tempting men to bring them to destruction . he goeth about as a roring lion , seeking whom he may deuoure . well then , seeing we know it is the diuels study night and day to tempt vs , it should teach vs all , as we loue our soules , to watch and pray continually , least we be led into temptations , and so be ouercome of satan . it is our dutie to seeke to be as vnlike the diuell as possibly we can , because he is the patterne of al euill . now we see it is the diuel● study to hinder men from the kingdome of heauen , and so to bring them to hell : then o● the contrary , seeing he labours to draw me● from seruing of god , we should quicken vp our selues in the seruice and worship of god ▪ and to be more careful to seeke the kingdom of god our selues , and to draw others to the same . we must beware , that we be no meanes to draw any from embracing of true religion , and from the seruice and worship of god ; for if we do , we become euē diuels incarnate . when christ went vp to ierusalem to performe the worke of mans redemption , peter he begins to disswade him from it , and bids him fauour himselfe : but christ turneth him backe , and saith , get thee behind me satan . 2. the second thing is the time when the diuell sets vpon christ , then , namely when he perceiued christ most weake , and as he thought , not able to resist him . herein appeareth the pollicie of satan , when he seeth christ most weake , the diuell taketh occasion to lay his strongest assaults . so then in the example of christ we may see the exceeding pollicie of the diuell in tempting of men , namely , he maketh choise of the fittest time to broach his temptations ; for he marketh & prieth into men and women , and when he findeth vs most weake and most vnable to resist him , then is he the most strong in tempting vs , especially at the houre of death , and in the time of afflictiōs , he bendeth the force of his temptations against vs. oh then , how should this admonish vs al to prepare our selues against the day of afflictiō ▪ and the pangs of death ; to be stedfast in the faith , to make our calling and election sure that so we may neuer finally fall away ; and to intreate the lord that then when we seeme to be most weake , he would aide and strengthen vs by his holy spirit , to resist satan● assaults . the third point in the diuels preparation , i● the occasion wherby the diuel was especially moued to tempt christ , which was his hunger . such was satans malice against the lord iesus , that when he could find no sin in him ▪ then he takes aduantage of christs infirmity , and seeing him now hungry , begins to tempt him to vnlawful means to satisfie his hunger . now then seeing the diuell takes occasion to tempt christ , euen from the infirmitie of his humane nature , as he was man : hence we learne whence the diuell hath the ground of all his temptations , namely from our selues ▪ and from our own nature , and we our selue● affoord him the matter of his temptations ; h● brings the fire and bloweth it , but we affoord him the fewell to set it a work . the diuell obserueth the nature of men , their dispositions inclinations and behauiours , and continually prieth into their dealings , and like vnto a prudent captain , who besieging a citie , marketh where it is most weake and of least resistance , and there he bends all his forces , and placeth his greatest ordinance , euen so the diuel watcheth vs and our behauiours , to obserue vnto what sin we be most addicted , and by nature most inclined , & then he followes our humor and feeds vs in our owne vaine . as if a man be impatient of pouertie , he will egge him to stealing , and to vnlawfull shifts to helpe himself : if a man be couetous , he wil help to prick him forward that way , that he may by hook or crooke inrich himselfe : and so in other sins according as he finds men affected , he will fit his temptations . nay , the diuell is so skilfull by the experience of so many hundred yeares , that he will be prying into mens complexions , and the very constitutious of their bodies ; and finding what humour doth most a bound , he can giue a shrewd guesse , to what sinne a man is inclined . as if he perceiue a man to be of a cholericke complexion , then the diuell will stirre him vp to quarrelling , fighting and killing . if he find a mans complexion to be sanguine , then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes , or at the least with immoderate mirth . 〈◊〉 a man be subiect to melancholy , then he wil● feare a man with heauy & dumpish thoughts and great feares and cares in his mind . and thus he dealt with the poore man that wa● lunatick : for the diuel tooke occasion by the course of the moone , and the humour of hi● bodie , to moue him to cast himselfe into the fire and into the water . and in a word , look● how many infirmities & weaknesses we haue we do as it were giue the diuel so many dar● to wound vs withall : for we giue him the matter of all his temptations , and he taket● aduantage of our weaknesse and infirmities ▪ this being satans cunning & his dealing ▪ it must warne euery man to search his own● heart , to find what be his speciall infirmities and corruptions , to which he is most pron● by nature : and when we know them , we mu●● labour against them , to represse and subdu● them ; otherwise they will be so many dart● and weapons which satan will turne against our owne selues , to hurt and wound vs : and therefore it must be our wisdome to weake● these infirmities , and to labour by all goo● meanes to preuent the diuell in these hi● temptations . the fourth point in the preparation of the diuell vnto his temptations , is his coming vnto christ. and by this that it is said , the tempter came vnto him , it appeareth that he came in some visible forme : as he did come to euah in the shape of a serpent : so it is very likely he came in some bodily shape to our sauiour christ , seeing it is said here , that he came and spake vnto him . if thou be the sonne of god , &c. ] the diuel hauing made this solemne preparation , and hauing made choise of the fittest place and time , and taken aduantage of the infirmitie of our sauiour christ , now he sets vpon him , and incounters christ with his first temptation : wherein the cunning diuel disputeth like a subtill sophister , and disputeth very syllogistically ; and his syllogisme may be framed thus : if thou be the sonne of god , then thou canst commaund that these stones be made bread ; but thou canst not make these stones bread , therefore thou art not the son of god. the maine scope of the diuels disputation in this his first temptation , was this , to bring christ to distrust of his fathers prouidence , to ouerturne the faith of christ , that is , that gift in christ , whereby he as he was man did beleeue in god his father , and depend vpon him . and in this dealing of the diuel with christ , we may behold what is the maine and principall end of all satans temptations in the children of god , viz. he labors to bring vs if it be possible , to this , to make shipwracke of faith , whereby we beleeue the word of god● to be true : and thus he dealt with euah . gen. ● he did labor to bring her to call gods word into question , and so to deny credence to it ▪ and thus he dealeth with all men , seeking to keepe them in ignorance and blindnesse , o● else in errors and wickednesse , that they may not beleeue the truth of gods word , and 〈◊〉 performe obedience to it . the special part of the word of god which the diuell aymed at , and which he labored to● bring christ to deny credit too , is that voice of god the father coming from heauen : this is my beloued sonne in whom i am well pleased . and here let vs see the practise of satan against all the faithful children of god ; namely , as he dealt with our sauior christ , to perswade him if he could , that he was not th● son of god : so he labours to perswade god● children that they are not the sonnes and daughters of god : he labours to make m● doubt of their adoption . and therefore seeing the diuel aimeth at this one thing especially , to ouerturne our faith in gods promises , it should stir vs all vp to an earnest care to make our calling and election sure , euen to haue it sealed vp by comfortable assurance to our soules : and this will be a most sweet comfort vnto vs in time of affliction , if we can find this blessed and setled perswasion , that we are the sonnes and daughters of god. and the diuell he careth not what men professe no though they haue all the common gifts of gods spirit , to heare the word , to vnderstand , to giue assent vnto it , so that they want this blessed assurance of gods speciall loue in christ. againe , in this first temptation the diuell tempts christ to practise a worke of vnbeleefe . for now christ wanting bread , the diuell tempts him in the absence and want of bread , to make bread of stones , and so by vnlawfull meanes to help himselfe . and as the diuell dealt here with christ , seeking to tempt him to practise a work of vnbeleefe : so doth he deale with vs , to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues . as in time of pouerty and want , when men see not ordinary means , such as they desire , he will tempt them to shift for themselues , to filch and pilfer from their neighbors , and to get bread by bad meanes . in time of sicknesse , when men cannot find help in the lawfull vse of phisick , then he labours to draw them to seeke to the diuell for helpe , by sending men to wise men and women ( as they call them ) and so by wicked meanes to seeke recouery of their health . if thou be the sonne of god ] what moued the diuell to moue this question vnto christ rather then any other ? ans. first , because the diuel knew right wel , that if christ were the son of god , then he was that promised messiah and sauiour of the world ; and if he were that promised messiah , then he knew it was he that should bruise the serpents head , gen. 3. 15. now of all things the diuell could not abide to heare of that , and therfore he makes choise of this question before all other , to proue , or at least to go about to proue , that christ was not the sonne of god. another reason may be this : since the diuel● fell , and for his pride was cast downe out of heauen , he beares a deadly hatred against the● lord god himselfe , and we shall see that 〈◊〉 this question he doth notably bewray hi● spite against god : for when as the lord ha● spoken from heauen , saying , this is my 〈◊〉 beloued sonne in whom i am well pleased : here the diuell comes and contradicts the voice of god , nay , goeth about to proue god a lier , in that he would make christ beleeue that he was not the true sonne of god. hence we may by this practise of satan learne to discerne false teachers . there haue bene many both excellent and learned men , which haue denied christ to be the sonne of god , as ebeon , cerinthus , and others , onely affirming that christ was an excellent man , and a worthy prophet . now seeing they denie iesus christ to be the true son of god , they shew themselues to be false teachers , and such as be the diuels scholers , for so saith the apostle iohn , 1. iohn 4. 1 , 2 , 3. again , in that the diuel seekes to perswade christ that he is not the son of god , ( though god by his owne voice from heauen had immediatly before proclaimed him to be his son : ) hence we may perceiue the impudent malice of satan , who seeketh in all things to contradict god himself . for if the lord pronounce a blessing vpon any man , the diuell he wil presently pronounce cursing and damnation . if god testifie to a mans soule that he is the child of god , the diuell he wil labour to perswade him that he is not the child of god. if the lord affirme a wicked man to be out of gods fauor , and no child of god ; the diuel will labour on the contrary , to perswade him that he is in good estate , & shal be saued , and so fils his heart with extreme presumption , & maketh him more bold then he ought to be . commaund ] that is , as if satan should haue said to christ , bid this , or do but speake the word and it shall be done . and herein appeareth the maruellous pollicy of satan , who in these few words ( the better to bring his purpose to passe ) toucheth three especiall points of diuinitie : first , that he which is the son of god , is true god equal to the father , which many heretickes haue denied , and the pharisies also did not graunt ; for to worke a miracle , it is the proper and peculiar work of god alone . secondly , the diuell confesseth , that god is able to make all things of nothing , and that without all meanes , matter or helpers , by his almightie power . thirdly , he confesseth that god can effect a true miracle , and that is proper to god alone , neither can any creature whatsoeuer worke a miracle . now when the diuel acknowledged al this , one would haue thought he should haue intended no harme in these words : but the truth is , we shall see that in the propounding of these points , his pollicy was to ouerthrow the faith of christ ; and he in propounding of the truth , doth it not for any loue or liking to it , but that he might more easily deceiue our sauiour , to bring him to doubt whether he was indeed that sonne of god or not . this must admonish vs to take heed that we do not alwayes giue credit to the diuel , & listen vnto him though he speake the truth : for such is satans pollicie , that when he wold seeme most to speake the truth , then he meaneth to deceiue vs most ; and by speaking the truth , he seeketh most to ouerthrow our faith in the truth . but as our sauiour christ did refuse their testimonie , though the diuels spake the truth ; and as paul did not suffer the diuel to speak in the maid , though he did acknowledge the apostles to be the seruants of the true god : so we must beware how we listen to satan , euen when he speakes the truth ; for he neuer speakes the truth because he loueth the truth , but that speaking the truth he might be sooner beleeued , and more easily deceiue vs , and do vs the greater harme . that these stones ] s. luke saith this stone , in the singular nomber . to reconcile these two places , whereas mathew speaks in the plural number of many stones , this we must vnderstand that he speakes of satans temptations , as he first set vpon christ , and then in the beginning of his temptation , he bids christ to turne all these stones into bread . luke , he saying this stone , speaking but of one , must be vnderstood as the diuell vrged and inforced his temptation , the better to perswade christ to yeeld vnto it : as if the diuell should haue said , it may be thou thinkest it too much to turne all these stones ( being so many ) into bread , do but turne this one stone into bread , because i would not trouble thee ouermuch , that so i may beleeue thou art the son of god. by this dealing of the diuel with christ , we may learne , that when the diuell hath once begun his temptation , then he will be more instant in vrging of it , he is very loth to haue the repulse , and therefore will vrge it and follow it : but if he can gaine but a litle ground , at least in some smaller matter , he would be content ; as here to perswade christ , though he would not turne many stones into bread , that he would turne but this one stone into bread . and therefore we must learne , that as the diuell is very instant to inforce and vrge his temptations , so we must be as instant to resist them , and yeeld no not in the least matter that he tempts vs to . vers. 4. but he answering , said , man shall ●ot liue by bread onely , but by euerie word that ●roceedeth out of the mouth of god. these words containe the most wise and heauenly ●nswer of our sauior christ to the first temptation of the diuell ; and in this answer of his , note three points : first the answer it self , and iesus answering said : secondly , whence our sauior christ took his answer , it is writtē : thirdly the words of his answer , man shal not liue , &c. first the spirit of god sets downe the answer of christ , to shew that he was not onely willing to incounter the diuell , but that he was most able to vanquish & foile the diuell . now what a singular comfort is this to gods church and children , to remember that our lord and sauior christ iesus , was in ●his base estate of a seruant whē he liued here vpon earth , able to incounter with satan , to ouercome the diuell , notwithstanding all his might and malice ! how much more is iesus christ able now being aduanced vnto the right hand of god his father in heauen , hauing all power and maiestie , and being king of kings , and lord of all lords , how much more able is he now to confound satan , & to destroy al the works of the diuel in his members ! and this may be a great comfort vnto euery beleeuer in the midst of temptations . it is written ] here we see whence our sauior christ tooke his answer : though that 〈◊〉 could haue confounded satan by the lea●● word of his mouth , and could ( if he had 〈◊〉 pleased ) called for many legions of angel● from heauen to haue guarded him , being th● true and onely son of god : yet he mak● choise of this weapon , it is written . and th● he did to teach vs , that the most sufficien● weapon to beat back all satans temptation● and to quench all the fierie darts of the diue● is the word of god written : & therefore 〈◊〉 bids vs take vp the sword of the spirit , whi● is the word of god , both to defend our selu●● and also to put satan to flight , ephes. 6. 16. hence from the example of christ we ma● learne sundry instructions : first , seeing th● he made choise of the word of god , as th● most sufficient weapon to repel satan : it condemneth that vaine and vile practise of th● church of rome , who instead of this , 〈◊〉 into mens hands other weapons not wor● a rush , as holy water , the signe of the cross● &c. and affirmeth that these be sufficient we●pons to skarre away the diuell . alas , th● diuell is not so childish to feare a drop 〈◊〉 water , or the shaking of a straw : but our sa●iour christ shewes what is that which is ab●●● 〈◊〉 a most sufficient weapon to beate back all ●atans temptations which he can hurle a●ainst vs. and therefore wicked is the pra●tise of the papists , who locke vp the word of god from the people , keeping it in an vn●nowne tong , and so betray the poore soules ●f the people into the hands of the diuell . we see here the miserable estate of all such ●en or women , which do either contemne ●r neglect the knowledge of the word of god : they do wilfully betray themselues in●o the hands of the diuell , lay themselues o●en as a prey vnto him : so as they hauing no ●eapon to defend themselues , nor to repell ●atan , thus he smites them & wounds them , ●ea euen cuts the throat of their poore soules ●efore they be aware . we may hēce gather what is the cause why ●o many sins abound in euery place , namely , ●e vile and grosse ignorance of the word of god , hos. 4. 1. 3. the want of the knowledge of the gospell and the word of god , is the ●ery cause that sin so abounds in al places : for ●he word of god should be vnto vs as sauls ●eare which he vsed to set at his beds head , 〈◊〉 that if any enemy set vpō vs on the sodain , ●ur weapō might be euer at hand in readines ●hat we might answer the diuel in his instruments if he tempt vs to any sin whatsoeu●● that as here christ said , it is written ; so 〈◊〉 must say , i may not lie , sweare , commit ad●●tery , &c. for it is written . &c. seeing christ by his own practise , teache● vs that the word of god written , beleeue● vnderstood , & truly applied , is the most al● and all-sufficient weapon to resist the diue● how ought this to stirre vp all men to serio●● studie of the word of god ? how should moue euery man as he loueth his soule , to ●● bor for a sound knowledge & vnderstanding of the holy scripture , seeing this is the b● weapon to foile the diuell ? if we knew th● any man had vowed our death and sough● our liues , how careful wold we be to proui● the best weapons we could get , and also 〈◊〉 learne how to handle them and to vse the● so as we might be able to defend our selue● when we meet with our enemy ? wel , we 〈◊〉 not be ignorant that the diuell is the swo●● enemy of our soules , he lies in waite conti●●ally seeking our bloud : oh then if men 〈◊〉 that care of their poore soules that they oug●● to haue , how prouident would it make the● to store themselues with this most sufficie●● weapon , euē the true knowledge of the w●● of god! and therfore it must moue all of v● ●eare the word continually , to study it , to lay ●t vp in our hearts against the time of need , ●o resist the diuell when he assaults vs. it is lamentable to consider how poore ignorant people deceiue them selues ; they ●ooth themselues , and say , they defie the di●uel , they spit at him : but alas , what if two men that be enemies meet together , the one well appointed with weapons of death , the other hauing nothing in his hand to defend himself , but defies his enemy , spits at him ; wil this do him any good , will not the other wound him and kil him ? and so though poore ignorant people say they defie the diuell , & spit at him , he wil shew them no pity , but giue them their deadly wound , and they shall neuer know who hurt them till it be too late . now follow the words of christs answer : man shall not liue by bread onely , &c. this answer of christ is taken out of deut. 8. 3. where moses shews the children of israel , who were now in great extremitie , pinched sore with famine , and had nothing to eate , that the lord fed them with manna , to teach them that man liues not by bread only , but by euery word that proceedeth out of the mouth of god. man shall not liue ] that is , man shall not preserue his naturall or temporall life in t●● world : i say his natural or temporal life , fo● is not meant of his spiritual life , by bread 〈◊〉 that is , all things necessary for the naturall● of man , as meate , drinke , clothing , sleep , p●● sick , &c. euen all naturall and ordinary mea● vsed of man for his temporall life , is meant b● bread . but by euery word ] he saith not in genera● by the word , but by euery word . now 〈◊〉 hath diuers acceptions in the scriptures : first it is takē for the second person in the trinity iohn . 1. 1. secondly , for the word of god , is● 40. 6. but neither of these is vnderstood i● this place . thirdly , the word is taken for th● decree and wil of god , for his prouidence 〈◊〉 the good wil & pleasure of god : and so m●● we vnderstand it in this place , where our sauiour christ saith , man shall liue by eue●● word , that is , euery decree and blessing o● god for the life of man : so it is taken heb. 1. 3 ▪ where christ is said to beare vp all things by his mightie word , that is , as the lord ha● created al things , so doth he vphold and preserue them by his decree and prouidence . now gods word and decree concerning the life of man , may thus be distinguished ▪ namely , that god hath decreed that some men should liue by bread , that is , by ordinary meanes : secondly , some should liue without ordinary bread , that is , without all ordinary meanes : thirdly , that some should liue without any means at al , either ordinary or extraordinary , as moses , eliah , our sauiour christ , in their fortie dayes fast : fourthly , that some should liue against meanes , and contrary to the course of nature , as daniel in the lions den , & the three children in the fiery fornace . which proceedeth out of the mouth of god : that is , by euery decree of god , by euery blessing & decree that god giueth out concerning the life of man. so then we see the meaning of the words . if any say , it seemes we must liue onely by the word of god , & without meate or drink , euen by the scriptures and the written word . i answer , no : but we must liue and preserue our liues by euery word , that is , euery decree that god giueth out to preserue the life of man : so that without the speciall decree and blessing of god , nothing could preserue and maintain the life of man : our meat could not norish vs , our apparel could not warm vs , &c. now let vs see how this answer of christ is applied to the diuels temptation . the diuel had labored to proue that christ was not the sonne of god , his argument was this : if th●● be the sonne of god , commaund that the●● stones be made bread ; but thou canst no● make these stones bread , therefore thou 〈◊〉 not the sonne of god. our sauior christ doth alleage this plac● of scripture , and doth deny the proposition or first part of the diuels argumēt : for where●as the diuell takes this for graunted , that if ● man be hungry , he must haue bread by an● meanes to preserue his life : christ answers , 〈◊〉 is not necessary , because a mans life is no● preserued by bread onely , but it is maintained by the special decree & blessing of god ▪ and indeed this is a speciall point and wo● thy lesson to be learned , as may appeare i● that the lord was no lesse then fortie yeares teaching it to the children of israel , deu. 8. 3. the vse of this doctine is manifold : first ▪ hence we learne to consider aright of th● creatures of god , namely , that we do no● content our selues to looke vpon the substance of them ; but besides the outward substance , we must consider the secret blessing o● god vpon his creatures proceeding from hi● word , that is his decree . as for example , 〈◊〉 must not onely looke vpon the outward substance of bread , but besides that , we m●● consider the blessing and decree of god , that bread should be the meanes to nourish man : for besides the bread , there is the staffe of bread , that is , that power and facultie whereby it nourisheth and maintaineth life , which it hath from the decree and blessing of god vpon it . and as we see an old weake man , take away his staffe and he wil soone fall to the ground : euen so if the lord take away the staffe of bread , that is , his secret blessing , though a man had all the dainties vnder heauen , his life would faile in the midst of thē all ; for the weake life of man must needs fal & decay , if once the lord take away the staffe of bread . for what reason is there , that bread which hath no life in it , should nourish our bodies , giue life & strēgth to vs : and that that which hath no heate in it , as our clothes , should keepe vs warme , were it not for gods word and decree , and his blessing vpon them ? and that we may know , that it is not so much bread that preserueth mans life , as gods blessing vpon bread by vertue of his word and decree , we may see it plainely , in that the poore mans child which fareth hardly , & ●is but meanely clothed , is as well legged and 〈◊〉 , and likes as well , euen as the child of the prince : now the reason is , because god● blessing is all in all vpon the poore fare of the poore mans child , aswell as the kings . 2 againe , seeing it is not so much bread , as gods blessing vpon bread , that preserueth mans life , it should teach vs al sobriety in the vse of gods creatures : for neither meate , nor drinke , nor clothing , can do vs good , vnlesse the lord send out his word and decree , and giue a blessing vnto them , euen to euerie b●● of bread we put into our mouthes . now if we abuse the good creatures of god , in sur●etting and excesse , how can we looke that the lord should blesse them vnto vs ? nay we may rather feare he will curse them for our abuse and intemperancie , so that they shall hurt , yea choake vs rather then do vs good . 3. we must learne from hence , to vse the creatures of god with inuocation vpon his name for a blessing vpon them ; for seeing it is not the substance of bread that nourisheth vs , but the blessing of god vpon the bread ▪ who seeth not , that we ought before we vse the creatures of god , to craue a blessing 〈◊〉 god vpon them ? 4. this should teach vs to be content with our estate , to moderate our affections , and to take heed we do not so eagerly desire & see● for abundance : for the blessing of god is riches enough , & hath not these cutting cares with it : & he which hath but a meane estate , may be as wel blessed of god , as he that hath the greatest abundance : nay this immoderate seeking for abundance , it argueth great distrust and vnbeleefe in the prouidence of god. 5. if mans life stands not in abundance , and our life is not preserued by bread alone , though a man had all the bread in the world , vnlesse god infuse a blessing into it : this teacheth vs , that we may not be so much intangled with the things of this life : we must not so eagerly seeke after meat , drinke , clothing , lands , liuings , gold , siluer , &c. for in taking too much care for these things , we see many mens harts are so caried away , that no grace can take place in them . but you will say , meate , drinke , cloathing , and such things , they be my liuing , i cannot liue without them . i aunswer , that our liues do not stand in these things alone , but especially in the blessing of god vpon these meanes : without which , though we had all the world at commaund , it could doe vs no good . againe , the lord can not onely preserue our liues by bread , but euen without all meanes , yea , if so it please him against meanes . now then seeing our liues stand not in these meanes , but especially in the blessing of god vpon them , we must first seeke for the blessing of god , without the which all these meanes shal become vnprofitable vnto vs and do vs no good : and it is not wisedome , too greedily to seeke for the things of the world , seeing our life is not preserued by them alone . mans life standeth not in abundance , saith christ , luk. 12. 6 seeing man liues not by bread alone , that is , mans life is not maintained by these outward meanes , but by gods blessing vpon them : this must teach vs all to be content with that estate the lord sends vs , though it be poore and meane : and we must learne patience in extreame miseries and afflictions . and if the lord should deal● with vs as he did with his seruant iob , euē 〈◊〉 all from vs , yet we must be content , and take heed that we do not suffer our selues to be swallowed vp of too much griefe . for our life is not maintained by these outward meanes of themselues , but by gods blessing vpon thē , which is all in all : and when all meanes faile , the lord can preserue our life euen without bread ▪ and against meanes too , if he please ▪ indeed if a man wāted the outward meanes and the inward meanes too , namely , gods blessing , then he had some cause to be grieued : but seeing the lord can saue our liues both without all outward meanes , and against meanes : though we want bread , yet let vs cast our selues vpon the lord , and neuer distrust his mercie ; but say with iob : though the lord kill me , yet will i trust in him . and let vs know , the lord can increase the poore womans cruse of oile , and make it last as well as the rich mans abundance , 7 this should teach vs all to moderate our affectiones , and to carrie an euen saile , so as neither in the estate of wealth and abundance , we be not puffed vp with pride : nor yet in pouertie to be ouerwhelmed with sorrow . for though a man haue abundance , it followes not that he is therefore blessed ; nor if he be poore and want riches , that he is therfore cursed , and wants the blessing of god : but in wealth and pouertie , the blessing of god is all in all to make men happie . 8 lastly , this should teach euery one of vs to labour all our life long to know the prouidence of god , and to depend vpon it in all estates of life , whatsoeuer the lord shall send vs : and when we can see this prouidence of god , we must then hang vpon it , as well in aduersitie as prosperitie , in sicknes and health , in life and death . true it is , men can acknowledge gods prouidence in prosperitie : but we must learne to see the prouidence of god aswell in aduersity , and then to hang vpon it with both the hands of faith , so as we can roule our selues vpon it , and can euen wholly depend vpon it , and commit our selues and all our waies to the lord. the children of israel were fortie yeares learning this lesson : which shewes it is an excellent point , and not easily learned . and therefore seeing it is of so great vse , and so necessarie , let vs studie to know the prouidence of god , and shew the true vse of it in our liues and conuersations . then the diuell tooke him into the holy citie , &c. ] now followeth the second conflict betwixt the diuell and christ , in the 5. 6. 7. verses . now though s. luke chap. 4. 9. placeth this temptation in the last place , yet doth this breede no great difference betwixt the euangelists : for luke in pēning of the words and deeds of christ , sets them downe as the spirit of god directed him , not regarding precisely the time when they were done , but sometime setting that first which was done last : but mathew he sets thē down in order as they were performed by our sauiour christ. then the diuell tooke him , &c. ] in this second cōflict , we are to consider three points . first , the diuels preparation to the combat , vers . 5. secondly , the temptation it selfe , vers . 6. thirdly , the answer of christ , vers . 7. in the diuels preparation : first , the time , then : secondly , the parts of his preparation , which be two . first , he tooke christ from the wildernesse , and caried him to the holy citie . secondly , he setteth him there vpon a pinnacle of the temple . first , in the circumstance of time , then : that is , as soone as satan had taken a repulse and was foiled of christ in the wildernesse , he presently setteth vpon him afresh , and caries him to the holy citie to tempt him there . by this we may perceiue the malice of the diuell , who as soone as he hath ended one temptation ceasseth not there , but presently prouideth another . the diuell neuer maketh truce with man , but either he is busie in tempting of vs , or else he is deuising and plotting new temptations ; for he is neuer idle . againe , hence we learne , that when we haue ouercome in one temptation , we must presently prepare our selues for another : we must not look to be at ease when we haue giuen the diuell the foile : for he will set vpon vs afresh , and tempt vs againe and againe . nay , our life is a continuall warfare against sinne and satan : & therfore we must euer be in a readines to encounter with our enemie . and if this lesson were well learned , and as well practised , men would not be so impatient in temptations when they befall thē : then temptations would be farre more easie to them , so as a man wold willingly and chearefully indure them , & vndergo them though neuer so many . the diuell tooke him to the holy citie : here is the first part of the diuels preparatiō . now by the holy citie is meant ierusalem , as luk. 4. 9. it is plaine . but how did the diuell carie our sauiour christ from the wildernesse to ierusalem ? he might do this three waies : first , in vision : secondly , by the ordinarie way : thirdly , cary him in the aire , first , by vision , as it was vsuall in the time of the prophets . so ieremiah was caried in vision to the riuer euphrates : but christ could not thus in vision be caried from the wildernesse to ierusalem ; for then it should haue bene no temptation vnto him in vision onely to cast ▪ himselfe from the top of the temple . secondly , our sauiour christ might be led by the ordinarie way , and so indeed the words will beare it : but i take it , it is not the sense and meaning of this place . for if the diuell led our sauior from the wildernesse to ierusalem , then either with or against his will ; either of his owne accord , or else at the perswasion of the diuell . but he went not of his owne accord : for seeing he was led into the wildernesse , and came to be tempted there , he now being in the conflict , and it being not yet ended , he would not of his owne accord depart thence to ierusalē . secondly , he would not go at the perswasion of the diuell : for we neuer reade that he would do any thing at the diuels perswasion , though in it selfe lawfull . thirdly , the diuell might conuey and carie the bodie of our sauiour christ in the aire , from the wildernesse to ierusalem : and this is the opinion of the best diuines , that the diuell had power by gods permission , to transport the bodie of christ in the aire , from the wildernesse to the holy citie : and this seemeth to be confirmed by the words following , where it is said , that the diuell set him on a pinnacle of the temple . now it is as likely that he caried christ from the wildernesse thither , as that the diuel had power to place and set him on the top of the temple . now then if the diuell had permission to transport the bodie of christ from the wildernesse to ierusalem : this makes for that opinion which is common in the world , that the diuell can carrie a man or woman from one countrey to another , if god giue him leaue : but so as he cannot do it with such celeritie and expedition as men imagine . some foolishly thinke , he can carrie one many hundred miles in an houre , which is a thing impossible : for such a violent motion would stop a mans breath ; as we see if a man fall from the toppe of an high steeple , his wind is gone ere he come halfe the way to the ground . againe hence we see , that the diuell may by gods permission haue power ouer the bodies of godly men , and those which haue greatest graces , and strongest faith in god. for seeing he had power ouer the bodie of christ , to transport it from place to place by the permission of god , why may he not if god giue him leaue , haue power of any mās bodie , though he be neuer so true a beleeuer ? if he had power in the head , why not in the mēbers ? if he had power to annoy iob , to kill his childrē & destroy thē , though they were no doubt the holy seruants of god , why may not the diuell haue power ouer our bodies , to carie a mā frō one place to another ? if the diuell could by gods permissiō tormēt the bodie of one that was a daughter of faithfull abraham , and euen 18. yeares afflict her , so as she was bruised and bowed together by satan ; then no doubt he can do the lesse , to remoue mens bodies from place to place . and this may serue to admonish those , who thinke their faith is so strong , that the diuel cannot annoy thē or any way bewitch them . but if the diuell haue power by gods permission to torment the bodies of the faithfull , yea to destroy the bodies of iobs childrē , who no doubt were the true seruants of god , he may if god giue him leaue , bewitch the godliest man that liueth . for we know what the holy ghost faith : that all things fall out , and all things come alike to good and bad ; and there is no difference in outward things oftentimes betweene the children of god and the wicked . to the holy citie ] that is ierusalem , luk. 4. 9. now this citie was called holy for sundrie causes . first , because in ierusalem was the temple of the lord where were the sacrifices and other ceremonies prescribe● by god for his own worship . secondly , i● the temple they had the law of god and the bookes of moses and the prophets read an● expounded vnto them . thirdly , becaus● ierusalem was a mother church , frō whenc● religion did flow and was dispersed into many places of the world . now for these considerations ierusalem is called the holy citie . this church at ierusalem though it hao many corruptions in it , yet our sauiour christ cals it holy : and it was a true church of god. then hence i conclude , that the church of god in england , though there be in it many blemishes & corruptions , yet may it be , and in truth is the true church of god. for the church of god in england is proprotionable to the church at ierusalē for as they had moses and the prophets read and expounded , so haue we : nay , we haue the gospell now soundly preached ▪ which they then had not in so plaine and plentifull manner as we haue . they had the sacraments of the old testament : so we haue baptisme and the supper of the lord. their church was a mother church to deriue religion to many other : and though our church cannot be called a mother church , yet it may be truly called a nourcing church to many neighbour churches round about vs. as christ and his apostles did not therfore separate themselues , or refuse to ioyne with them in the seruice of god , because of the corruptions in this church at ierusalem , but did teach and preach in the temple : so none may therefore separate themselues , and refuse to ioyne with the people of god in his seruice and worship , because of some few corruptions that remaine in it . nay , such as for these do separate themselues from gods people , do cut themselues from christ himselfe , seeing they seuer themselues from the church of god. if any shall say , that the church of rome is the true church of god , as well as the church of ierusalem , seeing the romish church hath as many priuiledges as the church at ierusalem ; i answer , by examining the particulars it will appeare to the contrarie . as first , the church of rome braggeth , that she hath her succession from the apostles : but i answer , succession from persons , without succession in the apostles doctrine , can be no true note of the church . secondly , the church of rome hath the sacrament of baptisme , yet that proues he● not the true church : for in samaria they had the sacrament of circumcision , and so in other places , and yet it cannot be proued that they were the true churches of god. besides , i answer , the church of rome hath baptisme no otherwise then a theefe hath a true mans purse : now it cannot be said , that a theefe is therefore a true man , because he hath a true mans purse . lastly , though the church of rome haue the outward baptisme , yet she in doctrine ouerturnes the inward baptisme : namely , the true imputed iustification and inherent sanctification of christ by the spirit . 3 the church of rome holdeth the apostles creed , but it is onely in word : for the truth is , their god whome they worship is an idoll , and their christ is a false & counterfeit christ , forged by their owne braine , as may appeare to all that will search their doctrine . 4 she saith , that they hold the word of god , and the writings of the apostles : but it will appeare in their writings , that they hold it but in shew , not in truth : for in the maine grounds of religion they ouerturne the doctrine of the prophets & apostles . againe , they hold the scriptures but as a lanthorn holds the candle , not for it selfe , but for those that passe by : so the church of rome haue the word of god , not for themselues , but for the good of gods children , which euer lye hid in the middest of poperie . 5 she brags that she is the mother-church of many churches : i answer ; we must consider that citie , as rome is , and as rome was : the old rome which was in the time of paul , was the true church of god ; but as for that old rome , it is dead and buried , and this new rome is that whore of babylon , & no mother-church , but a cruell step-mother to religion . by al this we may see , that the present church of rome , is no church of god , but onely in name and outward shew . and seeing that the diuell tempts our sauiour christ in the holy citie , we learne that there is no place so holy ; but the diuell can broach his temptations in it , as we may see zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the church of rome , who teach that their charmed holy water , their coniured bread , and the signe of the crosse , and such stuffe can driue away the diuel from their houses , and from their persons : and yet we see here , that neither the holinesse of christs person , nor yet of the place , could hinder satan , but he did tempt him againe , we see it is to small purpose , to the ende wee may bee freed from temptations , to change the place , or to change the aire ; for what place is there so holy , or so sound and wholesome , where satan cannot and will not set his temptation on foote and assault vs ? indeed to remoue the diseases of the body , these may be of some force , to change the ayre , &c. but to cure the conscience , and to help the diseases of the soule , this and such like can do nothing at all . and set him on a pinnacle of the temple . ] here is the second part of the diuels preparat●on , who hauing caried christ from the wildernes to ierusalē , now he placeth him vpon a pinnacle of the temple , or a litle wing of the tēple . some think that it was a sharpe broach gilded to some especiall vse : but it is either the battlements which were made by gods commaundement , least any should fall , because their houses had flat roofes , o● else some corner of the temple ; howsoeuer , it was a dangerous place . if thou be the sonne of god , cast thy selfe downe , &c. ] in this verse is set downe the second temptation , and in a syllogisme it may be thus concluded ▪ if thou be the sonne of god , then cast thy selfe downe : but thou sayest , and art perswaded that thou art the sonne of god , therefore thou mayest cast thy selfe downe . here we must marke the scope of the diuell in this second temptation , which is this , to tempt our sauiour christ to presumption , to perswade him to presume of gods mercy , and to bring him to a vaine confidence in his fathers protection , without vsing lawfull meanes . and in this second temptation we may obserue one especial thing , which the diuel aimes at in his temptations , namely , to perswade him to a vaine presumption of gods mercy . and surely we see the diuel preuails much in these days by this argument : for we see how some men crie , god is mercifull , god is mercifull , and so presume & grow secure in sinne , and take occasion of gods mercie to sooth themselues in their sins . others , they say , i am either elected or reiected , and if i be elected , i am sure i shal be saued howsoeuer i liue ; if i be reiected i am sure i shall perish , though i liue neuer so well : and thus men liue as they list . others say , i know the lord will prouide for me , and therefore refuse to liue in any calling . and as for those which make profession of the gospell , the diuell he labours to perswade them , that it is sufficient to professe religion , though they practise not the duties of religion : as the fiue foolish virgines , who held out their blazing lampes , yet wanted the vessel of oile to maintaine their lampes . this being so , it should admonish vs al to take especiall heed , that we be not ouer com● of satan in this kind , seeing the diuell knowes our nature , and seeth that to presume and thinke well of our selues , it is a thing very fitting and pleasing our nature : whereas despaire , it is a troublesome thing , and brings men often to a greater sight of their misery : and the truth is , the diuell preuailes with a thousand to one more by presumption then by despaire : despaire kils thousands , securitie ten thousands . and it is to be noted , that when the diuell had in the former temptation laboured to bring christ to despaire of his fathers prouidence , now he labours the cleane contrary , to bring him to presume of gods prouidence . and here we may see the diuels exceeding cūning , that he fought to cary our sauiour christ from one extreame to another . and thus doth the diuell deale with all men , he seeks to draw men either to presumption or else to despaire , and labors to cary them from one extreame to another , as from couetousnes to prodigalitie , and so of the rest . and therefore we must labour to auoide both the extreames , neither to presume too much , nor yet to be cast downe by despaire , but to keepe the golden mediocritie , euen as christ doth in this place . cast thy selfe downe . ] he would haue christ not to shew by his doctrine , but to worke a miracle , that he may know him to be the son of god. this shewes the nature of all wicked men ; they care not for the doctrine of god , but they crie out for miracles : as we may see in herod , he desired to see our sauiour christ worke some miracle , but he contemned his word and doctrine . and the iewes who persecuted christ and his gospel , yet when he was vpon the crosse , they would haue him worke a miracle , to come downe when he was nailed hand and foote . and all wicked men are of the same nature , more to regard and desire a miracle , then to heare the blessed doctrine of iesus christ. cast thy selfe downe ] the diuel hauing proued before the faith of christ to be most cōstant , that he would not so much as doubt of his fathers prouidence in his greatest need , now he takes occasion from the graces and gifts of christ to bring him to presume , and to haue a vain confidence of his fathers protection . and so wil the diuel deale with all the members of christ ; if he cannot preuaile by our weaknesses to bring vs to despaire , then he wil take occasiō by the graces and gifts he sees in vs , to make vs presume : as often he preuailes by this meanes to make men swell and thinke highly of themselues for some grace they haue receiued , of learning , wit , eloquence , &c. to puffe men vp with satanicall pride and ouerweening o● themselues . then cast thy selfe downe . ] the lord gaue the diuel permission to place christ in a dangerous place : but yet the diuell coul● not go any further to hurt christ there ; 〈◊〉 cast him downe he had no power , but perswades him to cast himselfe downe . where we see , the diuels power is limited , his power is not so great as his malice is to mankind ; but the lord doth limit satans power , and in all things hath care of his owne children , that satan can do them no harme . for the diuel , though he had set christ vpon the top of the temple , could not for his life cast him downe ; where we may see , the diuell for all his malice can go no further then god giues him leaue . and this must comfort vs : for as god the father limits satan in respect of christ our head , so doth he in vs his members . now followes the reason which the diuel vseth , the better to perswade christ to yeeld vnto his temptation : for it is written , he shall giue his angels charge ouer thee . when as the diuell heard our sauiour christ alleage scripture ; he like an ape imitates christ , and begins to alleage scripture roundly as wel as he . and therfore we must be wary how we entertaine doctrines of heretikes , and false teachers , though they seeme to proue them by the scriptures : for the diuel he hath his scriptum est , it is written , as ready as may be . but we must learne to proue the spirits , that is , the doctrines of men , whether they be of god or not , 1. iohn 4. 1. lest the diuel and wicked men deceiue vs ; for we see here how the diuel can alleage scripture , and that fitly for his purpose . and it is the subtil practise of the diuel to alleage scripture , that so he may perswade men to receiue his damnable doctrines , and become heretickes and scismatickes . and to this end he doth grosly abuse the scriptures ; yea when he would perswade men to liue in sinne , he hath his , scriptum est , very ready , and can tel them , at what time soeuer a sinner doth repent him of his sinne , he shall haue mercie : and truly by his abusing of scripture he preuailes with many . the wordes which the diuell alleageth are taken out of the fourescore and eleuenth psalme , the eleuenth verse : for he shall giue his angels charge ouer thee , to keepe thee in all thy wayes , &c. now the diuell in alleaging and propounding the words is very precise , and sheweth himselfe very carefull in repeating of the words : in so much as he will not leaue out no not this particle [ for ] which might well haue bene left out . yet in the end he stickes not to leaue out a whole clause , which is the maine point and ground of gods promise : namely , this : to keepe thee in all thy wayes . where we may see , how the diuell doth most vil●ly abuse the scriptures of god : and it is vsuall with him in his allegations , to put in , or to put out something , or some way or other to depraue them , or to corrupt the sense and meaning of the scriptures , to serue his owne turne . and as this is the diuels manner in his alleaging and dealing with the scriptures , so do the papists as his scholers . for though in word they hold the scriptures , yet it is vsuall with them to put in , or leaue out , or by some meanes to corrupt and depraue thē in the sense and meaning , as might be shewed by example . well , seeing the diuell is so skilfull in the scriptures , and can alleage them so readily and so fitly for his purpose , and withall is so malicious to mince them and depraue them , it should make all men to studie the holy scriptures , that so we might be acquainted with them , and be able to disclose and to descry satans fallations and subtilties : and we should wish with moses , that all the lords people could prophecie . but especially the ministers of the word , they must labour to be thorowly acquainted with the booke of god , to obserue euen the circumstances of the text , else the diuell will cast a mist before their eyes , and beguile them with his subtill fallations : and therefore they must do as ezechiel did , eate vp the book of god. and that we might not perceiue satans subtilties and deceit , he labours to keepe men in ignorance of the word , and by all meanes to haue the scriptures hid and darke : and if it were possible , to root out the schooles of learning , and that the bible might be burned . and as he preuailes in poperie , to bring men to this , that all religion , and the scriptures might hang on mens deuises and mans learning , as they do in poperie ground all vpon lumbard the maister of the sentences , and barre the common people from the scriptures , locking them vp in an vnknowne tong : so with christians he taketh the like course , for he perswades them , that the scriptures are hard to be vnderstood , and very obscure and troublesome , and therfore he drawes men● minds from the studie of them , to reade the writings of men , because they seeme to be more pleasant and delectable ; that so 〈◊〉 being not acquainted with the text , might not descrie his deceipts and subtilties . againe , seeing the diuell can alleage the word of god and say , it is written , and that he can bring in scripture fit for his purpose ; what a shame is it for christians , if they do not labor so to know the scriptures of god , that they may alleage them as occasion shall serue : & that not as some do , to heape place vpon place without all reason , but to alleage them fitly and to the purpose ? lastly , seeing this is a diuellish and satanicall practise , in alleaging the scriptures to depraue and corrupt them , to leaue out and put in at his pleasure , it must warne vs , that when we are lawfully called , we do speake and vtter the words of other men , euen all , & no more but all , neither putting to them nor taking from thē , and that without changing their words or the sense and meaning of them . he shall giue his angels charge ouer thee ] the true sense of the place is this , that the lore had a speciall care of his people ; and when he sent any iudgement vpon the israelites , he gaue them this comfortable promise , that in the middest of all their troubles he himselfe would protect them . and as this promise was made to them , so it is generall to the whole church of god , and belongs to vs. for in all common iudgements and calamities , the children of god which walke in his waies , shal be sure to haue protection and securitie : for the angels of god , by his appointment , do hold them vp , as it were in their hands . in which words there is a comparison taken from nurses , who hauing children committed to their care , do hold them very charily and tenderly in their hands , and dare not let them go out of their armes : euen so the angels of god by his appointment ▪ become euen as nurses to his children in all their lawful wayes , and do attend vpō them , and are very carefull to protect them from danger , so long as they keepe themselues within the compasse of gods word . it is true indeed , that iudgement begins at the house of god , and he often afflicts his dearest children to trie their faith and patience , yet is is most certaine , that in commō calamities the children of god shall haue protection and security : yea the angels of god ( as it were nurses ) shal hold them in their hands , and defend them , so long as they keepe themselues in the wayes of god , and within the compasse of his will in his word ▪ but if they leaue the way of gods commandements , and wāder in by-paths , and go out of their lawfull callings , they haue no assurāce of gods protection , neither haue gods angels any charge to watch ouer them , seeing then god hath made so mercifull a promise of protection , to all them that walke in his wayes , and within the compasse of his commaundements , it should warne vs all to beware how we go out of our wayes and lawfull callings , but that we studie the law of god , and as we looke for his protection , to keepe within the compasse of it . iesus said vnto him , it is written againe , thou shalt not tempt the lord thy god. ] in these words is cōtained the answer of our sauiour christ , to the second temptation of the diuell ; wherein he doth oppose scripture against scripture . but to expound that place which the diuell alleaged , and to shew how vilely satan abuseth the word of god , he alleageth another place of scripture , wherein our sauiour christ answers the diuell , that it is true , god hath made sundry promises in his word , of protectiō to his people , but yet so , as if they refuse to walke in the cōmandements of god , and to vse such lawfull meanes as he prescribeth in his word , he is not bound to perfome them , for they be made vpon that condition , againe it is written , ] seeing our sauior christ doth alleage another place of scripture , to expound that the diuel brought against him , and to shew how he abused scripture : hence we gather , that the holy scriptures are of themselues sufficient to interprete themselues , for so christ alleageth another text of scripture to expound that which satan alleageth , and to confute his abusing of it . so we find that ezra did expound the law of god , and giues the sense of it by the scriptures , and so expounds the one by the other , nehem. 8. 9. ( iunius . ) now if the seruants of god could do this in the old testament , how much more may we in the new , wherein many things are most plainely opened and expounded by christ and his apostles ? but the papists cannot by any meanes yeeld to this doctrin , for they hold , that that which must interprete the scriptures , must haue iudiciall power and authoritie to iudge of the sense of the scriptures ; but they hold the scriptures are but a dumbe letter , and therefore are not able to iudge of the sense ād meaning of the scriptures . yet for all that ▪ we see ( by the example of our sauior christ ) that the scriptures are of sufficient power to giue the sense of the scriptures , to interprete thēselues , and to shew what is the true sense of the scriptures , though they be dumbe . and as we see , that a mā may aswel shew his mind to his friend by letters and writing , as by word of mouth : euen so the lord god speakes now to his people by the scriptures , as well as he did in olde time by his owne liuely voice from heauen . but if the papists will yet deny the scriptures to haue power to iudge and determine of the sense of the scriptures ; then would i know , who hath this power giuen vnto him ? they answer , the church must giue iudgement , and determine of the sense of the scriptures : but that is false , for the lord hath not giuen any such power to the church , to determine of the sense of the scriptures at her pleasure , but only he hath giuen to the ministery of the word , to open and expound the scriptures by the scriptures thēselues . as a lawyer hath not that power to iudge of the law of his prince , and to giue what sense he listeth , but onely to expound the law , and to giue the sense of it by the words of the law , and other circumstances cōcerning the same . the church of rome say further ; they 〈◊〉 determine of the sense of the scriptures , either by the rule of faith , or the consent of the fathers : or , if they faile , then the pope he is 〈◊〉 determine of them , as one that cannot erre . 1 concerning the rule of faith ( by which they vnderstand vnwritten traditions ) how can they be fit iudges to determine of the sence of the scriptures , vnlesse we will gi●e more authoritie to vnwritten verities then to the written word of god ? nay onely the scriptures must be the rule of faith , and only the scriptures iudge and determine of the sense of themselues . 2 neither is the consent of fathers a sufficient rule to giue iudgement , and to determine of the sense of the scriptures : for we know that they being men , and many of thē ( hauing not the knowledge of hebrew and greeke , yea and most of all in expounding the word ) are subiect to error , and sometimes do erre . and by the same reason the pope is no meete man to be the iudge of the scriptures , and to determine what should be the sense of thē , seeing he is subiect to manifold errors , and many popes haue erred in the foundations of religion . now follow the words of christs answer , taken out of deut. 6. 16. thou shalt not tempt the lord thy god. first we must search what this word , to tempt , signifies : secondly , the maner how god is said to be tēpted : thirdly the cause and root of this tempting of god. first , to tempt god , is to proue or to make trial whether god be such a one as the scriptures report him to be : namely , whether he be so iust , so mercifull , so mightie as the word of god describes him to be . so the propet dauid expounds it , psal. 95. 9. your father 's tempted me , and proued me in the desert . where to tempt , is to proue gods iustice and mercie , whether he were so iust and mercifull as the word sets him out to be , and as he promised to be . secondly , for the manner , it is not simply to tempt and to make triall of god , but to tempt god , is to make needlesse triall of gods power &c. when we haue no cause to try the lord : and so it is taken here in the words of christ , thou shalt not tempt , that is , thou shalt not take needlesse and vnnecessarie experience and triall of gods power and goodnesse . thirdly , the cause which moueth men to tempt god , is a distrustfull and vnbeleeuing heart , euē want of faith . so the israelites tēpted god , psal. 78. ver . 18. 22. they tempted god in their hearts , and required meate for their lust . and the reason is , vers . 22. because they did not beleeue in god , and did not trust in his helpe , because they did not relye vpon his care and fatherly prouidēce : so that vnbeleefe was the roote of this their tempting of god. so then to tempt god , is to make needlesse and vnnecessarie triall and experience of his mercie , goodnesse , power and iustice , proceeding from a distrusting heart . now god may be tempted fiue maner of wayes . first , when men will take vpon them to appoint god the time when , the place where , and the maner how god must helpe them , and accomplish his promise to them . thus the israelites in the wildernes wanting water , they say : is the lord amongst it vs or no● shewing , that through the lord had promised he would be with them , yet vnlesse he would at that time giue them water in their need , they would not giue credit to his promise . againe , psal. 78. ●0 though the lord had giuen them water , yet they say : can he giue bread also , or prepare flesh for his people● still shewing , that vnlesse the lord would at their pleasures , & now presently send them meate , they were readie to distrust his prouidence . and therefore it must admonish vs , that we must not in our requests and petitions ( as the bethulianes did ) appoint god the time , place , or meanes how we would be helped in pouertie , sicknesse , or other waies ; but cōtinuing in prayer , waite vpon the lords leysure , and leaue these circumstances to his good will and pleasure . secondly , god is tempted , when men will not beleeue his word , but do demaund signes and wonders from heauen , as the scribes and pharises did ( ioh. 2. 18. ) tempt our sauiour christ , not beleeuing his doctrine , vnlesse he would confirme it by some miracle . and thus all they tempt god , who refuse to beleeue the doctrine of god , because it is not confirmed vnto them at their pleasure by signes and wonders . but some may say : what , is it not lawfull thē to demaund and require a signe at gods hands ? yes we may sometimes : and so we reade that gedeon did require a signe of god and sinned not : so did hezechiah . 2. king. 20. 8. in two cases men may aske a signe of the lord. first , when the lord giues a man commaundement to aske a signe , then we may aske it lawfully : and thus the lord bid● achaz to ask a signe , and he sinned in refusing to do it . secondly , a man may aske a signe of god , when it is necessarie for the confirmation of a man in some extraordinarie calling : as we see in gedeon being extraordinarily appointed of god to be the captaine and deliuerer of gods people ; he being not fully perswaded of this his vocation , desired a signe of god , not of infidelitie , but the better to resolue himselfe of gods calling him to that busines . and so it was in hezechiah , to perswade himselfe of gods extraordinarie deliuerance from an extraordinarie di●ease . the third way whereby men tempt god ▪ is when men liue in sinne continually without repentance , and so will trie gods mercie : and thus the israelites tempted god , num. 14. 18. and so all those which liue in ●inne from day to day without repentance , do indeed tempt god and abuse his patience , mal. 3. 15. and therefore seeing that this is euen to tempt god , to liue in sinne without repentance , it must stirre vs vp all to take heed how we runne on in sinne : but that we do wi●● speed repent and breake off the course of our sins : for so long as we liue in sinne without repentance , we tempt god , and then we can promise no safetie to our selues , neither looke for the protection of gods angels , but ly euen naked to all gods heauie iudgements . the fourth manner of tempting god , is to inioyne men the obseruations of the ceremoniall lawe , as it appeareth ast. 15. 10. the iewes are said to tempt god , in that they vrged the obseruation of the ceremonies of moses . and by this we may iudge of the present estate of the church of rome , and of their religion ; which stands for the most part in vaine and superstitious ceremonies ; and that which is worse , of iudaisme and gentilisme . the last way how men tempt god , is , not to vse the lawfull & ordinarie means which god hath appointed , either concerning mens soules , or concerning their bodies : and this is here vnderstood in this place , when christ saith : thou shalt not tempt the lord thy god. when we shal refuse such lawfull and ordinarie meanes as the lord hath appointed , and vse extraordinarie ; euen as a man hauing a readie way ouer a bridge , should leaue that , and thrust himselfe into the water , what were this but to tempt god ? or when a man hath the ordinarie way to come downe by the steppes or staires , and refusing that shold cast himselfe downe from the top of a steeple ? so those men who contemne the word of god , and will not vouchsafe to heare , what do they else but euen tempt god ; seeing they refuse the preaching of the word , which is the ordinarie meanes to saue mens soules ? and thus satan tempted our sauiour christ to tempt god. for hauing now set him on the toppe of the temple , in a dangerous place , he perswades him to cast himselfe downe : and he addeth , that he may be bold to do so , because god hath giuen his angels charge to looke vnto him , that he take no harme . but our sauiour christ answers him ; that were to tempt god , seeing he had the lawfull and ordinary way to go downe by the staires , and therefore he had no reason to cast himselfe downe . in a word , all those tempt god , which either refuse the ordinary meanes god hath appointed , or do wilfully cast themselues into daunger , being not called thereunto of god : as peter hauing no calling of god , went and thrust himselfe into caiphas hall , to see what became of his maister : & the three worthies which ventured through the hoast of the philistims to fetch water at the well of bethell for dauid , whereas he might haue had it without danger at home . here some may aske , what we are to iudge of those which vse to walke on ropes on high places , and on the toppe of houses : whether do such men sin or not ? ans. these men do so either with a calling or without a calling , such as do it by vertue of their lawfull calling , as mosons and such as build churches and houses , and so by reason of their trades work on high places , cannot be said to tempt god : nay rather so long as they walke faithfully in their lawfull callings , they may assure themselues of gods blessing and his protection . but as for those who to shew their agilitie ; and to make sport , walke on ropes , or runne vpon the roofe of houses , these men hauing no calling from god so to do , they cannot looke for gods protection ; nay , they in so doing tempt god , casting themselues vpon daunger . and our sauiour christ might a thousand times better haue done this which satan wold haue him here to do● yet would he not put himselfe into needlesse daunger , lest he should tempt god ; much lesse ought any man else aduenture to do it . and in this , that our sauiour christ vseth the ordinarie way , euen the staires , we may learne , that if any man looke to haue gods protection and blessing , he must also make sure to vse the lawfull and ordinarie meanes appointed of god , & keepe himselfe within the compasse of his calling : yea if we desire to find comfort in any of gods gracious promises , we must be wary to keepe our selues within the compasse of his commaundements : but if we leaue them , then we find no true comfort , neither haue we any promise of protection from god. but so long as we walke in obedience of gods commaundements , and within the compasse of our callings , we haue this blessed promise from god , that his angels shall take the care of vs , to guard and to defend vs. againe , the diuell taketh him into an exceeding high mountaine . ] in the seuen verses going before , we haue heard of the two first temptations of our sauior christ ; now followeth the third . in this third temptation we are to consider againe three especial points first , the preparation of the diuel , ver . 8. secondly , the temptatiō it selfe , ver . 9. thirdly , christ his answer , ver . 10. and first of all seeing the diuell doth thus arme himselfe , and comes prepared three times , in three seuerall temptations , it should teach vs all on our parts to prepare our selues continually , and to be ready to resist his temptations . in the diuels preparation note two parts : first , he taketh him to an exceeding high monntaine : secondly , he shewes him all the kingdomes of the world , and the glorie of them . but how could the diuel cary our sauiour christ to this high mountaine ? i answer , he might do it two wayes : first , by vision : secondly , by reall transporting of his body from ierusalem to this mountaine . some thinke that this was onely in visiō : but i rather thinke our sauiour christ was caried locally and really ; for our sauiour christ his temptations are not imaginary , but true and reall temptations ; and the words import no lesse , but that he was really and locally transported from the citie to the mountaine . the reasons why the diuell caried our sauiour christ to the mountaine , are these : first , because the diuell in all things desire● to imitate god , and to become as it were gods ape . now we reade , that the lord caried moses to the mount nebo , to shew him all the land of canaan ; so the diuell to imitate god , and by imitating god , to match him , and so to disgrace the lord , carieth our sauior christ to the mountaine , as it is likely , to imitate gods dealing with moses . secondly , the diuell caried our sauiour christ to this high mountaine , as a most fit and conuenient place to broach this his third and last temptation now in hand . in that the diuell doth carie our sauiour christ from ierusalem to this hill locally ; hence we learne , that he may by gods permission , haue like power ouer the deare children of god , not once , but twise , nay thrise , & oftentimes . we see this true in our sauior christ the head : therefore if the lord permit satan , and by his permission giue the diuell libertie to transport our bodies from place to place , we must not be discouraged . seeing the same thing befell the head , it may also befall his members , which we are . the second part of the diuels preparatiō , is this , that he shewes him all the kingdomes of the world , &c. now concerning this , we may not think the diuell could do this in deed and truth , to shew christ all the seuerall kingdomes of the world , as they be here placed vpon earth , for that is a thing impossible : for there is no hill so high , that a man might see them all . nay , if a mā were as high as the sunne , and could see neuer so clearely , yet he could but see the one halfe of the earth ; and therefore we must know , he shewed them in a counterfeit vision . now these visions of the diuell , they be either of the outward senses , or else of the vnderstanding . of the outward senses , as the delusions of the diuel , making men thinke they see that they do not see indeed . so the diuel is said to shew samuel to saul in a vision in his proper habite : and this was indeed but a coūterfet samuel , not that true samuel , who rested in the graue concerning his bodie , and remained in heauen concerning his soule . secondly , there be false visions and deludings of the vnderstanding ; as the lord speaketh , that he will make the false prophets ashamed of their lying visions . and some of these visions come vnto men sleeping , called dreames . deut. 13. 1. some come waking , as to such as haue their braine crased , they oftentimes haue visions , and thinke themselues to be kings or prophets , as iohn baptist , &c. now concerning this vision of christ offered by the diuell , he did it not onely to the mind of christ , but also to his out ward eye , and visibly . by this practise of the diuell we may behold his wonderfull skill and power , in that he can resemble to the outward senses in such a strange manner , euen as he listeth , so great and wonderfull matters . and the like is done by magicians and coniurers , who by the helpe of the diuel , can reueale and shew things done in a farre countrey , or things that be lost , in a glasse : or for things long passed , can resemble them to outward sense in a glasse , or in the aire . so that those are deceiued who are of mind , that they cannot do this : for if the diuell could shew christ all the kingdomes of the world and the glorie of them in so short a time , then much more can he shew some one particular thing to the eye and sense of man. now let vs marke the diuels drift in this temptation , & setting before christs eyes this goodly and glorious sight : sure it was to this end , that the diuell might by this meanes more easily wind himselfe into the heart of christ : and therefore he sets this thing before his eyes , that christ might be moued by them , and take some delight in them , and delighting in them might desire them , and so satan might in the end ouercome him and insnare him . and this hath bene the auncient practise of the diuell , as genes . 3. first , to moue evah to cast her eye vpon the apple , to marke the beautie of it , then to like it , thē to desire and lust after it , and so in the end to tast of it . and thus he dealt with christ : first , he shewes this glorious sight , and the beautie of all these things , that if he could , he might haue moued him to desire them , and so make his temptation take place . seeing this is satans auncient subtiltie , it must warne vs to take great heed of our outward senses , especially the two senses of learning , namely , seeing and hearing . the eyes and the ●ares be the two windowes of the soule : and if the diuell can get in his head there , he will easily wind in all his bodie , and poison our soules . we had need therefore to counterguard our hearts , to keepe them with all diligence , euen aboue al watch and ward , and euermore to take heed who , & what enters into our eyes and eares , and to make sure w● keep carefull watch at those doores . we mu●● pray with dauid : o lord set a watch before my mouth , and keepe the doore of my lippes : and with holy iob , make a couenant with our eyes that they behold no vanitie . this if we do , death shall not enter in by these doores and windowes , but we shall preserue our soules in puritie . now when the diuell shewes our sauiour christ this goodly shew , let vs mark the maner : he shewes christ all the beautie , the glorie and delight of them : not the troubles , vexations , calamities and daungers of them . and thus will the diuel deale with vs ; if he would tempt any one to some sinne , he neuer shewes but hides the miserie & daunger , the curses and calamities that will ensue vpō that sinne : but he shewes the profit , gaine , pleasure , delight and commoditie that that sinne will affoord them : that by this meane● he may bring them to his bow , and moue them headlong to rush into the commiting of sinne . indeed when he hath got his purpose , and preuailed thus farre to bring a man into sin , then he will lay it open in most vgly maner , and lay before a poore sinner the horror and punishment due to his sinne , that so he may make a poore sinner breake the necke of his soule in despaire . further , marke how the cunning diuell shewed not these goodly and glorious sights in the first or second temptation , but reserued them for the last , and that in great subtiltie . for the diuell know very well , that if any would peruaile , then surely the desire of honor , of preferment , of profit and pleasure , would moue the heart of christ. and in this subtiltie he shewes , that this is a most daungerous temptation which comes from the right hand , that is , which proceeds from profit , pleasure , preferment and honour . and by this temptation he preuailed more against dauid , then he could when he was in great conflict , and persecuted by saule . so prosperitie and ease in the primitiue church in the dayes of constantine , did more preuaile with christians , then persecution and tribulation could do for the space of three hundred yeares before . and those which could be moued by no other meanes , yet the hope of honor , profite and pleasure hath ouercome and preuailed with them . thus ease slayeth the foolish : prosperitie is as a slipperie way : and few hauing rest are edified , and walk in the feare of the lord , & the comfort of the holy ghost , act. 9. 31. luke cap. 4. 5. he addeth the circumstance of time , that the diuell shewed all this to christ in a point or moment of time , in so short a time as possibly might be , with maruellous speed & celeritie . and this the diuell did being subtill , the more to inflame th● heart of christ to desire them : and therefore he set his wares open , and as it were in a glimpse gaue him the beholding of the beauty of thē . so we see , if mē see some st●āg● and beautifull thing , and haue but a blush or a litle glimpse of it , they desire it with mor● eagernesse , & more greedily affect it . eue● so he would haue dealt with our sauiour christ , he would haue affected his hea● with this sudden and glorious spectacle . now followeth the temptation it selfe , in these words : and said vnto him , all these will i giue thee , if thou wilt fall downe & worship me . in this temptation we must first marke the scope and drift of the diuell therein . in the first temptation he laboured to tempt christ to distrust and vnbeleefe : in the second , to puffe him vp with vaine confidence and presumption : now in this third , he tempted christ to commit idolatrie , euen to worship the diuell . and truly this hath euer bene the practise of the diuell , to seeke to ouerturne religion and good conscience by these three things , honour , profite , and pleasures . among protestants and protestant ministers he hath preuailed much by these meanes . when as for the ministers of the word , many haue in hope of profit and preferment , forsaken true religion & cleane abiured it , and taught the cleane contrarie , euen that which the papists hold and teach : so we see that protestant merchants for hope of gaine , do carrie ouer to the church of rome all such merchandize of waxe , &c. as the papistes vse to maintaine their superstitions and idolatrie . and among common professors , many of them to saue their lands , liuings , and places , haue chaunged as religion hath changed ; now papists , now protestants , like to camelions into any colour . of this we had experience in queene maries dayes : few great men remained protestants , but yeeded to the idolatrie of those times . this third temptation hath two parts : first , a promise : secondly , a condition . and here the diuell saith not : i will procure thee these things at gods hands ; but in his own● name , i will giue thee , all these , to make chrit depend vpon him for them , to trust in him , and to deny his confidence in god , and to relie vpon the diuell for an inheritance in this world . in which vile practise of the diuell , we may behold his shamelesse boldnesse , who dares offer christ the gift of all these , conditionally , if he would worship him : whereas indeed they did all most properly belong to iesus christ himselfe , and were his owne ; neither had satan any title to them , but onely by vsurpation . and as the diuel here with christ , so he dealeth with most men of the world , to tempt them to depend vpon him for the wealth of the world , and to make the diuell their god. for though mē deny this in word , and say , all they haue , god hath sent it , they thanke god : yet their wicked practises shew the contrarie , that they do indeed depend vpon the diuell for gaine and profite : seeing most men get their goods by false waight● and measures , by deceit , fraud , cousinage , by lying , swearing & forswearing . now while they get that they haue thus by such vile and wicked meanes , it plainly shewes that all they haue , they haue it of the diuell , & depend vpon him for wealth , & so make him their god , though in word they deny it neuer so much . secondly , the diuell knew christ was a king , and that his kingdome was not of this world , but spirituall , exercised especially in mens consciences : now the diuel he labours to tempt christ to become an earthly king , which if it had taken place in christ , he knew then that he could not be that true messiah , who should raigne spriritually in mens consciences . and in like maner deales the diuell with the members of christ : for the church of god hath a kingdome , and that is spiritual in the word of god. now the stewardship is the dispensation and ministery of the word preached , and against this the diuell laboureth that it may become an earthly kingdome , not spirituall but carnall , not in the power of the spirit , but in the carnall wisedome of mans eloquence ; and so by all means to ouerturne the true kingdome of christ. thirdly , we see here how the diuell maketh very large and liberall promises , though he meant to performe nothing , neither could he though he would . this must teach vs to study that we may be contrary to the diuel , and therefore that we do warily consider what promises we make , whether the thing we promise be lawfull , and in our owne power , and that we do it with sincere harts , voide of deceit , and with purpose to be as good as our word : and when we haue promised , accordingly to performe our promise ; for that is a marke of gods children , and a fruite of the spirit and true faith , in doing the duties of equitie . and in that the diuel shewed all these vnto christ , euen the seuerall kingdomes of the world , it is manifest he knew them all , and was well acquainted , and had trauelled through them , as he confesseth , ioh. 1. 7. and in that he could shew the chiefest glory and beautie of them in such a short time , it is cleare he was cunning in them , and the seuerall estates and conditions of them all . and we see , that the diuel in propounding all these glorious kingdomes vn●● christ , he did tempt him to ambition , tha● he would set his heart on them and so desir●● them . and herein note one of his most principall practises , which is the ouerturning 〈◊〉 kingdomes : for the diuell desireth to do the greatest harme and most mischiefe that he can . now in the ouerthrow of a kingdome , many go to wracke ; and to effect this , he seekes continually to puffe men vp with ambition , that they may desire and gape for preferment and honor . the lord hath in mercy placed ouer vs in this kingdome a gracious prince and a christian queene , & the diuell hath long enuied this our prosperitie , and sought sundry by-plots and manifold practises to ouerthrowe our state , to cut off the head , and to cast her crowne into the dust . and to this purpose he hath raised vp many wicked and rebellious subiects : but the lord hath in mercie brought all to nought . and therefore the remembrance of this should moue vs all to thankfulnesse , for this great mercie of god in defending both prince and people , and bringing to nought all such rebellious wretches , confounding those ambitious heads , and all their vile and trecherous plots and deuices : and we must shew this thankfulnesse in the duties of repentance and sincere obedience . secondly , this must teach vs to pray vnto god continually , for the preseruation of our prince and kingdome , that he would euermore confound and bring to nought all satans policies , and vile plots and practises of ambitious heads . and it is our duty , in token of true ioy and thankfulnesse , to do as the people did in the dayes of salomon , who shouted so loud , and cried out god saue king salomon , that the very earth rang againe : euē so should all true christians , to expresse the ioy of our hearts , pray day and night , god saue queene elizabeth . and herein is our comfort , that though the diuell with all his malice seekes to destroy both prince and people , and the whole kingdome , and hath his wicked instruments to effect the same : yet the lord god hath his angels which take care of his church and people , and stand round about them , to defend them both by sea and by land , that all the diuels in hell cannot hurt them : but the angels of god defend his children at home , and beate back all our enemies from inuading of vs. all these will i giue thee ] these words are the very words of the pope of rome , who as satans vicar , hath indeed the two hornes of the lambe , but he speakes like the dragon : he makes himselfe equall to god , he can ( as he sayth ) send to heauen and to hel , set vp and pul downe princes , he can do what he list , he can open and shut at his pleasure , pardon sinnes , and i know not what : which shewes he speakes the diuels language , the language of ashdod , not of canaan . luke . 4. 6. the diuell ads a reason further to perswade christ : for he saith , all these kingdoms are mine , and i cā giue them to whom i will. where first the diuell tels a loud lie , chalenging to himselfe the right of all the kingdomes of the world : for it is the lord his right alone , as we may see dan. 4. 2● . where the lord speakes to that proud king n●buchadnezar by the ministerie of daniel : i beare rule ouer the kingdomes , & i alone ( sayth the lord god ) can giue them to whom i please . so then the diuell hath no power to giue them , neither hath any title to them , that he can bestow them at his pleasure : no , that belongs to god alone : yet we see satan will be an vsurper at large . secondly , marke the diuels arrogancie and shamelesse boasting , in that he dares chalenge all the kingdomes of the earth to himselfe , as though he were soueraigne lord of them , to do with thē at his pleasure . and let vs all learne by this shamelesse lying and notorious boasting of the diuel , to take heed that we be not like him in these sinnes , but study to be contrary to him : and therefore we must desire and study to speake the truth at all times , and take heed of boasting yea rather let vs thinke as humbly and basely of our selues as possibly we can , which is a good meanes to humble and cast downe our proud hearts : and let such know that are giuen to these sins , to lying and vaine boasting of this and that which they haue not , it argues great pride , and shewes they be very like the diuell himselfe in this point . if thou wilt fall downe and worship me . ] here is the second part of the temptation : namely , the condition , and the maine drift of the diuell in these words , is to bring our sauiour christ to manifest idolatrie , euen to worship the diuell himselfe . first , seeing the diuell durst be so bold to tempt our sauiour christ to idolatrie , and to worship himself ; hēce we see that the maine scope of the diuel is especially to deface religion , and the true seruice and worship of god , and therefore he assaults the church of god , and tempts men to bring them to embrace heresies , schismes , idolatry , that he might destroy the church of god : and thus he became a lying spirit in the mouth of foure hundred false prophets at one time . and when iehosuah the high priest came into the temple to performe the worship of god , he stood vp to hinder him , when he was praying for the good of the church . and so doth he in these dayes stand vp and seeke by all meanes to hinder gods ministers in the building vp of gods church . when christ hath sowne good wheate , thē the diuell soweth tares ; and whē paul would haue gone to preach the gospell to the thessalonians , the diuell hindred him ; and it is his speciall study to stop the ministery of the gospell : and therefore it is said that the diuell cast many of gods ministers into prison , reuel . 2. 10. reu. 16. 13. 14. there came 3 euill and vncleane spirits out of the mouth of the beast , which entred into kings houses , to turne thē from the entertaining of the gospell , because that kings be either especiall nurses to the gospell , or else if satan can preuaile with them , become greatest enemies to hinder the course of the gospel . such frogges be these seminarie priests , monkes , friers , and popish iesuits , which lurke commonly in kings courts , and in the places of mighty men . then seeing the diuell is so painefull to stop the course of the gospell , to ouerturne true religion & the seruice of god : it must stirre vp all the ministers of the word of god , to labour and take paines , that their diligence in defending and vpholding true religion , and building the church of god , may counteruaile satans diligence in hindering of it . secondly , it behooueth all christians not onely to pray for themselues , but seeing the diuell labours the ruine of the church , specially in preuailing with princes and great men , we must pray for the good of gods church and children , and euery member of it : by name , for kings & queens , &c & good reasō is there that we should do so : for in the good and flourishing estate of the church we all receiue benefite by it , and fare the better for it . thirdly , if satan durst set vpon the sonne of god , and tempt him to idolatrie and to worship the diuell , then much more will he be tempting vs to the like sinne , and set vpō sinfull man to moue him to worship him , and make him his god. but you will say , there is none so mad to worship the diuell , to make him our god : oh we defie him . true it is , men say they defie the diuell , and spit at him , but alas if we consider their dealings , we shall see the diuell sits in their hearts , and rules there as god. do but cast your eye vpon the three maine religions of the world , the religion of the turke , of the iew , and of the papist ; and it will appeare that most men worship the diuell and make him their god : because the turke he is ignorāt of the true god : the iew worships god the father , but not by iesus christ , whom they deny : the papist worships a false and counterfeit christ forged by themselues , and neuer read of in the word of god : for they make him a sauior in part , & a priest to be creator , or the maker of his creator . that it may appeare , that these three sorts of people do not worship the true god , but euen the diuell himselfe , let vs marke these 2 principles . first , that al doctrines set downe and inuented by man , concerning gods seruice and worship , being against the word of god , they be the doctrines of diuels : so saith paule 1. tim. 4. 1. 3. that there shall come false teachers , which shall teach doctrines of diuels : and what are these ? vers. 3. he saith : such as forbid to marrie : and teach men that some meates be holy in themselues , & some vnholy and not lawfull to be eaten . the second principle is this , all worship of god deuised by man , being against the word of god , is the doctrine of diuels . so the gentiles offering to idols paule saith they offered to diuels : yet none of them intended that , but rather by the idols offered to god. so whatsoeuer worship shall be inuented , being against the word of god , it is indeed the worship of the diuell , not of god. now by these two principles it appeareth , that the worship of god performed by the turkes , and by the iewes , it is no worship of god , but the worship of diuels : seeing both of them worship the father out of the sonne . and the worship of god in poperie , it is no better then the worship of the diuel , seeing they worship god out of the true christ , and haue forged to themselues a false counterfeit christ. and if paule might truly affirme of the gentiles , that they worshipped not the true god , but offered to diuels : then mnch more may it be auouched of that abominable sacrifice of the masse , that it is indeed the worship of the diuell , seeing it is more vile idolatrie then that of the gentiles . now it will be said : though the diuell preuaile thus with them , yet he cannot preuaile so with protestants , neither can they be said to worship the diuell . i answer : that in truth there be thousands of protestants in the world who do worship the diuel : for all those which do onely in outward shew professe true religion , but in heart loue the world , set their hearts vpon pleasures , profites and preferments , such professours do in truth make the diuell their god , and may be said to worship the diuell . for to whom soeuer they giue their hearts , to them they do giue worship : but while they set their hearts on these things , they do not loue god neither do they beleeue in god , and rest vpon him as their god ; and therefore they make the world their god , and so worship the diuell . fourthly , by this practise of the diuell , we see those men confuted , who thinke that the diuell cannot make a league with men , as with witches , coniurers , &c. for we reade and know such things haue bin done , and here we haue a manifest proofe of it : for the diuell offers a league to christ : there was nothing wanting but our sauiour christ his cōsent . and if sinfull mā had bene in christs stead , questionlesse there had bene a league ▪ and for so great gaine he would haue the diuell his seruice . then said iesus vnto him , auoide satan , &c. ] now followeth the answer of our sauiour christ. and first in christs answer marke , in propounding of it he vseth first a speech of indignation and of defiance to the diuell and his offer : auoide satan : as though christ should haue said : i haue heard thee blaspheme both me and my father , & haue thus long suffered thee , but i will suffer thee no longer , get thee hence satan , i will not vouchsafe to answer to thy temptations any more . marke here in the answer of christ , that he was content to endure the diuels temptations and reproches , which concerned his owne person : but when he is so bold to blaspheme god his father , he can endure him no longer . now when he makes challenge and claimes title to all the kingdoms of the world , as though he were lord of them , and could bestow them at his pleasure , therin he blasphemed god his father . then this teacheth vs , that if we shall heare vngodly wretches blaspheme the name of god , we may not endure it , but haue indignation & great dislike of it . and if we heare black-mouthed rabshekahs blaspheme the holy name of god , by swearing , cursing , banning , we must be touched with griefe , to heare the glorious name of our god dishonoured , and if time and place require , manifest our dislike in open reprehension of it . whē ahab and iezabel being both wicked , heard that naboth had blasphemed god , they rent their cloathes in token of sorrow . so when hezechiah heard the blasphemies of rabshekah , he rent his cloths and was very much grieued for it . whē dauid heard the gentiles say , where is now their god ? this blasphemous speech did greatly affect him , so as his very teares were his drinke . and the bad speeches of the men of sodome , did much affect lot , & vexe his righteous soule , 2. pet. 2. 8. and as all men must be grieued to heare wicked men blaspheme the name of god , so especially those that be gouernours of others , and by name , maisters of families : as dauid saith psal. 101. he would not suffer a talebearer in his house , much lesse a blasphemer . and the magistrate is especially bound to looke to this , seeing it is the law of god ▪ that the blasphemer should be stoned to death : now this law is perpetuall . and if a man for speaking a word of disgrace against the person of the prince wittingly and willingly , shall iustly lose his life : then he that is a blasphemer , and speakes to the disgrace of the eternall god , is much more worthie to die a thousand deaths . secondly , by this answer of christ , we learne how to behaue our selues when any shall go about to perswade vs to depart frō his church , to renounce true religion ; we must accompt of them in that respect as the instruments of satan . if the father should seeke to withdraw his owne child from the true religion , the sonne must not spare the father , but must cast the first stone at him , deut. 13. and when peter would haue disswaded christ from going to ierusalem , he saith : get thee behind me satan : though he was an excellent apostle , yet in this christ accompts of him as of the very diuell . againe , in that christ bids satan now auoide , and will dispute no longer with him ▪ we must hereby learne how to answer the diuell in his temptations : though at the first , when his temptations be more mild , we may reply by the word of god , yet when satan shall be more violent in his assaults , we must imitate our sauior christ , & bid him auoide , and dispute no more with him . and whatsoeuer he shall bring against vs , when we are not able to answer him , yet let vs hold the maine conclusion in the word of god , not vouchsa●ing him an answer . it is written ] seeing our sauior christ now the third time answers the diuell by the scriptures , saying , it is written : we learne that the written word beleeued and vnderstood , is the most sufficient weapon to confute & to confound satan & his vile tēptations , else christ wold not now euē the third time haue made choise of this weapon : it is written againe . this confutes the papists , who make two scriptures , one vnwritten and inward , which is traditions , the consent of the fathers which haue liued in all ages ; & the other written in the holy scriptures . now they do make their vnwritten scriptures , as they call them , and the consent of fathers , to be of equall authoritie with the written word of god , which our sauior christ doth shew here , to be the most powerfull meanes to repell all satans temptations . and the holy scriptures which they call a dead letter , and make as though it had no power in it , eue● this alone is the sword of the spirit to confound satan : and therefore damnable is that their doctrine , which so abuseth the holy scriptures , & sets vp the erronious tradition of sinfull men . for if the written word had bene but a dead letter , our sauiour christ would neuer haue made choise of it abou● all other weapons three seuerall times to confute satan , euery time answering , it is written . secondly , by this answer of christ , saying , it is written , we learne how to behaue our selues when any shall seeke to turne vs from true religion , to embrace false religion , though we cannot answer their arguments , but they set such a colour on them by their wit and eloquence , and seeme to dazle our eyes that we can not see their deceits ; yet we must sticke to the scriptures , and clea●● fast to the text of the bible : and if we find but one sentence in al the bible to perswade vs of the truth of religion , we must hang vpon it with both hands , and let not o● hold go ; nay it must be of more force & credit with vs , then a thousand arguments that tend to the contrary . thou shalt worship the lord thy god only , ] in these words is contained the answer of our sauiour christ to the third temptation of the diuell . the words are takē out of deut. 6 ▪ 13. where they are read thus , thou shalt feare the lord thy god , and serue him . now there may seeme to be some difference in the words , as they be alleaged by christ : for in that place of deuteronomy it is said , thou shalt feare the lord thy god : our sauiour christ saith , thou shalt worship . againe , our sauiour christ addes a word , which is not added by moses in that place , namely , thou shalt worship the lord thy god onely : this word onely is not in that text of moses . but if we vnderstand two points concerning the alleaging of scripture , there will appeare to be no difference ; the first is this , that christ and his apostles in their alleaging of scripture , do not so much sticke to the very ●illables , as aime at the sense of the scriptures which they alleage . the second thing is this , that our sauiour christ in alleaging scripture , seekes to expound scripture , and to open it in alleaging of it ; and so doing , he may well adde a word , when as the word he addeth maketh much for the meaning of the text . and thus christ in this place chaungeth the word , not mistaking of it , but rather to expound moses ; for whereas moses saith , thou shalt feare the lord , he meaneth that religious feare whereby we feare god , and worship him . now our sauiour christ he saith , thou shalt worship , shewing moses meant that feare whereby we do with reuerence and bowing of the body and adoring of god worship him , moued thereunto by religious feare , either in praying for some mercy we want , or giuing thankes for some benefite receiued . againe , christ in alleaging this text of scripture , he addes a word , yet so , as he doth it without any fault : for though this word ( alone ) be not in moses his text expresly set downe , yet it is included , and in sense it is vnderstood : for where he saith in the thirteenth verse , thou shalt feare the lord , and ads no more ; in the fourteenth verse he saith , thou shalt not walke after any other gods ; so that a mā may easily perceiue he did in sēse include it , though not expresse it in words : and thus we see our sauiour christ cleared . in the text of scripture alleaged by christ , note two points : first , what this worship and feare is : secondly , to whom worship is due . first , worship taken generally , signifieth the giuing of honor and reuerence to another . now this honour is either ciuill or diuine . ciuill honour is that outward reuerence we giue to men , by ●rostrating of the body , or bowing of the knee ; and the end of this ciuill worship is , that thereby we might acknowledge another to be our superiour : & therfore it is giuen of subiects to princes , or of inferiours to those that by some meanes are their superiours . and thus iacob worshipped , that is , gaue ciuil worship to esau seuen times , genes . 33. 3. this reuerence abraham gaue to the hittites , gen. 23. 7. & lot to the angels bowed himselfe to the ground , gen. 19. 1. where he gaue them onely ciuill worship and honour . so then it is manifest by these examples , that we may lawfully bow and bend the knee and kneele to princes , to giue thē this ciuill honour , thereby shewing we do acknowledge them to be placed aboue vs in authoritie and dignitie in the world by god. the second kind of honour is diuine or religious worship , when we giue such honor to another , that thereby we do ascribe diuinitie & diuine power vnto it , acknowledging thereby that it is some diuine thing aboue all creatures . and this we do first , when we ascribe the godhead to it , and make it god : secondly , when we ascribe gods attributes to it , as omnipotencie , prouidence , &c. thirdly , whē we acknowledge it to be the creator and maker of all things : fourthly , when we acknowledge it to be the giuer of those good things we enioy , and the defender of vs from euill . this diuine worship is either inward in the heart , or outward in the body . inward diuine worship is whē a man giues his heart to any thing , by beleeuing in it , by louing of it , and reioycing in it aboue all other creatures ; and that because it hath in it the god-head , or diuine nature , or is god , because it hath the attributes of god , because it is the creator and defender of all things , or else because it giues vs all good things , and keepeth vs from all euill . the outward diuine worship , is when a man any wayes by prostrating himselfe and bowing of his body , doth it to manifest his faith , hope , loue , confidence , feare , or any gift in his hart , thereby confessing it is his creator , defender and preseruer . so then here is a manifest difference betweene outward ciuill worship , and that diuine worship which is outward : because by that ciuill worship we do only acknowledge them to whome we do it , to be our superious : but by this outward diuine worship , we do acknowledge that to which we do this worship to be god , creator and defender of vs and all other things . now in this place our sauior christ meaneth not that ciuill worship , but he vnderstandeth outward diuine worship . there is another seruice mentioned , which is feare : when we giue & performe obedience to another , it is either a seruice absolute or in part : absolute , when we obey the commandement of another simply without all exception : when we obey another , not onely outwardly in body , but inwardly in soule , will , affections , & with the conscience : and this is proper to god alone , neither may this absolute obedience be giuen to any creature , onely god alone is to haue this absolute worship , so as we must obey him without all exceptions or question , and that in body , soule , will , affections , and in the very conscience . there is a second seruice , which is only in part , which we may giue to men , as to the magistrate being in authoritie aboue vs , vnder god ; for god hath giuen them leaue to make lawes , and power to giue commandements ; and they must be obeyed in ciuill things , yet with condition , in the lord , so long as their commandements stand & agree with gods commandements . again , they must be obeyed onely with our bodies : their lawes cannot reach vnto mens hearts and consciences , to bind them . and of these two in this place , we are to vnderstand that obedience which is absolute , to obey the commandement of the lord absolutely and simply without condition or exception euen in all things whatsoeuer he commaunds vs : following herein our father abraham , who to performe obediēce to the lord , forsooke his natiue countrey , & was ready to offer his sonne his onely sonne , his beloued sonne , his sonne izak the sonne of the promise . now followeth the person to whom this worship must be giuen . this diuine worship , whether outward or inward , is due to god alone , neither may it be giuen to any other creature , though neuer so excellent . and this is taught vs plainly by christ his answer , and it is agreeable to the first and second commandements , where we are forbidden expresly to giue this diuine and religious worship either to any creature , or to idols , but we must haue & acknowledge iehouah to be our god alone . reuel . 19 , 10. whē iohn was about to worship the angell , and to giue him some part of this diuine worship , he forbids him , and tels him that he is but his fellow seruant , and chargeth iohn to worship god alone . so then by this which hath bene said , we see how fitly our sauiour christ answered the diuell , & alleaged this place of scripture to stop his mouth . the diuell had shewed him all the kingdomes of the world and the glorie of them all : and tels christ , if so be he would but acknowledge him to be the giuer of them , he would bestow them all vpō him . now our sauiour christ answereth , that he may not giue that honour to him , which belongeth to god alone and to none else . first , we learne from this answer of christ , that it is not lawfull for vs to giue this diuine worship either inward or outward to any creature , though neuer so excellent ; neither to angels , nor saints : because it is peculiar and proper to god alone . and therfore if any mā shal prostrate his bodie before saints to pray vnto thē , he maketh them no lesse then gods , in giuing them that priuiledge which is proper to god : namely , to search the heart , that they can heare our praiers , that they be omnipotent , omni-present , that is , present in all places at once , with all things : which can be affirmed of none but god alone . and yet this is the common practise of the papists , to yeeld this diuine worship to saints , and dead men and women , and to adore and worship them . but the papists answer : they do not worship saints with that worship which belongs to god , neither do they worship thē as gods. why , no more would the diuell here haue christ so to do , neither durst he presume to tempt christ to worship him as god , but to acknowledge him to be the giuer of all the kingdomes of the earth . and the diuell requires no more but outward worship : and yet our sauior christ tels him , that this outward worship which he demaunded , was proper to god alone , & none may or ought to haue it , saue he alone . now the papists do giue that to saints , which christ denyeth to the diuell : for they auouch , that saints can deliuer them from this disease and that disease . they make them patrons not onely of priuate men , but of whole kingdomes & coūtries , as of italie s. martin , of spaine s , iames , of england s. george . &c. now to giue a kingdome ( which christ denied to satan ) is a lesse matter then to be a patron of a kingdome : for one may giue a kingdome , that cannot defend a kingdome . nay in truth , whatsoeuer they say , they make the saints gods : for they pray vnto them , they make them intercessors for them vnto god , to procure them fauour in things concerning the life to come . they call the virgin mary the queene of heauen , they make christ to be her vnderling & a punie : for they pray her to commaund her sonne , & to cause him to heare their prayers , which is to make her euen aboue god himselfe . and therfore in truth they giue more to saints , then the diuell required of christ. againe they answer : that which may be done to earthly princes , may much more be done to saints in heauen . now say they , we kneele and bow to earthly princes , and do reuerence to the chaire of estate : why then may we not to saints ? but we answer them : it is true , we do kneele and bow vnto earthly princes , but all this that we do , we do it not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē ▪ but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thāke● to god for them , in that the lord hath giu● his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . 14. the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē . but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thākes to god for them , in that the lord hath giuē his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . 14. the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not to the seruice of god , the feare of god , but their hands were full of crueltie & iniustice , and they practised no mercie to men : and whatsoeuer men professe in the worship of god , and shew not the feare of god , & conscience in their particular callings and dealings with men , all is but hypocrisie . whereas we teach that a man may be certainely perswaded by faith of his election and saluation : the papists say , we cannot proue it out of the word of god. now what though we cannot find this sentence in so many words : ( i am elected ) yet as our sauiour christ by alleaging scripture gathered the sense of it : so may we without blame gather that out of the word which is the same in sense , which we hold in this point . we see it is our dutie not only to worship god with outward worship of the bodie , but with inward worship in the soule , mind , will , affections , and in the conscience . paul he preached the gospell of god vnto the the corinthians , to bring their very thoughts into subiection : that is , so to order them , that they might not thinke any thing but that which was holy and according to the will of god. then the diuell left him , &c. ] in this verse is set downe the third and last part of the conflicts of christ with the diuell : namely , the issue and euent of them , which is that glorious victorie and conquest which our sauiour iesus christ got against the diuell . and this is the most principall part of all the rest . for what comfort could we haue had in christs temptations , in the preparation , in the conflicts & seuerall temptations , vnlesse christ had vanquished satan , and got the victorie ? nay all the comfort of gods children stands in this victorie of our lord and sauiour iesus christ : because now christ stood in our stead , and was tempted for our sakes : so that he being our head , and getting victorie ouer the diuel , the church & euery member of the church in iesus christ , got victorie ouer satan . in the victorie we are to obserue two things : first , that the diuell departed from him : secondly , the angels ministred vnto him . in this departing of the diuell from christ , we may behold the vnspeakable goodnesse of god to his church , for that which befell christ , befalleth the church of god. now the diuell hauing tempted christ in three seuerall and sore temptations , he encountred him in all three , and resisted the diuell in all his temptations : and then the diuell leaueth him , and goeth his way . wherein we see the endlesse loue of god , in that he puts an end to the afflictions of his church , though they be many and sore , yet they shall last but a time and haue an end . so the lord speaketh of salomon : if he sinne i will chastise him with the rods of men and with the plagues of the children of men : such as should not be too extreame , but that he should be able to beare . so the prophet habacuck , he in the first chapter breaketh out into impatient speeches , for the afflictions of the church : but chap. 2. vers . 3. the lord bids him waite , and tels him , it shall be amended , and that he will put an end to their miseries : the lord hath promised that he will not suffer his children to be tempted aboue that they shall be able to beare , but shall find a blessed issue of their temptations . the two prophets which were slaine for doing their message , and for the testimonie of iesus , lay vnburied three dayes and an halfe : but after the lord puts into them the spirit of life againe , and they reuiued , and stood vp before the lord , and they that saw them shall be afraid , and see them ascend vp into heauen . so that we may see , the lord in mercie puts an end to all the afflictions of his children . and this we may see by dayly experience , some of gods children are visited with grieuous and fearefull temptations , some halfe a yeare , some a whole yeare , some , two , three , foure , ten yeares , yet at length the lord giues them a good issue , and puts an end to their miserie ; and in stead of horror of conscience , sends them comfort ; & in stead of griefe , ioy vnspeakable . and though the lord should suffer them to be tempted all their life long til their dying day , yet then the lord would giue them a blessed issue of all their miseries , and fill their soules with exceeding comfort . here we see a notable differēce betweene the first adam and the second adam . the first adam was tempted , and yeelded to satans temptations , and suffered the diuell to enter into his hart : the second adam iesus christ , he was likewise tempted , yet he yeelded not to the least assault of the diuell , neither could he euer enter into his holy heart , but departeth from him , and is faine to leaue him . in this departure of the diuell from christ , first , marke when he departed : secondly , for how long he departed . for the first , then the diuell left him , that is , after the three temptations were ended , and christ had in great indignation bid him auoide satan , for his blasphemous speeches , then the diuell departed . here we see the best way to put the diuell to flight , and to giue him the repulse : namely , to resist him at the first , & giue him no ground . but as s. iames saith , resist the diuell , and he will flie from thee : when as we depend on gods word , and the blessed promises of the gospell , praying for grace from god to resist satan ; he shal neuer preuaile against vs , but will depart . and therefore it is but foolishnesse to thinke or imagine that he can be put to flight by musick , merry companie , sports and pastimes , or such like vanities : but the onely meanes to cause him to depart , is the word and prayer , by them alone he is resisted . they take a bad course , who thinke they may yeeld to satans temptations when they are yong , and purpose in their old age to resist him : but if we euer yeeld vnto him , we do set open the doore of our hearts vnto the diuel , we do willingly receiue him , and bid him welcom , and then he will not easily be driuen away : nay we shal find it a hard matter , if not impossible , to put him to flight in our old age . but as men in a dropsie , the more they drinke , the more they desire : so the more men yeeld to his temptations , the more violently will he set vpon them . after that our sauiour christ saith vnto him , auoide satan , presently he departeth , and is obedient to his commaundement . what ? was this any vertue in the diuel to obey christs commandement ? no surely , it was no vertue in the diuell : for we are to vnderstand , there be two kinds of obedience , one is voluntary and chearfull , the other by constraint and forced . voluntary obedience is that , when any of the creatures of god do willingly through gods grace mouing them , obey the commaundement of god , as all the good angels of god , and adam before his fall , and all the children of god that be effectually called , iustified , and sanctified , do willingly and with chearfulnesse yeeld obedience vnto god in part . besides this , there is a constrained obedience , when one is vrged and compelled whether he will or not to obey another ; as one that is a malefactor , being condemned to die , he is obedient and yeeldeth himself to death , he submitteth him selfe , because he must neither will nor choose . so the diuell here obeyeth the voice of christ , and departeth at his commaundement : but this obedience in him is no vertue , because he was compelled to do it , and could do none otherwise . and that which here befell the diuel , shall befall all wicked & impenitent sinners if they will not now obey the commandement of christ , to repent and beleeue the gospell , they shall one day in spite of their teeth be constrained , will they nil they , to obey that commandement at the last day of iudgement , depart ye cursed into euerlasting fire , prepared for the diuell and his angels . the consideratiō of this one point , should 〈◊〉 all men now in the time of grace , to yeeld hearty and willing obedience to the voice of christ , in repenting and turning to god , le●● one day we be constrained to yeeld to our eternall confusion . luke 4. 13. he saith , when the diuel 〈◊〉 ended all the temptation , then he departed . vvhere we may note , that before the diuel● left our sauiour christ , he imployed all 〈◊〉 might , skill , subtiltie and fraud in tempti●● of christ. and from this malicious pract●● of the diuell , we may gather , that christ was tempted with no smal and easie temptation , but that he was tempted in the highest degree that could be : for the diuell made an end of his temptations before he left him , and had his will in tempting of him , and therefore no question , in these three maine temptations that we haue spoken of , he tēpted him as much as he could , and shewed his greatest extremitie and fraud . and this may appeare , in that the angels were faine to come & comfort our sauiour christ : so that he was not tempted with some light and ordinarie temptations , but in most extreame manner , so as his heart within him was in perplexitie , anguish and griefe , yet without all sinne . and this may minister comfort to the children of god ; if any man be tempted with some grieuous temptation , in some wondrous and fearefull maner , that he is almost at the point of despaire , yet let him stay himselfe , and let him not thinke that therefore he is cast away : for here we see , that iesus christ the son of god was tempted in the highest degree that might be , and therefore the dearest seruants of god may be extreamly tempted . we must learne from hence to suspend our iudgements : and if we see any so fearfully tempted , & their temptations so extreme and grieuous , that they say of them selues that they be cast-awayes , or that while they yet liue they are already in hel ; let vs take heed we be not too rash in condemning of them , neither let vs speake or thinke of them as cast-awayes : for our sauiour christ was tempted in the highest measure that could be , and why thē may not these kind of temptations befall the dearest children of god ? therefore that which is written of francis spira , that he was a reprobate & a cast-away , was penned very inconsiderately , though he affirmed the same of himself ; for there did nothing befall him , which may not befall a child of god : for we see that our sauiour christ himselfe was tempted in the greatest measure that might be , and we haue dayly experience from time to time , that some of the deare children of god haue bene in like sort assaulted to despaire for a time , to thinke themselues reprobates and cast-awayes , yet it hath pleased the lord in time to restore them to the feeling of his loue , and they haue continued the faithfull seruants of god till their dying day . and as it is said , the diuel departed as soone as he had ended all his temptations : we may gather , that these three wherewith he assaulted our sauiour christ , they be the most principall temptations of the diuell , & the very ground of all other his temptations : and therefore it shall be good for vs to learne to know them , and the daunger of them , that we may arme our selues by the example of christ against them especially . the second circumstance to be marked in the diuels departure , is that which s. luke addeth , though it be not expressed in mathew , namely , that the diuell left christ but for a season : but we neuer reade that the diuell did tempt our sauiour christ after this , but once vpon the crosse : then indeed the diuell and all his angels set vpon him , coloss. 2. 15. i answer , the diuell tempts either by himselfe , or else by wicked men . it is true indeed , we reade not that the diuell did euer tempt christ after his departure from him , but once when he was on the crosse ; but he set wicked men a work in persecuting of him continually . so he tempted euah but once by himselfe , but no doubt he tēpted her after many times by other means secondly , the diuell tempts by his instruments , namely , by wicked and vngodly mē : and thus he tempted adam , not by himselfe , but by euah : so he tempted iob , not onely by himselfe , in casting the house vpon his children , but also by his vile instruments the sabeans and caldeans , whom he set a work to rob and spoile him , and after by his mistaking friends . so though we reade not that the diuell did tempt christ all his life time after this by himselfe , yet did he it by his instruments , as the scribes and pharises , the cruell iewes , yea by herod , pontius pilate , annas and caiphas , and the rest : he neuer ceased tempting of him after this ; and these temptations by his vile● instruments were very great and grieuous vnto his sacred soule . seeing the diuell tooke this course to tempt christ , and then to depart for a while , and after to returne againe : we may see what is the estate of gods church in this world , namely , that the church of god vpon earth is in a continuall intercourse of afflictions : now afflicted ; after , the lord giues it peace for a time : and then the lord sendeth afflictions againe : and as winter followeth sommer , so doth ioy afflictions . this being the estate of the church of god vpon earth , a continuall intercourse of afflictions , we must then learne what is our own particular estate while we liue in the church , namely , a state that is in a continuall intercourse of troubles and afflictions . if we now inioy peace and rest , we must make account it cannot alwaies indure , but there must come a change : and therefore we must beware in time of peace to prepare our selues against the time of affliction and of triall , and perswade our selues the sunne will not alwaies shine , but this state will change , and triall will come . it followeth . and behold the angels came and ministred vnto him . ] here is now the second part of the victorie : when as our sauiour christ had foiled the diuell , and put him to flight , then the angels come and minister vnto him , to comfort him after this tedious combat . behold ] this word is a word of wonder , and it sheweth there is some matter of moment that followeth : and what is that ? the wonder is , that that person whom the diuell despised , and would haue troden vnder his feete , euen this person is here attended vpon by the good angels of god , who are readie to offer him their seruice , and come to comfort him . in this ministerie of these angels consider , first the bond which caused them to attend on christ : secondly , the number , how many they were : thirdly , the time when they came to him . first the bond which maketh these glorious angels and heauenly spirits to attend and waite vpon our sauiour christ , is this , that the man christ , not the manhood of christ , but christ god and man , is lord of all creatures , euen of the angels in heauen . and the manhood of christ , though it be not lord of angels , yet it is farre more excellent then any creature whatsoeuer , yea then the blessed angels . and here we may behold the great goodnesse of god , who hath exalted mans nature which was most vile by reason of sinne , to be farre more excellent then any angell in heauen , as it is ioyned to the godhead in the person of christ. so then the angels minister to christ not as simply man , but as god-man , or god and man : and so they minister to all the true members of christ iesus , which are truly coupled and vnited vnto his mysticall bodie . christ is that ladder of iacob , whereby the angels of god do ascend and descend , to do seruice to all those which are truly ioyned vnto iesus christ , gen. 28. this ought to make vs all admire the endlesse and vnspeakeable goodnes of god , who hath not onely giuen vs to be lords of heauen and earth by the meanes of christ , but euen the glorious angels , which are farre aboue man in excellencie , to be our seruants , to minister vnto vs , to comfort and defend vs. this should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches , seeing the glorious and blessed angels of god do waite and attend vpon vs. truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs , seeing we be in the presence of these most excellent creatures of god , the blessed & holy angels , to behaue our selues with greater reuerence then we would before an earthly prince , and in the presence of a mightie monarch . 2 the number of them . it is not said , there came one angell , as in the garden : but , the angels came vnto him : shewing there were mo then one . and we find in the word , that our sauiour christ had sometimes one , somtimes mo to attend vpon him . and so the wicked angels come sometimes one alone as here in christs temptations : sometimes many , as when christ was on the crosse , colossians 2. 15. and so it is likewise with the good angels of god : sometimes they come one alone , sometimes moe together . mow if this be true , then that opinion fa●leth to the ground , which holds , that euery man hath his two angels : an euill angel to tempt him , and his good angell to defend him . but if god so please , he hath a legion of bad angels to torment the bad● and ten thousands of good angels to comfort the good . the third point is the time when the●● angels came vnto christ ; [ then ] when the diuell had now ended all his temptations not in the time of the temptations whi●● christ was tempted , but immediatly after they were ended . true it is , the good angels of god be ●●waies readie to attend vpō christ & to ob●● his will ; yet here it is said , they came not 〈◊〉 our sauiour till after his temptations : 〈◊〉 then when he had most need , they are 〈◊〉 of god to comfort him : and as it is like● they tooke vpon them some bodily sh●● ●●the time , as the diuell did , that so they ●●ght the better do him seruice . and here in the person of our sauiour christ we may obserue the dealing of god ●ith his children , euen as he dealt with christ himselfe : namely , that the lord doth sometime conceale his fauour , and not ●hew his accustomed mercie to his children , 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time , to trie his children . as here the lord with held for a time the comfort of his angels from our sauiour christ , yet after in is greatest need sent them to comfort him . ●o the lord dealeth with his children , euen 〈◊〉 a nurse dealeth with her child , setteth it ●owne , and goeth and hideth her selfe for 〈◊〉 time , letteth it sit still , so as the child ta●eth a knocke ; and it may be hurteth it selfe , so as it bleedeth againe : now all this she doth , not because she loueth not her child , 〈◊〉 that when she taketh vp her child againe into her armes , it may loue her better , and cling faster vnto her . euen so dea●eth the lord with his children , he often withdraweth the comfortable feeling of his mercie , and doth as it were hide himselfe for a time , that so we may the better 〈◊〉 what we are without his mercie , and make more accompt of it , when the lo●● doth giue vs the feeling of it againe , and 〈◊〉 we may loue him euer after more earne●● and more constantly . to conclude , most men will say , there 〈◊〉 no need of this doctrine of temptations : 〈◊〉 they neuer felt any such matter , nor are 〈◊〉 acquainted with them : nay , they hope ( th● say ) neuer to feele any such temptations : 〈◊〉 they thank god that they neuer knew 〈◊〉 temptations meant . indeed these po●● soules may thinke themselues happie , 〈◊〉 they be in a most pitifull case , and a mise●●ble estate : for whosoeuer belongs to ch●●● he must be made in some measure con●●●mable ; and if they be the true member● christ , they must be made sutable to th● head , in suffering temptations . nay , it is 〈◊〉 ioy , and we haue iust cause of reioyci● when we be tempted : especially if we 〈◊〉 able ( by the power of christ ) to resist 〈◊〉 temptations , as he did . so saith the 〈◊〉 ghost , iam. 1. 2. my brethren ( saith 〈◊〉 apostle ) accompt it exceeding ioy , when ye 〈◊〉 into diuerse temptations . and those men which say , they neuer 〈◊〉 tempted all their liues , alas they haue a 〈◊〉 full iudgement of god vpon them , 〈◊〉 ●●●dnesse of heart , which makes them that 〈◊〉 feele no temptations , though they be ●●yly tempted by the diuell to a thousand 〈◊〉 and impieties . as the disciples of christ 〈◊〉 though they saw the miracle of christ , 〈◊〉 saw that the bread was multiplied in ●eir hands , yet vnderstood it not , because 〈◊〉 the hardnesse of their hearts : so these blind ●●les , though satan tempt them from day 〈◊〉 day , yet they be so blinded & their hearts 〈◊〉 hardned , that they perceiue no such mat●● . but if these men would learne once by the ●ord of god to see and feele their miserie , ●nd so repent and be truly humbled for their 〈◊〉 , and become new creatures , they would 〈◊〉 be of another mind . and therefore let 〈◊〉 such men pray to god , that he of his mer●le giue them the sight of their wofull mise●le , that he would giue them soft and tender ●earts to be humbled for their sinnes , that so ●●ey may feele the want of grace ; and they ●●il then confesse it is not an vnneedful thing ●●or them to know and vndergo temptations , and that vnlesse they be tempted with christ , they can haue no true ioy nor sound comfort in christ. maister perkins his prayer before his sermons . oalmightie lord god , most merci●● and louing father in iesus christ , 〈◊〉 are here assembled before thy glorious mijestie , to be partakers of thy heauenly wor● which of thine infinite goodnesse and mer●● thou hast ordained to be the ordinary me●● to worke our saluation : we beseech th● therefore most mercifull father , to blesse●uery one of vs in the hearing and the sp●● king of thy holy word . good lord op●● our blind eyes , that we may be able to vnderstand it : and whereas our hearts are 〈◊〉 of hardnesse , full of sinne , full of manifo●● rebellions : good lord soften our hard ha●● graunt that thy holy word may be the tw● edged sword of the spirit to cut downe sin●● and corruption in vs , and make vs new 〈◊〉 tures in iesus christ. and whereas we 〈◊〉 troubled with many impediments in h●●ring of thy word , as wandring imagination in our hearts , suggestions of satan , and the dulnesse of our owne flesh : good lord remoue these impediments , and giue vs eue●● ●ne grace to heare thy word in feare and ●●uerence , as in thy presence ; and to receiue the same not as from man , but as from iesus christ : and when we haue heard thy word , graunt that it may be not the sauor of death to our deeper condemnation , but the sauor of life to our eternall comfort and saluation . for this cause write the same in euery one of our hearts , and tranforme vs into the obedience of the same in our life and conuersation . and because satan is a deadly enemie to the ministerie of thy word , good lord confound satan , dissolue in euery one of vs the cursed workes of the diuel , worke thine owne good works , shew thy selfe more merciful in blessing of thy word , then satan is or can be malicious in hindring of the same . heare vs , we beseech thee , in these requests , and graunt these graces to euery one of vs , not for our owne merits ( for vnto vs belongeth nothing but eternall shame and confusion for our sinnes ) but for the merites of thy deare sonne iesus christ , in whom thou art well pleased : to whom with thee and the holy ghost , be giuen of euery one of vs all praise , honor and glory , both now and for euermore . amen . the voice of a person 1. carnall , of euill : i do it , and will do . good : i do it not , nor will do . 2. regenerate , of euill : i do it , but would not do it . good : i do not that i would . 3. glorified of euill : i do it not , neither 〈◊〉 i do it . good : i do it , and will do it . to the right honorable and vertuous ladies , the countesse of cumberland , and the countesse of warwicke , grace and peace . right honorable , in the former 〈◊〉 is the combat of christ : in this latter is set downe the combat of a christian. he that fought with our head , will fight with the members ▪ and he that assaulted christ , will assaile all christians . but christ did beare troubles , and was borne out of them : we must haue troubles , and shall be borne out of them . if our afflictions were plagues , as to the egyptians : curses , as to cham : destruction , as to sodome : desolation , as to israel : then had we cause to flie from them , as moses did from that miraculous serpent . but since they are but the trials of faith , corrections of a father , visitations from the bishop of our soules : since they are as phlebotomie to a pleurisie , and a purgation to a plethora , they are to be endured with all patience . how christ did endure them , you may reade in that treatise : how a christian must , you may see in this . the former treatise i presented to your honorable brother : this latter to you most honorable sisters . i desired to annex this to the former discourse , because it is sutable to that present argument : and i know not to whom i may better present it , then to you who haue experience of this christian warfare . if it please you but to reade these holy meditations , and to entertaine this poore mite into your rich treasury by the reading i doubt not but you shal haue much comfort ; and by your entertaining , the church shal haue much good . now that good god who hath giuen your mind to know him , giue you also an heart to lo● him : and as you are honorable in the eyes of this world , so he make you most honorable in the eyes of his maiestie . and thus crauing pardon , i commit you to the grace of that god , who will honor them that loue him , and comfort them that seeke comfort from him . your honors in the lord , robert hill. a comfort for the feeble minded : wherein is set downe that spirituall combat which is betwixt a christian and satan . lidia . sir , i heard you with much comfort , when you preached vpon the temptations of christ. i pray you instruct me concerning the temptations of a christian , and giue me leaue to aske you certaine questic●s . paul. say on . lidia . what is it which we call christi●● warfare ? paul. christian warfare is concerning the right way of fighting in the spirituall battel . lidia which be the parts thereof ? paul. the parts thereof , are the preparation to battell , and the combat it selfe . lidia . how may i prepare my self vnto it ? paul. to the preparation , you must vse the complete armor of god. eph. 6. 13. for this cause , take vnto you the whole armour of god , that ye may be able to resist in the euill day : and hauing finished all things , stand fast . lidia . how many parts hath this armor ? paul. the parts thereof are especially six : 1. truth : 2. iustice : 3. euangelicall obedience : 4. faith : 5. the word of god : 6. continuall and feruent prayer with watching : as you may reade , eph. 6. 14. stand fast therefore , your loynes girded about with veritie , and hauing o● the brest-plate of righteousnesse , 15. and your feet shod with the preparation of the gospell of peace . 16. aboue all , take the shield of faith , wherewith ye may quench all the fierie darts of the wicked . 17. and take the helmet of saluation , and the sword of the spirit , which is the word of god. 18. and pray alwayes with all maner of prayer and supplication in the spirit , and watch thereunto with al perseuerance and supplication for all saints . 1. pet. 5. 8. be sober , and watch : for your aduersarie the diuel , as a roring lion , walketh about , seeking whom he may deuoure . lidia . what then is the combat ? paul. the combat is a mutuall conflict of them that fight spiritually . lidia . who are the warriors ? paul. the warriors , are the tempter and the christian souldier . ephes. 6. 12. for we wrastle not against flesh and bloud , but against principalities , against powers , and against the worldly gouernors , the princes of the darknesse of this world , against spirituall wickednesses , which are in high places . lidia . whom call you the tempter ? paul. the tempter , is the prince or his helpers . the prince is satan and his angels , which are spirituall wickednesses in high things . his helpers are the flesh and the world . lid. what is the conflict of these warriors ? paul. the conflict of all these , is temptation , whereby a man is prouoked to commit such wickednesse as is hurtfull to the saluation of his soule . 1. pet. 2. 11. dearely beloued , i beseech you as strangers and pilgrimes abstaine from fleshly lustes , which fight against the soule . lidia . what must i note in this christian souldier ? paul. in the souldier , two things are to be considered : his resisting , and his fall . lidia . vvhat is his resistance ? paul. resistance is an action , whereby the souldier doth withstand temptation , through grace working inwardly in him . 1. iohn 2. 14. i write vnto you babes , because ye haue knowne the father : i haue written to you fathers , because ye haue knowne him that is from the beginning : i haue written to you yong men , because ye are strong , and the word of god abideth in you , and ye haue ouercome the wicked . 1. pet. 5. 8. ephes. 6. 16. psal. 91. 13. thou shalt walk vpon the lion and asp , the yong lion and the dragon shalt thou tread vnder feete . lidia . how is this resistance confirmed ? paul. to confirme this , these preseruatiues which follow are very necessary . 1. when you are tempted to sinne , do not only abstaine from it , but earnestly loue and follow after the contrary . iohn 8. 44. 2. neuer yeeld or consent to satans words , whether he speake the truth , accuse falsly , or flatter dissemblingly . iohn 8. 44. ye are of your father the diuell , and the lusts of your father ye will do : he hath bin a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh a lie , then speaketh he of his owne ; for he is a lier , and the father thereof . marke 1. 24. and cried with a loud voice , and said , what haue i to do with thee , iesus the sonne of the most high god ? and iesus said , hold thy peace , and come out of him . act. 16. 17. she followed paul and vs , and cried , saying : these men are the seruants of the most high god , which shew vnto vs the way of saluation , &c. august . serm . 241. 3. one temptation is to be looked for after another , and then especially when our enemie after he hath set his snares , is at rest : for the diuel neuer maketh an end of his malice , 1. pet. 5. 8. lidia . i haue heard how to resist : teach me ( i pray you ) what is his fall . paul. the fall is , whereby the souldier through infirmitie fainteth , being subdued by the power of the enemie . gal. 6. 1. brethrē , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe least thou also be tempted . lidia . if i fall , how may i rise ? paul. to this appertaineth the spirituall remedie : now a remedie , is a thing hauing aptnesse to restore him which is fallen to his former estate . gal. 6. 1. and here two things must alwayes be thought on . 1. if there be a willing mind , euery one is accepted for that grace which he hath , not for that which he hath not . 2. corint . 8. 12 , for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . 2. in all these things , whosoeuer wil leade a godly life in christ , the power of god is to be made perfect through their infirmitie . 2. cor. 12. 9. and he said vnto me , my grace is sufficient for thee , for my power is made perfect through weaknesse : very gladly therefore will i reioyce rather in mine infirmities , that the power of god may dwell in me . 10. therefore i take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for christs sake , for when i am weake , then am i strong . lidia . but since satan is mine aduersarie , instruct me how many his assaults be . paul. assaults are three-fold . lidia . vvhich is the first ? paul. the first is about the christian mans effectuall calling : and the temptation is the enterprise of the diuell , to blindfold mans mind and to harden his hart , lest the word of god should work in him to saluation . mat. 1● 4. and as he sowed , some fell by the way side , and the fowles came and deuoured them vp . 5. and some fell vpon stonie ground , where they had no● much earth , and anon they sprang vp , because they had no depth of earth . 6. and when the sun rose vp , they were parched ; & for lack of rooting withered away . 7. and some fell among thornes , and the thornes sprung vp and choked them . 19. whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one cometh , and catcheth away that which was sowne in his heart : and this is he which hath receiued the seed by the way side . lidia . how may i resist this assault ? paul. a resistance in those that are called , is wrought by the spirit of god , that causeth men to lend their eares to heare , and doth ingraffe the word in their hearts , that the immortall seed of regeneration may spring in them . psal. 40. 6. ioh. 6. 44. act. 16. 14. iam. 1. 21. wherefore lay apart all filthinesse , and superfluitie of maliciousnes , and receiue with meeknes the word that is graffed in you , which is able to saue your soules . 1. pet. 1. 22. seeing your soules are purified in obeying the truth through the spirit , to loue brotherly without faining , loue one another with a pure heart feruently . 1. ioh. 3. 9. whosoeuer is borne of god sinneth not , for his seed remaineth in him , neither cā he sin because he is borne of god. a resistance in those that are to be called , is , when in a sincere heart they do ioyne the word which they haue heard with faith . luke 8. 15. but that which fell in good ground , are they which with an honest and good heart heare the word and keepe it , and bring forth fruit with patience , heb. 4. 2. lidia . what certaine preseruatiues are to be noted in this resistance ? paul. 1. premeditation of the power and vse of the word . eccles. 4. 17. take heed to thy feete when thou entrest into the house of the lord , and be more neare to heare then to giue the sacrifice of fooles , for they know not that they do euil . cha. 5. 1. be not rash with thy mouth , n● let thine heart be hastie to vtter a thing before god : for god is in the heauen , and thou art 〈◊〉 the earth , therefore let thy words be few . 2. diligent attentiō of the mind , act. 16. 14. 3. an hungring desire of the heart . ioh. 7. 37. now in the last and great day of the feast , iesus stood and cried , saying : if any man thirst , let him come to me and drinke . 4. integritie of life . psal. 26. 6. 5. the casting away of euill affections iam. 1. 22. and be ye doers of the word , and n● hearers onely , deceiuing your owne soules . 6. the inward consent and agreement of the heart with the word preached . act. 2. 37. 7. an hiding of the word in the heart lest we should sinne , psalm . 119. 11. i haue hid thy word in mine heart , that i might not sinne against thee . 8. a trembling at the presence of god in the assembly of the church , esa. 66. 2. for all these things hath mine hand made , and all these things haue bene , saith the lord , and to him will i looke , euen to him that is poore and of a contrite spirit , and trembleth at my words . act. 10. 33. then sent i for thee immediatly , and thou hast well done to come ; now therefore are we all here present before god , to heare all things that are commaunded thee of god. lidia . the god of power preserue me from this assault by these preseruatiues : but how may i fall in this temptation ? paul. your fall , is either by a coldnesse in receiuing the word , and a neglect therof , or else by falling into errors . lidia what then must be my remedy ? paul. the remedie for this , is subiection , which must be made to the iudgement and censure of the brethren and ministers . reuel . 3. 15. i know thy workes , that thou art neither cold nor hote : i would thou werest cold or hote . gal. 6. 2. 1. tim. 1. 20. of whom is hymeneus and alexander , whom i haue deliuered vnto satan , that they might learne not to blaspheme . lid. what is the second assault ? paul. the second assault is concerning faith . lid. how may one be thus assaulted ? paul. by an illusion , which the diuell casteth into the hearts of godly ones : as when he saith : thou art not of the number of the elect : thou art not iustified : thou hast no faith : thou must certainely be condemned for thy sinnes , as mat. 4. 3. then came to him the tempter , and said : if thou be the sonne of god , command that these stones be made bread . now as he dealt with christ , so will he with christians . lidia . what helpes doth the diuell abuse , for the strengthening of such illusions as these ? paul. 1. he abuseth aduersitie : as dangers , losses , persecutions , iealousie , grieuous offences , &c. so in dauid , psal. 73. 12. loe , these are the wicked , yet prosper they alway , and increase in riches . 13. certainely , i haue cleansed mine heart in vaine , and washed mine hands in innocencie . in iob 13. 23. how many art mine iniquities and sinnes ? shew me my rebellion and my sinne . 24. wherefore hidest thou thy face , and takest me for thine enemie ? 25. will thou breake a leafe driuen to and fro , and wilt thou pursue the drie stubble ? 2 the remembrance of sinnes past . iob 13. 26. for thou writest bitter things against me , and makest me to possesse the iniquities of my youth . 3 a feeling of death euen alreadie at hand . lidia . how may i withstand these ? paul. by a true faith , applying christ with all his merits particularly , after this manner : i assuredly beleeue that i shall not be condemned , but that i am elected and iustified in christ , and am out of all doubt that all my sinnes are pardoned . esa. 53. 11. he shall see the trauell of his soule , and shall be satisfied : by his knowledge shall my righteous seruant iustifie many : for he shall beare their iniquities . rom. 8. 38. for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come . 39. nor heighth , nor depth , nor any other creature shall be able to separate vs from the loue of god , which is in christ iesus our lord. lidia . giue me a preseruatiue that i may resist . paul. your best preseruatiue is , in temptation , not to behold faith , but the obiect of faith , which is christ. so did paul , philip. 3. 12. not as though i had alreadie attained vnto it , either were alreadie perfect : but i follow , that i may comprehend that , for whose sak● also i am comprehended of christ iesus . 13. one thing i do , i forget that which is behind , and indeuour my selfe to that which is before . 14. and follow hard toward the marke , for the price of the high calling of god in christ iesus . so must all . ioh. 3. 14. and as moses lift vp the serpent in the wildernesse ; so must the sonne of man be lift vp , that he that beleeueth in him should not perish , but haue life euerlasting . lid. what is my falling in this assault ? paul. your falling is doubtfulnesse , and distrust of your election , & of gods mercie psal. 77. 6. i called to remembrance my so●● in the night : i com●●ned with mine own heart and my spirit searched diligently . 7. will in lord absent himselfe for euer , and will he shew no more fauour ? 8. is his 〈◊〉 cleane gone for euer ? doth his promise faile for euermore ? so dauid of himselfe saith : psalm . 22. 1. my god , my god ; why hast thou forsaken me , and art so farre from my health , and from the words of my roaring ? lid. what is my remedie ? paul the remedie is double : first , the operation of the holy spirit , stirring vp faith and increasing the same . philip. 1. 6. i am perswaded of this same thing , that he that hath begunne this good worke in you , will performe it vntill the day of iesus christ. luk. 17. 5. and the apostles said vnto the lord , increase our faith . the second is , an holy meditation , which is manifold : 1 that it is the commandement of god , that we should beleeue in christ. 1. ioh. 3. 23. this is then his commaundement , that we beleeue in the name of his sonne iesus christ , and loue one another , as he gaue commaundement . 2 that the euangelicall promises are indefinite , and do exclude no man , vnlesse peraduenture any man do exclude himselfe , esa . 55. 1. ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate : come , i say , buy wine and milke without siluer and without money . mat. 11. 28. come vnto me all ye that are wearie and laden , and i will ease you . ioh. 3. 15. that whosoeuer beleeueth in him should not perish , but haue eternall life . also the sacraments of baptisme and the lords supper , do to euery one seuerally apply indefinite promises , and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenesse of sinnes . 3 that doubtfulnesse and despaire are most grieuous sinnes . 4 that contrarie to hope , men must vnder hope beleeue with abraham . rom. 4. 18. which abraham aboue hope beleeued vnder hope , that he should be the father of many nations : according to that which was spoken to him , so shall thy seed be . 5 that the mercie of god , and the merit of christs obedience , being both god and man , are infinite . esa. 54. 10. for the mountaines shall remoue , and the hils shall fall downe : but my mercie shall not depart from thee , neither shall my couenant of peace fall away , saith the lord , that hath compassion on thee . psal. 103. 11. for as high as the heauen is aboue the earth , so great is his mercie toward them that feare him . 1. ioh. 2. 1. my babes , these things write i vnto you , that ye sinne not : and if any man sinne , we haue an aduocate with the father , iesus christ the iust . 2. and he is the reconciliation for our sinnes : and not for ours onely , but also for the sinnes of the whole world . psal. 137. 7. let israel waite on the lord : for the lord is mercie , and with him is great redemption . 6 that god measureth the obedience due vnto him , rather by the affection and desire to obey , then by the act and performance of it . rom. 8. 5. for they that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . 7. because the wisedome of the flesh , is enmitie against god : for it is not subiect to the law of god , neither indeed can be . rom. 7. 20. now if i do that i would not , it is no more i that do it , but the sinne that dwelleth in me . 21. i find then by the law , that when i would do good , euill is present with me . 22. for i delight in the law of god , concerning the inner man. mal. 3. 17. i will spare them , as a man spareth his son , that reuerenceth him . 7 when one sinne is forgiuen , all the rest are remitted also : for remission being giuen once , without any prescription of time , is giuen for euer . rom. 11. 29. for the gifts and calling of god are without repentance . act. 10. 43. to him also giue all the prophets witnesse , that through his name , all that beleeue in him , shall receiue remission of sinnes . 8 that grace and faith are not taken away by fals of infirmitie , but thereby are declared and made manifest . rom. 5. 20. moreouer , the law entred thereupon , that the offence should abound : neuerthelesse , where sin abounded , there grace abounded much more . 2. cor. 12. 7. and lest i should be exalted out of measure , &c. there was giuen vnto me a pricke in the flesh , the messenger of satan to buffet me . 8. for this thing i besought the lord thrice , that it might depart from me . 9. he said , my grace is sufficient for thee . 9 that all the workes of god are by contrarie meanes . 2. cor. 12. 9. my power is made perfect through weaknesse . lidia . by the blessing of god i will not forget to practise these soueraigne remedies if satan at any time seeke to take away my faith , and to cut off this hand by which i must apply , or to blindfold this eye , by which i may behold christ sitting at gods right hand , as stephen did . let me heare , i pray you , the third assault , and what it concerneth . paul. the third assault is concerning sanctification . lid. what is this temptation ? paul. the temptation is a prouoking to sinne , according as the disposition of euery man , and as occasion shall offer it selfe , 1. chron. 21. 1. and satan stood vp against israel , and prouoked dauid to number israel . ioh. 13. 2. and when supper was done , the diuell had now put into the heart of iudas iscariot , simons sonne , to betray him . lid. let me not be ignorant of satans enterprises . how will he allure to sinne ? paul. in this temptation , the diuell doth wonderfully diminish and extenuate those sins which men are about to commit , partly by obiecting closely the mercie of god , and partly by couering or hiding the punishment which is due for the sin . besides , there are helpes to further the diuell in this his temptation : as first , the flesh which lusteth against the spirit , sometimes by begetting euill motions and affections , and sometimes by ouerwhelming and oppressing the good intents and motions , gal. 5. 17. for the flesh lufteth against the spirit , and the spirit against the flesh : and these are contrarie one to another , so that ye cannot do the same things that ye would . 19. moreouer , the workes of the flesh are manifest : which are , adulterie , fornication , vncleanenesse , wantonnesse . 20. idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies . 21. enuie , murthers , drunkennesse , gluttonie , and such like , whereof i tell you before , as i also haue told you before , that they which do such things shall not inherit the kingdome of god. iam. 1. 14. but euery man is tempted , when he is drawne away by his owne concupiscence , and is entised . secondly , the world , which bringeth men to disobedience , through pleasure , profite , honour , and euill examples , ephesians 2. 3. among whom we also had our conuersation in time past , in the lustes of the flesh , in fulfilling the will of the flesh , and of the mind , and were by nature the children of wrath , as well as others . 1. iohn 2. 16. for all that is in the world , as the lusts of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world . lid. how may i resist this temptation ? paul. resistance , is made by the desire of the spirit , which worketh good motions and affections in the faithfull , and driueth foorth the euill . gal. 5. 22. but the fruite of the spirit is loue , ioy , peace , long suffering , gentlenesse , goodnesse , faith , 23. meekenesse , temperancie : against such there is no law . 24. for they that are christs , haue crucified the flesh , with the affections and the lusts thereof . 26. let vs not be desirous of vaine glorie , prouoking one another , enuying one another . lid. giue me here some preseruariues , that i may resist . paul. the preseruatiues are these . 1 to account no sinne light or small . gal. 5. 9. alitle leauen doth leauen the whole lumpe . rom. 6. 23. for the wages of sinne is death , but the gift of god is eternal life , through iesus christ our lord. 2 to auoide all occasions of sinne . to these rather agreeth the prouerb vsed of the plague : longè , tardè , citò : that is , aloofe , slowly , quickly . 1. thessal . 5. 22. abstaine from all appearance of euill . iud. v. 23. and other saue with feare , pulling them out of the fire , and hate euen the garment spotted by the flesh . 3 to accustome thy selfe to subdue the lesser sinnes , that at the last , thou maist also ouercome the greater . rom. 13. 4. 4. to apply thy selfe to thy appointed calling , and alway to be busily occupied about something in the same . 5 to oppose the law , the iudgements of god , the last iudgement , the glorious presence of god , and such like , against the rebellion and loosenesse of the flesh . pro. 28 14. blessed is the man that feareth alway : but he that hardeneth his heart , shall fall into euill . gen. 39. 9. there is no man greater in this house then i : neither hath he kept any thing from me , but onely thee , because thou art his wife : how then can i do this great wickednesse , and so sinne against god ? lid. but alas , i see satan foyles me in many sins : instruct me i pray you , with some rules against them . say i be angrie vnaduisedly , or desire to reuenge wrongs done vnto me , how may i remedie this my sinne ? paul. against vniust anger , or priuate desire of reuenge . here meditate , 1. iniuries ; they happen vnto vs by the lords appointment for our good . 2. sam. 16. 10. 2. god of his great goodnesse forgiueth vs farre more sinnes , then it is possible for vs to forgiue men . 3. it is the dutie of christian loue , to forgiue others . 4. we must not desire to destroy them , whom christ hath redeemed by his precious bloud . 5. we our selues are in daunger of the wrath of god , if we suffer our wrath to burne against our brother . forgiue saith he ) and it shall be forgiuen . 6. we know not the circumstances of the facts , what the mind was , and purpose of them against whom we swell . bridles or externall remedies , are these : 1. in this we shall imitate the clemencie of the lord , who for a very great season doth often tolerate the wicked . learne of me , for i am humble and meeke . 2. there must be a pausing and time of delay , betwixt our anger and the execution of the same . atheno●●rus counselled augustus that he being angrie , should repeate all the letters of the alphabet , or a b c , before he against another did either speake or do any thing . 3. to depart out of those places where those are , with whom we are angrie . 4. to auoide contention , both in word and deed . do nothing through contention . lidia . say i sinne by couetousnesse and ambition : what must i do ? p. remedies against those bad desires of riches and honor , are : 1. god doth euen in famine quickē and reuiue them which feare him . psal. 33. 18. 19. the eye of the lord is vpon them that feare him , to deliuer their souls from death , and to preserue them from famine . 2. godlinesse is great gaine , if the mind of man can be therewith content . 1. tim. 6. 6. 3. we do waite and looke for the resurrection of the bodie , and eternall life : therefore we should not take such carking care for this present mortall life . 4. we are seruants in our fathers house , therefore looke what is conuenient for vs , that will he louingly bestow vpon vs. 5. the palpable blindnesse of an ambitious mind , desireth to be set aloft , that he may haue the greater downe-falle and he feareth to be humbled , lest he should not be exalted . 6. adam when he would needes be checke-mate with god , did bring both himselfe and his posteritie headlong●● destruction . 7. he is a very ambitious rob god , which desireth to take that comme●dation to himselfe , which is appropriate only to the lord. lidia . admit satan allures me to carnal vncleanenesse ; how may i preserue my selfe that i may with the wise virgins enter with the bridegrome ? pa. preseruatiues against the desires of the flesh : are , 1. he that will be christs disciple , must euery day take vp his crosse , luk. 9. 23. 2. they which are according to the spirit , sauour of such things as are according to the spirit , rom. 8. 5. 3. we ought to behaue 〈◊〉 selues as citizens of the kingdom of heauen , philip. 3. 20. 4. we are the temple of god● 1. cor. 3. 6. our members , they are the mēbers of christ. 1. cor. 6. 15. and we ha●● dwelling within vs the spirit of christ● which we should not grieue , eph. 4. 30. lid. how may i fall in this temptations ? paul. when you being preuented , fall 〈◊〉 some offence : gal. 6. 1. lidia . what doth satan when one is thus ●●llen ? paul. here satan doth wonderfully aggrauate the offence committed , and doth ac●use and terrifie the offender with the iudgements of god. mat. 27. 3. then when iudas which betrayed him , saw that he was condem●●d , he repented himselfe , and brought againe the thirtie peeces of siluer to the chiefe priests and elders : 4. saying , i haue sinned , betraying the innocent bloud : but they said , what is that to vs ? see thou to it . 5. and when he had cast downe the siluer peeces in the temple , he departed , and went and hanged himselfe . lid. what remedie is there if that i fall ? paul. the remedie is , a renewed repentance , the beginning whereof is sorrow , in regard of god for the same sinne ; the fruites hereof are especially seuen . 2. cor. 7. 9. now i reioyce not that you were sorrie , but that ye sorrowed to repentance : for ye sorrowed godly , so that in nothing ye were hurt by vs. 10. for godly sorrow causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . 11. for behold , this thing that ye haue bene godly sorrie , what great care hath it wrought in you : yea , what clearing of your selues : yea , what indignation : yea , what feare : yea , how great desire : yea , wh●● zeale : yea , what punishment : in all things 〈◊〉 haue shewed your selues , that ye are pure in this matter . lid. repeate out of this place those seuen fruites of repentance . paul. first , a desire of doing well . secondly , an apologie , that is , a confession of the sinne before god , with a requiring of pardon for the offence . psalm . 32. 5. then i acknowledged my sin vnto thee , neither hid i mine iniquitie : for i thought , i will confesse against my selfe my wickednesse vnto the lord , and thou forgauest the punishment of my sinne . 2. sam. 12. 13. then dauid said vnto nathan , i haue sinned against the lord : and nathan said vnto dauid , the lord also ha●● put away thy sinne , thou shalt not die . 3 indignation against a mans selfe , for his offence . 4 a feare , not so much for the punishment , as for offending the lord. psal. 130. 3. if thou streightly markest iniquities , o lord who shall stand ? 5 a desire to be fully renewed , and to be deliuered from sinne . 6 a feruent zeale to loue god , and to embrace and keepe all his commandements . 7. reuenge , whereby the flesh may be ta●ed and subdued , lest at any time afterward such offences be committed . lidia . blessed be god , that thus teacheth ●e by you . let me speake yet vnto you concerning calamities : i reade in the scriptures of the patient bearing of the crosse ; what wil it teach me ? paul. the patient bearing of the crosse , teacheth how christians should vndergo the burden . lidia . vvhat ( i pray you ) is the crosse ? paul. the crosse is a certaine measure of afflictions , appointed by god to euery one of the faithfull . math. 6. 24. if any man wil follow me , let him forsake himselfe , take vp his crosse and follow me . col. 1. 24. now reioyce i in my sufferings for you , and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake which is the church . lidia . how must this crosse be taken vp ? paul. we ought to take vp this crosse willingly , euen with both hands , when it shall please god to lay it vpon vs. and after we haue taken it vp , we must beare it with patience and perseuerance . col. 1. 11. strengthened with all might through his glorious power , vnto all patience and long suffering with ioyfulnesse . luke 21. 19. possesse your soules with patience . lidia . how may i preserue patience ? paul. the preseruatiues of patience , are first strength by the holy ghost . phil. 4. 13. i am able to do all things through the helpe of christ , which strengtheneth me . phil. 1. 20. it is giuen to you for christ , that not onely ye should beleeue in him , but also suffer for his sake . 2. an holy meditation which is manifold . 1. that the afflictions of the faithful come not by chance , but by the counsell and prouidence of god , which disposeth all things in a most excellent sort . gen. 45. 4. 5. it was god that sent ioseph into egypt . 2. sam. 16. 10. the lord biddeth shemei curse dauid . psal. 119. 71. it was good for me that i was afflicted , that i might learne thy statutes . hence it is euident , that afflictions to the godly are ineuitable . act. 14. 21. by many afflictions you must enter into the kingdome of god. mat. 7. 14. the gate is streight and the way narrow that leadeth vnto life , and few there be that find it . iohn 16 20. in the world ye shall haue troubles . 2 that albeit afflictions are grieuous , yet are they good and profitable . for they are helpes , whereby men being humbled for their sinnes before god , obtaine peace and holinesse of life . 2. cor. 1. 9. we receiued sentence of death in our selues , because we should not trust in our selues , but in god , which raiseth the dead . esa. 26. 16. lord , in trouble haue they visited thee , they powred out a prayer when thy chastening was vpon them . hos. 5. 15. i will go and returne to my place , till they acknowledge their fault and seeke me : in their affliction they will seeke me diligently . psal. 78. 34. when he flue them they sought him , and they returned , and they sought god early . ierem. 31. 18. i haue heard ephraim lamenting thus : thou hast corrected me , and i was chastised as an vntamed calfe : conuert thou me , and i shall be conuerted . heb. 12. 11. no chastisement for the present see●eth ioyous , but grieuous : but afterward it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised . psa. 30. 5. weeping may abide at euening , but ioy commeth in the morning . iohn 15. 2. euery branch that beareth fruit , he purgeth it , that it may bring forth ●●re fruite . 1. pet . 1. 6. wherein ye reioyce , though now for a season ( if need require ) ye are in heauinesse through many temptations . 2. cor. 1. 4. the god of all comfort , which comforteth vs in all our tribulations , that we may be able to comfort them which are in affliction , by the comfort wherewith our selues are comforted of god. rom. 5. 3. we glory in afflictions , knowing that affliction bringeth patience . heb. 2. 10. he did consecrate the prince of their saluation through affliction . we permit chirurgians that they both bind vs lying diseased in our beds , and seare vs with hot irons , yea lanch and search our members with rasors : and lastly , we send them away vsually with friendly and kind speeches , & often with a golden fee for their thus handling vs. shal we thē suffer so many things of a chirurgian , to cure a bodily disease , and will we not giue god leaue to cure by afflictions the most festered diseases of our sicke soules ? lidia . what is to be gathered hence ? paul. by this we may gather , that the afflictions of the godly , are signes of their adoption . heb. 12. 6. whom the lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . 7. if ye endure chastisement , god offereth himselfe vnto you as vnto sonne● . and that they are to them , the kings high way to heauen . iames 1. 12. blessed 〈◊〉 the man that endureth temptation : for when he is tried , he shall receiue the crowne of life , which the lord hath promised to them that loue 〈◊〉 2. cor. 4. 17. for our light affliction which i● but for a moment , causeth vnto vs a farre more excellent and an eternall waight of glory . 3 that god hath promised fauour , mitigation of punishment , his presence and deliuerance . philip. 1. 29. 1. cor. 10. 13. god is faithfull , who will not suffer you to be tempted aboue measure , but with temptation will giue deliuerance . 2. sam. 7. 14. psal. 50. 15. call vpon me in time of trouble , and i will deliuer thee , and thou shalt glorifie me . psal. 121. 4. he that keepeth israel , will neither slumber nor sleepe . esa. 43. 2. when thou passest through the waters , i will be with thee , and through the flouds , that they do not ouerwhelme thee : when thou walkest through the very fire , thou shalt not burne , neither shal the flame kindle vpon thee : 3. for i am the lord thy god , the holy one of israel thy sauiour . 4 that in all troubles of the faithfull , christ is a companion . 1. pet. 4. 13. reioyce that ye are partakers of the afflictions of christ. 2 cor. 4. 10. euery where we beare about in our bodie the dying of christ , that the life of iesus might also be made manifest in our bodies . col. 1. 21. 5 that the angels are readie to defend such as feare god. psal. 34. 8. 2. kings 6. 16. feare not , there are more with vs then against vs. lidia . but of all calamities , the remembrance of death is fearful vnto me : giue me ( i pray you ) some few preseruatiues against it . paul against the feare of death , note these preseruatiues : first , death it freeth the godly from the tyrannie of satan , sinne , the world , the flesh , and eternall damnation ; yea frō infinite both perils and losses , and doth place vs both safe and happie vnder the shadow ( as it were ) of christs wings . secondly , christ by his death hath sanctified vnto vs both death and the graue . 3 christ is both in life and death , gaine to the godly , phil. 1. 12. 4 those consolations which the spirit of christ doth suggest to the soules of the faithful , do by many degrees surmount the dolors of death . 5 the desire of that most bright and glorious beholding of god , and the presence of those saints which are departed before vs. 6 in stead of our bodies we shall be clothed with glory , 2. cor. 5. 1. 7 the sting of death , namely sin , is then so taken away , as that that serpent can no more hurt vs. 1. cor. 15. 55. o death , where i● thy sting ! o graue , where is thy victory ! heb. 2. 15. that he might deliuer all them , which for feare of death , were all their life time subiect to bondage . 8 we should not so much thinke of our death , as to take an exact account of our life . for that man cannot die ill , who hath liued well : and he seldome dieth well , that hath liued badly . 9 the angels they stand at our elbowes , that so soone as a saint departeth , they may with al speed immediatly transport his soule into heauen . soules being once in heauen , remain ther● till the last day of iudgement , where they partly magnifie the name of god , and partly do waite and pray for the consummation of the kingdom of glory , and ful felicitie in body and soule . reu. 5. 8. and when he had taken the booke , the foure beasts and the foure and twenty elders fell down before the lamb , hauing euery one harpes and golden vials full of odours , which are the prayers of the saints : 9. and they sang a new song , saying , thou art worthy to take the booke , and to open the seales thereof , because thou wast killed , and hast redeemed vs to god by thy bloud , out of euery kinred , and tong , and people , and nation . reuel . 14. 2. i heard the voice of harpers , harping with their harpes , 3. and they sung as it were a new song before the throne : and they cried with a loud voice , saying , how long lord , holy and true ? doest not thou iudge and auenge our bloud on them that dwel on the earth ? lidia yet for all this , satan in the time of temptation , and at the houre of death , wil go about to perswade me that these things do not belong vnto me : what must i do then ? paul. descend into your owne heart , see whether you haue gods spirit or no , testifying vnto you that you are gods child : for as many as haue the spirit of god , they are the children of god. lidia . but how shall i know whether this testimonie come from gods spirit , or from carnall presumption ? paul. first , by a full perswasion which you shall haue ; for the holy ghost will not barely say it , but perswade you that you are gods child , which the flesh cannot do . secondly , by the maner of perswasion ; for the holy ghost draweth not reasons from the works and worthinesse of man , but from gods fauour and loue : and this kind of perswasion differeth much from that which satan vseth . thirdly , by the effects of that testimonie ; for if the perswasion arise from presumption , it is a dead perswasion : but contrariwise , it is most liuely and stirring , if it come from the holy ghost : for such as are perswaded that they are elected and adopted the children of god , they wil loue god , trust in him , and cal vpon him with their whole heart . lidia . alas , i find this testimonie maruellous feeble in me : are there not other meanes by which i may be comforted in this temptation of satan , that i am not gods child ? paul. yes verily , if you feele not the flame of gods spirit in you , then must you iudge of it by the heate : and if you find the effects of sanctification in you , you are without doubt in the state of grace . lidia . which ( i pray you ) be they ? paul. of all the effects of sanctification , you may iudge of your adoption by these that follow : first , if you feele your wants , and with griefe bewaile the offence to god in euery sinne . 2. if you striue against the flesh , that is , resist and hate the first motions thereof , and with griefe , thinke them burthenous and troublesome . thirdly , if you desire earnestly and vehemently the grace of god , and merite of christ to obtaine eternall life . 4. when you haue obtained it , to account it a most precious i●well , and all things to be as dung in respect of it , phil. 3. 9. 5. if you loue a minister of the gospell , as he is a minister , and a christian as he is a christian ; and if need require , can be readie to giue your life for them , 1. iohn 3. 16. 6. if you call earnestly vpon god , euen with teares . 7. if you desire christs comming to iudgement , that an end might be made of these dayes of sin . 8. if you flie all occasions of sin , and endeuor to come to newnesse of life . 9. and last of all , if you perseuere vnto the last gaspe in these things . for , as one saith , he that wil serue god , must beleeue that which he cannot see , hope for that which is deferred , loue god when he shewes himself an enemie ; and thus remaine to the end . lidia . these indeed are sure effects of sanctification , but euen these are weake in me as the former . paul are they so ? then know that god tameth you , yet so as you must not therewith be dismaied : for it is certaine , that if you haue faith but as a graine of mustard-seed , and be as weake as a yong infant , it is sufficient to ingraft you into christ : and therefore you must not doubt of your owne election , by reason of your weaknesse . a child holding a staffe in his hand , holdeth it as well as a man , though not with so much strength ; and you laying hold vpon christ by faith , though you do it neuer so weakely , it will suffise for your saluation . nay , if one haue not yet felt these effects in his heart , he must not conclude , he is a reprobate , but must rather vse the word of god and the sacraments , that he may haue inward sense of the power of christ drawing him vnto him , and an assurance of his redemption by christs death and passion . lidia . he that opened the heart of lidia to heare paul , open my heart to know and do these things . paul. amen . sundry necessarie obseruations meete for a christian , published long since by some religious man. i. that you keep narrow watch ouer your heart , words and deeds continually . psal. 93. 1. mat. 24. 42. luke 12. 36. 1. cor. 10. 13. 15. 34. 16. 13. col. 3. 17. ii. that with all care the time be redeemed that hath bene idly , carelesly and vnprofitably spent . eph. 5. 16. col. 4. 5. iii. that once in the day at least , priuate prayer and meditation be made . psal. 119. 164. dan. 6. 10. luke 18. 1. ephes. 6. 18. col. 4. 2. iv. that care be had to do and receiue good in companie . 1. thess. 5. 11. v. that your familie be with all diligence and regard instructed , watched ouer , and christianly gouerned . gen. 18. 19. deut. 4. ● & 5 , 6 , 7. pro. 31. 27. eph. 6. 4. vi. that no more care be spent in matters of this world , then must needs . mat. 6. 31. col. 3. ● . 1. iohn . 2. 15. vii . that you stirre vp your selues to liberality to gods saints . gal. 6. 10. heb. 13. 16. viii . that you prepare your selues to beare the crosse , by what meanes soeuer it shall please god to exercise you . mat. 16. 24. luke 9. 13. & 24. 27. ix . that you giue not the least bridle to wandring thoughts . iob 31. 1. eph. 5. 3. x. that you bestow some time in mourning , not onely for your owne sinnes , but for the time and age wherein you liue . ezech. 9. 4. psal. 119. 136. xi . that you looke dayly for the coming of our lord iesus christ , for your full deliuerance out of this world . mat. 24. 44. xii . that you acquaint your selfe with some godly person , with whom you may conferre of your christian estate , and open your doubts to the quickning of gods graces 〈◊〉 you . iames 5. 16. xiii . that you obserue the departure of men out of this life , their mortalitie , the vanitie and alteration of things below , the more to contemne the world , and to continue your longing after the life to come . esay 57. 1. phil. 3. 3. 1. pet. 1. 24. reu. 22. 20. xiiii . that you meditate often vpon your death and going out of this life , how you must lie in the graue , go to dust , leaue all glorie and wealth : and this will serue to beate downe that pride of life which naturally is in you . eccles. 7. 4. & 12. 1. xv. that you reade something daily of the holy scriptures , for the further increase of your knowledge . math. 22. 29. iohn 5. 39. act. 17. 11. xvi . that you make a couenant with the lord to striue against all sinnes , especially against the specialsins and corruptions of your heart and life , wherein you haue most dishonored god : and that you carefully see that your ●ouenant be kept and continued . neh. 9. 38. ● . chron. 34. 31. xvii . that you marke how sinne dieth and is weakened in you , and that you turne not to your old sinnes againe . matt. 18. 8. 1. thess. 5. 22. 2. pet. 2. 22. xviii . that you fall not from your first loue , but continue still your affection to the liking of gods word , and to all the holy exercises of religion , diligently hearing it , and faithfully practising it : that you may prepare your selfe before you come , and meditate of that you haue heard , either by your self or with other , and so mark your daily profiting in religion . heb. 3. 12. & 12. 15. reu. 2. 4. xix . that you be often occupied in meditating vpon gods benefits and workes , and sound forth his praise for the same . xx. that you exercise your faith , by taking delight in the great benefit of your redemption by christ , and the fruition of gods presence in his glorious and blessed kingdome . psal. 116. 12. 13. & 118. 15. eph. 5. 20. xxi . lastly , that you make not these holy practises of repentance common for the time , nor vse them for fashion sake . luke 8. 13. in adamo potuimus non mori , in christo non possumus mori . finis . notes, typically marginal, from the original text notes for div a09462-e100 mat. 3. mat. 4. 1. a psa. 34. 19 b mat. 4. 3. c mat. 4. 6. d mat. 4. 11 e 1. pe. 2. 21 f 1. pet. 5. 8 g ioh. 15. 20 h 1. cor. 12 ▪ 26. i ioh. 15. 20 ▪ k act. 14. 21 l heb. 2. 10 m luk. 24. 26. a mat. 2. 14 b mat. 3. 16 ▪ 4. 1. c ioh. 7. 1. d luk. 11. 15. e ioh. 12. 27 f ioh. 18. 28 g luk. 23. 11. h luk 23. 24. i mat. 27. 27. k mat. 27. 39. l mat. 28. 15. m luk. 11. 16. n act. 9. 4. a gen. 22. 1 b iob. 1. 18 c 1. king. 10. 1. d ex. 17 ▪ 3. e 1. tim. 4. 10. f 2. sa. 11. 4 g 1. sa. 18. a gen. 21. 9 b gen. 27. 41. c mat. 20. 23. d mat. 10. 24. reasons why god doth afflict his children ▪ e ec. 3. 10. f psal. 119. 67. g luk. 22. 31. h psal. 119. 71. i psal. 39. 9 40. 1. k ge. 42. 21 l iam. 5. 11 m deu ▪ 32 15. n 2. tim 4. 7. o ioh. 6. 33 p act. 12. 7 a he. 12. 7. b 2. pet. 2. 5 c 2. cor. 1. 6 d ruth . 2. 8 e ruth 1. 20. f ion. 1. 15. g exod. 14 11. h dan. 6. 16 22. i 2. king. 6. 16. k 2. king. 6. 15. l mar. 4. 38 m iam. 1. 12. iob. 5. 17 a pro. 3. 11 b mat. 4. 2. c 2. tim. 3. 12. d psal. 119. 71. e psal. 1. 4. f 2. cor. 4. 17. g phil. 1. 29 h act 14. 21. 1. pet. 1. 5. i exod. 3. k ge. 22. 9. l psal. 37. 37. m ps. 126. 5 n isa. 38. 10 o hos. 5. 15. p luk. 24. 26. q ecc. 1. 2. a 2. sam. 24. 17. b ge. 39. 9 c act. 2. 2. d phi. 3. 10 e d 23. 17 f exod. 15. 1. g 1. pet. 1. h mat. 7. 7 i iob. 22. 27. k hab. 2. 3 l iob 2. m 1. sam. 17. 37. n 1. sa. 18. 27. o 1. sa. 21. p gen. 7. q gen. 19. r gen. 33. s gen. 41. 14. a exod. 9. b exod. 12 ▪ c 1. sa. 19. d 1. king. 21. e 2. kin. 6. f 2. king. 5. g isa. 38. h dan. 3. i dan. 6. k mat. 6. l act. 5. m mat. 4. n ro. 4. 21 o ioh. 5. 9. p ioh. 6. 12 q mat. 4. 7 r mat. 411 ▪ s dan. 5. saint andrewes in norwich . a 2. tim. 1 18. b 1. sam. 30. 9. c hos. 6. 2. d psal. 30. 5 e psal. 58. 11. f mica . 7. 8. g act. 28. 3 h ps. 37. ●4 . a psal. 25. b iob. 5. c 1. sam. 1. 8. d iob. 16. 2. e ruth 1. 16. f ecc. 41. 1. g luk. 16. 26. h isa. 57. 2. i luk. 23. k phil. 3. 20 l psal. 137. m zac. 4. 6. n mat. 8. 24. a ●ud . 17. 4 b 1. sam. 14. c ioh. 8. d exo. 14. e 1. sam. 17. 52. f mat. 2. 20 g gen. 41. h gen. 31. i iob 41. 12 k 1. thes. 4. 18. a ioh. 6. 22 the golden chaine . the earle of bedford . the countesse of bedford . the countesse of cil●erland . pro. 10. 7. notes for div a09462-e2010 ier. 36. 18. notes for div a09462-e2060 doctr. 1. doctr. 2. exod. 2. 14. 1. sam. 18. math. 8. 23. doctr. 3. 2. king. 22. 1. king. 22. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obiection . ansvver . doctr. 1. psal. 27. 8. doctr 2. 1. cor. 4 ▪ 9. doctr. 3. act. 20. 22. question . ansvver . pro. 14. 20. 1. 6. doctr. 3. vse 1. 3. circumstance . reasons why christ went into the wildernesse . 1. reason . eccl. 4. 9. 10 4. reason . 5. reason . against popish eremits and monks . 4. circumstance . temptation . 1. of god. 2. of man. 3. of satan . question . ansvver . reasons 〈◊〉 christ vvas tempted . 1. reason . 2. reason . 3. reason . 4. reason . heb. 2. 18. gen. 3 ▪ 5. reu. 12. 9. 10 doctr. 1. the second part of christs preparation to temptations . three kinds of fasts . iud. 20. 26. hest. 4. 16. exod. 34. 28. reasons why christ fasted so long . 1. king. 19. 8 against popish fast in lent. vvhy christ vvas vvith vvild beasts . 3. circumstance . vse . 4. circumstance . vvhy christ was hungry . verse 3. the first combat . satan vvhy a tempter . 1. pet. 5. 8. doctr. 1. mat. 16. 23 vvhen satan assaults christ. vse . the occasion of satans assault . mat. 17. 15. doctrine . the fourth point of satans preparation . mat. 3. 17. vse . 2. pet. 1. 10. question . ansvver . gen. 3. 15. vse . mar. 1. 24. 25. act. 16. 17. 18. luke . 4. 3. doctr. vse . vse . 1. question . ansvver . doctr. ez●ch . 4. 16. pro. 10. 22. obiection . answer . iob. 13. 15. 2. king. 4. pro. 16. 3. doctr. how christ was caried by satan . ier. 13. 4. doctr. 1. luk. 13. 10. vse . eccles. 9. 2. ierusalem citie holy . vse 1. rome no true church . doctr. vse . vse . doctr. nu● 11. 29 doctr. vse 3. psal. 34. 7. verse 7. doctr. nehe. 8. 8. vvhat it i● to tempt god. hovv god is tempted . exod. 17. 7. vs● ▪ iudith . 7. 30 obiection . answer . iud. 6. 36. 37. isai. 7. 11. 12. vse . verse . 8. doct. obiection . answer . deut. 34. 1. 1. sam. 28. zach. 13. 4. vse . prou. 4. 23. psa. 119. 37. iob. 31. 1. ver. 9. psal. 15. 4. gal. 5. 25. 1. kin 1. 4. 1. king. 22. zach. 3. 1. mat. 13. 1. thess 2. 18 obiection . answer . ● cor 10. 22 obiection . answer . vers. 10. vse . 2. kin. 19. 1 ▪ psal. 42. 3. mat. 16. 23 vse . obiection . answer . vvhat honour is due to saints . vse 1. vse . 2. mich. 6. 6. vvhat honour is due to saints . vse 1. vse . 2. mich. 6. 6. vse . 3. vse . 4. 2. cor. 10. 4. 5. vers. 11. vse . 1. 2. sam. 7. 14 reu. 11. ver . 11. 12. vse . 2. vse . 1. iam. 5. vse . 1. vse . 2. vse . 1. vse 2. luk. 22. iam. 1. 2. an history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, 1600-1664. 1649 approx. 405 kb of xml-encoded text transcribed from 105 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a49761 wing l660 estc r12895 12933385 ocm 12933385 95724 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49761) transcribed from: (early english books online ; image set 95724) images scanned from microfilm: (early english books, 1641-1700 ; 387:19) an history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, 1600-1664. milton, john, 1608-1674. [10], 189, [10] p. printed by m.s. and are to be sold by william nealand ..., london : 1649. title page vignette. the author was assisted in this work by john milton. appeared as: of our communion and warre with angels. 1646. errata on p. 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that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng angels. good and evil. devil. 2002-10 tcp assigned for keying and markup 2002-11 spi global keyed and coded from proquest page images 2002-12 emma (leeson) huber sampled and proofread 2002-12 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion an history of angells , being a theologicall treatise of our communion and warre with them . handled on the 6 th chapter of the ephesians , the 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. verses . by henry lawrence , a member of this present parliament . london ; printed by m. s. and are to be sold by william nealand in duck lane , 1649. to my most deare and most honour'd mother , the lady lawrence . most honour'd mother , dvring this busy time , in the which our country ( subjected to those calamities , of which by faith we see the catastrophe glorious ) hath beene the stage of so much action , and the field of so many battailles , my lot was cast to be from home , and in this retirement , if i injoyed not the happinesse of his wish , to have otium cum dignitate , leisure with dignity , ( for i pretend but to an excuse ) yet it was without any just cause of reproach , for the warre found me abroad , not sent me thither , and i have beene onely wary without a just and warrantable reason , to ingage my selfe in that condition , from which a providence seem'd to rescue mee . but of all the peeces of our life , wee are accountable for those of our greatest leisure , whereas publike and visible imployment gives its owne account . it was said of cato , that hee conflicted vvith manners , as scipio did vvith enemyes ; the conflict with manners , as it is a kind of warre , from which no condition will free us , so leisure and retirement is commonly the opportunity of it ; for such enemyes will find us soonest in that condition , as on the other side , wee have an advantage by it , to seeke out , and improove all the strengthes , and aides , that are requisite for our owne defence , and the incommodating of our enemyes . in this warre therefore , to which my leisure more eminently expos'd me , and to which also it more fitted & determin'd me , i was diversly acted , according to the severall methods , and occasions of warre , by the great generall of all his people iesus christ , sometimes conflicting with the knowne , otherwhiles persuing the discoveryes of the unknowne corruptions of my owne heart , and others . i found assuredly , that a mans foes vvere them of his ovvne houshold , and that to be delivered from the ill men our selves , vvas to be avovved as a rich and high mercy . but as most warres , that have their rise and beginnings at home , and from within , are not determin'd , and concluded within that circle , but to greaten and assure their party , and prevailing , seeke the assistance of forreigne aides , or find ( at least ) their homebred differences and divisions made use of by neighbouring powers , who while they pretend to helpe their friends , serve themselves , or some third state , to which their proper interests ingages and determines them : so did i conceave , that in this spirituall warre , there were not wanting aides and assistances from without , that were of mighty influence in the businesse of our fighting , and who by stratagems , and methods , as well as by fine force , contributed exceedingly , not onely to the last issue of the warre , but to the successe almost of every battaille . and these , though they were of wonderfull moment , yet me thought were generally little considered , but men terminated their thoughts within the compasse of themselves , or if they went farther , lookt presently , and immediately upon god , ( as in every thing it is an easy and vulgar step from the last effect to the highest cause ) whereas those hoasts of angells , which on either side more immediatly managed and improoved this warre , as they are spirituall and invisible beings , so they passe with us , unseene , and undiscerned , in a great proportion ; and we , who are the subjects of this warre , and whose interests are especially concern'd in it , by not knowing or considering , can neither improve our most active , and most powerfull friends , or enemyes , to our advantage . i was guided therefore by such thoughts as these to the ensuing meditations : and as we usually are more sensible of our enemyes then our friends , so the first designe i had , was to discover what influence the evill angells have upon us , and our actions , what parts they act , & how they communicate themselves to us , and affect us for ill . but as commonly things have not the same place in the execution , which they have in the designe , so i found it necessary in the method of this discourse , to consider first of the angells in their pure naturalls , and then , ( as of the most eminent patterne of angelicall power and influence ) of the good angells , and after that , ( with the due difference of the abate of power and strength which sinne had caus'd ) of the influence , and effects , which the evill angells have upon mankind , which every one experienceth , though few , enough know it or consider it . and because in a subject of this nature , nothing is more easy , then to wander even to the loosing of our selves in the speculative part , i endevoured to remedy that inconvenience throughout , by certaine practicall corollaryes , which might reduce the notionall part of the discourse to the use and end intended , and might let us see how much our interest is concern'd in the right knowing and improoving these mighty spirits . and lastly , because the scripture i first pitcht my thoughts upon in order to these things , furnisht me with proper armes for this holy warre , i judg'd it would be a good accesse to this discourse ( of which also it might constitute a third part ) to shew those armes , and to give what light i could to the right wearing and using of them . for other thinges i , pretend neither to such a method , or language , or what ever else of that kinde , as is wont to begett a reputation with many readers ; for besides the vanity of such affectations in a subject especially so serious , these thoughts were form'd for a more private use , then their present condition leads them to ; nay such thinges as were but necessary , as a division of this discourse into chapters ( of which it was easily capable ) a more correct printing , and some other perfectings of a like consideration , have by reason of the busines of my owne occasion , and a mistake somewhere , beene wanting ; this i pretend to , to magnifie god in those mighty hoasts of spirituall substances , which he manageth wonderfully and differently , for the good of his children ; to gratifie and serve the good angels , who ( if i may judge of others by my self ) have been too little considered , in order to them , or our selves ; and to professe , and ( as much as in me lyes ) to assist , to an irreconcileable , and everlasting warre , with the greatest and most inveterate enemies of god and man , the divell and his angells : and last of all ( which i mention'd in the beginning ) to give one instance , that i have not beene idle in these busy times , nor without the thoughts , and designes of warre , in an age , when warre is become almost the profession of all men . why i inscribe these papers to you , my dearest mother , will neede no larger account then this ; nature and your ovvne goodnesse , have form'd you ablest , to pardon me in any thing , vvherein i shall neede it ; and of all i have knovvne of either sexe , i have mett vvith fevv more diligently inquisitive , or pertinently reasoning of things of a raised and abstracted nature , ( especially vvhich might have influence into the good of another life ) then your self . to which i adde , that i professe to have infinite ingagements , to avovv my self before all the vvorld most honoured mother your most obedient sonne & most humble servant henry lawrence . a treatise of our communion and warre with angells . ephes. 6.11.12.13.14.15.16.17.18 . put on the vvhole armour of god , that ye may be able to stand against the vviles of the divell ; for vvee vvrestle not against flesh and blood , but against principalities , against povvers , against the rulers of the darknes of this vvorld , against spirituall vvickednesse in high places , &c. the great externall cause of all our evills is the divell , who hath such a kinde of relation to our sins , as the holy spirit hath to our graces , saving that hee findes a foundation within us to build upon , matter out of which hee extracts his formes , whereas the holy spirit doth that worke as well as the other , and is put to the paine of foundation worke as well as building . i call him the externall cause in opposition to the working of our owne corruptions , which are our owne properly , and most of all within us . in other respects hee may be sayd to be the internall cause also , for hee mingles himselfe with our most intimate corruptions , and the seate of his warfare is the inward man. now because hee hath a greater influence into us then perhaps wee consider of , and the knowledge of our enemy is of great concernement to the warre wee must have with him , i desire a litle to inquire into this mighty enemy of god and man , that wee may knowe him , and dread him , so farre as to fit us for conflict , and that wee may knowe him and discover him , for hee is a perfect iugler , hee raignes not much when his tricks are discovered , and that wee may knowe him and resist him , if hee shall embolden himselfe to stand his ground as often hee doth . the apostle from the beginning of the 4 chap. had taught them how they should live in generall , first among themselves , then with relation to those that are without , ver . 18. then hee condiscends to particuler duties of husbands and wives , parents and children , masters and servants , and last of all before hee concludes , returnes to that which hee had mentioned in the 3. chap. ver . 16. where hee beggs of god as the most desireable thing in the world , that they might be strengthened according to the riches of his grace in the inner man : heere hee turnes his prayer into an exhortation , wherein hee provokes them to be strong in the lord , and in the power of his might , ver . 10. that is to say , though you have all faith and all knowledge , and worke well , yet you must persevere , yee must goe on , and you must doe it with strength : it is a great matter to come into the lists , but it is great to runne also , and to fight when you are there , for you shall meete with those that shall oppose you and conflict with you , therefore be strong in the lord , and in the power of his might , that is with the lord by his spirit , which is his mighty agent shall worke in your hearts ; be not strong in your owne strength , in your owne purposes , in the freedome of your owne wills , so was peter , who got nothing by it , but in the lord , his spirit can strengthen , can raise , can confirme you . ver. 11. put you on the whole armour of god ; god is able to preserve you , but hee will doe it by your fighting , and your armour must be sutable to the hand that wields it , which is the spirit of god in you , and the enemy it conflicts with , which is the divell : againe , it must be the whole armour , if you want any one piece , that place will be exposed to danger , also , all , for offence , and defence , that you may save your self by destroying your enemy , that yee may bee able to stand against the wiles of the divell , that is , that yee may hold your ground though you should receive wounds , and thrusts yet that you may not give way , as ver . 13. that yee may withstand in the evill day ; the day of temptation is an evill day , a day of trouble , a day of tryall , and often in respect of the event , evill , therefore deliver us from evill : and having done all to stand , that is , if you doe all in this fight god commaunds you , and omit nothing , by the vertue of god , you will stand , but there is no dallying with such an enemy , your standing must be a fruit and result of doing all . the wiles of the divell ; the word is methods , that is , the divell like a cunning fencer hath his faints , knowes how to take his advantages , and like a great commaunder hath his stratagemes , by which hee doth as much as by fine force , and these are well laid , there is a method in them to make the worke the surer , one thing depends upon another , and all contribute to make the result firme . for wee wrastle , that is , de conflictu , est sermo , non de ludo , we speake of conflicts , not of play , or sport ; not against flesh and blood , that is , that which wee have onely in our eye is flesh and blood , wicked men that wounds us and persecute us , where note , that god calls all wicked men , all the enemies of his church , but flesh and blood ; now they are the most perishable things when god will blowe upon them , for all flesh is grasse ; though the enemies be never so great and mighty , they are but as grasse and stubble . or secondly flesh and blood , by which may be understood your carnall lusts , the concupiscence of the flesh , and the boyling and ebullition of the blood to anger , and all passions , it is not so much , or it is not especially against these you wrestle , but rather against him that acts them , and makes use of them to your ruine and dis-advantage , which is the divell , and this hee may perhaps speake against the opinion of the heathen , who understood not the operation of the divell , but thought all our conflicts was against internall passions . but against principalities , hee seemes to describe the divels heere which are our enemies , first from the principality of their nature , by which the eminency and raisednes of their nature in respect of this visible world is set forth , that as the state of princes differ eminently from other men , so the nature of divells , as princes , excells the nature of men and of all visible things . against powers ; hee calls them powers simply without any addition to shewe the eminency of their power , aswell as of their natures , that as they have a nature , farre above flesh and blood , fitted for great things , so they have a power sutable and fitted to act this nature , as may be seene by their effects , both upon us and upon the world , though wee are not so to judge of their power as the manichees , who feigned two supreame powers a good and a bad ; which conflicted perpetually each with other , for their power falls as farre below gods , as it is above us , and infinitely more . against the rulers of the darknesse of this world : heere the divels are described from the universall dominion they have in this world ; they are called the rulers of the darknesse of this world , to shewe what the divell is conversant about , all his worke is to bring in darknes , and to shewe principally the seate of his empire : hee is not the ruler of the world , that is gods territory , but of the darknes of this world , the children of darknes ; though hee ceaseth not to interpose , and excercise rule , even over the children of light , and within the saints , so farre as darknes possesseth them . it is also called the darknesse of this world , to shewe the terme of his empire ; it is but in this life , in another himselfe shal be subject to darknes , and eternall torments . against spirituall wickednesse in high places : beza translates it spirituall malices , the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirituallnes of evill and wickednesse , carnall wickednesses are inferiour to spirituall wickednesses , which occupieth the highest part of the soule , which possesses the understanding more , and are not laid out in carnall passions , and concupiscences , so as the divell hath a most excelling malice . hee layes out himselfe in the excercise of , and provoking us to the most spirituall wickednesses , though hee is in the other also , and labours to make even carnall sins as much spirituall as is possible , by causing them to be acted against light , and against love and engagements . in high places ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : beza translates it , in sublimi , on high , that is , in high places ; your enemy hath the advantage ground , hee is on high , hee hath gained the hill , hee is in the aire , how mighty an advantage this is in a combate you knowe , but it signifies in heavenly , as in the margent of your bookes , which may have relation aswell to things as places , and then it shewes the things about which his malicious studyes are conversant , that is to take all heavenly things from us , and to deprive us of what ever is heavenly . and now what say you to your antagonist , heere is a dreadfull enemy formed already , you have heard fables of giants , heere is a gyant indeed , great in subtilty , excellent in nature , mighty in power , large in dominion , above all , eminent in ill and malice ; wee are apt to feare onely , what wee see , but invisible things are the best and worst , they are the greatest , as our originall sin which wee see not but by its effects ; and this great invisible prince that casts so many darts at us , the blowes of which wee feele , but consider not the hand that gives them , whence comes all our mischeife : i would set out this enemy a litle in his owne coulours , that wee may knowe him , and knowe how to deale with him , wee shall surely finde him as blacke as wee can paint him , the ignorance of our evills may cover them , but not relieve them ; let us knowe him , and wee shall knowe how to deale with him , there is strength and might in iesus christ , god hath but raised him up as pharoah to make his power knowne upon him , wee have weapons can reach him , and an arme strong enough , but wee must arme our selves , but wee must use it , wee shall overcome , but wee must fight . put on therefore a firme courage , for before all be done your enemy will appeare extreamely blacke , and dreadfull , and yet to comfort you , greater is hee that is in you , then hee that is in the world . now for a more perfect knowledge of this great enemy , wee will launch a litle into that comon place , of the nature of angells , yet keeping neere the scripture and not departing from our assured rule , the word of god , nor intending so large a compasse of discourse as the thing will beare , though the knowledge of it is of very great use in many respects , but so farre forth as it may afford a full light , to the discourse wee have undertaken . and first , how excellent soever their nature is , that they are creatures , there is no question , though aristotle will needs have them eternall substances , a thing altogether derogatory to god , who onely is eternall , and therefore as the first cause , must needs be the former and maker of all other things : it is true that moses doth not particularly describe their creation , accommodating himselfe to the rudenesse , and ignorance of that time , in which hee writ , and therefore particularizes onely in visible things . but that they were created wee have cleare scripture for it , coloss. 1.16 . for by him were all things created , whether in heaven or earth , visible or invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him : wee shall not insist heere upon the particuler titles , but you see heere creation of things in heaven , aswell as in earth , and invisible , aswell as visible , so psal. 148.5 . let them praise the name of the lord , for hee commanded and they were created . what was created ? all that hee had named before , the heavens and the angells . hee begins with the first and most eminent peeces of creation : if you aske when they were created ? certainely not before the created matter of the visible world , for moses saith , in the beginning god created the heavens and the earth ; if they had bene therefore created before , there should have bene a beginning of time , and working before that ; besides it s said god wrought all his workes in sixe dayes , and rested the seaventh . if you aske what day they were created ? in all likelyhood , the first day with the supreame heaven , in respect of the similitude of their nature ; they give also another reason job . 38.7 . when the morning starres sang together , and all the sons of god shouted for joye , because they seeme there to applaud god in the workes of his creation : vizt , when the highest heavens and first matter was created , out of which other things was formed . 2. these excellent creatures are true substances , and doe really exist , contrary to the opinion of the saduces , that denied angells and spirits , that is , that thought by the name of angells was meant nothing but good or ill inspirations , or motions , or els the wonders and apparitions which were wrought by god ; but nothing is more absurd then this for . first they were created , therefore they were substances and not accidents in another subject . 2. they are endowed with understanding and will , by virtue of which they were capable of sinning , and departing from the truth , of obeying , or standing out against god. 3. from their office they appeare before god , they serve god , wee are commaunded to make them our patternes , they come to us , admonish us of gods will , they teach , protect and comfort us . 4. from their apparitions and services , they appeared often to the fathers , they wrastled with iacob , eate with abraham , carry the elect into abrahams bosome , they gather the dead at the day of judgement , and wee shal be like the angells ; also christ was said not to take upon him the nature of angells , and paul chargeth timothy before christ and the elect angells , and christ is said to have a name given him above the angells : lastly to give a ground out of philosophy , aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances , invisible , visible , and partly invisible and partly visible , as if hee had hit ( as indeed hee did ) on gods creation : the second are the heavens and elements , and compositions out of them , the last are men , which have an invisible soule , and a visible body , and hold the middle , the first therefore must be the angells : if you aske as an appendix to this , whether the angells have bodies , or are altogether incorporall , it is a question controverted betweene the philosophers , the schoolmen , and the fathers ; the platoniste would have them have bodies , to which many of the fathers adhere ; aristotle and the schoolmen would have them altogether incorporall , the reasons on both sides are not unworthy considering , if one would amuse themselves in that , out of which the scripture gives no issue , i will not trouble you with it , onely this , its safe to say , that they are not essences so simple as they are altogether uncapable of composition , it is onely proper to god to have his being and essence or substance the same ; angells are mutable , they consist of an act which they are , and of a power into which they may be reduced , it is one thing in them to be simply , and another thing to be indued with understanding and will , to be and to be good , to be and to be wise , god onely is i am , uncapable of any change , as of any composition ; to say god were an angell , were a derogation , as to say hee were a body , unlesse you should meane by a body , a substance , as tertullian did , and so called god a body , that is , a substance : but if they have any such composition , as may be called a body , it is certainely of the greatest finenesse and subtilty a spirituall body , and therefore not like to be of that grossenes that either the aire is , or those heavens that are framed out of the chaos , but neerer the substance of the highest heavens , which seeme to have bene made at the same time : to conclude , it will be safe to say that in comparison of god they are bodies , in comparison of us they are pure and mighty spirits . from this that hath bene said in generall , of the nature of angells , consider by way of corrollary . first in that these blessed substances are creatures brought with you by god , out of the same wombe of nothing , and raised from that lowenesse to the height and dignity they possesse , how great then is that god that can make and forme such beings from nothing . wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on , but nothing and something are all alike to god ; also hee can make of one lumpe a vessell of honour , as easly as of dishonour , if the workman be to be esteemed by the worke ; consider these mighty pieces , and who made them , breake into an admiration and blessing of god , as david did psal. 104.1 . blesse the lord , o my soule , o lord my god thou art very great , cloathed with honour and majesty , why hee was able to forme and create those mighty things and among them the angells , ver . 4. who maketh his angells spirits , his ministers a flame of fire , where ( by the way ) hee gives you their nature and office , for their nature they are spirits raised and excellent , for that office , they are ministers . 2. but secondly if god created them , then feare them not hee hath a hand over them still , hee that bounds the sea , will bound the divells , they are reserved in chaines , as well to their effects , as to their punishments , they cannot breake loose nor get beyond their tedder : on the other side there are good ones amongst them , which shal be ordered to your advantage by this maker and creator of them , who mindes us as well as them , and mindes them for us , of which wee have a good pledge in iesus christ , who tooke not on him the nature of angells , but tooke on him the seed of abraham , our nature and surely all creatures shall subserve to that composition of which god is a part . 3. if god created the angells , feare no lowenesse , god can raise you high enough in a minute , can you imagine almost greater termes of distance , then from nothing to an angell , wee suffer many graduall changes in our bodies and soules , but god can raise us in a moment , if hee please , to the highest pitches of grace , or comfort , and prosperity . 4. how great is that love to piece up with much care , and paines such vessells as wee are , who could in a moment cast new ones of a better forme , and fill his house with angells ; but hee loves our tribe , and hath condiscended to us , and done more for us then for the angells . 5. you see reason to consider of the angells not as inspirations , motions , fansyes , or phantasmes , but as of reall substances , and existences , mightie spirits , that in the frame of the world and order of nature come neerest god , and possesse the next place to him , for so they are , and as such are the immediate instruments of god , which have ever had much to doe with the sonnes of men , though sometimes in apparitions more sutable to our nature , sometimes in a more spirituall converse , more agreeable to their owne nature , but ever they have bene beingh that have had and still have , a great part to play , and therefore as the good angells are of more use then wee consider , so the evill ( which is to our purpose especially ) are most powerfull and malignant substances , farre above the capacity of flesh and blood , carrying themselves rather as princes and powers , and dominions , and being acted with the greatest malice , are alwaies watching , alwaies tempting , alwaies observing , ever ( if wee looke not to it ) ruining and destroying us , warring with weapons sutable to our complexions and lusts , betraying simple soules with their methods and wiles , so as without a great power of god , wee shall not be able to escape them : the not considering of this enemy gives him a mighty advantage , wee hope in some measure to unmaske him . wee have considered two things already concerning the nature of angells in generall , first that they are creatures , secondly that they are substances and have made use of both : wee shall now consider their mutability , or immutability . and first wee say that as it is peculier to god onely to be without beginning , so it belongs to god onely to be without change , or shadowe of change , and that the angells as creatures are reduceable to nothing , by the same hand that made them , so as though there be no passive principle in them , by which they may be called corruptible , or mortall , yet in respect of an active power of god , upon which their being and life depends , they may be called corruptible , and mortall , because as it is in the power of the creator that things are , so it is in the power of the creator that they may not bee , yea so much they are in gods hands , though the best pieces of nature , that if hee doe but withdrawe his hand , they all moulder to nothing , there neede no great activity be put forth , a meere ceasing to uphold them is sufficent to destroy them ; but yet when yee speake of changeable or corruptible , it must be understood of the next and intrinsicall cause , and not of the remote and outward cause , as men are not called the children of the sunne , though sol & homo generat hominem , but of their parents , so as the angells may properly be called incorruptible and immortall , because they are so by nature ; i speake not now of the changeablenesse of their wills , but of their nature and substance , the reasons are . first because the angells are not produced out of the power of any matter as corporall substances , and the soules of beasts , but are produced onely by the word of god , and therefore as they have no internall principle of being , so have they none of dissolution , for there is the same reason of being , and not being . secondly angelicall natures as the soules also of men , are not compounded of matter & forme , but are simple formes and substances , subsisting by themselves ; now all corruption , mortality , and death is by the separation of the forme from the matter , as when the soule is separated from the body , which is corruption , or death , or when the accidentall forme is separated from the subject , as white from the wall , or health from the man , now what ever wants matter is incorruptible , because there is no composition , and so no separation ; but the scripture concludes this best in assimulating the state of immortality in which wee shall be to the angells ; this is the third consideration wee make of the nature of angells , that they are immutable . fourthly wee will consider of the apparitions of angells , of which wee heare so frequent mention in the scriptures , and the consideration whereof will proove so proper to our purpose . one manner of their appearings hath bene in dreames , another in visions , the third in assumption of bodies , and that either of bodies formed of nothing , or of pre-existant matter them formed , or possessing and acting naturall bodies already made . some have thought , there hath bene no assumption of bodies , but onely an appearance to the fancy and imagination ; but that must needs be otherwise , for what ever is a substance which is not a body , nor hath a body naturally united , and yet is sometime seene with a bodily sight or vision must needs take up a body , and further this was not an imaginary and phantasticall apparition , because such an imagination is not seene by the sences without , but by the fancy within . 2. an imaginative sight being onely within in the imagination consequently appeares to him onely , which so sees it , but that which is seene by the eyes , because it exists without and not within the minde , may be seene also of all others such apparitions , were of the angells that appeared to abraham , to lott , and to the men of sodome , who were seene by them , and indifferently by all . but if you object to what end was this assumption of bodies , since the power of the angells exceeds all bodily might ( and this will not be unusefull to consider since it makes way to shew to what end they appeare and what they have done , and can doe for us and upon us , both the good and bad . ) the angells assumed bodies for the manifesting themselves , not for the doing of their worke ; but that they might familiarly speake with men , without their terrour and dread . aquinas gives other reasons , that they might manifest the intelligible society and converse which men expect with them in another life ; and in the old testament that it was a certaine figurative declaration , that the word of god should take humane flesh , for all apparitions in the old testament were in order to that apparition of the sonne of god in the flesh : if you aske mee what kinde of bodies they tooke , and whether they were true men or no , in taking humane shapes ? answ. first though they appeared in a humane shape , they were not true men , as christ was a true man , because hee was personally and hypostatically united ; but bodies were not united to the angells , as to their forme , as the bodie is to the soule which is its forme , nor was the humane nature body and soule , united to the person of any angell , but they tooke bodies to them as garments which they tooke up , and laid downe upon occasion . if you aske of what those bodies consisted ? it is like ordinarily of some of the elements , as of the ayre . and if you object that the ayre is improper to take figure or coulour , because it is so thin and transparent ? the answer is , that although the ayre remaining in its rarity doth not reteyne figure or coulour , yet when it is condenced and thickened , it will doe both as appeares in the clouds . another way of appearing was in possessing some naturall body , so the divell entred into the serpent , and an angell spake in balams asse ; so you read often of men possessed with evill angells , the men spake not , but the divell in them , the like may be said often of the good . now if any shall aske what becomes of those bodies ? the answer is , if they be created of nothing , they are reduced into nothing , by the power of god ; but if they be formed of pre-existent matter , the worke being done for which they were taken up , they are resolved againe into their elements , or principles , but if the bodies were naturall , reall and existent before , they were left so againe , by the departing of the angells , so was balams asse and many bodies possest by the divells cast out by christ. another consideration is whether the angells having assumed those bodies , did put forth acts of life , whether they spake and sung , or eate and drunke , as they seemed to doe ; this is handled with much controversie , but it is certaine they did what they seemed to doe , as appeares by the plaine direct story of moses concerning the angells , that appeared to abraham , and others , and this is assur'd that what ever the angells appeared to have , or doe , that they had , & did , for they never deceived your sences , their coulour , their shape , their eating , their drinking , their speaking was what it seemed to be , for the sences are not deceived about their objects , if the distance be proportionable , and they no way distempered , for if the sences are ordinarily capable of being deceived , then you may question any thing , subjected to sence , as whether the snow be whit , &c. now all this they did , not by vertue of an internall forme , but an angelicall power , quickening and mooving the body they acted ; and it is observable , that when the angells would hide their natures , that they might converse more familiarly with men , they would eate , and drinke , and speake ; but when they would be acknowledged for angells , then they denied to eate meate , as iudges 6. in the story of gedion , and of sampson , iudges 13. if you aske what became of the meate they eate , for their assumed bodies needed no nourishment ? i would aske you what became of their bodies , their meate aswell as their bodies was reduced into nothing , or the pre-existent elements , of which they consisted , as that which christ eate after his resurrection . there is one question more in this subject , with which i will end , and that is ; why the angells make not their operations now , as formerly they have done ? the heathen who were ignorant of the wayes of god , ascribe this to the sins of men , that god being now displeased with them , hath no more minde to converse with them ; but the reason is quite otherwise , because as god would be worshipped in spirit and truth , so hee would have us walke in the spirit , and converse more with the spirit then formerly , and christ being now in the flesh , and in heaven , hee would have us live , by the faith of him , and a greater measure of the spirit being now given , hee would have us converse with the spirit , and these spirits , in a more invisible way : as also the church being now confirmed by god , needs not those visible , and sensible confirmations , as formerly , which is the reason also of the ceasing of miracles , they were appropriated to the laying of fondations , both of the law and the gospell , we walke now in the vertue of these apparitions , which were of old and in the power of these miracles , and besides wee have faith enableing us to converse with the angells in a way more spirituall : so much for the apparition of angells . first from the immutability of the angells , you see the reason of their indurance , nothing can destroy them , but god immediately , and god will not , the same reason is for the soules of men , for they as the angells are not produced out of matter , are not compounded of matter and forme , but are pure substances , created and infused by god immediately , and so not subject to corruption : and for glorified bodies , when they shall have put on a celestiall forme , this corruptible shall have put on incorruption , this passive principle by which they are corruptible shal be destroyed , they will then be in the same condition of the angells , uncapable of fadeing or alteration . from the apparition of angells , see the care that god hath had of his church in all times , hee hath not left himself without witnesse to the world , in that hee gave them raine and fruitfull seasons , nor to his people , for hee hath given them the apparitions of angells and invisible substances . secondly , learne the dignity of saints that have had the angells to be their ministers , and so farre as to humble and debase themselves to take up shapes , that were not their owne , heb. 1.14 . are they not all ministring spirits , &c. thirdly , consider the meanenesse of mans nature in respect of the angelicall , wee cannot beare apparitions scarce in our owne shape , but out of it in any higher wee are confounded . fourthly , see the blessednesse of our conditions , wee shall be as the angells , as little depending on elements and outward things , the more wee can frame our selves to this independency of living now , the more raised wee are , it is good to have our happines in few things , and to be easily able to quit the rest . fiftly , admire not bodily beauty , you see an angell which is a creature , but one degree above us can frame beautifull shapes , which shall be acted and moved and within a while comes to nothing , and this beauty of our bodies , this elementary beauty , this mixture of whit and red , is almost as perishing , a little blast of sicknes , a little undue commotion of the humours renders it also nothing . sixtly , see the great love of the son of god in his apparition , who though above angells , as being their creatour , coll. 1.16 . though hee were god blessed for ever , yet did not abhorre our nature , but as hee tooke our nature and not that of the angells , so hee tooke it up indeed , not in shewe , as the angells who troubled not themselves , with the heavinesse , indisposition , and vildenesse of our bodies , but christ so tooke our nature , as he subjected himselfe to all our naturall infirmities , and to have as wee , a vilde body . seaventhly , by the frequency of the former apparitions of the angells , you may know they are not idle now , although wee living by faith have not such a visible converse with them as formerly , but as miracles are ceased , so are their appearings seased , but not their workings though their converse be not so sencible , yet it is as reall : but of that in another place . so as the fifth thing will be to consider about the administrations of angells to us , and the deputations they have from god concerning us . and first , wee must know that the doctrine of the angell gardians hath bene exceeding antient , not onely amongst the christians , but the heathens also , who drew much of their knowledge from the scripture , and they thought that every man had his angell , which was his genius , hence are those phrases , invitâ minervâ , & contra genui facere , that when their angell or genius inspired them one way , they would do acts notwithstanding contrary to such inspirations , and to their genius . secondly , some , not onely philosophers , but christians have thought that every man good and bad , was under the guidance of a good angell , which to the reprobate was an aggravation of their sinnes , but it is cleare that the tutelage of the good angells , belongs onely to the elect for so it is , heb. 1.14 . are they not all ministring spirits , sent forth to minister to them who shall be heires of salvation ? exclusively , that is , to them and no others . els hee would not have made it a priviledge , and prerogative to the saints , but given it in common rather amongst men . so psal. 91.11 . hee shall give his angells charge over thee , but to whome ? ver . 9. those which make the lord their refuge , so that it is cleare , for them and for no others . and it doth not hinder , that this was spoken immediately to christ , for so are all the promises which concerne the elect , they are made , and made good first to christ , and from him as a head they discend to his members . a third consideration will be , whether every elect person hath a particular angell deputed for him , or whether all indifferently serve all : not to trouble you with the dispute , some incline rather to the negative , because they thinke it is a derogation to the goodnes of god to his people , who gives them the heavenly host amongst them and to them all , for their use and protection , but neither doth this satisfy mee , nor their answere to the places alleadged , for the former opinion , but before wee proceed further i affirme : that it is probable that every elect hath his proper and peculiar angell deputed as his keeper and companion , yet so as extraordinarily many may be sent to his ayde , for proofe of this math. 18.10 . take heed that you despise not one of these little ones , for in heaven their angells doe alwayes behold the face of my father which is in heaven . wherein seemes to beheld out plainely the particular guardian-ship of angells , for hee saith , their angells , that is , their particular angells , els hee might have said the angells , which are not onely their angells , but the angells of all the elect with them , so as hee seemes to have meant their particular angells which were deputed to them as tutors and keepers , which because it was a thing so honorable to them , they ought not to be dispised ; the antients were of this opinion ; and therefore ierome sayes upon this place ; it is a great dignity of soules that every one from his nativity hath an angell delegated for his keeper . also acts 12.15 . when the company with one accord affirmed that it was peters angell , that knocked , as a thing notorious amongst them that men had their particular angell guardians ; and from this opinion amongst the iewes arose that received and common opinion among the heathen , that every one had his angell or genius : now no man affirmes or need affirme that upon occasion there are not more then one deputed to the service of an elect man ( which may satisfie them of the other opinion ) for many angells carried lazarus into abrahams bosome , and the angell of god rejoyce over one sinner that repents : besides more angells then one brought lott out of sodome . as for the answere out of that place of peter , that it might be one of his angells , that lookes like an evasion , nor seemes it any derogation , but an honour to the saints to have their particular angells , so as wee doe not limit them to one , in all cases ; about this there are some other questions mooved ; as when this angell guardian begins his charge , whether when the child is borne , or baptized , or afterwards . there is no reason why the beginning should depend upon baptisme or any ordinance ; for the other if one would argue it there might be more question , i should rather thinke that the angells begins the execution of his charge , assoone as the soule is infused , for though the child be a part of the mother , yet it hath a distinct being of his owne , and is a person consisting of soule and body : againe some consider whether the angell keepers doe ever leave men or no with whose guardianship they are be trusted ? certainely never totally , for as our adversary the divell goes about seeking whom hee may destroy , so our angells intend their worke , of preserving and keeping with all diligence ; but as god leaves us that affliction or sin may follow : so may the angells of god also , which are his messengers and ministers , they may withdrawe for a time of affliction and the like , and returne againe for our advantage : for the keeping of the angells is nothing els , but a certaine execution of divine providence concerning us ; now god never leaves us , therefore not the angells , but they are often with us as phisitians are with those who have filthy ulcers , they stop their noses , & administer the medicine , so doe they , our vanity & sins extreamely offend them , as it doth god , yet their obedience to god and love to us , keepes them steddily to us , though in our ill waies , wee are no waies pleasant to them , but they shall alwayes beare us in their armes , as psal. 91. that no evill befall us . the next question as an appendix of this is , whether provinces , or communities have their angell guardians or no : it is very probable they have , as men their particular guardians , and yet the concurrence and assistance of more as they need , that place of the 10. of daniel is famous where mention is made of the prince of the kingdome of persia , and of the prince of grecia , and of michael their prince ver . 20.21 . and ver . 13. the prince of the kingdome of persia withstood him , but michael their prince came to helpe him : upon this place so cleare ierome , and all expositours agree , that there are angells deputed to the care and protection of provinces & countries , some other places are brought , but this cleare one shall suffice ; the same reason also might be given for churches which are communities very deare unto god ; the fathers were of that minde , and many bring those places of the revelation to the angell of particular churches , as of ephesus , &c. which they understood of the angell guardian ; i will not dispute that , but that place of 1. cor. 11.10 . might mee thinkes as probably be urged , where the women were to have power over their heads , because of the angells , in which place certainly the angells , not the ministers , are meant . and me thinkes it is pro ratio or an argument rather from the lesser to the greater , god doth take care for oxen , saith paul , then much more for ministers ; so doth god give such honour to provinces , then much more to churches , which are communities much dearer to him , but i shall not enlarge this now particularly . wee will now speake of the reasons , why god useth this ministry of angells towards us . if you aske in generall why god useth the ministry of angells ? it is for his owne glory , hee hath creatures about him fit for his service , dan. 7.10 . there is a brave court , thousand , thousands minister unto him , and ten thousand times , ten thousand stand before him . but if you aske , why god useth this ministration and guardianship of angells , towards us ? hee doth it first to preserve that eutaxy that good order , which hee hath put into things , as thicker bodies , and more inferiour are managed by more subtile and powerfull ; so the bodies of the beasts by a spirit of life , and irrationall spirits by rationall , as men governe beasts , so by the same reason of proportion , the angells which are invisible spirits , and are all spirits , have an influence upon men , which are partly spirits and partly bodies . thus the fathers , all visible things are moderatedly invisible , which what can it be els under god , say they , but the angells and spirits of just men , because things must be governed by that which is higher and purer then it self ; so that as god in respect of the earth and fruits of it , places the heavens next him , i will heare the heavens ; so in this sub-ordination , angells comes next to have an influence upon rationall creatures . secondly , god doth it for our very great comfort and consolation , what a happines is it that a haire of our heads cannot fall to the ground without gods notice , that they are all numbred , that god knowes and mindes all our wayes ; but now when god shall raise up such powers for us , when wee see the chariots and horses , this addes to our courage and assurance as it did to iacobs , god hath said hee will never leave us , nor forsake us : but when wee see corne and wine , when wee see him compassing us about with meanes sutable to our necessities , this confirmes us , as being a helpe proportionable to our neede , wee see our good and our desires , not onely in the remote cause , but in the next and immediate . god hath formed the angells , for the effecting many great workes about us and upon us , though wee little consider it ; now when wee see mighty creatures , fitted for those services , wee ought to have strong consolation , but the angells are framed ministering spirits , heb. 1.14 . god indeed doth all things , yet hee speakes by men , and teacheth also by his spirit , & there is a forme above men , angells , which hee useth also , they beare us in their armes , and pitch their tents about us , and doe much for us . thirdly god useth the angells for their good and honour , whom hee vonchsafeth to use as fellow-workemen with himselfe and his son ; this was pauls honour that hee wrought together with god ; now the angells which are deare to god are used in great imployments , as god is wont to serve himself of those hee loves to some imployment or other . fourthly that there may a love and acquaintance grow betweene us and the angells , with whom wee must live for ever , and whom wee must be like : now love growes by mutuall offices , as is seene in the love of mothers to their children , which increase by fostering and tending on them . it s good to be a saint , that yee may have the tutelage of angells , this honour have all the saints , and none but they . the wicked have no angells to looke to them , to take care of them particularly , though they may fall perhaps under some generall charge and care , as they doe also of god , that they may be preserved to their condition . god takes care of them so farre , and so may the angells , but they are properly guardians and ministering spirits to the saints , they are particularly ministering spirits to the heirs of salvation . it s good to be a church for the same reason , there being to churches a superadded deputation to that of saints , for to churches also angells seeme to be destined , to which purpose that place mentioned before is not inconsiderable , 1 cor. 11.10 . because of the angells , on which place peter martyr sayes , wee ought to thinke that they have a care of our churches aswell as of the iewes , for sayes hee , it is said dan. 12. that michael the prince stood for the children of israel , and that this place is meant of the angells and not of the ministers , you have also the authority of calvin , who observes the word angell is never appropriated to ministers , without some addition , as to the angell of ephesus , &c. besides there would have bene more reason to have said , that the women should have had power of their heads in respect of their husbandes , or the whole congregation , then the ministers onely , and to improove this further , let this consideration worke upon you , least the angells be provoked to withdraw , as i told you they would , this is common to churches and christians both , for as the holy angells rejoyce at the conversion of a sinner , and in our right order , so they are offended and chastice according to their commission given them from god , when wee doe otherwise . thirdly that since the happines of these blessed angells lies in working as it doth , for it was given as one reason of their charge , that they might worke with him , so ours also , and though the services wee are imployed in may seeme much belowe us , yet if they be gods , and in reference to that order hee sets in the world and much more , if they be in order to the saints and their good and advancement , then be not ashamed of the services which angells performe , and be not weary of working which is the best improvement of the holy angells . fourthly let us so walke both as christians and members of churches , that the angells may discharge themselves of their worke with joy and not with griefe , for that will be unprofitable for us . thus you see in generall their charge you are fairly weited on , you have particular angell guardians , and in case of need you may have whole legions . next wee will come to consider of their power over our bodies and mindes , where it will be requisite to consider first of the knowledge they have of things , after of the excercise of their power , and then proceed to the evill workings of the evill angells , which is that principally intended . wee have already made this corrolary , that wee should so walke as the angells might discharge themselves with joy at the last day ; but that which seemes to be the proper use of the foregoeing point , is , that wee should leade heere angelicall lives , if the angells guard us and accompany us , wee should savour of their converse : men are knowne by their company , they are not idle attendants , such as great men have for a parade and a shew , nor is their speciall influence upon our outward man , as wee shall shew hereafter , mee thinkes wee should not keepe such company in vaine , but should savour of a spirituall abstracted communion , that as they tooke bodies to themselves in their apparitions , not for any pleasure they had in them , but for our need ; so wee should use outward and bodily things for the needs of the bodies , and should please our spirits and the good angells with whom wee converse , and who are about us , by gaining ground , as much of the flesh and corruption as is possible , and bring the body as neere as may bee into a spirituall frame by possessing it in sanctification and honour , and by making it serviceable to our minde , using it , and not being used and commaunded by it ; this will gratify the good angells which the scripture expects at our hands , 1. cor. 11.10 . but this onely by way of addition to what was said before . that wee have next to speake of , is the power of the angells , then , how it is excercised and put forth towards us . and because a great peece of their abilitie lies in their knowledge , wee will consider that : that they are indued with an excellent knowledge , as being the highest of all intellectuall creatures , is without all question , and will appeare in considering what their knowledge is . and first austen and the school-men , which follow him , give unto the angells a knowledge which they call cognitio matutina & vespertina , a morning and evening knowledge , or a day or a night knowledge . they call that the morning knowledge , which respects the things in its cause , and that the evening knowledge which respects the things in its effects , the one is a cleare knowledge , the other obscure . so as the morning or cleare knowledge is , that by which the angells see all things in the warde , that is in the sunne by whom they were created ; the evening or darke knowledge , is that by which they see the same things in themselves or in their owne natures . as the knowledge of a line or circle , by a mathematicus description , is a right knowledge in the beauty and proportion of it , but the knowledge of it as made in the dust , is to know it with many imperfections . but the knowledge of the angells may be distinguish't either into a naturall knowledge , of which in a great measure the good and ill were partakers , for so it is said , that some stood in the truth , and others fell from the truth , joh. 8.44 . hee was a murtherer from the beginning , and abode not in the truth . therefore there was a truth and knowledge which some adhered to and some not . the second is by revelation , so to the angell in daniel was revealed the mistery of the 70 weekes , so the angell revealed to iohn the things hee knew not before , and of such things are they the messengers to the sonnes of men . a third is by experience , so they see the manifold wisedome of god in the church , and this is of great use to the good , and evill angells , for the same way men have to grow wise they have also . a fourth is a supernaturall knowledge , with which the elect angells were indued , not in the creation , for then it would have bene a naturall knowledge , but afterwards : and this answers a great objection , why some angells stood and some fell , when as they all sawe god ; and , i have formerly in another discourse affirmed , that when wee shall see god face to face , it will be impossible to sinne , or to turne away from that vision . the truth is , the reprobate angells never saw god , as the elect did , for the will of the good angells would never have bene firmer , if their understanding had not bene other wise enlightened , for it is the light of the understanding that hath the great influence upon the will , as wee see , so wee effect and moove . now of the elect angells it is said , that they alwayes behold the face of the father , which of the reprobate is not said ; now yee know what it is to see god face to face , that is , to see him evidently , clearely , as hee is to be seene , without a straitened and modificated vision , which is the great happines of men : you see now what kinde of knowledge the angells have , the last of which , namely supernaturall , was peculiar to the elect angells , and stood them in such steade as it kept them from falling away , when others fell to their owne perdition . if you aske mee how , or in what manner the angells know ? wee must consider , how wee our selves know , wee know a thing as wee see it , for the eye of the body hath a kinde of resemblance to the eye of the minde , now to seeing there is required first a power of seeing in the eye . secondly a light through which wee see , if the eye be blinde , or there be a hurt or wound in it , that there be not a facultie of seeing , you see not though you have light , and there must be light aswell as an eye , or you see not neither . thirdly the species or image of the thing you see , this altogether makes vision ; so in the understanding there is in like manner the power of the understanding , by which wee are made able to judge , then a light by which the minde is enlightened to perceive its object , and then the species or image of the thing , out of the understanding , by which the thing is made present to the understanding . the two first are common to us with the angells , to wit , the power of knowing , and the light by which wee know , they know more , but the way is the same . the question is onely of the last whether they understand as wee , by species or images received from things or otherwise ; it is certaine they know not all things by their owne essence , as god doth , for god containes all things in himselfe , and is himselfe the likenes and copie of all other things , and therefore knowing himselfe as hee doth most perfectly , hee knowes every thing , els of which hee is the copie : something 's they know by their owne essence , as the eye sees the light by it self , not by any image of it ; so the angells know themselves , by their owne essence , but of things without them , they know them by species , and representations not which they take of from the things , but such as are put into them , by god ; wee take of the image of god first by our outward sences , as the eye takes of the image , of what ever it sees , then by our fancy , and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know : but the angells , which have not either outward or inward sences , have not this way of knowing things , and therefore know them by species put into them by god. one thing more is considerable , that is , whether the angells know by reasoning and dividing and compounding as wee know , by drawing consequences , from principles already acknowledged . it is certaine they apprehend things quickly , as appeares by the comparison of a learned and wise man , with one who is not ; give a wise man any ground or principle , hee will make out of that many conclusions : so in matters of numbring and account ; an accountant will tell you that in a quarter of an hower , that another would be a day about . and though they doe know things by the effects , and by reasoning , yet it is with that quicknesse and certainty , that our greatest understanding is darknesse to it . another question is whether the angells know particular things , and what ever is done heere ? first , it is granted that they know one another so as there is no angell in heaven , which is not knowne by his fellow ; without which they would not enjoy one another , and so not be lesse happy : even as wee shall know the enumerable company of angells , and the spirits of just men , nor is there any divell in the ayre , or seas , or under the earth , which the good angells know not , for how could they els resist them , on our behalfe . secondly , it must needs be granted that the good angells know not onely the severall kindes and species of things , the humane nature , and all the kindes of creatures in heaven , and earth , and sea , with their properties and natures perfectly and exactly , ( for men in a great part know these things , how much more powers so much superiour ) but also they know particular things , that as god knowes all things by one image and likenes , which is his essence , ( which is the efficient , finall and exemplary cause of all things , ) so the angells by those many universall species , which are put into them by god , know not onely universall , but singular and particular things , for as any thing is more raised , and excellent , so it hath its strength and power more united , and is more efficatious , and therefore with their understanding onely by the universall species of things put into them by god , they know those things , which men take in , by their many sences , outward and inward , to wit , particular and singular things . but now whether the angells know all the particular actions , what ever is done , said , or suffered , is more questionable ; of those committed to their charge there is no question , but to affirme so of all , and all at once , were to intrench to much upon gods priviledge , to whom and to no other all things are open , and naked , there is to much of infinity in that . as for our thoughts , affections , and desires , they know them either by revelation , or externall signes . for god is onely the searcher of the hearts , thou onely knowest the hearts of the children of men . but they are extreamely ingenious in guessing , if phisitians , by the pulse and temper can tell your affections and passions , as that you are in love or take care , if a wise man , or an acquaintance can do any thing this way , they much more . first observe that in this vast compasse of the angells knowledge , and the severall kindes of it , it was supernaturall knowledge that stood them in the greatest stead , the other perished with them , it was the beholding of the face of god , that filled them and possest them , that tied them fast to god , that wrought effectually upon their wills , the other angells that had all the other sorts of knowledge in the largest compasse of it , carried it to hell with them , and the same difference of naturall and supernaturall light , is seene amongst us every day ; why doe the poore receive the gospell and christ , in whom are hid all the treasures of wisedome and knowledge , when the wise and knowing men cast it far from them ; it s certain this is the greatest wisedome in the world to take christ , to make sure of another life , this is wisdome , and every other thing in comparison , is folly ; but whence hath this poore man wisdome and others not ; but because they see nothing of god after a supernaturall way , they see god in a proportion , as the divells saw god before the fall ; there wants life , there wants fire , there wants a touch in what ever they see , that would improove all , that would render all the rest efficatious : the same sermon that speakes to the reason onely of one man , speakes to the heart and conscience of another : it is a goodly picture to others , but it wants life , they looke upon it with pleasure , but they will never fall in love with it ; they will never espouse it , or as wee told you , they see the circle in the dust , but the beauty and proportion , which is the tempting thing , that they see not ; pray therefore for supernaturall light , that will improove all the rest , and all the rest without it , will but helpe to render you inexcusable , and so leave you . secondly , see the ground of the firmenesse of your condition in the next life , you shall be as the good angells , you shall see the face of god , and then you are sure , your eyes nor hearts can never turne away from that vision . thirdly , yee shall know what they know , and as they know it , whence you see what raisedned of your conditions will bee . fourthly , see how exceedingly you are exposed to the knowledge of the angells . now having considered of the knowledge of the good angells , in which a great part of their ability lies , wee come to speake of their power , and first upon corporall things . it is certain they can doe any thing which nature can doe , either mediately or immediately ; for example , they can moove the heavens , they cannot make them stand still , for that is against nature , they can kill men , but they cannot raise them from the dead . miracles they cannot worke unlesse as gods instruments , as in the mooving of the water in the poole of bethesda , and gathering together of the dead at the day of judgement . god onely doth wonderfull things : now a miracle is not that which is against the order of some particular nature , for then the flinging of a stone upwards were a miracle , but that is a miracle which is against the order of nature in generall , as if a stone of it self should moove upward , without any force or draweing . so as the dividing of the red-sea was a miracle , and attributed to god onely , but the killing of the first-borne was none , and therefore attributed to an angell ; so the standing still of the sun was ascribed to god : but the victory they got ioshua 5.15 . to the angell . againe , they doe some things immediately , as the killing of the whole army of senacherib , and bringing peter and the apostles out of prison . so they can moove all corporall things almost in an instant ; they can stirre tempests ; moove waters and windes , but other things they cannot doe immediately , as generation , &c. nor can they do any thing as god , properly in an instant , and at their becke , as god and christ , but either by locall motion or naturall medimus , though with an inconceiveable dexterity , and quicknes . lastly all this power is subjected to the will of god , for so yee have it , blesse the lord all yee angells which are mighty in strength , which do his will , psal. 103. so thy will be done in earth as it is in heaven , that is , as it is done by the angells ; so god sent his angell and delivered peter , acts 12.17 . so saith christ , could i not have asked my father , and hee would give mee 12 legions of angells ? for their power over us , over our bodies , it is the same which they have over other things bodily . as for our outward sences they have great power over them , and that either by forming new objects , so in the 2. kings 7.6 . the lord caused a sound of many horses to be heard , by the army of the king of assiria , which put them to flight . so the angells tooke fiery bodies , 2. kings 6.17 . the mountaines were full of horses and chariots of fire . againe , they can make such a commotion of the humours , within our bodies , that many things may appeare without which are not ; they can also shut up the sences , as to the men of sodome , gen. 14. who were strucke with blindenesse . as for the internall sences , to wit , the fancy and imagination , they have also a great power over them , as appeares by their appearing in dreames and visions ; for in sleepe , our externall sences are so bound up , as wee discerne nothing by them ; now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies , to the apprehension of things past . an angell therefore can doe this much more , for what an inferiour power can doe , that a superiour can much more doe . doe wee not see impressions in our fancy of things wee thought wee had altogether forgotten , which certainely is done by the angells good and bad , which can make compositions of what they finde there , they cannot put in new ones , but worke upon what matter they finde . as for their power over our understandings , and wills this to mee is evident , that the great workes they have to doe upon us , is upon the inward man , and that being ministering spirits , their ministration is spirituall , and as the divells , who though they doe some things to our bodies , doe ever infect our spirits ; so the good angells much rather apply themselves in their ministrations to our spirits , but to shew how they can operate upon our understandings and wills , wee will first lay this downe . that god can onely , effectually enlighten the understanding , and determine the will , hee can bend and turne , and forme it , which way hee pleaseth ; but the angells can speake also , to those pure spirituall parts , & their speaking carries a power with it , though god onely determine : first as one man teacheth another , so the angell spake to the blessed virgin , by apparition , by voyce ; sometimes by voyce without apparition , sometimes by writing , so to balteshazer by writing upon the wall , but they can invisibly also enlighten us , as appeares plainely in dreames , for so they spake to ioseph in a dreame , math. 1. and to many others ; now there is the same way and the same reason , of speaking to us waking and sleeping : to understand this , ( and heerein the ministration of angells to our spirits will appeare ) wee must conceive first , that the phantasmes of things , received by the outward sences , are kept , and preserved by the inward sences , or its organ , and instrument , as the species of sounds , of shapes , or what ever els : secondly that these phantasmes so kept , may be so mooved , by some extrinsecall thing , as they may move the fancy , and provoke it to represent and conceive more things and divers , which neither appeare , nor are at that time perceived , by any sence , this appeares evidently ; wee can sit in the darke , where wee heare and see nothing , and multiply a fancy in infinitum , by an act of our owne will : also without our will , this often appeares , as in dreames . now this inlarging , alteration and composition , must be by some motion of the subject in which these fancies are , as also by a certaine motion of our humours , and spirits . the fancy or imagination is stirred up to the making of various apprehensions and representations of things , this wee finde in dreames which follow often the temperature of the body , as appeares to every man , that hath in the least observed himselfe ; also in sicknesses , which altering the bodie and the humours , and so troubling the fancy , begets strange fancies , and makes dreadfull , and fearefull representations to us , sometimes extreamely foolish , as that which falls out as it were by chance , and by an undue jumbling of things together ; now this know , as wee saide before , that what ever an inferiour power can doe , that a superiour can much more doe , such fancies as befalls us ( as it were ) by chance , as in dreames or sicknes , by casuall , inordinate , or naturall motion of the humours , that the angells especially the good can most orderly and most efficaciously move , because they doe what they doe from will and counsell , and know exactly how the spirits and humours must be mooved , that the phantasmes may be conveniently applied to some conceptions or apprehensions , most accommodate and fitted for the knowledge , of what truth they would suggest . againe an angell can remoove the impediments of apprehension , as it lies in any commotion or perturbation of the spirits , or the humours , an angell can helpe it , and the impediment shall cease , or if the organ be to much intended , an angell can in a great measure accommodate and believe it . now of how great moment this is , to the enlightening of our understandings , and mooving our wills , all men know , that have minded , that the understanding receives things by the mediation , first of the externall sences , then of the fancy , of which the memory is the treasurer , so as all comes in to us this way , so that to mee heere is the difference , betweene the converse of men and angells , men can speake to our understandings by the mediation of our externall sences , angells which are spirits goe a neer way to worke , and speake to the internall , first of all , making such compositions there , as the understanding presently takes of , and reades what is written ; as on the other side , the understanding imprints much upon the fancy what it conceives , there is such a neere relation betweene the body and the minde . besides this way of writing in our fancies , almost what they will , and so speaking to us , by which they represent objects to our understandings , and our wills which often take and moove us ( as the objects of truth , or the appearance , hath a great power upon the understanding , and the object of good upon the will ) besides this , they can moove those sensitive passions which are in us ; anger concupiscence , which often moove us to chuse , to command , to will , and like sophisters deceive us with the coulour of good , as wee finde by experience , and see in peter and david , and all the saints . first consider how great a knowledge the angells have of us , how great an advantage upon us , there is such a linke betweene the body , and the minde , that to be well acquainted with a mans outward actions , to have a perfect experience of a mans discourse and actions , is almost to know him all ; but how many inward motions are there , which never come to the view , how much boyling of the blood , to lust , to revenge , that never appeares in the face , that the angells know by beholding the interiour sences , much more apparently then wee see it in the face ; besides if it come to guessing what was the meaning of such a looke , such a motion , such a blush , such a palenesse , there wisedome heere helpes them exceedingly , so as they are rarely deceived , besides that as our thoughts are more in the fountaine then our actions , so the impression upon our fancie is greater then upon our face , which our feare or wisedome often keepes in . thus much for their knowledge and light of us , which you see how great it is : then for their power upon us , almost what can they not doe upon our bodies , upon our sences outward and inward , upon our mindes , for by the meanes i have told you , what is it that they cannot communicate to you at their pleasure , speaking to the inward sences , and causing the understanding to reade of , what they there compound , and no time is free sleeping and waking , they can come to you , when the sences are bound up , as in dreames , they need not fetch the compasse of our eares , and eyes , that wee are faine to doe , therefore our communion is exceeding great with the angells , both good and bad ; for ( beleeve it ) they having such a price in their hands , will not loose it on either side , the divells malice will not suffer them , nor the good angells love and duty , will not suffer them to be wanting to their abilities , hee maketh his angells spirits , his ministers a flame of fire , this say some is with relation to their workeing toward us , both in lightening and heating ; this is therefore first by considering the advantages they have upon us , to consider how great and intimate our converse is with them ; secondly to consider this notwithstanding , that wee give not that which is gods due to the angells , though they be the beginning of his creation , for first god onely knowes the heart , even our thoughts afarre of , the angells onely as i have told you . secondly for working upon us , as all they doe is under god , and in fulfilling his will , which is the law and rule they moove by , so they cannot put in new species of things into the fancy , and such as the sences had never any knowledge of , though they can make many compositions and deductions , almost to the saying of what they will , yet their ability stretches not to the putting in of what was never there before , as to make , a man borne blinde , dreame of coulours and their difference , therefore , thirdly , take heed of receiving ill impressions by your eares or your eyes , or any way , if an ill man tell you an ill story once , the divell will tell you it a thousand times , it is a great happines to this purpose not to know ill : and on the other side , keepe your selves in such a holy frame , as may provoke the good angells to converse with you , wee love to speake where wee are like to finde intertainement , and so doe they and receive good images and impressions of things , that they may have matter to worke upon , for as i told you they cannot make a blinde man dreame of coulours . lastly for your soules sake keepe your body in a good frame , that the humours of the body be not armed against you , to lust , and anger , and revenge , but may be fitted for spirituall converse . fourthly feare and please god , who gives bounds to the most raging elements , water , and fire , and to the most mighty spirits the angells , for they are his messengers , they doe his will ; if you receive any good motions or inspirations , by the angells , any thing of comfort , it is god that doth it , hee commaunds that creature aswell as any other to give downe its milke , therefore let him have the praise , and if now you will offer a sacrifice for this , offer it to the lord , for so saith the angell himself , iudges 13.16 . revel . 19.10 . worship god ( saith the angell to iohn : ) see thou do it not . the angell had revealed great things to iohn , and hee would have worshipped him , but saith the angell , see thou doe it not . also 14. rev. 7. worship him saith the angell that made the heaven and the earth , and the sea and the fountaines of waters . but fifthly , love the angells and gratify them , for they love you and are mightily advantagious to you , they love us much without all question , for their wills are as gods will , and hee loves us and they know it , as being deputed by him to minister to us : and as they themselves love god above all , so they love us as themselves , which is the next commaund , for wee are their neighbours , they are very neere us , and wee shal be much neerer heareafter when wee shal be with them , and be as they are . lastly , wee may see their love by its effects . first by these workes for our good , they worke in us and upon us , and then those effects of love , they rejoyce to looke into the good things prepared for us . 1. pet. 1.12 . which things the angells desire to looke into , and as the holy spirit is grieved when wee sin , so are the angells also , as appeares by their contrary affection of rejoycing at our good , and conversion , for then the angells of heaven rejoyce . and therefore the psalmist provokes the angells to praise god , for his mercies to himselfe and to us , and by the same reason that wee hate the divell , and resist him , wee should love and gratifie the good angells : they hate god , they hate and tempt us , the others doe purely and truly the contrary , let us know these spirits , and grow into a greater league and familiarity with them , let them not have lesse of our love , because they are spirituall and invisible , for that inables them to doe us more service , and so is god , whom wee love most of all . in this tract of angells , that which most immediately and particularly reatcheth my intent , is to shew the power they have over us , especially over our spirits , and the way they have to communicate themselves according to their power , especially to our spirits , which wee have done already , though other things as a foundation , and in order to this were necessary to be knowne , and particularly that about the guardian-ship of angells : from that formerly delivered wee deduced severall corrolaries both from the knowledge of the angells , and from their power of communicating it , to all which wee shall onely adde this further . that they have not this knowledge and power in vaine , but according to their talent betrusted with them , they lay themselves out for our advantage , as concerning the outward man , so especially and above all , in relation to our spirits and inward man , tacitely and in a spirituall way communicating themselves to our spirits , suggesting good things , and provoking us to our duties in holines and obedience . this i proove , first from their power , what they can doe they doe , but they can communicate themselves to our spirits , and our inward man ; they can in a very great measure know our mindes and necessities , they can by the mediation of our fancies , and inward sences speake to us , almost what ever they will , therefore they doe it : the reason is cleare , for els they should not serve god with all their might . but wee told you before their obedience is the patterne of ours , therefore their love also , and wee proved also that they did love us exceedingly , because god loves us , and as being their neighbours , therefore wanting neither power to enable them to their duty , nor love to actuate that power , and ability , they are no way wanting to such a communion , without which as i have shewed they should neither make good their love to god , in serving him , with their strength , nor their love to us in doeing us that good they are able to doe . secondly you may remember i told you , that they did formerly take up their shapes , not for their owne needs , but for ours , nor for ours to facilitate any thing they were to effect upon us ( for they could have communicated themselves , as much to us without bodies as with ) but for other reasons , as for the same , that miracles were of use in the infancy of the church , and new establishment of religion , therefore what they have done , they doe , for their ministery ceaseth not though the way of their administration be changed : now to instance , they have in a more open and visible way excercised themselves in communicating to us spirituall things , the law it selfe the rule of all our holines , and obedience , was given by the disposition and ministration of angells , acts 7.53 . gal. 3.19 . consider those places a little , if any thing was administred by god immediately , one would thinke the law was , yet heere it is plainely said , ordained by angells , that is , the ministery of angells was in it , perhaps the voice that spake it was theirs , and so some thinke , for so heb. 2.2 . if the word spoken by angells , was stedfast , that is , the law , as for the mediatour there mentioned , some understand it of christ , others of moses , but it is cleare that the law was promulged by god , by the ministration of angells , and that though god be said to speake those words , it is elohim , that is , the word used respecting his office as judge and supreame , and therefore the angell that before founded the trumpet , now sounded articulately the words , and whereas the phrase is god , spake , these words , that is , but according to the stile of viceroyes , who write in their masters name , charles king. and often in scripture the word or action of the principall agent , is ascribed to the minister timothie is said to save himself , and those that heard him . 1. tim. 4.16 . and the saintes to judge the world , who are but ministers and approovers , for christ is the great judge . but god is so neere us , as hee should doe it himself , 1. cor. 3.16 . know ye not that yee are the temple of god , and that the spirit of god dwells in you ? 1. cor. 6.19 . know ye not that your bodie is the temple of the holy ghost which is in you , &c. these things are to be understood spiritually , ( that is ) wee are dedicated to god , as the temple of god , and god is in us and among us by his spirit , there is no mention made of a personall union ; so christ math. 18.20 . where two or three are gathered together in my name , there i am in the midst of them ; yet notwithstanding hee is so neere us , hee doth not cease to teach us by the channells of ordinances . ( where by the way they administer no suggestion , but what is agreable to the word of god , which was given by them , for they will not contradict the rule , that themselves administred , and if any other be suggested , it is from the other kinde of angells : ) to proceede the angell revealed to mary the incarnation of christ according to the word luke 1. and others in the same chapter preacht the nativity of the saviour of the world , so acts 1. they instruct the apostles about the returne of christ to judgement , according to the word , also that god is onely to be worshipped , rev. 19.10 . and therefore michaël contended with the divell about the body of moses , that it might not be found and worshipped : not to be long , an angell comforted hagar , and admonished her of her duty , gen. 16. so the angell of the lord comforted paul , and all that was in the ship with him , acts 27. so an angell strengthened and encouraged eliah to his worke . 2. kings 1.3 . in a word what ever by way of instruction , of admonition , of incouragement , they have done in a way more visible in the infancy of the church , that they doe not cease to doe now , because their ministery remaines , though the way of their administration , for reasons formerly mentioned , be altered . a third reason perswading you to this may be that which the divells doe on their part , they administer to our spirits most of all , their apparitions being almost as seldome now a dayes as of the good angells , they goe about like roaring lyons , seeking whom they may devour . their nets are alwayes spread , they tende their snares alwayes , not so much for our bodies as our spirits , as appeares by all manner of spirituall temptations , carnall lusts are as much spiritualized by them as may be ; therefore the good angells do the like , for their power is greater , and their love higher then the others malice . fourthly from their commission , heb. 1.14 . is prooved their administration especially to the inner man , they are ministring spirits , and what kinde of administration that seemes to be , is excellently set forth psal. 91.11.12 . hee shall give his angells charge over thee to keepe thee in all thy wayes , they shall beare thee up in their hands , least thou dash thy foote against a stone . in this place the angells are compared , first to nurses , or mothers , that have a charge over weake and infirme children , to keepe them and to guard them . to carry them in their hands is a metaphor , and signifies a perfect execution of their custody , to have a speciall care of them , and therefore is rather exprest so , then carrying them on their shoulders , that which one carries on their hand they are sure to keepe ; and the spaniards have a proverb when they would signify eminent favour , and friendship , they carry him upon the palmes of their hands , that is , they exceedingly love him , and diligently keepe him . least at any time , thou shouldst dash thy foote against a stone : hee persists in the metaphor ; children often stumble and fall , unlesse they be ledd and carried in hands , and armes ; by stones , are meant all difficulties , objections , perills , both to the outward and inward man , as christ is said to take care of haires and sparrowes , that is , of every thing even to a haire . now wee know what this charge is saving that zanchy addes also , the metaphor of schoolmasters , and sayes that wee are poore rusticke people , strangers , but being adopted into the houshold of god , hee gives his most noble ministers , the angells charge , first of our nursing , and then of our education , when wee are weaned to instruct us , to admonish , to institute , to correct us , to comfort us , to defend us , to preserve us from all evill , & to provoke us to all good ; and these angells seeing that wee are so deare to god , that for our sakes hee spared not his owne sonne , takes this charge with all their hearts upon them , and omit nothing of their duty from our birth to the end of our life . and the same zanchy sayes , that there be three speciall heads of the angells working about us , the first is to preserve us , so far as god sees it profitable for us , from all the snares and force of the divell , that they should be a watch about us , they should observe all our actions and carriages , both private and publique , taking care that no evill befall us . secondly not onely this but especially that they should take care of our soules teaching us good things , declaring the will of god to us , revealing the misteryes of salvation , when hee pleaseth , taking care wee may be instructed in the law of god , which formerly they did in visions & dreames , as you have heard , now tacitely they admonish our mindes , and provoke us to good duties , to obedience , &c. thirdly that in afflictions they comfort us , strengthen us , raise us , &c. bodin tells a story in his first booke of the history of sorcerers of one who about the time of reformation of religion , desired much of god the guidance and assistance of an angell , and from the 37 yeare of his age , hee had sensible manifestations of a spirit that assisted him , and followed him till his death ; if in company hee chanced to speake any unwary words , hee was sure to be advertized , and reproved for it in a dreame in the night ; if hee read a booke that was not good , the angell would strike upon the booke to cause him to leave it : also the angell would usually wake him early and provoke him to prayer , and holy duties , hee was also ever forewarn'd of such accidents , as were to befall him , either for good or ill . amongst others hee tells this particular story , that being to goe a journey by water , hee was in extreame danger of his life , as hee knew afterwards , for some enemies of his , were resolved in the way to kill him , but the night before hee had a dreame that his father had bought him two horses , one red , another white , which caused him in the morning to send his servant , to hire him a couple of horses , which prooved to be of the same coulour red and whit , as hee had seene the vision in his draeame , although hee had spoken no words to his servant concerning the coulour ; many other things hee mentions , very strang and considerable , but i shall inlarge this story no further nor adde any more , for the illustrating of this point . so that you see this made good , that the angells are of a mighty use to us , especially in a spirituall way , and to our inward man , that their administrations is not changed , but the way of it onely . but what doe wee leave now to christ and the spirit , if you give to the angells the worke of teaching and hinting spirituall things ? i answere , what will you leave to the angells , if you take this imployment from them , you will say bodily administrations , and what will you take away that from christ , whose care reacheth to our bodies aswell as to our spirits , and to a haire of our heads . therefore you have no such division of worke to make as to give to the angells a care of the bodie to preserve from dangers , and to christ the charge of the inner man , if it be no prejudice to christ that the angells take care of our bodies , which is also his care , what prejudice will it be that the angells should also have a care of our spirits , unlesse you thinke it be a worke to high for them , and such as they cannot reach , but the contrary to that hath bene showne already , and wee finde by woefull experience , that the divells , whose power is lower then theirs , reach our spirits in their dayly temptations . but secondly i leave to christ and the spirit the all in all , that is , the inspiration , the efficacy , and the blessing , for the angells are but ministring spirits not fountaines , or heads of water , but cisternes and channells , it is christ and the spirit that imploy the angells , they give the blessing , and make effectuall what they doe : but you will aske what needs this administration , for christ can doe this worke without them ? i aske aswell what needs ministers , preaching , sacraments , but because these are gods wayes of administration , his ordinances of which wee can give no account , hee useth this chaine , and sub-ordination of which one linke toucheth another , t' is gods good pleasure to communicate himself to us , by meanes , and ordinances , of which the angells are a great part , being a great ordinance of god to us , as effectuall but more inward , and the reasons why god useth the angells towards us , i have largely given you . now if one should be so curious to consider what is by the immediate inspiration of god , to wit , what is done by god immediately , & what may the mediation of angells and other ordinances ; were a search more vice then safe , as it would be also to distinguish what the divell produceth upon us , by the mediation of our corruptions , or without them , though this latter may be more easily perhaps guessed at then the other , but there is no great use of it , and therefore wee will not amuse our selves , in giving an account of it ; but this remaines a sure truth , that they are of mighty use to us , and that the things communicated to our inward man , is ordinarily the administration of angells . then fight manfully the lords battailes , you see not onely the fountain of your strength , and the finisher of your faith , god and christ , but all the intervening mediums , the saints , the ordinances , and another great ordinance in this kinde , we have not so much considered , the good angells , the chariots and horses should relieve us , as they did elisha , and consider this in relation to your religious walking , and to your inward man , though you should want other ordinances , yet yee have the angells , an ordinance to walke up and downe with you ; in other things wee judge it a great matter to see the meanes , to have besides the promise the staffe of bread , and to other ordinances also they are an addition , and improvement , consider it also under this motion , that you may not be amased by beholding the divell and our owne lusts , you have not onely god , and christ , the authour and finisher of your faith , but you have this meanes also , a spirituall substance proportionable to the other , and to contend wih him in standing on their side . secondly walke reverently in respect of the angells even in your bedchambers , the presence of the angells should hinder us from doeing that which it were a shame and dishonour , to be found doeing by men , and should restraine us even to our thoughts and fancies , which they have a great ability to discerne and finde out . thirdly use meanes notwithstanding this ayde , the angells will helpe you in all your wayes , christ would put them to no more , and when you have used other meanes , then is their helpe most seasonable ; so they came and ministred to christ after his conflict , after hee had resisted the divell , that is , then they comforted him , and applied spirituall consolations , and if to christ , then much more to us , their administration will be but in and with the use of meanes . so as wee see the consideration of those blessed spirits , is of a practicall influence , and is not onely for speculation , for what can be more availeable to us then to know all the channells and conduits through with god conveyes himself to us : therefore every ordinance is so pretious , because it is a veyne or artery to convey blood , or spirits from god , therefore wee should love them and reverence them , therefore wee converse with them , and study to know them , and finde them out , even the least peeces & circumstances of them , because they convey some thing of god , they are the pearles for which wee sell all wee have , to buy the field where they are to be found , they are our mines , our elixurs , and our philosophers stone , turning all they touch into gold ; therefore let us value the knowledge of them as things necessary for us , and which have a great influence upon our holy walking . and secondly let us apply our selves to them , as to the ordinances , and ministers of god , using them reverently , sucking good from them , considering how wee may receive , what ever they administer , and because these are rationall , and living instruments , let us converse with them , as such , knowing how to speake with them , knowing how to gaine them , and winne upon them , which is by living their lives , that is , according to reason and the spirit , answering them in their motions , conversing with them after a spirituall way , assenting to what they say , making up holy conclusions with them and replyes , which they will finde wayes to understand , aswell as the divell , as wee shall heare afterward . and using things of sence as they did for ones , rather then their particular and personall satisfaction . thirdly let us heere see , how all the whole creation is serviceable to man , and reduceable to his good ; the beasts and plants feede and cloth him ; the sun and starres contribute to his being , food , and preservation , they gouverne the yeare for the fruit , which hee gathers , and they have influence upon the humours , and constitution of his body , the highest heavens is a house prepared for him , to rest him in for ever , after a short labour ; one would have thought that if any peece of the creation should have escaped this ministery , it would have bene the mighty and blessed angells , fitted and destin'd for the ministery of the almighty god , but behold them as farre engaged as any of the rest : what is man that thou art mindefull of him , or the son of man that thou visitest him ? that is , with all thy mercyes and blessings ; now then this man that is thus waited on , by the whole creation and by these mighty angells , must either put himself into the throne of god , and thinke that hee it is , to whom all these things doe homage , as to their naturall and soveraigne lord , as to their utmost and highest end , and this by nature wee would faine doe : or els hee must looke upon himself as a well paid servant , as a well fitted instrument for some excellent and well raised worke , and that what ever comings in hee hath , hee must consider them in order to his layings out and his receipts to his disbursments ; hee must consider the tract of obedience and the way of working to which all this chaine , and charge of benefite drive him , and must know that hee is the great accountant of the world , both for talents the meanes of working , and for wages the reward of working , and should be fitted from every administration about him to an answerable ministery in himself , with which hee is charged , both in a way of love and debt ; and for instance when hee knowes in this particular , that the angells continually administer good things to him , instru●ting , teaching , admonishing him , inspiring him with good , comforting , strengthening him against the divell , and his lusts , hee is taught not onely to receive willingly that which is so freely and advantageously administred , and to love that god be bove all , and then those spirits , that are at this paines , but hee is taught also to be good , to be holy , to be strong , to let them have their efficacy upon him , to be obedient , to make right pathes and steppes . the sun and the starres produce their effects upon the earth , why should not the blessed angells and the blessed spirits have their effects upon thy heart ? lastly since every ability and strength is for service , why should not wee aspire after angelicall worke , wee have angell guardians , why should not wee be guardians of one another , they teach us , why should not wee instruct the ignorant , that are below us either in knowledge or grace ; they comfort and strengthen us , why should not wee doe the like ; the way to have angells reward , to see the face of god , is to doe the worke of angells , those inspired by the spirit , are capable of angells worke , aswell as of their wages . so you will improove this piece of creation to your use aswell as all the rest . wee come now to the second part of this treaty that of the divell , and the evill angells , where in wee shall handle some things very briefly , and especially insist upon those things , which are in relation to their dealings with us . and wee will consider them not as they were , for so their nature is common to them with the good angells , but as they are . if you aske , how they came into this woefull condition ! certainely by sin , for they were not so formed by god ; that they might sin , there is reason enough , in this that they were creatures , for what is it to sin , but to depart from that rectitude , which every thing ought to have , to passe your bounds to decline and erre from the scope appointed you , for gods prerogative alone is to be immutable . that they did sin , the scripture is cleere , for they left their first estate , iude 6. and they aboade not in the truth . and 2. pet. 2.4 . god spared not the angells that sinned , but cast them into hell . if you aske what sin this was that brought those blessed creatures into the depth of misery ? the scripture is not so cleare in that , some thinke it was pride , and rebellion against god , others thinke envy at man , the most probable guesse mee thinkes is , that it was their opposition to the great mistery of godlinesse in the gospell of christ , who being to be made man , and the head of all the creation , that all standing , all restauration was to be by god man , in which the angelicall nature was left out , this being in a great measure revealed as it is called rev. 14.6 . the everlasting gospell , decreed from eternity , though manifested but by degrees ; those high spirits could not beare such a subjection , so christ saith , they abode not in the truth , ioh. 8.44 . especially of the gospell , which is the greatest truth in respect of which christ calls himselfe the truth , and is called the wisedome of god , so saith hee , i came into this world , that i might beare witnesse of the truth ; that is , this truth , which christ sealed with his blood , now sayes hee , hee abode not in this truth , but was a lyar ; now what is that lye that sathan sets up in the world , which hee alwayes speakes , which hee studies to persuade others to , it is this to debase the gospell , and the saving of the world by god man , and therefore its worth observing that the summe of al heresies , are either against the divinity of christ , or the humanity of christ , or his office , to wit , that hee can contribute all things necessary to salvation , that his merits , his works alone , are enough : and in this respect christ accused the iewes , you are the sonnes of your father the divell , which stood not in the truth , no more will you , sayes hee , but you lye as hee did : now what was their lye , the very same , that christ was not the sonne of god , the saviour of the world , and so the truth in which they would not rest , was the truth of the gospell , which their father the divell abode not in , and this is that truth which ever since hath beene the ground of the conflict betweene the good and evill angells , and betweene the divells , and the saints of god. see and tremble at the quicke worke that god made , 2. peter 2.4 . god spared not the angells that sinned , but cast them into hell ; hee might have dealt so with us , the wages of sin is death ; how come wee then to live , how comes it that wee are on this side hell , whither sin would presently have hurryed us , thanke god and christ for it . secondly , honour , love and beleeve the gospell , that is , the truth , the great truth , let up god and christ greatly in it , beleeve strongly , trust not to your righteousnes : let not your sinnes stand in your way , this cost the divells eternall condemnation ; this is the truth they stood not in , this is the thing they most of all oppose . therefore worke what you will , so you beleeve not , they care not , unbeliefe is virtually all ill , therefore fight especially against that . thirdly , feare sins against great and strong light , the divells abode not in the truth , that truth they forsooke was exceeding great , it was truth with a witnesse , exceeding evident , and apparent , therefore it carried them into the lowest sinke of sin , which is a deadly hatred of god , and all goodnes , and all his creatures , which ariseth much from the light they fell from , like to this fall of theirs , is the sin against the holy ghost . having seene their sin , wee come to their punishment , which in many respects is necessary for us to know in order to this subject as wee shall see . the place of their punishment , seemes to admit of a double consideration , either that of their ultimate punishment , after the day of judgment , or that for the present . this distinction is gathered out of severall places , especially that of iude ; that everlasting fire , which christ speakes of math. 25.41 . the common residence of the damned and divells , seemes rather to be prepared for them , then possessed already by the divell and his angells : the same may be understood of that utter darknes where shal be weeping & wayling and gnashing of teeth , math. 8.12 . this seemes to be the most abject , vildest and remote of all the rest ; there is the same reason of opposites , the saints shall shine as the sun in the glory of their father ; and as the favour of god is called the light of his countenance , and the saints are said to be in light , so the wicked and divells to be cast into utter darknesse . againe as the holy angells and saints are in the highst heavens , with god and christ , so the divell and reprobates , shal be in the most remote place from all these furthest from god and all good , and light , and comfort . between you and us there is a great gulfe , luk. 16.26 . this place may be either neere the center of the earth , or in the depths of the great waters , that is , most remote from the highst heavens , and this appeares by that place luk. 8.31 . where the di●ells besought christ , that hee would not command them to goe into the depths , as apprehending that eternall judgement to which they were destin'd , and having it ever in their eye to astonish them , and dread them , therefore they were affraid of christ , and besought him not to torment them before their time ; but for the present according to that in peter , 2. pet. 2.4 . the angells that sinned are cast downe into hell , as wee translate it , not intending by that the place of their ultimate punishment , for hee saies , they are reserved in chaines till the judgement of the last day , as malefactours that indure a good piece of their punishment , by the hardnes of their prisons ; but the place of their present abode is either in the aire , waters , or under the earth , as eph. 2.2 . they are called the prince of the power of the aire , and in that place of math. they besought christ they might possesse the swine : and they carried them into the waters , the place of their abode : some also live on the earth and under the earth , from whence they make their dreadfull apparitions , as hee that came up in the likenesse of samuel . next wee come to consider that place of iude 6. i will not comment upon it , because i bring it but as a proofe : the apostle saith heere , the angells are reserved in everlasting chaines under darknes , untill the judgement of the great day : by these chaines divines understand , ( besides their guilt which bindes them over to punishment , ) the divine power bridling and determining the angelicall strength , either intelectuall , or operative , so as they are not masters of their abilityes , but are bound up and restrained , they have not liberty of acting , which the good angells have , though god permit them to do much , and they are called everlasting chaines , because though by them they shal be reserved to judgement , yet these chaines shall shackle and binde them for ever ; by these words under darknes , is meant as before , the absence of the light of gods countenance , and also in darke obscure places . this distinction of a double condition of the evill angells till judgement , and after judgement , is necessary to be knowne , ( in respect of the subject in hand ) because if they were in their tearme already , and utmost place , they would have nothing to doe with men , in regard of tempting , not with men of this world , because they would be secluded hence , nor with the damned , because they in respect of their condition , are already obstinated in ill , nor in all reason do they punish them in hell , for wee finde no peculier ministery , which the divell hath over them in hell , but they goe thither to be tormented with the divell and his angells , rather then by them , as wee finde nothing of the ministery of the good angells in heaven to us ; therefore the knowledge of this is necessary to us , that wee may know they are heere with us , not in their place and tearme , and that the minister about us , and are very active concerning us , which in utter darknes and everlasting fire they will have little leasure to doe . let us consider this a little , that the whole universe of rationall creatures are under chaines and bonds in order to an eternall state , this will have an influence into our practice : of the angells wee have spoke already , you see how and where they are bound : men also are in the same condition , some are under the bonds of election , others under the bonds of reprobation , reserved both of them , by the chaines of gods decree , to eternall glory or wrath , which is to follow ; this in the decree hath been for ever , but since the fall the bonds have seazed upon men , an attatcht them assoone as they have had a being , so as they have lyen under the arrest clogged with shackles , and chaines , which of themselves they could never put of : they have had a wound in their wills , and a blindenesse in their understandings , the spirit of bondage , through conscience of sin , and feare of wrath to come , have fallen upon all men , who have not gone sleeping to hell . now then see the use of christ , luk. 4.18 . hee was sent to heale the broken hearted , to preach deliverance to the captives , recovering of sight to the blinde , and to set at liberty them that are bruised . heere is one that can knocke of your shackles , can breake those bonds ; indeed hee layes another yoake upon you , another chaine , by it you are reserved also , but it is to everlasting joyes , it is to a crowne that fades not away , and it is a yoake , but it is a light one , not which shackles and fetters , but advanceth your motion , and is a comely ornament to your necke , they are the bonds of a friend , it is such an imprisonment as excludes bondage , as gives liberty : let those therefore that are invironed with those chaines , that are honoured with this yoake , glory in their bonds and walke as freemen , these are markes of their libertie , and badges to distinguish them from slaves ; let them walke livelily and cheerefully , not as men bound up by a spirit of bondage , and reserved under darknesse , but as men set at liberty and in a joyfull light , with singing in their mouths , and laughter in their faces , and joy in their hearts , that they may be knowne by their lookes to be the sonnes of the most high , and heires of a free kingdome , and let your actions and steps speake libertie , every one freedome from sin , from lusts , from corruptions , that there may be a glory in every motion , and an impression of sealing to eternall life . secondly for those that are yet under those ill yoakes , let them consider to get loose , or they will finde a worse state behinde , they will finde themselves , but reserved to judgement , though one would thinke , the yoake they beare , the yoake of lusts bad enough , to be servants of sin , and corruption , of lust and pride , yet they are reserved to worse : change your bonds therefore , rest not till you finde your selves bound by other cords , bonds reserving you to everlasting joy and happines . wee have considered the divells already , under two heads , one of their sin , another of their punishment ; that of their sin wee have dispatch't with the corollaries drawne from it . in respect of their punishment wee considered them under a double consideration , either that present , or that which remaines them heareafter , and founde it usefull for our purpose . wee will consider now of their spirituall punishment : first for their will , they are so obstinated in ill and in hatred against god , and christ , that they cannot will to repent , and be saved ; they are that wicked one by way of eminency : what death is to us , that the fall was to the angells put them into a pertinatious , and constant state of ill , but the reason of this was the judgement of god upon their sin , which was against the holy ghost , because willingly , and knowingly they opposed the truth and gospell of god , therefore sayes iohn , hee that committeth sin is of the divell , for the divell sinneth from the beginning , 1. ioh. 3.8 . not hee hath sinned , but doth sin , that is pernitiously , and constantly , as a fruit of that great first sin . for their knowledge that it is exceeding great in it selfe , is without all question , they being of the same substance with the other angells , indued with a most excellent knowledge of things , and a most tenacious memory . it appeares also , secondly from their experience of things from the creation of the world to this time . thirdly from their office , which is to delude and deceive the reprobates , and to try the saintes which require great ability of knowledge . fourthly from this that they are the great masters of all the impostures that have bene in the world , of all sorcerers , witches , and southsayers , who for title call the divell their master ; yet notwithstanding , their sin , hath given their knowledge a mighty wound . for first their naturall knowledge is maymed exceedingly , there is darknes mixed with it , they lost what man lost and more ; adam could call things by their names according to their natures , but who can do it now , and proportionably to their more eminent nature and sin , was the greatnes and eminency of their losse . secondly in their knowledge of things divine , and revealed , in many things they fall short , they beleeve enough to make them tremble , but many the best and most things were lost to them , what they see , they see but by halfe lights , and therefore though the divells understood more of christ then men not enlightened by god , and they could tell that paul and his companions were the servants of the most high god , also iesus they knew , and paul they knew , acts 19.15 . they have whereof to beleeve and tremble , iam. 2.19 . they raise from the effects some darke and obscure knowledge : yet in things of this kinde the divells beleeve not very many things , which they should have beleeved , if they had stood , and therefore are called darknesse , and the power of darknesse , because they are exceeding darke in themselves , in respect of the good angells , and of what they might have beene . but now then thirdly to see things , as the good angells and holy people doe , ( to wit ) the beauty of holinesse , the evill of sin , the lovelinesse of god in christ , the glory of god , as father to his elect , such sights as might gaine and winne them to god , they are perfectly blinde in , and understand nothing of , ( and as i have told you before , they never saw god as the elect angells did , they never beheld the face of god ; ) so nor now can they see him , as the elect , both angells and men doe , but heere lies the greatest darknesse , which they can never overcome . their spirituall punishment will appeare also , by those names , and titles , attributed to them in the scripture , they are called perverse spirits , and uncleane spirits , from their quality and office , they are the authours of uncleane thoughts , and actions , they are called , the evill one , the enemy , viz. to god and man , the father of the wicked , iohn 8.44 . also the divell , the calumniator , the tempter , one whose worke lyes in deluding and depraving man. also the god of this world , hee would be worshipped as god , as hee hath also a power over men , 2. cor. 4.4 . so hee would have worship from them , as they have also formally , and explicitely from such as personally give themselves over to their service . they are stiled also the governours of this world , or rulers , 2. eph. 2. which governe wicked men , in and to their lusts ; also roaring lyons , 1. pet. 1.8 . from their fiercenesse and malice : a murderer , authour of our death and all murthers : also beliall , 2. cor. 6.15 . what agreement hath christ with beliall ? this signifies irregular , without yoake and discipline , such hee is himself , will submit to no law , but what the power of god layes necessarily upon him , and such hee renders his . the use that i shall make of all this to our selves , is , that wee dread the spirituall punishments of sin : sin drawes along a dreadfull chaine after it , the little sweet that was in your mouth , that your rolled under your tongue , which you judged so good , the tast of that is presently gone , but there is a long bitter followes , the pleasure is but skin deepe , reacheth but to your sence , but the effects of it are felt upon your conscience and minde , your most noble parts ; the pleasure gives you the enjoyment of a minute , such a one as it is , but the paine is of your life , perhaps of all eternity ; but how miserable is it to drawe on a trayne of spirituall punishments , that is , that sin shall be punished with sinne , the truth is , every first sin , carries punishment with it , for it is a punishment to sin in the first act , though wee consider it not , as all holy acts carry reward with them , even in their mouth ; but heere is not all , this sin shall make you sin againe , pharoah was punished by frogs , by haile , by many things , but the hardenings of his heart , as it was the greatest punishment , so it was virtually all the rest : that place rom. 1.28 . is dreadfull , because they delighted not to reteyne god in their knowlegde , god gave them over to a reprobate minde , and then they were filled with all unrighteousnes : if wee will not delight in god , god wil give us up to delight in the basest things in the world ; thou little thinkest , that thy proud or uncleane thought , shal be waited on with such a trayne , not onely of punishment , but sin . and this is true to all in it's proportion , to the saints , for sin doth not naturally dispose for further degrees of sinning of the same kinde , for so every act strengthens the habit , but the spirit of god being grieved withdrawes , and when yee are in the darke , the spirit of darknesse is bold with you , and you want light to repell him , and god can when hee pleaseth in consideration of a sin past , let either a sin fall upon your spirit , or an affliction or sicknes upon your body . but oh feare such punishments , they are not onely of the worst kinde , but they are multiplying of evill infinitely , if god prevent not . beware therefore of sin , least you sin , and least you be given over to a spirit of sinning , which is the greatest and worst of punishments , thinke that you know not what sins are in the wombe of this sin , which you are now about ; if to grieve the spirit , to please the divell , to offend god , be dreadfull to you , feare sin above all , not onely for that present act , but for those other sins which may be contained in the wombe of that , and may in time be most cursed births of it . and as austin said of hell , lord saith hee , burne heere , cut heere , punish heere ; that is , in this life : so of sin , o wish rather the animadversion , to fall upon your bodies and estates , your outward man heere cut lord , spare my soule , my inner man , let sinne rather cause death then sin , which is the worst dying . in the next place wee come to shew , what is the principall ministery of the evill angells , for god knowes how to improove every creature , and not onely the power , but the evill of the evill angells , and hee made nothing in vaine , the wicked are for the day of wrath , muchlesse such mighty instruments and engines , as those spirits are , which though they have received a wound and lye under chaines , yet are of mighty ability when god gives them leave to act it . that they are at liberty for a ministery i told you before , when i spake of their punishment , for they are not in termino , they are not yet in the great deepe nor under the sentence of their punishment , they are not in the place prepared for the divell and his angells , but they are in the ayre and the world , where also they are princes , they have the advantage of the place , and powers is also theirs ; now for their ministery which still will come neerer our purpose , the principall and proper ministery of the evill angells is to tempt , and induce men to sinne , they improove all the power and opportunity they have , chiefly to this , this is manifest by scripture , assoone as the world began , hee began this worke with our parents in innocency , in the shape of a serpent , gen. 3.1 . therefore christ calls him a murtherer from the beginning , ioh. 8.44 . for assoone as the world was , hee gave the greatest blow , that ever was given mankind , hee murthered our first parents , and in them all our posterity , and this was done in a way of tempting and alluring , so paul 2. cor. 11.3 . i feare least as the serpent seduced eve ; shewing that that temptation was the beginning , the first of that kinde that was in the world , the first prancke hee playd , the first execution of his ministery , and as it were the coppy of the rest , therefore also math. 4.3 . hee is called the tempter , as being the title of his office , other names hee hath which shew his power , and ability , his nature and his malice , but none declare his ministery so properly as this ; therefore 1. thess. 3.5 . least by some meanes , the tempter have tempted you , and very frequently our temptations are said to be from the divell , so ioh. 13.2 . the divell put into the heart of iudas to betray christ , iudas had the corruption in his heart before , which was fit matter to worke on , but it was a fruit of the divells ministery , to suggest that temptation and put it into his heart , so christ told peter , that sathan had desired to winnow him ; wee should have said hee was affraid to die , and being surpriz'd secured himself by a lye , and so should have imputed it to little more then the act of a timerous spirit , but christ said , the divell was in it , and 1. pet. 5.8 . it is said , hee goes about like a roaring lyon , seeking whom hee may devour , that is , by his temptations , and allurements , otherwise hee doth not rampe upon our bodyes , and rev. 12.9 . it is said , that the great dragon was cast out , that old serpent , called the divell and sathan , who deceiveth the whole world ; this is his worke , hee sayes , they were cast out , and his angells were cast out with him , which are his under-ministers in deceiving the world , as christ math. 25.41 . calls them the divell and his angells . ( of the order of the angells wee speake not now , but that there is a subordination in their state and imployment appeares evidently : ) but heere you see the ministery of the divell , in the most eminent branch of it , which is to tempt , to draw men into snares , and to leade them to misery : if you aske whence hee had his power , for all ministery implyes a power from whence it is derived ? i answer from god , for there is no power but of god , rom. 13.1 . which is generally true of angelicall power , aswell as humane , thou couldst have no power at all except it were given thee from above , saith christ to pilate : therefore this power , this considerable ministery to us , is from god , it must needs be so , because els you would set up another chiefe , another supreame , from whence they must derive it , and so another god , every kingdome is under a greater kingdome , and what ever power there be , it falls under a greater , till you come to that which is the greatest and highest , therefore the same reasons that make the divells creatures , make them also subject , and if they be subject , then the power and the mannaging of it is from god. now wee come to consider some reasons , why god gives this ministery to the divells , why it is invested in them by god. first that the excellency and power of his grace might appeare , and be illustrated , and what can doe it more then to see the effect and efficacy of it in weake man , which yet through god is begirt with might , and made able to grapple with this mighty adversary ; so paul when hee grappled with sathan , and doubted of his strength , and therefore would faine have bene quit of such an adversary , and sought god earnestly in the matter , had this answer , be content , my grace is sufficient for thee , my strength is made perfect in weaknesse , 2. cor. 12.9 . which when paul understood , hee gloried in his infirmities and distresses , that the power of christ might rest upon him . they say of some fields that they are good for nothing , but to be the field of a battell ; paul had rather have his soule be the field of that battell , where christ should overcome , then be in the greatest rest , or beare any other fruit . but if you object that the inefficatiousnesse of grace is aswell discovered by this , because even the saints are sometimes overcome ? first by that the divell is no gainer , that little ground hee gets , tends but to his greater confusion , when hee is not able to make it good , but is beat from his strong holds , and forced to quit the field after a victory : as the amalekites that robbed david at ziglag , got nothing , for david recovered his spoyle , and besides that , the other heards that they drove before these other cattle , and which hee called davids spoyle , 1. sam. 20.30 . a man may be a victor in the battell and not in the warre . the saints at last spoyle the divell , unthrone him , degrede him , as fruits of their revenge upon him . secondly for god , his grace is magnified in some sort by our falls , that is , it is shewen that it is grace , that it is freely given , and therefore when his assistance withdrawes , ( as it runs not alwayes in an equall tenour ) wee fall before every touch , not onely of the divell , but of the meanest of his instruments . thirdly it is gods way , and it illustrates exceedingly his goodnes , and bounty , rather to bring greater goods out of evill , then to permit no evill at all , els no evill would befall his neither sinne , nor affliction ; so as gods glory is still illustrated , either by enabling us to stand , or at least to gaine afterward , to the confusion of sathan , and his owne greater glory in the issue , so as the reason on gods part stands good . but there is secondly a reason also of this ministery in respect of men , first for wicked men , and reprobates , god will have them hardened , hee will have them deceived , there is a worke to be done upon them that they may be surely damned ; if you aske the reason of this , i will aske what art thou ô man that disputest against god ; and if god will give men up to beleeve lyes and send them strong delusions , as in 2. thess. 2.11 . who is so fit to be the messenger as the father of lyes , who will doe it most hartily , and most efficaciously ; and therefore 1. kings 22.22 . one of those spirits , presented himself for that worke : i will be a lying spirit ( sayes hee ) in the mouth of all his prophets . so when god will have men filled with all unrighteousnes , fornication , wickednes , as rom. 1.29 . who is so fit to blowe those bellowes , as the uncleane spirit , and since god ordinarily converseth with men , not immediately but by mediums and instruments , by men and angells , by ministers , and ordinances , who is so fit for this base imployment , as the worst of creatures , the divell . but secondly there is great reason also for it , in regard of the saints , of the glory and crowne which they shall gaine by victory , a man is not crowned except hee strive lawfully , 2. tim. 2.5 . now how shall hee strive if hee have not an adversary , and if for a crowne , hee must have a great adversary in some sort proportionable to the prize ; every saint is a souldier , as in the same chapter of tim. ver . 3. god hath put us into the lists , he hath armed us , and given us mighty aydes , wee have a glorious king and captaine iesus christ , fellow souldiers , the whole host of angells and saints , and for prize a crowne of righteousnes , a crowne of glory , therefore wee have a mighty enemy , whose worke and ministry , is to oppose , assayle , and tempt , one fitted at all points for a combate , that knowes all the wiles in warre , and is mighty in strength , and the end is that great victories might have great glory through iesus christ ; but besides this , there are other reasons , as that this great enemy , this adversary might drive us to god , and cause us to sticke close to him ; god would have us alwayes heere with him in a spirituall converse , as heareafter wee shall be in a personall ; nothing will make us keepe our strength , as the assurance of a mighty enemye if you depart from god but a little , you are sure to be overcome . now god that loves our company , hath formed this meanes , to drive us to him , and there to keepe us on such tearmes as wee may not dare to depart from him . and thirdly that wee might be kept in an humble watching , praying , that is in a holy frame ; what afflictions doe , that should temptations doe also , because they are of an higher nature , and more considerable to us . first , that if there be such a ministery as tempting to sin and departing from god , let the saintes blesse god for their ministery which is so much otherwise , that is , both the ministery they are for , which is to serve god , to doe good , to drawe men to god , to incite to holinesse ( which is angells worke , ) and also the ministery they are under , for they are not under this evill ministery , as they are under god , and the good angells , the wicked are so , they are in some sort subjected to it , for their good and advantage , but the ministery they properly fall under as their owne , is of another kinde , as wee have formerly shewne . secondly , then wonder not that evill men are so wicked , there is a ministery upon them for that purpose , an evill spirit from the lord is upon them , and god hath forsaken them ; be not scandalized at the evill of any that is not under the ministery of god , and the holy angells , for they are prest and ridden by another spirit , and they cannot but goe when they are so driven . thirdly , take heed yee be no occasion or temptation to sin , it is the divells worke , doe not that vilde worke , it belongs to the divell and his angells ; you may commit this sin amongst others , to be an occasion of others sins , though not of purpose , but through want of care and watchfulnes , but take heed of this , though it be but by accident . fourthly when yee see men rise to a height in wickednes , doe not thinke they shall presently be destroyed , and sent to their place , they are cast perhaps under sure bonds , for destruction , but as the divells , they are at liberty for service and ministry . god will use them as hee doth the divells , for base and filthy worke , before hee will cast them into the great deeps . fifthly labour for holinesse and wisedome , that yee may be fit for a ministry ; the evill angells are indued with great strength , because they have a mighty worke to doe , you have a ministry also , to serve god and man , to doe great workes , but where is your ability , labour also for holinesse , that you may be mighty to worke . sixthly , if so good an account may be given of the divells and their ministery , which is the worst thing in the world , doubt not but god will justify well enough all his actions to the world one daye . seaventhly , dread not your adversary , hee shall prove your crowne . eightly , since there is such a ministery to tempt and deceive , keepe close to your strength , depart not from your coulours , the divell is to hard for you , if hee take you alone , ye cannot fight with him in single combate , if you take your selves from gods ordinances and wayes , you will be as an excommunicate person which is delivered up to sathan , so you may deliver up your selves . ninthly , be secure on gods side , this is but a ministery , hee will have the victory , and the glory , hee overcomes for the present often the infirme and weake will of man , but the power and grace of god never : consider that his power is from god , and his ministery is for him , in those that perish hee is the mighty minister of god , for their destruction ; the skirmishes hee obtaines of the saintes , hee shall have little cause to boast of at last , when hee shall see those saints , filling the seats of the wicked , and falne angells , so as for gods manifestative glory hee shall serve to advance it , aswell as all the other peece of the creation , for his essenciall it is above his reach , or that of any creature . you have seene the ministery of the evill angells , it will not be amisse in pursuite of it , to consider , how farre they mingle themselves with temptations , and whether they be the cause and authour of all , or of all sinne . it seemes temptations goes before sin , as the cause before the effect , iam. 1.14.15 . every one when hee is tempted is drawne away of his owne lusts , and lust when it hath conceived bringeth forth sinne . therefore : first to state aright the case of sinne , and then consider how farre hee tempts . how ever immediately or properly the divell may concurre in the point of temptation , yet hee ever concurres remotely , in respect of the sin committed , for betweene the temptation of the divell , and sin , there ever mediates or goes betweene , cogitation or thought , in which the temptation properly and formally lyes , so as hee may be an effectuall cause of temptation but not of sin , for hee may necessitate a man to feele a temptation , but not to consent to it . the divell may represent such an object to us , but hee cannot constraine us to be taken with it , to close with it : the divell when hee temps us , hee doth not binde us , or altogether hinder the use of reason , for though hee may have an ability naturally to do it , it is not ordinarily permitted him , or if it be permitted him , then properly and formally , hee doth not tempt to sinne , but inflicts by gods permission , some evill of punishment upon us , by which our power of sinning , for the present is taken away , which cannot be without an ability of reasoning or working freely : to which wee may adde , that as the divell cannot worke in our wills , the consent of sin , as being the next totall and efficient cause , ( for that were to destroy the liberty , and life of the will , which is to be free and to moove freely , ) as hee cannot do this wholy , so neither as a partiall or halfe cause to operating immediately with our will , bending and mooving of it , for even this is a branch of gods prerogative , and exceeds the spheare of all created capacity ; the will is independent upon all created power , both in its operation and in its being , and is out of the naturall power of all the angells , onely god the first cause of all things , can concurre with the free acts of the will , and neverthelesse preserve its liberty , hee can bend it , and frame it , and reatch it , as free and as immateriall as it is . then first thy perdition is of thy self , oh israell , it is thy cursed will that strikes the stroake for sinne , which all the divells in hell could not doe ; men will be impure , they will be covetous , they chuse to doe evill , that is it which strikes the stroake , lay no more upon the divell then is his due , hee cannot force your will , and it is will wherein your sinne lyes , the lesse voluntary any thing is , the lesse sin , nay hee cannot cooperate immediately with your will , hee cannot bend nor moove it to assent to the understanding , the will and the deed is not from him : let every sin then humble us for the will that is in it , and know that the strength of sin lyes in the will , as that is gained , as that assents , more or lesse . secondly , blesse god that hath preserved you this liberty , and hath left to himself onely , that power over you make good your liberty against the divell , and call in god to your aide , beseech him that can , to bend and moove you , and since hee hath not subjected you necessarily , do not you subject your selves voluntarily . glory over the divell in this behalfe , and make good your ground , which all the power and art hee hath , can never gaine , unlesse you will. for the second point , whether the divell can concurre to the temptation of all sin , some have thought , that there would have bene no sin , without the temptation of the divell , and that there can be none ; but to make the divell so necessarie to all temptations , as that they cannot be without him , i see no reason for though there were no temptation , from without , originall corruption were sufficient to raise temptations to provoke to ill , every one is tempted when hee is drawne aside of his owne concupiscence or lust , and intised , iam. 1.14 . so math. 15.19 . out of the heart proceede evill thoughts , adulteries , that is , it is a bubling spring , a fountaine for the worst streames : also , considering how ready wee are to kindle and to receive fire from every sparke , without the divell or any rationall tempter , sencible objects may betray us , the lusts of the flesh the lusts of the eye , and the pride of life , something of this nature is that which drownes worldly men in perdition , and destruction , and creats that conflict betweene the flesh and the spirit in the saints , gal. 5.17 . the flesh lusteth against the spirit , and the spirit lusteth against the flesh , so that wee cannot doe the things that wee would ; by reason of this opposite streame , of this contrary power , wee are interrupted in our working ; and besides , sencible objects which worke upon corruptions within us , which are apt to receive flame and burne , there are the ill counsells of wicked men , and wee may adde over and above , that without the foment of originall lust and without an extrinsecall tempter , man might have sinned even in the state of pure nature , why not aswell as the angells , which had no tempter , nor divell to fall upon them , which were in their pure naturalls . and they which received so easily a temptation from without , as our first parents , might perhaps have sinned without it ; therefore without all question , if wee speake of the possible of what may be , men may sin without the temptation of the divell : but now de facto , the divell usually , hath a part in all temptations , hee findes matter in us , and hee workes upon it , therefore there are not many temptations , in which the divell is alone , without us , and i should thinke there are fewer , in which wee are without the divell . and therefore the fathers were used to say , when you thinke or doe any evill thing , it is without all question , that yee have a malignant angell exhorting you to it ; also when you speak idlely or doe any evill thing , it is the divells counsell , but doe wee not finde the scripture frequent in this ? the divell put it into the heart of iudas to betray christ , ioh. 13.2 . so acts 5.3 . why hath sathan put it into thy heart to lye . so ioh. 8.44 . christ blames them for being enemies to the truth , and for being lyars , but hee wonders not at it , for hee tells them the divell is powerfull with them , and there is a confirmed relation betweene him and them , yee are of your father the divell , and the lusts of your father you will doe , which may be said of other sinnes , aswell as of lying ; so christ said to peter , get thee behinde mee sathan : hee knew sathan was in that carnall peece of policy , and so paul speaking to married people , bids them not be long asunder , but come together againe least sathan tempt them for their incontinency . what ? was there not flesh and blood in them , and corrupt affections enough , to make them incontinent ? yes . but they wrestle not onely against flesh and blood , as in the text , but against principalities and powers , against the divell in all his strength and power , even in these things , wherein flesh and blood , assaile us also . so sathan provoked david to number the people , 1. chron. 21.1 . which wee would have thought to have proceeded from nothing more , then from the pride of life , and to have bene a branch of it , yet the scripture layes it to the charge of sathan ; now besides these scripture expressions this mingling and joyning in all temptations , may be supposed easily , in reason , by them which shall cōsider the innumerable numbers of the divells , which are ministring spirits for that purpose , ( as i told you before , ) when yee shall also consider the infinite hatred they beare to god and man , which invites them with all diligence , and endeavour to fulfill this ministery , so as they have no intermission , no vacant time from this worke , the divells emissaries , ( wicked men ) how busye are they ? they can not sleepe except they cause some to sin , they turne every stone , and leave no meanes unattempted , but the divell himself needs no sleepe , nor rest , hee is not clog'd with a body , to weary him , hee hath no other imployment to distract him , no food or rayment to provide , to interrupt him , so as hee may minde his proper worke , and indulge to his proper lusts , which is to dishonour god , by abusing man , and therefore hee is ever at leasure either to offer temptations , and begin them which hee doth very often , or when any bubling is of our owne corruptions , or occasion off'red from without , hee is at hand and at leasure , hee hath heart and hand ready to joyne , to sharpen the temptation , and to give it those points it wants , to make it most taking ; so as though possibly man may sin , without the immediate temptation of the divell , as hath bene shewed , yet it is not improbable , that the divell , out of the abundance of his malice , & solicitousnes to hurt , doth concurre actually , ordinarily , to all temptations , and so to all the sins of men , and makes good the words of peter , who sayes , that our adversary the divell goes about like a roaring lyon , seeking whom hee may devour : all this is that ye may know which are the divells parts , and which ours , and how far hee can goe , and when hee stoppes , which is a proper part of this discours . but if you aske and inquire now of the method , and whether usually have the start in raising and beginning those temptations , our owne corruptions or the divell ? there is nothing certaine , or assured in this , but there is ordinarily a variation , with evah it was apparant the divell began , with christ , it was necessary hee should begin , and end , for there was nothing in him , to fasten temptations upon ; with iudas also it is cleare hee began , the divell put it into his heart , and very ordinarily , according as hee is wise and diligent hee begins with us , not onely in those temptations which men say to be properly from the divell , namely in things suddaine , independent , and unnaturall , ( which yet for ought i know , may often have their birth in originall corruption ) but also hee begins in our most ordinary and naturall lustings , and that either mediately , by presenting the objects of lust , or passion , or by stirring and mooving the humours of the body , that the body may be more fittly disposed , to be mooved by the object , or els immediately , joyneing some internall persuations , and reasonings to the motion of the object , which may more easily leade and facilitate us , to the consenting to such a lust or inordinary . it may also be on the other side , that corruption mooving freely , and of it self , the divell may adjoyne himself , as hee will neglect no probable occasion , to promote his worke , and it is possible that some motions , may escape him without his concurrence . for though hee be wise and watchfull , yet neither doth hee foresee all future things , nor perhaps doth hee consider all present things , instantly , and assoone as ever they are in act , especially such as give the least impression upon the fancy or some of the fences , which may be supposed rather of more transcient acts , of thought , of suddaine and passing things , then of any thing of greater moment which lyes longer in thy minde , and are premeditated , it is most probable the divell is never wanting to them . thus you see how hee stirres in sin , and how hee mingles himself with temptations , which is according to scripture , and the sence and experience of our owne heart . from that therefore which hath bene said in the first part of the second point ( viz. ) that our owne corruptions can furnish us with temptations , though there were no divell ; let us be sencible of the miserable condition wee are in , and cry out of the body of death , wee carry about us as paul did , and learne to keepe the avenues against all lusts , which may finde away to us by our sences , by the example of others and by ill company aswell as the divell ; watch our hearts , out of the heart proceed evill thoughts , &c. the divell could hurt us no more then hee did christ , if hee had no more matter in us , subdue corruptions , mortifie lusts , and the divell wants so much footing , the fire is ours alwayes though the flame be his , quench the fire ▪ take away the subject matter , and then yee defeate and vexe him , as hee doth you with his wiles . but then secondly see the need of watching , yee fight not against flesh and blood , yee have a nature that you cannot stand before without a speciall assistance , that yeeldes without a blow , or with an easy touch , and wee have a divell able to adde strength to the bluntest weapon , to stir up corruption , where they are , most mortified , who is sufficient for these things for this combate . fly to christ to the lyon of the tribe of iudah , to resist for you this roaring lyon. thirdly in our watching thinke much of the divell , have him evermore in our eye , and by knowing his nature , wiles , and methods , and his ministery what hee doth in the world , hee instructed for him , as for an enemy , set him up as a but to shoote against ; but in our confessions , charge onely our selves , acts 5.3 . peter said to annanias , why hath sathan filled thy heart , hee chargeth him , reasons it out with him , not with the divell , it was an evasion in evah to excuse herself by the temptation of the divell , and in adam by evah , therefore the charge of sin is ours , not the divells . wee have last insisted upon these two heads , what influence the divell had upon sin , and then secondly , what influence hee had upon temptations , and how hee usually concurred in tempting , whether no temptations were without him , and how hee either begins , or joynes with us in them for the severall manner or wayes of conveying his temptations to us , either by presenting sencible objects , or by speaking to us , from without as the divell did to evah , and doth to many in apparitions , or by applying himself to our fancies , by an inward commotion of our humours , and stirring of the phantasmes , these with the like it will not be needfull to repeate againe , but referre you to what i delivered , concerning the good angells in the former part of this discource . but before wee finish this head of their ministery , there is one thing more which would be touch't : how those ministeries are distributed , and whether there be divells appropriated to such vices or to such persons : some have thought that some rankes or kindes of divells , have bene to tempt , to pride , others to lust , others to covetousnes , &c , as being called in some places a lying spirit , in other a seducing spirit , in others a spirit of fornication , &c. but it seemes not necessary that these spirits should be ever divers , but that the same may doe severall things , in divers times , and may from the effects on the world gaine those names ; nor is there any such distinction in the good angells , but the angell keepers , as you have heard before , promote to all good , oppose all evill ; so the same divell tempted christ to many severall things , to distrust in god , and to worship him ; so iobs divell had power , not onely over his cattle , and children , but his body also ; and besides , all the evill angells , have knowledge , power , and will enough , to tempt to all vices , and as much , as in them is , they will loose no opportunity , to vent their malice and hurt us , therefore others distinguish their ministery according to the object of it , persons , and states , and societies , and therefore quote those places of dan. 8.20.21 . where mention is made of the kings of persia and greecia , which opposed michael their prince , and understand also that place so , of 2. cor. 12.7 . there was given unto mee the messenger of sathan to buffet mee , and that curse , psal. 109.6 . let sathan stand at his right hand ; and the liberty the divell obtained upon iob , which are still supposed to be certaine peculiar divells , set out by sathan their prince for that particular ministry , to such a person or state , though they must beg leave of god for the execution ; this is not improbable , for sathan hath ever bene the ape of god , and there is no doubt of his will for this method , ( which hee sees so advantagious for the saints in the other ministery , of which wee have spoken , ) if his power faile him not ; now if hee have instruments enough and god permit it , there is no doubt of his power , and where god permits him to tempt , hee will sure permit him to use the best methods , and of the other , ( to wit , ) that hee wants not instruments , there is as litle doubt ; the host of heaven was great , and there were angells enough that fell , to conflict with all men , sathan could spare a legion for one man , to doe a great worke . consider the difference betweene the saints , and the wicked , in the point of temptation , i shewed you before that the saints , and onely they , have good angells for their guardians , heb. 1.14 . the divell doth not faile to allot them evill angells also ; but what becomes of the wicked ? an evill spirit is upon them , and god is not with them ; this shewes first the excellent condition of the saints , and the difference betweene them and the reprobates ; the saints ly bound under the decree of god , under the ministery of angells ; the wicked are exposed as a prey to the divell already . but secondly let this difference in our state cause a difference in our working , and resisting , it should be a shame for the saints to fall , and faile as doe the wicked , alas they have not those aides , those sights and visions , those contrary whisperings ; where is the good angells that should conflict with the other , they want the contrary principle , they want the externall helpes , they have some darke sights of god , some whisperings of conscience , though in great sins a louder speaking , but they want the spirit , the good angells a new nature , therefore in these respects , the sins of holy men , are capable of greater aggravations then the wickeds are , and god is more displeased with them , they are not left to the wide world , they have custodes , and testes morum , those which are witnesses of their manners and keepers , also , god is at the charge of giving them , tutors , and governours , great and holy guards , they must breake many cords , many bonds , before they can reatch a sin ; let this consideration strengthen us , and begirt us to holines , and incite us to pitty , and helpe wicked men , which that wee may doe the more , and may more fully fall under our governours , and tutors given us by god , and may see reason why wee should not sin as do others : let us consider a little out of the scripture how exceedingly the wicked fall under the divell beyond what the saints doe , by the decree and permission of god , eph. 2.2 . in them hee workes ( sayes hee ) that is efficatiously , hee workes his will in all the pieces of disobedience . also 2. cor. 4.3.4 . our gospell is hid to them that are lost , whose mindes the god of this world hath blinded . so 2. tim. 2.26 . they are said to be taken captive by him at his will ; hee hath them in a string , hee can drive them to any madnesse , or folly to oppose the truth , as in the preceding verse , though it be clearer then the day , or any other thing . therefore els where sathan is called the god of this world , and the wicked , the children of the divell , who fall under his lawes , easily and naturally as children doe , now none of these things is spoken of the saints . why ? because they are under another god , another tutor , other guardians , hee hath neither that power nor those meanes of deriving it , if sathan stand at our right hand , our good angell stands there also ; if the divell use all his arts , god hath his methods also ; therefore let it be no matter of our glory , that wee are not as the wicked are , but of our shame , that wee come neere them in any measure , and of our glorying and prayse to god , who hath put us in the other predicament , where though you have the divell who assaults us with all violence , yet hee prevailes not , because you have god and the good angells to oppose him . in the next place under this head of the divells ministery for temptation , wee may consider which way hee layes himself out towards mankinde ( that is ) toward the saints , and others , for though his power be limitted towards some more then others the temptations in respect of the subject matter of them , the things to which hee tempts are the very same . hee will venture upon the saints , even the greatest things , though perhaps in some difference of method , that wee may see by his temptations to christ , and the reason is , because hee is not ever assured , who is a saint , and who is not , they may be of his owne ; and because a little ground gained of them , is a great victory , and because if as sometimes hee doth hee can bring them very low , hee makes trophyes , and glories in their blood and shame very much . to handle this at large were to make a treaty of temptations , ( which i at all intend not in this subject ) for as i told you , there is scarce any temptation , with which the divell mingles not , but to point at some heads onely which the scripture mentions , or experience . and first , as greatest haters of god , and his glory the divells oppose with all their might the worship of the great god , and in order to this , they would hinder the knowledge of him , they would ecclipse the light , with the greatest and thickest darknesse , how much they are in this , appeares in that bold tempting of christ , when the divell durst venture upon a motion of worshipping him , in plaine tearmes , and offered all for it : this all auntient and moderne stories witnesse , the first thing the divell makes out for amongst his , is an alienation from god , and a shaped and formed worship to himself , for which purpose hee hath his assemblings , where hee appeares personally , as appeares by the confession of many hundreds : and therefore antichrist his eldest sonne , whose coming is after the working of sathan , 2. thess. 2.9 . ( that is , who workes even as sathan workes hee doth the like ) ver . 4. hee opposeth and exalteth himself above god , so that hee as god , sitteth in the temple of god , shewing himself that hee is god : so as now to be of his party , is to be of sathans party , to obey him , is to obey the divell ; let them consider this who are bold to vary in doctrine or worship , from the word of god , they fall under a mighty temptation of the divell , it is his most naturall temptation , they strike at the root of all obedience , that strike at the rule , which is the head of worship , this is to draw men cleerly and immediately from god , let us advance the glory of god ; and the worship of god , so yee shall be fighters against sathan , as the others are fighters against god , thinke the promoting of the knowledge of god ; and the worship of god , to be the greatest service you can do to god , and the greatest head you can make against the divell . secondly as i told you formerly , they are the greatest enemies of christ and the gospell , which was in all likelihood the occasions of their fall , hee shall bruise thy heele , was prophesied of him of old , that is , hee can goe no higher , but what ever hee can , hee shall doe . before christ came hee opposed the beleeving of the messiah , laboured in his instrument to destroy the whole nation of the iewes , by antiochus ; when hee was borne would have destroyed him by herod , math. 2. fell fiercely upon him in the wildernesse , tooke him at an advantage , carries himself , so in every respect that christ calls him the enemy : the enemy came and sowed tares , math. 13.39 . and as at other times more grossely , so amongst the saints more refinedly , hee opposeth gospell-worship , gospell-preaching , would mingle some things of worke and merit , with the free doctrine of justification , some thing of doubt , and slavish feare , with the free glorying in our portion , with joy unspeakeable and glorious , some thing of pompe or slavery with the free , and simple governement , and administration of the worship , and discipline of christ , so as pure and naked gospell is little knowne , or preached by the ministers and professours of it . therefore what the divell abaseth , let us exalt , let us desire to know nothing but iesus christ and him crucified ; let christ in the kingdome of christ be all in all ; let us beleeve , though wee be nothing , let us rejoyce , though wee be worse then nothing in our selves , that is , to make good the gospell , that is , to resist the divell , let worship be administred according to the rule , though it want pompe and applause , and let the power of the gospell appeare in changing our natures , in healing our lusts , grace came by christ ; let the notion of gratefulnesse worke in us , as effectually as that of merit , let the love of god in christ be strong as death , let his dyeing love constraine us to live to him , who dyed for us , this is to magnifye the gospell , which the divell would depresse ; if you beleeve strongly , if you rejoyce strongly , if you worke strongly , from gospell principles and notions , then ye destroy the divell , then you oppose christs enemy ; i beseech you , let us doe it under this head : doe i not hate them that hate thee , ( saith david ; ) christ hath many enemies , which should be all hatefull to us , but hee hath none like the divell ( as i have shewed you ) therefore hee came to destroy him : the fairest ground of contention that you will ever have with the divell will be this , that hee is the mortall or rather the immortall enemy of iesus christ , if you oppose him under this notion , you will draw christ neerest you for assistance , and fight a battell in the strength of love , and whilst you have your head , you will secure the body and every member , this is to put another notion in to the conflict , not onely to secure our selves from lusts , but to save christ , therefore live according to pure gospell , because the divell opposeth it , wee have thought that to be assured or to rejoyce with joy unspeakeable and glorious , were onely to doe good to our selves , that is the least in it , to a minde well-formed , the returnes are christs , the glory is christs , and the divell ( feeles every blowe ) who is christs enemy , and the enemy , god hath set you up , with whom you ought to make good a warre and to contend for ever , as wee shall see heareafter . thirdly , next to christ , and the naturall and genuine doctrine of the gospell , the divell excerciseth this ministery especially against the churches of christ , and the ministers and teachers of them , ( who are the guides , and lights , ) and members also , either by persecution or dissention ; how hath the churches bene harrowed not onely of old by the assirians , caldeans , &c. but in the primitive times , by the romaines , in all their persecutions , and the turkes ; now this the scripture calls the divells casting men into prison , rev. 2.10 . all persecutions , burnings , imprisonment , the divells have done it , kings and princes hath but lent their hands ; that which the divell did to ioshua , zach. 3.1 . stood at his right hand to resist him , that the divell doth generally to all those that would serve god in the ministry of the gospell : so paul : wee would have come unto you , ( saith hee ) but sathan hindred , this their acts and epistles shew how hee would have destroyed their ministry ; then hee corrupts teachers , sathan himself is transformed into an angell of light , 2. cor. 11.13.14.15 . by whose meanes men give heed to the doctrine of divells , 1. tim. 4.1 . hee falls upon the membres also , pursues them like a roaring lyon , 1. pet. 5.8 . accusing them before god day and night , rev. 12.10 . first drawes them into sin the cause of gods hatred , and then labours to fasten upon them the effects ; this hee doth amongst men over whom hee raignes drawes them into murthers & witcheryes , and then discovers them , but his usuall care in the church is , to divide and scatter , that hee may raigne alone , by difference of judgements , distracting affections : god is love , and love is the onely cement of communion ; the divell therefore , which is the enemy , with all his might breaks those walls , loosens this cement , that there may not one stonely upon another till all be destroyed . let us therefore treade the contrary paths , learne the rule from the obliquity , aswell as the obliquity from the rule ; it is warrant enough for us to resist what sathan promotes . in pursuite of that great peece of the divells ministery which lyes in temptation , having shewed formerly what influence hee had upon sin , and what influence upon , and concurrence with temptations , wee came in the last place to shew , how those ministeryes were distributed according to vices , or persons , which when wee had made use of , wee came to discover to you some of the divells marches , in his most ordinary and high wayes , that is , the great and generall snares hee leads men into such as sease upon most men eminently , and to their assured ruine , and with which the saints are so clogged as they are rendred unweildy , lesse expedite , and fit for service , they drive slowly , and oftentimes fall scandalously , though they rise againe : wee will pursue two or three of those points more , and so conclude this head , in which i purpose not to be large . another effectuall head of temptation , by which the divell labours to drowne men in perdition , is the lusts of the flesh . peter admonisheth to abstaine from fleshly lusts , because they warre against the soule ; the divell knowes it well , and therefore fights against that parte , by those weapons , our bodies are the lords , and therefore wee should serve him in body as in spirit ; but fleshly lusts though they seems to be especially in the body , yet in truth they moove circularly , from the soule to the soule , out of the heart comes fornications , &c. and when they have past the body and come to the heart againe , the soule is rendred monstrously adulterous and uncleane , so that as the soule is pander to the body , so on the other side the body is vexed and harrowed , beyond its naturall desires , beyond what it would have to satisfy an uncleane and filthy minde , which appeares plainely in this , that the debordments and excesses of no beasts , are so great as those of mankind , in bodily things , because neither the reason of bodily pleasures , or any other consideration , calls for so much excesse , as the satisfaction of a soule , made uncleane , and unpure doth , and therefore where such lusts raigne , and are in their excesses , a thousand bodies would not be sufficient for the drudgery that a lustfull minde would put them to , such lusts have no meane , but not to be , such mindes besides other incōveniences labour extreamely under this unhappinesse , that they conflict continually with impossibilities , because their desires run still higher , and their lusts have enlarged them to a spheare , and capacity that no bodie nor bodily thing can reach or fill ; how contrary this is to god and his holy spirit , besides other things , two things shew , one is that hee pretends to be our spouse , and hath married us to himself in holines and righteousnes , sutable to which bond , and excellent alliance , there is a series of spirituall lustings ; proportionable to the soule , the subject of them , and to god the object of them , which should leade both body and soule captive to an holy and intimate converse with so great and excellent a husband , whose comelynesse should alwayes be in our eye , and whose beauties should ever inflame our hearts , to whom wee should be holy , that is , separate , both in body and spirit , 1. cor. 7.34 . whose loves draw out our affections strongly , but orderly , whose converse fills our minde and enlargeth it altogether , which is health to our navell , and marrow to our bones , quite contrary to the effects of other lustings , which give men occasion to mourne at last , when their flesh and their body are consumed , prov. 5.11 . now for this excellent spirit to be out-bid , by so base and harlotry love , that can make no satisfying returnes to have a spirit stollen from him , and layde under chaines , for these lustings are deepe pits , out of which onely an almighty spirit can rescue , to be cast of , as not faire or not worthy , cannot but be deepe in gods heart . — manet altâ repostum judicium paridis spraetaeque injuria forma . in a word to espouse the divell his enemy by the mediation of filthy and base lustings , it is no wonder that men are abhorred of the lord , when they thus fall , prov. 22.14 . another thing that shewes how hatefull these lustings are to god , is that these fleshly lusts , in that branch properly called uncleannes , are made the greatest punishment of the greatest sinnes , rom. 1. from ver . 21. to 28. if you aske mee how i intitle the divell to this , besides what was said in the beginning of this head , ( that the divell who shoots at the soule , knowes those lusts ruine it , and therefore useth this great engine against it , ) first how can you make a more proper match then betweene the uncleane spirit , and those lusts , which are properly stiled by god himself uncleaunesse in the abstract , as being of all others most eminently uncleane and impure ; besides looke upon men the divell acts and possesseth most fully and immediately , their god is their belly , they fulfill the desires of the flesh and of the minde , which is ingaged as deepe as the body is in these lustings , and evill affections , 2. eph. 2.3 . and not to prosecute this further , it is extreamely observable that where the divell keeps open court , reignes personally , and absolutely , as hee doth amongst infinite numbers in this world , though wee are not acquainted with such assemblings , therein all beastly shapes and manners , hee doth subject them to the actuall commission , of what ever wee call uncleannes , although oftentimes greatly contrary to their wills and desires , that suffer such things from him , but the bond of their obedience is strickt , and they can refuse nothing , who have subjected their necks to that yoake , this , innumerable and joint confessions of witches and sorcerers , accord upon , of which i could give you account enough upon as good record as story can give us of any thing , although , which also wee may consider , the divells are altogether uncapable of any pleasure , from such fleshly acts , who as being spirits , have neither flesh nor bones nor blood , they do it onely to debase mankinde , and by the most sensuall lusts which fight against the soule , to keepe them at the greatest distance , from spirituall , and heavenly employments , by which onely the humaine nature is perfected and improoved . to conclude this besides what hath bene said already , the scripture saith expresly , that not onely in generall amongst mankinde , but even in the church , and therefore considerable to us all ; it is sathan which tempts men for their incontinency , 1. cor. 7.5 . and it is from him that the younger women waxe wanton against christ , and turne after sathan , 1. tim. 5.11.15 . so as there is cause enough to entitle sathan to this high way of perdition , to these lusts of the flesh that fight against the soule , and therefore cause enough for us to watch , him and our selves in this high way of perdition , in which every step wee take is a departing from christ our spouse , to follow sathan , for the scripture calls it a turning after sathan ; men are apt to thinke that it is but a turning after their loves , a turning after pleasures , but besides which you leave which is christ your husband , you follow indeed sathan in that disguise which should keepe us at the greatest distance , in every degree or steppe that way . a fifth beaten path of the divell is pride , the pride of life you may know that to be the divells way , from which god calls you of so earnestly and so effectually : first by his denouncements against the proud and pride , pride goeth before destruction , prov. 16.18 . as the herbenger or usher that makes way , a man acted and filled with pride , is upon the very brincke of the precipice of ruine , hee is dropping into destruction , god delights to debase every one that is proud , hee doth but stay , till they are proud enough , that they may be more capable of ruine , and destruction , that they may fall deeper . therefore when pride cometh , then cometh shame , prov. 11.2 . and they come both together , pride onely hath the upperhaud ; will you see how god sets himself against this evill , iob 26.12 . by his understanding hee smiteth through the proud : hee divideth the sea with his power , as it is said before , but imployes his wisedome and understanding to smite through proud men , that is , to do it most assuredly , to doe it most seasonably for their ruine ; so prov. 16 ▪ 5. every one that is proud in heart is an abomination to the lord. nothing proud men , looke after more then to be had in esteeme , and in honour , to be admired , and to be to others the objects of their envies , and the measure of their wishes , the rule and modell of their actions , but saith hee , hee is an abomination to the lord , that men are which they are to god , and that they shal be within a while , to all the world , that is , they shal be a loathing and an abhorring , and therefore the things which they would establist shal be scattered , & the houses they would build shal be pulled downe , for so sayes mary ; hee hath scattered the proud in the imagination of their hearts , luk. 1.51 . that is , there is a concentration of thoughts , castles that men build for themselves , the imaginations , the thoughts of mens hearts drive to some height , to some high marke , or but , sutable to the fountaine from whence they flow , a proud heart , and when they have wrought them up to a due height and proportion , and looke for the product or result of all , then god comes as with a whirlewinde , and scatters them , and shewes how ill compacted every building is , how loosely it is layde , which is formed without him , so for the other place which i hinted , the lord will destroy the house of the proud , as it is prov. 15.25 . that is , not onely their workes in designe as before , but their workes in issue and effect ; god may permit some designes to come to issue , they may build houses and get possessions , but they shal be destroyed , it is a thing of no assurance like a building on the sand , either their foundations shall faile them , or from heaven the lord shall thunder upon them , as hanna sayes in her song , 1. sam. 2.10 . which is a proper way of destroying , and pulling downe proud men , and things , which lift up their head to heaven , but saith hee in the same vers . hee will establish the border of the widdow , that is , a widdow which being desolate and afflicted trusts in god ; as it is elsewhere , widdowes who of all other lye exposed enough to injury , that have no great projects of their owne , no limits , or borders , but of gods making , and little power to defend themselves and theirs from assaults and ruine , god will establish them , sayes hee , the lord will be their keeper , and then they need not feare , there is no fence so good , as what is of gods making , hee hath bounded the sea by an invisible bound , his word , but no bounds are like it , so if hee make a hedge about any , about his house and his wayes , nothing shal be able to touch him , and this leades mee to the other part , that blessed part , which of all other graces is the foundation , the corner stone to happines , and blessednes , and that is humility , when god would bring his sonne into the world , he brought him in the most himble posture ; his condition , his spirit , and his worke , were all of a lowe and humble edition , and whereas it may be said , that this was for our sakes and part of his sufferings for sin , not so onely , but especially and particularly , that , as of all other things , so of this grace also hee might be to us the great instance and patterne , and therefore himself sayes , learne of mee for i am meeke and lowly of heart , and yee shall finde rest , that which all the world seekes after but none finde , but such as are in that condition ; so phil. 2.5.6 . let this minde be in you , which was also in christ iesus , who being in the forme of god , thought it not robbery to be equall with god , but made himself of no reputation , and tooke upon him the forme of a servant . that is , whither ever his worke or condition leade him , into what ever abasement , into what ever lownesse , thither his minde easily carried him , therefore saith hee , let this minde be in you ; it may be you shall not be lead into such extremities , into such lownes , ( for hee dranke deepe , yet the saints are laid low often , ) how ever let the minde be in you , have a ready minde , a minde prepared , there is nothing fits so for all kinds of worke and communion for doing and suffering , as such a minde , for want of which , either wee are not lead into opportunities of glorifying god , or wee loose them , and soyle them , and make nothing of them : besides this ( then which wee cannot frame a greater argument , ) how is this frame commended to us by god , who best knowes what is best for us , and what best pleaseth him ; hee tells you that hee giveth grace to the humble , iam. 4.6 . that hee will dwell with the humble even as in heaven , isa. 57.15 . where hee will display his beames for comfort and joy , that hee may revive their spirit and make them live , the truth is , men are seldome empty enough for gods filling , nor humble enough for his revivings , which is the reason why wee have no more of this heavenly influence , but are faine to spin our joyes out of our owne bowells , as the spider doth her webbe , and with contracted and bowed shoulders , to beare our burthens , which a little influence from god would make exceeding light , hee tells you all the ill hee sends , is but to humble you , and hee is forced to do it , that hee may doe you good , deut. 8.16 . hee tells you that if you will be pleased with any of his workes , with newes from heaven , you must be humble . the humble shall see this and be glad , psal. 69.32 . that is , what god workes in the earth , if you be not humble , you shall not live , to see it , or have eyes to see it , and the humble shall heare thereof and be glad , psal. 34.2 . great things are done and no notice taken of them , because men are not humble . the way to take in the comforts and the joyes from the workes god doth , or the saints doe in the world , is to be humble , for proud men minde themselves to much , to consider god or others , not to multiply more places , would you be great in any respect , prov. 15.33 . before honour is humility , and prov. 22.4 . by humility and the feare of the lord , is riches and honour , and life : if god have destin'd you for these things , that is the gate you must enter at , would you be great in the kingdome of heaven , take it in what capacity you will , math. 18.4 . whosover shall humble himself as a little childe , the same is greatest in the kingdome of heaven ; but you will say how comes the divell into this charge , first as hee comes into all sinnes especially such as are great and crying , what ever drawes much from god , or what ever god drawes from much , that is , of the divell , but so is pride , as you have heard . another way by which wee shall intitle the divell to this march of pride , is contention , prov. 13.10 . onely by pride cometh contention , the meaning is , by pride alone , that is , pride alone is sufficient of it self without any other reason , to cause the greatest contentions ; for instance , men are not apt to fall into quarrells and contentions , unlesse distempered by drinke , or that they have their passions stirred up by injury , or are distempered , or provoked , some way or other , but pride alone makes men quarrelsome , and contentious to the utmost , and therefore psal. 10.2 . the wicked in his pride doth persecute the poore ; the poore middles not with him , hurts him not , but hee is proud , that is enough , and having advantage over him , being on the higher ground , hee pursuis it . so what mighty reproaches and revilings moab , and the children of ammon layd upon the people of god , by which meanes they contended with them , appeares zeph. 2.8 . now this , god gives meerly to their pride , and therefore when in the 9. verse , hee threatens the cruellest desolations to them , he ads ver . 10. this shall they have for their pride , their pride was enough to intitle them to all , that injury , and to all that punishment . it was pride that caused contention amongst the apostles , their disputations and their strife , who should be the greatest , marc. 9.34 . that pride was the disease , appeares because humility was the remedy , ver . 36.37 . also math. 18.1.2.3 . where christ tells them that except they be humble as little children , they shall neither be first nor second , they shall not goe to heaven at all , ver . 3. except yee become as litle children , yee shall not enter into the kingdome of heaven ; and if there be any preeminency , pride obstructs the way to it ; it is humility that opens the doore , ver . 4. whoso ever shall humble himself , as a little childe , the same is the greatest in the kingdome of god ; it is not hee that puts for place shall have it , but hee that stayes till hee be called : but it were well , if our contentions ended with others , if that were the bounds of them , doe wee not contend with our selves , our conditions , and with god every day ; let a mans condition be never so good , never so incompassed with mercies , pride alone raiseth a contention , picks a quarrell , that is , that alone is sufficient to do it , if there were nothing els . why are wee not contented , why are wee not well , when wee have enough , or to much , do you know what makes the contention , it is pride , yee have food and rayment , yee have not the least part of mercies , yee have not the greatest part of afflictions ; what is the matter why doe yee contend , why doe you walke heavily and dejectedly , it is pride , pride onely , or pride alone can do it , can set you as fiercely upon your condition and upon god , as upon your brother , or your neighbour , yea when there is no cause at all ; it s a glasse that extenuates goods , and multiplyes ills , and which is more then any glasse can do , findes them where they are not at all , this as i told you of lust is a most boundlesse thing , and will send you to impossibilities for satisfaction ; for let no man thinke , it lyes in the power of his condition to make him happy , pride will outrunne it faster then it can possibly flow in upon him , and which is more , pride multiplyes with the flowing in , as fire increaseth by fewell ; consider therefore when you contend with your condition , when you are not satisfied with your estate , it might possibly have bene greater or larger , or fairer , or in a word otherwise , nay when you doe not walke cheerfully and thankfully and contentedly in what you have , ( for that failing is of the same roote , and spring ) then you contend with god , you murmure against god , and this a love from pride , properly and onely from pride , for the judge of all the world cannot but doe justly ; god cannot hurt you , cannot injure , or provoke you , as another may , all your contentions with your conditions and so with god , are onely from pride ; now i beseech you who is the great authour and fomenter of contention , but the divell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the calumniatour , one that breeds ill blood , that doth calumniate and accuse night and day ; hee doth not onely accuse us to god , but god to us , hee accused god to evah , hee told her they should be as gods , knowing good and evill , this temptation tooke , now hee intimated that god made that restraint out of envy , because hee would have none so great and so happy as himself , and therefore there was not so much love in giving you liberty to eate of the other trees , as there was envy and ill will in restrayning you from this , for god knoweth , &c. and hee accused iob to god , doth iob serve god for nought ? a great part of his traynes are spent , in sowing dissentions , in making breaches , in multiplying wrath where it is conceived , in boyling it up to revenge , and then effecting it , and therefore there is nothing , hee traines up his more in , then in contentions , and wayes of revenging themselves , to the utmost , the power of effecting which is ordinarily the reward , his sworne vassalls get for the slaving , and alienation of their soules and bodies ; to conclude , hee is the true king over all the children of pride , iob 41.34 . to whom it may be said as to pilate concerning christ , behold your king : for pride was properly the divells sin , 1. tim. 3.6 . it is called the condemnation of the divell , that is , that for which the divell is condemned ; not a novice , least being lifted up with pride , hee fall into the condemnation of the divell . this therefore was his sin , and this he multiplyed and derived presently hee fastened it upon adam , to wish to be as god , knowing good and evill , and although some other sinnes in respect of the constitution , and temper , may beare the title of the master sin , that doth not hinder , but that in a true sence it may be saide that pride is the master sin in all , it is the utmost roote in originall sin , that which lieth deepest in the ground , and can must hardly be reached ; what are afflictions generally for , but to hide pride from man , nay , temptations are let out upon us , and sometimes corruptions , that wee may not be lifted up , so it was to paul , what ever his temptations were , the end of all was that hee might not be proud and lifted up with his revelations ; this therefore is the proper sin of the divell , and hath so great a root in us , of his laying in , at first , and of his fostering ever since , wee should watch him especially in , as that which hath all the evills in it , wee have formerly named , and is of all other things most opposite , and contrary to our peace and comfort . another martch of the divells eminent in it self , and most dangerous and ensnaring to others , is that wee call worldlines , wee know the divel is called the god of this world , and , they that will be rich , that is , they that set their hearts upon it , that propose this to themselves , they will be rich , they will abound , they will , that is , what ever it cost them , though they breake never so many hedges for it , though they tread never so many unjust or weary steps , they fall into temptation and a snare : the divell hath them in his snares , and leades them whither hee will , whither hee hath a minde to leade them , 1. tim. 6.9 . other sins have their aggravations , but this is the most earthly of all other , and in some respects , the most unworthy a man ; and therefore the seate of this lust is ordinarily the basest spirits , there it hath its rise , and growth , and in order to effects , it is the root of all evill , that is , aswell as other vices , it is extreamely fertill of ill , whether you consider the evill of sin , or the evill of punishment for sin , this love of riches , what will it not constraine men to , they will breake all the commandements in a round for the satisfying of those lusts , what frauds , deceits , perjuryes , cruelties , murthers , hatreds have bene exercised for the nourishing of this lust , nay what other sins of lust and uncleannesse , of the lowest and basest kinde ? people often subject their bodies and soules to the satisfying of this affection ; and for the evill of punishment , the apostle saith heere , that they pierce themselves thorough with many sorrowes , that is , they have a carefull and sorrowfull life of it , ( contrary to that good solomon speakes of , of rejoycing in their portion , and enjoying it with thanksgiving ) they are full of cares , and their injoying time comes never , for they grow poore by their riches , they extenuate that in their affection , which to their sence they abound in , when they have more then their chests or their barnes can hold , their hearts tell them this is nothing : besides they expose themselves to the greatest labours , to the greatest wearinesse that is imaginable , they toyle by day , and they cannot rest by night , the feare of loosing pierceth as much as the paine of getting , and there is no end of their travaile ; but there be other sorrowes also , terrors of conscience , and flashings of hell , which ordinarily accompany those lustings , and are the reward and salary of their actions , besides the great evill which i have not named , that they erre from the faith , for having changed their god , and set up covetousnes , which is idolatry , it s no wonder if they fall from the faith , and if not in profession , in deede , become apostates ; i have wondred why this should be said of covetousnes , rather then of any other vice , that is idolatrous , nor a covetous person , which is an idolater , eph. 5.5 . it is certain ambition , and pride and self love is idolatrous also , it is true that covetous persons worship the same things that idolaters doe , silver and gold , the idole of the gentile are silver and gold , the worke of mens hands ; materially they worship the same , therefore saith christ , yee cannot serve god and mammon , math 6.24 . ye cannot put your trust in the lord and in riches , the lord and riches cannot be your strong tower together , perhaps it may be this , that though in respect of our devotion and addresses other things may be our god , that is , wee may serve them , worke to them , labour to please them , so the apostle sayes , their belly is their god , yet in respect of trust and confidence ( which is much of the worship god hath from us ) riches especially carry it away there , for the world hath got an opinion ( though a very false one ) that riches can doe all things , therefore they vale and bow to it , and trust in it , besides because this is generally received , and men are called wise , when they doe well to themselves ; therefore the apostle brands this especially with that , which is a truth also of other lustings , that in a more intense and earnest pursuite of them , idolatry is committed ; now in this the divell as in other things juggles with us extreamely , one of the baites and snares , with which hee holds those personally and professedly subjected to him , is some money they shall get , some hidden treasure , these poore captives hee abuseth infinitely , and after severall yeares expectations of some great riches , and many diggings and minings , wherein by breaking some method , or other they faile a thousand times , they meet at last with winde in steed of gold , with that which lookes like it , but prooves leaves or dust when they use it . remigius reports that of all the moneys , that the witches that fell under his examination , acknowledge to have received from the divell , there were but three stivers prooved currant , the rest were leaves , or sand , when it came to use ; hee doth the same in effect with all earthly men , either hee deludes their hopes , they get not what they expected , hee makes them labour for that hee knowes they shall not obtaine , or deceives them in their enjoyments , they make nothing of what they possesse , and it is all one , not to have and not to enjoye , in truth , that is out of his power : the comfort of things , the good of things hee cannot give if hee would , and hee would not if hee could , the divell incourageth us to cracke the nut , but god takes away the kirnell , gives it to them that are good , before him ; comfort and enjoyment and delight are the portion of his people , a mans life stands not in the abundance of the things that hee possesseth , that is , the good and happinesse of life , and therefore , a litle that a righteous man hath , is better then the revenues of many wicked , eccles. 2.26 . god giveth to a man good in his sight , wisedome and knowledge and joye , that is , wisedome to pursue right things , and to goe right wayes to attaine the end hee desires , knowledge how to improove them , and joy , that is , the good and comfort of things , and life ; but to the sinner hee giveth travell , hee giveth to gather and to heape up that hee may give it to him that is good before him ; they dig the mines , they plough the ground , but the saints enjoy , they reape and gather . therefore particularly to this , let the rich man rejoyce in that hee is made low , and the brother of low degree , that hee is exalted ; that is , shew them god , and heaven , convert them , and they are eaven presently , both are alike neere god , and so comfort and happinesse , that which the world pretends to , but cannot give ; godlinesse with contentment is great gaine , that is , which gives contentment , there is the gaine you looke after , there is the happinesse that wealth promiseth , but it is god that gives it ; now a rich and a poore brother are neere god alike , if the rich at least be made low , if hee have learned not to trust in uncertaine riches , if his pride that riches causeth be abated , and the poore brother be exalted , that is , that hee sees not such a difference in respect of solid comfort , and happinesse , hee sees himself in as good a posture as rich men . indeed that men are , that they are to god , and their true vallue is according to the proportion of their neernesse to him , not to what they are to riches , to princes , or to the great things of this world . so yee see these six heads wherein the divells great temptation lyes , from whence wee have deducted some corollaries , wee proceed to one or two more drawne in generall from that which hath bene said . and first yee see hence the drudgery of the divell , gods worke and the divells , carries wages in their mouth in those pathes wee have runne over , there is nothing but deceit and falshood , a man is cozened , his nature is debased , and to judge a right , the reward of sinning is not onely in another life , and in this life by afflictions , but the very sinning is misery enough , to be defiled and made filthy by lust , to be puft up and swollen by pride , to be made earthly and base by worldly mindednesse , to follow the divell in all , how miserable how vilde is it , how debasing to mans nature ? let the children of the divell , the peoples , the disciples of the divell glory in their portion , wee know it is their shame , they boast in their liberty , they have no tyes or bonds , but wee know that to whom men obey , of the same they are brought in bondage ; now they obey the divell , for they doe his workes , they fulfill his lusts ; on the other side , let not us faile to glory in our condition , and to improove it , how sweet is our portion , the traines the wayes of god are pleasant , all his wayes are pleasant , and all his pathes prosperity , to have naturall desires , which exceed not their bound and liberty to satisfy them , without the fire , the scald , the itch of lusts , to have a spirit so great by meeknes , and humility , as it is above those ills , it seemes most to fall under , to be be-lowe envye , for the world sees not your riches , nor your greatnes , and above misery and shame , to have a spirit so meekned as it cannot breake , againe to be above your condition what ever it is , and to use it , to possesse your estate , and not to be possest by it , to looke on money as a servant of the lowest forme , to pitty them that idolyze it , and to improove more your litle by enjoyment , then they doe their riches by looking on it and idolizing of it . againe to goe further into the consideration of what wee said before , and see how you outstrippe them for another life , in knowing and loving that which they ignorantly persecute , in having your assurance in god , whereas they have none at all , nor in any thing ; i could be large heere in the comparison of our service and our way , which should be the object of our joy and rejoycing , when ever wee thinke of it , and thinke of it wee should often , for that purpose : for since god hath made the miserable condition of the wicked , a foyle to the love of his elect , wee should do so also , and run over by way of comparison , the heads and grounds of our comfort , but i shall rather in the second place intreat you to improove these things , if you know these things , happy are yee if yee doe them ; if you know the differences of your conditions , if you know the wayes of sathan , from your owne , and where they part , happy are you , if you tread those wayes and those paths , and for those broade high wayes , those common roades , these beaten pathes of hell , which wee have described , our wisedome and our glory will be to keepe a loofe of , to keepe farre from them , it will be lesse shame for us to be shamed by other things , to be caught by other traines , then the common snares : although it be true that in the pursuite of those things , sathan useth his greatest wiles , and his finest peeces of subtilty , however let us keepe a loofe of , let us carry a watchfull eye to those great and common snares , the divell may alter his method , but his but , and end , is the same , hee findes these things sutable to corrupt nature , and hee improoves all that is within us , to worke vilde and base impressions those wayes , therefore let us watch him , where hee watcheth us , and let us not thinke that because wee have escaped the pollution of the world , that therefore wee shall escape him , hee spinnes his web the finer for you : which is the reason why i have spent sometime in these particulars of his most usuall martches , that yee might see the way in some of its foulnesse , together with the guide , that yee might see the hooke under the bayte , and be undeceived in things so greatly concerning you . now therefore having your adversary so fully and largely described to you , in his nature , in his power , in his ministry , as hath bene shewed at large in this tract of angells , ( for some peece of the divells power , you must fetch from what hath bene said of the good angells , that wee might not be obliged to repeate things twise ) it remaines that wee should fight , that is , that wee should addresse our selves to the combate , for there is in this adversary what ever might prepare you , and stirre you up to a most formed and exact warre . for first hee is as hath bene shewed a most inveterate and sworne enemy , hee ceaseth not to accuse day and night , hee knowes all our good , lyes in maintaining good tearmes with god ; therefore his care is to beget ill blood between us , hee inticeth us to offend him , and when hee hath done , hee aggravates this offence to the utmost capacitie of it , hee goes about like a roaring lyon , hee goes about ; therefore hee is not idle , hee workes continually , and it is like a roaring lyon , hee hath not onely a lyonish nature in him apt to devour , and to fall upon the prey , but hee is ever roaring , that disposition is alwayes wound up to the height , and intended in him , other enemies not so , so that heere is the worst disposition that can be imagined ever acted and mannaged , with the greatest intensenesse . but then secondly if his evill nature had not much power joyned to it , hee were lesse considerable , lesse formidable , though wee say there is none so weake , but hee hath power to doe hurt ; but i beseech you consider , his power is fitted to his nature , if hee meane ill , hee is able to doe also much ill , there is no part or faculty of your soule or body , that hee cannot reach , and that at all times , in all conditions , in all postures , alone , or in company , idle , or imployed , sleeping , or waking , when you are fit for nothing els , you are fit to receive his impressions ; nor is hee an enemy of the weaker sort , and so lesse considerable , an arme of flesh , against poore fleshly creatures is great , but hee is a spirit ; our originall sin , our fleshly corruptions wee finde evill enough , enemies bad enough , even to the making us cry out with paul of the body of death . but we wrestle not against flesh & blood ; this text tells you you have another kinde of combatant , for the description of whose power to finde fit names , the highest comparisons will faile us , principalityes , powers , rulers , spirituall wickednesses above : they are not called princes , but principalityes , not potentes , but potestates , not mighty , but powers , lord not of a part , but of the whole world , of the darknesse of the world , all the wicked of the world , which are darknesse are of their side , fight under them against us , and all the darknes in our owne harts is with them also , all those fumes and foggs of lusts , all those mists of ignorance , and unbeliefe are part of his armie ; againe , instead of wicked spirits they are called spirituall wickednesses , and that above , both in high things and in high places , they are above us , they hang over our heads continually : you know what a disadvantage it is to have your enemy get the hill , the upperground , this they have naturally and alwayes . againe there are enough of them , they can immediately beleaguer a man , cōpassing him round , possesse every part of him : seaven divells can enter at once into one man , or if need be a whole legion ; doe wee beleeve these things , and are wee not stirred , are wee not affraid , if we apprehend the approach of an enemy , and the towne wherein wee are be in danger , what wringing of hands is there , what praying , what provision , and yet perhaps hee may be diverted , hee may accord ; but there is no truce in this warre , a perpetuall combate , that time you are not upon your watch you will be taken , for your enemy knowes it , if an enemy in warre knew certainely when the watch were neglected , hee would take that time , now hee knowes when you neglect your watch , when your faith and affections sleepe , which of other enemies cannot be said . but then thirdly , if the contentions were for things of litle moment , the matter were lesse , but if there be any thing great in heaven , or earth , that is the prize of this warre , whether it be the happinesse of your life , the peace of your conscience , the eternall condition of your soule , and body , or which is more , the glory of god , for all these are strucke at continually . captaines when they make orations to their souldiers , they tell them they fight for their country , for their possessions , for their wives and children , for their liberties , but what is all this to our warre ? to our prize ? wee fight for peace of conscience which passeth all understanding , we fight for eternall life , wee fight for god and christ , whose glory in us lyes at the stake every day , and suffers , or is relieved by our fighting : i beseech you are not these things worth contending for ? will not so goodly a prize put spirits into you ? some have done wonders while their lovers have lookt upon them , others while they have fought for their loves ; what doe you fight , for nothing ? yes , it is a love you fight for too , & one that fought for you even to death , you doe but requite him , hee is before hand with you ; and doth not your love looke upon you also ? yes . if you can see him , i assure you hee sees you , and there is not a watch you make , there is not a stroake you strike , but it pleaseth him , and it refresheth him , as on the other side there is not a negligence , or a faile , but it wounds him , and afflicts him ; what say you will all this that hath bene said put courage into you , and make you fight , it is brought for that purpose , i beseech you let it put on strong resolutions to please the lord , to resist this cursed enemy , this damned enemy , for so hee is , he carries his condemnation about him ; and yet this enemy which is left so mighty , and powerfull , for our tryall , for our reward , if wee fight manfully , if wee fight the battailes of the lord , ( if wee be wise , if wee will ) all tend to the glory of our victory , to the honour of our god ; onely let us resist the divell , being strong in the faith , to which purpose i will endeavour to search a little into , and to speake something of this heavenly armour which god hath given us for that purpose . wherefore take unto you the whole armour of god , that yee may be able to withstand in the evill day , and having done all to stand , eph. 6.13 . in this 13. ver . wee are bid to take unto us the whole armour of god , as in the 11. verse wee are bid to put it on , with the reason added , that wee may be able to withstand in the evill day , and having done all to stand . from the first words observe this , that no weapons will serve to fight with the divell but gods , nothing will make you shot-free , but the armour of god , for so sayes the apostle , the weapons of our warfare are not carnall , but mighty through god , 2. cor. 10.4 . so as heere you see the reason , because carnall weapons are weake ones , to be carnall and to be weake are convertible termes , as to be spirituall , and to be mighty , are also ; now you have to doe with a mighty enemy , as you have seene already , therefore you must have mighty weapons , you must have a wedge fit for the knot ; david had never overcome goliah , if hee had not come with spirituall weapons , 1. sam. 17.45 . thou comest to mee with a sword , with a speare and with a shield , but i am come to thee in the name of the lord of hosts , the god of the armies of israell , whom thou hast defyed : it was not the sling nor the stone that did the feate , but it was this mighty lord of hostes , in whose name hee came ; to goe armed therefore against the divell in the strength of your owne resolutions , or your temper , or constitution , or your habits , and education , is to fight against goliah with a stone and a sling , without the name of god ; nay your experiences , your contrary reasonings , they may have influence into your sin , but they will never into the victory , unlesse this stone and sling , these underweapons be mannaged by the name of god. for your resolutions this cunning tempter knowes that there is nothing so naturall , so proper to a man as man , as changeablenesse , as on the contrary , it is the high and incommunicable charracter of god to be without variation , or shaddow of changing , all the matter is but to finde a plausible reason for the saving of his credit . for our temper and constitution , hee hath lusts peculiar for every temper . besides hee can easily perswade lusts to give place to one another for a time , as pride to uncleannesse , &c. and his power is much upon the body , and the humours and constitutions of it , to stirre and worke upon those humours , that by the helpe and mediation of the fancy shall worke to his end , and gaine the will and understanding : as for your education and habits , experience showes that many things that looke like morall virtues , are nothing but the ignorance of ill , or the law of a constraint : besides hee hath his methods , and by a few degrees will leade you to that , and by steppes that would have utterly deferred you , had it bene represented to you , all at once , and for your reasonings , and experiences you will finde that to be the proper weapon , hee is elder then adam , hee is wiser then salomon , set holinesse aside , hee hath beene trayned up to sophistry and deceit , and therefore verse the 11. the armour of god is applyed to the wiles of the divell , so as you have no reliefe , but what was davids , psal. 118.10 . all nations compassed mee about , but in the name of the lord will i destroy them , they compassed mee about , yea they compassed mee about , there was a perfect paristhesis of ill , and enemies a perfect beleaguering , so ver . 12. they compassed mee about like bees ; you shall see how bees in swarming time , will compasse a bush , so will divells and their effects multitudes of divelish thoughts , and temptations ; a man shall not see his way out , they are behinde him and before him , and as in the words following , they are kindled as the fire of thornes , so the greeke and chaldea reade it , they fall quickly into a great blaze , or the word is also quencht ( as hebrew words signify often contraries , ) they kindle quickly and like thornes , but they quench also as soone , for in the name of the lord will i destroy them , this is all your reliefe to deale with your enemies , as david did , your faith is your victory , whereby you overcome the world , 1. iohn 5.4 . that is , in christ , it is the power of his might that makes us strong ; christ hath a might , a mighty abilitie , hee is endowed with power from above , which being put forth in us , gives us a power to be strong , and to stand our ground , as ver . 10. for in those words the habit seemes to be distinguish't from the energy and operation , when a man is acted by the divell , either by an immediate possession , or some eminent strong way of lusting , that hee is strong in the divell and in the power of his might , that is , you shall finde a power full operation of the might of the divell upon him , so as did wee not see a humane shape , wee should thinke it were the divell indeed , so greatly is his might acted upon men , with power ; now after this manner should wee be strong in the lord , by the influence of his spirit , by the strength of his armour , other strengths will proove but weaknesse , so much for that point . secondly it is not without its observation that it is called heere and before the whole armour of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no man pretends so little to religion , but hee will doe a little , hee will pretend to some graces , hee will make some sallyes , as if hee would fight , but the difficulty , and the wisedome , and the strength lyes in the universality , there is a chaine in graces , you loose all if you loose one , as iames saith , hee that breakes one command is guilty of all ; and god that gives you armes not to clog you , but to defend you , hath given you nothing to much , it is not the beauty , but the use of an armed man which hee considers : that place which is open , to be sure the divell will strike in ; for hee knowes the bare places , and one open place will serve to kill you aswell as an hundred , therefore god hath made a defence for all , therefore the scripture calls for a growing up in all grace , or in all things , eph. 4.15 . 2. pet. 1.5 . therefore peter calls for an addition of one grace to another till you be compleate . adde ( saith hee ) to your faith vertue , &c. for if these things be in you , and abound , that is , if you have all those parts , and that in a way of height and eminency , if they be not scanty and narrow , then you will abound also , that is , you will neither be barren , nor unfruitfull : i beseech you consider this , it is the universality , it is the whole armour of god , that will alone serve our turnes , and which alone wee sticke at ; all difficulty lyes in exactnesse , in bringing things to their end , and their perfection , every one is a beginner and a pretender to learning , to knowledge , to arts , to religion it self , but the exactnes , the universality is the portion but of a few , let us doe otherwise . how good is god , who hath given us a whole armour , let us not shew our selves at once enemyes to our selves , and unthankfull to him , unlesse wee feare neither god nor the divell , on the other side let this comfort us , that there is a whole armour , there is a whole divell , that nature is improoved to the utmost capacity of a rationall nature for ill , for hurt , if there were not a whole armour , wee were undone . thirdly , wee are commanded to take unto us this whole armour of god , and ver . 11. to put it on , god makes it , god gives it , hee makes it efficacious , but there are our parts also , wee must take it to us , and put it on , there is a sluggishnesse in mens natures , if god would doe all , and men might sleepe the whilest , perhaps they would lye still , and let him trusse on their armour , but this is not the law wee live by , this is not the tearmes wee stand in with god , what wee cannot doe , god will doe for us , but what wee can doe , that wee must doe ; hee doth not worke with us , as wee worke with a hatchet , or a dead instrument , but as the soule workes with the body , that is , in it , and by it , so as the body doth its part , and feeles the labour , the soule at first gives life to our body , so doth god to our soules , when they are dead in sins and trespasses hee quickens them ; also the soule gives guidance to the body and direction , and assistance , so doth god , hee never failes us , hee is still by us , at our right hands , but wee have our parts , our reason , and understandings , our will and our affections , they come into play every day , and if god can do nothing by them , hee will do nothing without them ; this , when men beleeve so much in other things , as they will scarce trust god with any thing , they will see a reason , and a meanes sufficient to produce every event , they will be at every end of every businesse , why doe they devolue all upon him in religion , without stirring at all ? because they minde it lesse , which is the meanes to make god minde it not at all ; therefore i beseech you , let us do our parts , fetch assistance from god , and worke under him , receive influence and spirit from him , and use them , intend mightily what wee doe , for it is to god , and for him ; those that worke under any agent , though never so mighty , do so , and this know , that the more mighty any supreane agent is , the more it intends , imployes , and fills the instrument , as hee that serves a wise man , though hee do nothing but by the direction and appoyntment of his master , yet hee shall finde his understanding intended and imployed , for a wise directer doth more intend , and fill the subordinate instruments , and agents not contra . now hee comes to the end and use of the armour , that they might be able to stand in the evill day , and having done all to stand , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to resist , to stand against ; you see heere is a reall combate , as your enemies are great which you have heard of before , so is the combate , it will cost you resisting , and fighting , and there is a day appointed for it , an evill day , that is , a day of battaile , our whole life is so many evill dayes , therefore sayes the apostle , redeeme your time because the dayes are evill , eph. 5.16 . that is , troublesome and full of temptations , if you would make any thing of your lives , of the opportunities you meet with all , of the occasions that fall out , you must redeeme them , a little time and opportunity is worth much , it will be lost to you if you redeeme it not ; so all our dayes are evill , as iacob said , but some more especially may be called by way of eminency the evill day . all the dayes of iob were in a manner evill , because none were without some molestation , and trouble , i had no rest ( sayes hee ) neither was i in quiet yet trouble came , iob 3.26 . but the great evill day was , when sathan was let out upon him ; the great evill day to the disciples was when christ was crucifyed , and they were winnowed by sathan ; so there are more especiall times and parts of our life , when god will try us by letting out sathan upon us , but those times and seasons know no man , no more then the day of judgement , and therefore wee must be ever ready for them , upon our feet , and with our armour about us ; standing is a warlike posture , a posture of watch , a posture of fight , it is not a standing still , but it is a fighting , a resisting , yee have not resisted unto blood striving against sin ; god expects that wee should fight a good fight , that wee should quit our selves like men , and wee had need doe so , unlesse wee would be undone , and foyled , and therefore hee addes and having done all to stand , that is , doe what you can , you will but stand , it will be little enough to doe the worke , the enemies are so mighty and great , the warre is so sharpe : god hath an purpose for many holy ends so ordered it , that you shall have worke enough of it ; some carry it thus , omnibus confectis stare , that is , all the afore said fell , and cruell enemies being overcome , having done all , having defeated them all , vanguished them all , you may stand as conquerour ; what a glorious thing will this bee , that as christ your captaine , shall stand last upon the earth , so you shall stand with him , glorying and tryumphing to see your enemies dead before you , when as others that were fainte and delicate , that would not stand and fight and arme : as they were heere led captives by sathan , at his pleasure , so shall be led into tryumph by him at last : thinke of this that by doing your duty , by standing your ground , by arming , and fighting in the power of christ , in the armour of god , this mighty hoast shall lye dead before you , and those which you have seene to day , in this evill day yee shall see them againe no more for ever , you have therefore two things to incourage you : first , the necessity of your fight . secondly , the glory and pleasure of the victory ; necessity will make cowards fight : and therefore commanders provide dilligently , that their enemies may have a backe-doore to runne away , because necessity , and dispaire will produce wonders : i beseech you doe but see , and heere is an absolute necessitie , unlesse you take all this armour , stand , and withstand yee will not stand at last , this is little enough , you must doe all this that having done all , you may stand , but then having done all , you shall stand , that is , stand as conquerour , stand as christ stands , with your enemies slaine about you : you shall have the pleasure of revenge , which heere you may take in by faith , and of victory , the shouting of a conquerour ; cowards have but the pleasure of idlenesse , and the shame and misery of slavery , they have their good times heere , what is their good times ? to sleepe , to be idle , to be abused , and deceived , thy labours are better then his pleasures , then his enjoyments ; what then is thy good times ? thou art comforted , and hee is tormented , thy captaine tells thee thou hast done well , well done good and faithfull servant ; thy conscience tells thee thou hast fought a good fight , but praise is not enough in thy captaines mouth , enter thou ( sayes hee ) into the joy of thy lord , hee shewes thee a crowne of righteousnes , which hee hath kept by him all the while , and which thou mayest thinke on every day , till thou hast it , but then hee gives it thee , hee puts it on : where is now your ambition , where is your spirit , and your courage , thinke not on meane things , but on crownes , and victories , and glories , and if you enter the list , if you fight , do it to purpose , labour so to withstand , that at last you may stand ; so runne ( saith the apostle ) that yee may obstaine , 1. cor. 9.24 . every one is a pretender , and a runner , but few carry the prize , they finde hot worke , they grow weary , and quit the list , thou therefore ( sayes paul to timothy ) indure hardnes as a good souldier , of iesus christ , 2. tim. 2.3 . that is , though thy armes presse thee , and thy worke pinch thee , yet indure , it is worth the while , that thou mayest shew thy self a good souldier of christ , and mayest please him that hath chosen thee , thou must not please thy self in his worke , for hee pleased not himself in thine . christ pleased not himself , this is written , god tooke notice of it , the time will come when hee will please thee , and then it followes ver . 5. if any man fight , hee is not crowned , except hee strive lawfully or duely , that is , it is not enough to enter the list , and fight , but there is the law of combate , and the law of fight , if you do not fight as yee ought according to the law of combate , the law of armes , if you give over to soone , and stay not till the victory be gotten , till your enemy be profligated , and abased , hee had as good have done nothing , this hee amplifies ver . 6. by the similitude of a labourer , the husband man that laboureth first , must be partaker of the fruit , for so first hath reference to labouring , not to fruit , fruit and crownes , reaping and glory are the effects of labour , and due fighting ; thinke not to goe to heaven with your armes acrosse , or your head upon your elbow , or with good beginnings , and faint offers , t' is lawfull fighting , t' is hard labour , leades you to glory , and ver . 7. sayes hee : consider what i say , what were the matters so hard , or the similitudes so deepe ? no , but the meaning is , turne it in your minde , often thinke of it , almost continually , do not thinke to goe to heaven with ease , you can never thinke to much that you must fight hard , and contend lawfully , and labour mightily , and indure all things , as soldiers that would please their captaine , before ever yee shall be crowned and reape , and then hee concludes with , the lord give thee understanding in all things , which shewes how hard it is , for us to apprehend these things aright , so as to have them worke upon us , and to be affected with them to purpose , so as not to have sleight thoughts of them , though they be things not hard to be understood . to conclude , all good things are of god , though wee be taught , hee must open our understandings , as when wee are commanded , hee must worke in us to doe , and especially in the things whereof wee speake . it will not be improper heere by way of incouragement , to consider as what power and might sathan hath , so what bonds and restraints also ? first , all the divells can doe nothing without aformed commission from god , this the example of iob makes most cleare , the divell ruin'd his estate , by the sabeans , but not till god had given him power , hee infected his body with miserable diseases , but hee was faine to aske new leave for it , so 1. kings 22. an evill spirit offered his service to deceive ahab , so an evill spirit from the lord came upon saul , but both by commission : so the sorcerers of egypt , they acknowledged the hand of god , when themselves were stopped , it was no more impossible for them to make lice then other things , but god let them goe on a while , that his power might appeare the greater in giving the stoppe ; so zach. 3. the lord rebuke thee ô sathan , god can doe it though no other can , so christ sayes , the prince of this world is cast out , ioh. 12.31 . the prince of this world is judged , ioh. 16.11 . hee is not onely under god , but under christ god-man , hee is subjected to our friend and husband , and that in little things . they could doe nothing on swine without leave , luk. 8.32 . much lesse can the divell touch us in any thing , without a commission ; besides , what wee have told you of their chaines which peter and iude mentions , shewes the power god hath over them ; and generally wee have this assurance , that a haire from our head shall not perish without the will of our father . so as our greatest enemy is subject to our best friend , and mannaged to our advantage , which should incourage us to fight and secure us of the issue , for the god of peace will tread sathan under our feet , at last , rom. 16.20 . the divell and wee are in earnest , but god , as those two captaines lets the young men play before him , and can stoppe them when hee will , hee is in no paine in respect of the combate or issue , but hee hath the pleasure to see weake saints overcome gyants , by hanging on him by the string of faith . god is on our side , and the divell is so subject to him , as there is no greater subjection , let hope then aswell as necessity incourage us to fight , wee have both those arguments in their height ; god will mannage his graces in us , to our advantage , but let us doe our parts . wee come now to the particular peeces of armour , whereof the first is , the girdle of truth , having your loynes girt about with truth , in the loynes is strength , as is sayd of behemoth , his strength is in his loynes , iob 40.16 . in them also is the power of generation , for so god sayes to iacob , kings shall come out of thy loynes , gen. 35.11 . this metaphor therefore applied to the minde devotes strength , steddinesse and constancy ; on the contrary men that are delicate , effeminate , and unstable , the latine calls them , clumbs without loynes , now that which fits this part , in some thing that begirts it , that the part wherein strength lyes may feele strength from without , and that is properly a girdle , therefore peter sayes , gird up the loynes of your minde , 1. pet. 1.13 . and christ bids us , let your loynes be girded , luk. 12.35 . this whether men travell , or whether they fight , or both together , which is our condition , is necessary : for when they travailed , they used to gird themselves , and the belt or girdle , hath bene alwayes a peece of soldiers armour when they fought : you see now a reason why the loynes should be girt to this warre : wee need not goe farre for a girdle , the holy ghost tells us , it is truth , if you aske mee what is truth , i answere in a word , right sights and judgements of things , and sincerity , this is that which girds up the loynes of your minde , and therefore christ addes , let your loynes be girded , and your lights burning , as before luk. 12. certainely cleare and right sights of things with sincerity , are the most begirting things in the world , this you may know , especially by considering what is the cause of loosenes , and laxenesse , and unsteddines in our course , and yow will finde it , because men are either insincere and unfaithfull , or misapprehensive , and darke ; a double minded man is unstable in all his wayes , because there is a mixture in the principles of his motion , hee hath two objects in his eye , two ends in his heart , and is carried up and downe diversly , according to the predominant humour , and quality , so as yee never know where to finde him , nor can ever hold him , because hee is yours but in part , for an end , such a one was saul and iehu , and so are all hypocrites , the contrarye to which was nathaniel , who had this honour from christs mouth , that hee was a true israelite in whom was no guile , ioh. 1.47 . that is , hee was a man round simple , candid , and plaine , which came to christ honestly , not for ends , for lounes , or to intrappe him , as others did : christ himself disdaines not this commendation of whom it was said , 1. pet. 2.22 . that there was no guile found in his mouth , and david sayes , hee is a blessed man in whose spirit there is no guile , psal. 32.2 . that is , who is sincere in every thing , having his ends what they should be , and his actions and expressions sutable , that you may reade his heart in his professions and actions ; such a disposition carries you right on , makes you steddy in your motion , without turning to the right hand or to the left , girds you up , and strengthens your minde to motions , to fightings , makes you intend what you doe strongly , because you doe but one thing , that which put martha , into such a distemper was , because shee was troubled about many things , you see then , now how sincerity begirts , & how in sincerity & double mindednesse loosens your loynes , & nerves , but doth not misjudging and darknes doe the same , loosen your loynes , making you unsteddy , and weake , contrary to this begirting ? you will finde it doth : men are what they see , and what they judge , and no other , and though some men doe not fill up their light , yet none goe beyond it , a man wants courage that wants light , and hee that walkes in darknesse knowes not whither hee goes , and that is contrary to this begirting , and hee must needs make many false paces , for hee knowes not whither hee goes , if a man walke in the night hee stumbleth , because there is no light in him , ioh. 11.10 . in him hee hath the instrument of seeing , the eye , but there is no light shining upon that eye , though a man should be sincere , if hee want right lights and sights of things hee will be rendered the weaker and more unsteddy , hee will stumble often , with a good intention about him , nothing gives more courage then knowledge , nothing intimidates more then ignorance ; againe , comfort and joy renders strong and steddy , now light is the embleme of joy , and therefore when the angell came to poore peter , fettred in chaines , as hee was , a light shined in the prison , acts 12.7 . so sayes david , the lord is my light and my salvation , whom shall i feare , ps. 27.1 . and when in a low condition hee expected comfort from god , thou wilt save the afflicted people , sayes hee , but wilt bring downe high lookes ; for thou wilt light my candle ( sayes hee ) the lord will en lighten my darknesse , psal. 13.27.28 . now comfort begirts , & comfort you see comes in by light : againe . glory , the apprehension of it , the notion of it , begirts , & renders strong exceedingly , christ , for the glory set before him , &c. did wonders , but light and glory runne together , and the notion of glory comes in by light , isa. 60.1.2 . arise , shine , for thy light is come , and the glory of the lord is risen upon thee , so it is called , the light of the glorious gospell , 2. cor. 4.4 . there would have bene no glory seene if there had bene no light , and there is a glory also in light , acts 22.11 . paul said , hee could not see , for the glory of the light , therefore light is glorious , now this dazelled his bodily eyes , but our spirits see better and more strongly for glorious lights , which gives assurance , and courage , and so strength also ; in a word , our whole armour is called the armour of light , rom. 13.12 . so great a thing is light to armour and to strength , according to the more or lesse , of which men are weake or strong to any course to which they pretend , but above all to religion : now for the divell against whom wee arme , doth not hee play in the darke almost altogether , when hee would deceive our sence , hee casts sand in our eyes , mists before us , to deceive and blinde us , and then wee judge of things not as they are , but according to the medium wee see through : so for our comfort how doth hee enervate us , and loosen our loynes , by leading us into darke thoughts of god , and of our condition , how doth hee unsteddy our steps , and intimidate us , by putting scruples in our wayes , and hiding from us those truths , wherein our strength would consist ; if hee can make us insincere , hee hath enough , wee shall then seeke darknes , and chuse it rather then light , of such christ sayes , that they loved darknes rather then light , because their deeds were evill , ioh. 3.19 . but be sincere , the right eyeing , the right seeing , the right apprehension of things is that truth which begirts us , and together with sincerity renders us strong and mighty to fight with him , to contest with his wiles , with his lyes , with his impostures , for his dealings with us is nothing els : but be wee but sincere , that is , honest to your selves and to god , and discover him , and hee is gone ; this therefore is a neate cleane peece of armour , fitted for the part , and for the enemy wee contest with all . if you aske what you shall doe for it , i would advise you by way of corrolary to two things , first , converse much with the father of lights , in his light wee shall see light , psal. 36.9 . be neere god that hee may shine upon you continually , hee hath no false lights as impostures have to shew their wares by , what ever light hee affords you , is right , and gives you the thing as it is ; hee hath no false glasses , that greaten , or lessen the proportion of things , but such as render them as they are . converse much with the word the booke of lights , all it sayes is true without a reason , though it be all reason , converse with the saints the subjects of lights , they have light that will shine before you , all these lights convey truth to you , the right notion of things ; and that is it which begirts you , renders you strong and steddy , fit to deale with the divell , the father of all impostures and deceits , also think , ruminate much of things according to what true notion you have ever had of them ; in some times and parts of our lives wee have right notions of things , with such sight as carry their owne evidence with them , represent them often to your selves , this will make your light shine to you , your light may be under a bushell in your owne heart , and truth without this , may be to seeke when you should use it , when you should judge and walke by it , you may have many right principles in you , but raked under ashes , but wisedome is to have them at hand and for use , that when the divell comes with his wiles and his mists , shining and blazing , truth may scatter them and melt them , and cause them to waste away assoone as they dare to appeare for example . if hee shall shew the pompe and glittering of titles and honour , and would lead you out of your way , by that foolish shine ; a right judgement of things hath for him , that the outsides of things are for children , that the masks and vizards , either of good or ill are not much considerable , that honour is in truth , that which is lasting , which hath its rise in worth , and is given by god , and wise men , that such honour properly should rather follow , then lead good actions , that the praise of men and the praise of god are seldome consistent , that it is a signe of diffidence of god , to be too anxious to receive honour from men , that there is no reason that should moove you , which the divell can neither give , nor continue to you : i give you but a tast , if hee tempt you to gratify the flesh by lust or idlenesse , by a soft and delicate life , by indulgeing to bodily things , truth will girde your loynes , and make you stand steddy heere in also , by telling him that it is wisedome to till the better part , that nothing stands in so proper an antipathy to the spirit as the flesh , that paul beat downe his body and brought it into subjection , that the body is to be considered onely as an instrument and not to be idolized and indulged to , for it selfe , that belly & meat shall both be destroyed ere long , but the soule dies not , that idlenes is death before your time , with this difference , that it is considerable in your punishment , which death properly is not , for no man is punished for dying ; that iesus christ was a perpetuall motion , that good men have used to finde little rest but in their consciences , and their graves , till they come to heaven , that your condition heere is to be a souldier , to indure hardnes , and fight , for which truth armes you , not to live delicately and take your ease , this might be enlarged in many other particulars , and in these more fully , i onely give an instance , that you may know what i would , and may learne to begirt your selves with right notions , against the wiles of the divell . for the other part , namely sincerity , for the heightening and improoving of that , i shall put upon you but this burthen , love much ; sincerity is immixednesse , and rightnesse of ends , a spirit goeing right forward , drawne right forth , without guile or ends ; love will concentrate all in god , make all lines meet in him , self love makes men insincere to god and others , because it drawes away from the pretensions which are to god , it sucks away the sappe and the juice that should goe into the body of the tree , it is like a cut that draynes the channell , which should runne with full source into the sea ; but love gives all and wishes for more , in no respect so much as to give that also , so as it gathers up the soule and girds up the loynes for god , as bring what subtilties and wiles you will , it measures , all you say by gods interest , so as offer as before , honours , or pleasures , or lusts , it will aske you ; what is this to god , how doth it suite with his ends , how doth it comply with his glory , how is it squared to his liking and good pleasure , since you live if hee be pleased , you are happy if hee be glorifyed , love hath made you so much his , that nothing can be good to you but what is to him , love hath given all in grosse , and therefore can reteyne nothing in retayle , that therefore to mixe your actions or your ends , is to divide you from god , who is your love , and under a coulour of bettering your condition to rob god , and undoe your self together , for love is wise , and will tell you also , that it is good loosing your self in god , and that when by studying for god , you forget your selves , you are then most of all remembred ; i shall adde no more , so much for this first peece , onely remember to act these notions , and sincerity in the vertue and power of him , who is the reall and essentiall truth iesus christ. you have already heard of that peece , which gives the great and generall impresse , that which strengthens the part of strength , that which renders fit and prepared for every good thing , and which is of exceeding great influence into this battaile , the girdle of truth , that is such sights , and such a disposition of spirit as begirts and strengthens to what wee should doe . wee come now to arme the breast which lyes as much exposed , and is as considerable as any part ; for the breast containes the noble and vitall parts , the heart , the lungs , the liver , and for this there is a plate , a breast-plate , and that is righteousnesse , this christ our captaine put on before us , is. 59.17 . hee put on righteousnes as a breast-plate , and wee , according to the duty of a souldier that takes his example from the captaine , for so say your brave commanders ( whether in order to fighting or armeing ) what you see mee doe , doe yee likewise , and according to the charracter and impression which wee receive from his fulnesse , wee take on righteousnes also as a breast-plate ; if you aske mee what this peece is , for it must be something spirituall , by which you deale with the divell , i answere that it is holynesse , and innocency of life ; the first peece was sincerity or integrety ( as it lay in the will ) respecting the end and ayme of all our actions , which having a continuall and direct influence upon the end begirts exceedingly ; this is the walke of a christian in order to that end , that righteous and holy frame of spirit by which hee walkes and mooves , justly and holily in all his actions , this is that wherein paul excercised himself so much , to have a conscience voyd of offence , towards god and man , acts 24.16 . that is , so to walke as neither to offend the conscience of another , by any scandall or stumbling blocke , nor to offend or wound his owne ; this if you take it generally , one may call perhaps sanctification , not taking sanctification as it is , some times for consecration or seperation , as the vessells or dayes were consecrated , or set a part , but for sanctity , that is , inherent righteousnes , or holynes , or more particularly considering it in the walks and motions of it , it may be distinguish't into piety or godlinesse , and iustice or righteousnes , the one respecting god more immediately , the other men ; such a distinction you have , rom. 1.18 . the wrath of god is revealed from heaven , against all ungodlinesse and unrighteousnes of men , so titus 2.12 . wee are to live soberly , righteously and godly , there is the distinction of righteousnes and godlinesse , to which sobriety or temperance is added , as a meanes of doing it , and living so , because by it wee deny our selves in wordly lusts , as the words before are , denying ungodlinesse and worldly lusts , upon these two feete therefore , this sanctity or righteousnes mooves vizt . religion towards god , and iustice towards men : to pursue these tracts , were to give you the whole walke of religion , which is not my intent , for i give you now , but an exposition in order to our combate , onely a few things : in this righteousnes there is an order , they gave themselves first to the lord , and after to us , by the will of god , 2. cor. 8.5 . god must be first considered , and secondly , what ever you doe to men , it must be for god , and as to the lord , and not to men , that is , not making them the alpha or omega the rise , or the ultimate end of any of our motions , so as motions to wards god , are first and especially to be considered , first seeke the kingdome of god , & david sayes often , early in the morning will i seeke thee , still god is especially to be considered , hee that loves father or mother more then mee , is not worthy of mee , mat. 10.37 . and therefore in respect of intencenesse , you must love god with all your hart , and soule , and minde , & though wee are to doe acts of righteousnes to wards our brethren , with all our strength , yet that intencenesse is required especially in respect of god , and by the vertue of religion ; as for righteousnesse towards man , it is that by which wee are inclined , to give every one that duty and observance which is their due , and under this consideration , falls all men , with whom wee have to doe , and angells also , for since god onely is the object of religious worship , they must fall under the notion and consideration of our brethren or neighbours , for in refusing worship , they say , they are our fellow-servants , & of our brethren the prophets , and of them which keepe the sayings of the booke of god ; so as they refuse not their due , but gods due , which is religious worship , rev. 22.9 . and of that moment is this righteousnes , towards our brother ; that the truth of religion towards god , cannot consist with the neglect of this , if a man say hee loves god , and hates his brother , hee is a lyar , 1. ioh. 4.20 . and this commandement have wee of god , that hee that loves god should love his brother also : this in the negative is a sure argument , that there is no religion towards god , where there is not righteousnes towards men , gall. 5.19 . the workes of the flesh are manifest ( saith paul , ) unrighteous , unworthy actions , clearily manifest a wicked man , if hee be unrighteous and unjust towards men , hee is irreligious towards god. this righteousnes hath for its measure , or rule , the love wee beare our selves , for god being loved by us , with the love of union , wee must needs love our selves next and immediately , which is that thing wee desire to close and joyne with god ; but others secondarily , as those wee would have also participate of the same good , and from this love , ( the rule and measure of our righteousnes , ) none are to be excluded , that are capable of god , and happinesse , because the roote of love aswell to others as our selves , is god , the measure of which is love to our selves , and therefore no particular enmity should interupt , therefore wee should love our enemies ; you see how wee have stated , and whither wee have ledde this notion of righteousnes , wee cannot leave it in a better place , and it was fit to say some what of that of which the word sayes so much , and which armes so faire and noble a part . but how doth this peece arme the breast , or how is it fitted thereunto ? the breast containes i told you the vitall parts , wherein properly as in the subject , is the feate of life , that holines therefore , that righteousnesse , that image of god is wounded by unrighteousnesse ; by sinne , the divell that wicked one shoots at the fairest marke , and by unrighteousnes wounds , that is it which drawes downe gods wrath , puts a sting into every condition , into death it self , that weakens the heart , makes timerous and fearefull ; the breast-plate in greeke is thorax , and they say it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , subsilite , to leape or shake , propter cordis palpitationem , for the heart ever mooves , but unrighteousnes and an evell conscience , makes it shake inordinately , renders men timerous , and fearefull ; now this peece of armour , this breast-plate of righteousnesse secures you of this , those shaking , those darting wounds , and ads courage and assurance , so prov. 28.1 . the wicked flyes when none pursues , but the righteous are bold as a lyon , now the use of armour is to render you , not onely safe , but bold and secure ; contrary to which are those feares , that make wicked men affraid of their owne shaddowe , they goe without being driven , saving by their owne conscience , which is also excelently exprest . lev. 26.36.37 . and upon them that are left alive of you , i will send a faintnesse into their hearts in the lands of their enemyes , and the sound of a shaking leafe shall chase them , and they shall flee , as fleeing from a sword , and they shall fall when none pursueth . and they shall fall one upon another , as it were before a sword , when none pursueth , and yee shall have no power to stand before your enemies . heere is a disposition , quite contrary to such strength and courage , as this peece , the breast-plate of righteousnes gives , doe you not see now need of an armour , when wickednesse and unrighteousnes brings you into that miserable condition ; unrighteousnes is opposite to the being of a holy man , the renewed state of a man which consists in righteousnes and true holinesse , and to the comfort and welbeing of a saynt , which stands as you have it , rom. 14.17 . in righteousnes , peace , and joy in the holy ghost ; marke the order , first righteousnes , which is as i may say , the materiality of peace , and then joy in the holy ghost . but may not the righteousnes of christ , imputed by faith more properly be called , this peece of armour , then our owne inherent righteousnesse or holinesse ? answ. without all question , that is , the roote and source of all our righteousnesse , rom. 8.3.4 . that the righteousnesse of the law might be fulfilled in us , who walke not after the flesh , but after the spirit . that is , wee are reputed in christ to have fulfilled the whole law , for saies hee , the righteousnes of the law is fulfilled in us ; there were two things the law required , a just suffering for what wee were in arreare , a due expiation for sinne , and a perfect obedience , now in christ wee are reputed to have done all this , for christ is the end of the law for righteousnesse , to every one that beleeveth , rom. 10.4 . this was the first intention , and scope of the law videlizet , that christ might justifie and bring men to life , by his observation and keeping of it , and therefore the apostle blames them vers ▪ 3. that being ignorant of gods righteousnesse , they would establish their owne righteousnesse , by which meanes they submitted not to gods righteousnes , that is , to that way that hee had set and ordained . but secondly , having made them righteous , and acquitted by imputation , and standing right before god ; god leaves us not thus , but the love of god producing in us , and upon us , some lovely effect , makes sutable impressions and charracters , to the relation wee hold to him , you have the print and charracter of a sonne upon you , aswell as the relation of a sonne , which is nothing els but a certaine image and likenesse of his holinesse , and therefore if you bee in christ , you are a new creature , 2. cor. 5.17 . now how can any be a new creature , without the infusion of new qualities , new guists , without an essentiall change , for it is a new creation , therefore the scriptures describes all the parts of this infused holinesse , yee were darknesse , but now yee are light in the lord , eph. 5.8 . also : you have put on the new man , which is renewed in knowledge , after the image of him that created him , coll. 3.10 . there is for your light , for your apprehensions , you have another sight of things then ever you have had , other lights , other notions . also , you have a new heart , a new disposition of spirit , another bent and frame , and propension , then you have had , so that of ezek. 36.26 . i will give you a new heart and a new spirit , and you are to put on the new man , which after god is created in righteousnes and true holinesse , eph. 4.24 . christ therefore that doth all for us doth much in us , hee is a head of influence , wee have him all among us , and every one hath him all in their measure ; and according to those influences , and infusions , wee have our denominations , so abell was called righteous , so noah , iob , also zacharij & elizabeth , luk. 1.6 . were both righteous before god , walking in all the ordinances and commandements of the lord blamelesse . in this sence a man may be called righteous ; that is , regenerate , that is , renewed , although corruption remaines , as you call a house white aswell as a swan , though there be many spots on it , and such a one may be said not to sin , 1 joh. 3.6 . because hee is not given up to sin , but hath his heart armed and fenced with a holy frame , and a pursuite of righteousnesse . now having thus distinguished , and explained things , this scripture in all the parts and peeces of the armour , seemes rather to speake of the working and motion of the graces of god in us , then the imputation of christs to us , which is that which indeed gives the forme , enargy , and operation to every peece ; but because according to what christ is to us , so in a proportion , and according to our measure hee is in us , by his influence , by his infusions , therefore wee are to till and improve him in us , and as the divell could do nothing against us , but by virtue of our corruptions ; so christ makes use of his owne infusions , of his owne graces , of his workes in us , with which through him , wee fight against the divell , so as by the righteousnes of iesus christ infused into us , and derived by his spirit , our vitall parts are armed , and secure against the divell , who by unholines , and unrighteousnes would destroy that building of gods owne rearing . i have bene some thing large in this , both in shewing you what righteousnes is , as it respects god and man , and in distinguishing it from the imputed righteousnes of christ , which is the temire wee hold by , and by which wee stand accepted before god ; and in shewing you , how it secures you against sin , which is the divells weapon to wounde us withall ; if ye aske mee how you shall put it on , in a word , be renewed in the spirit of your minde , things are maintained , as they were gotten , be converted often , one conversion is not enough , the worke of repentance , that is , of a change of heart , is of a continuall dayly use ; you must be changed from glory to glory , as by the spirit of the lord righteousnes in you , acted , and enlarged by the spirit of god , must worke out unrighteousnes in you , acted and fomented by the divell , and you must do your part to righteousnes , as you have done to sin , and as ye have yeilded your members servants to uncleannesse , and to iniquity unto iniquity . so now yeild your members servants to righteousnes and to holinesse , rom. 6.19 . your members , that is , your whole soule , the faculties of it , the endowments of it must be yeilded in service to god , as they have bene to sin and the divell , they must be now weapons in gods hand , under the command of his spirit , for so saies hee ver . 13. neither yeild your members as weapons or armes of unrighteousnes , for so signifies the word , which wee translate instruments : wicked men , unrighteous men furnish the divell with weapons to kill and destroy themselves , their owne weapons slayes them , the divell doth but helpe to point them and sharpen ; but wee must yeild our selves to god , and our members , weapons of righteousnes to god , and by doing this , sin shall not have dominion over you , for saies hee , yee are under grace , not under the law , that is , the grace of god in christ , and the assistance of his spirit will enable you to overcome sin , and the divell , which the law would never have done : nothing hinders more then discouragement , but feare not , imploy your members as weapons for god , and you will prevaile , the rigour of the law , christ hath satisfied , and those parts which remaines you , which are left for you , grace will work in you , and by you , so as let the divell be what hee will be ; sin or unrighteousnesse shall not have dominion over you , and consequently not the divell , against whome ye fight , for hee moves in the strength of unrighteousnesse . wee are come now to the third peece of armour , which is for the feet and leggs , for the breast-plate reached downe to the knees , and this covered the rest ; by the feete are commonly denoted the affections , by which we martch or move to good , or ill , they are the movings and outgoings of the soule , and the feet and legs are a part , which needs asmuch armeing as any other thing , for in their motion to fight , they conflict with the difficulties of the place , and in their fightings are exposed to wounds and danger ; other parts are freed from that more , they are not so much offended with the ground on which they are , but these are aswell exposed to the difficulties of the place , as to the wounds of the combate . the armour therefore for this part , is the preparation of the gospell of peace , that is , an ability and readines with chearfulnesse , to preach and confesse the gospell . first , that this is a great duty to confesse , or manifest upon all occations , your beleefe of the gospell appeares by that place , rom. 10.10 . with the mouth confession is made to salvation ; that is , it is a part of the duty which you owe to god , in order to your eternall salvation , to confesse and promulge the glorious gospell , which in your hearts you beleeve , for the faith of the gospell should so fire your heart , with the glory of god , that the flame should breake out ; on the contrary it is an absurd and foolish thing , to talke of fire where no flame or heate appeares , to speake of beleeving to righteousnesse , where there is not at all occations , a readinesse to confesse with the mouth . this being laid for a foundation , you shall see how two other places will helpe to interprete this . those shooes , the feet armour , i take to be a fitnesse and readinesse to preach , or declare the gospell of peace ; this semes to be extremely parrallelled , with rom. 10.15 . taken out of isa. 52.7 . how beautifull are the feete of them that preach the gospell of peace , heere you have the gospell of peace , the same thing named in this place , and the bringing or communicating of it expressed by feet . as heere by the armour of the feet , but if any shall say this is onely applicable to ministers , because in the beginning of this 15. ver . it is said , how should they preach except they be sent , that is utterly a mistake , for by sending there is not meant , the particular and lawfull call of ministers , which the apostle heere treats not of , but imports onely , that it is a speciall signe of the love of god , when the gospell is brought any whither , for hee sends it , it drops not out of the clouds , by chance or hazzard , but it comes whither god sends it , whither hee addresseth it , and therefore should be received accordingly ; the other place is , 1. pet. 3.15 . be ready alwaies to give an answere to every one of the hope that is in you . the word ready is the same word , that is heere prepared , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a readines , or preparation , having your feet shod with a readinesse of the gospell of peace ; that is , as heere with a readinesse , to give an account of it , or preach it , or confesse it , as in the former places , as you have occation , either by offering and declaring it , or by answering and giving account of the hope that is in you , of the gospell the ground of that hope , or of your actions according to that rule and word ; you see how this exposition suits with a generall duty in other places commanded , and runnes paralell with the very phrases , and expressions of them , so as the exposition falls naturally and without constraint . if you aske mee now how this readines and preparation of preaching , and confessing the gospell upon all occations , armes the legs , and feet , which denotes our martches , and motions in this warre against the divell . answere first , because it imployes a great boldnes in the faith of christ , which fits for motion and going forwards ; hee that is ready , and prepared to be a preacher , or confesser , to give an account of his faith , hath as it is said of the deacon , attained a good degree , and great boldnesse , and as christ saith , hee that casts out divells in my name , will not lightly speake evill of mee ; so hee that is ready and prepared to confesse and publish as hee hath occation , the gospell of god is prepared for advanceing , for martching , for goeing forward ; this therefore it implyes , to wit , a boldnes of minde , and a courage . secondly , the objections that the divell and wicked men frame against our actions , and motions are extreamely hindering , make us heavy and timerous ; but if you be able and ready to be a confessour , if yee can preach or give account of it , and you be prepared to it , you are safe enough , you will take any stepps , and walke boldly , so as it is not onely a signe of courage as before , but it doth actually and really inable you . thirdly , to this you must adde what the apostle addes considerately , that it is the gospell of peace , about which , and for which you moove ; this agrees extreamely well to this motion , for being to goe through many uneaven waies , and to breake through the thickest ranckes of enemies ; you are helped by this , that you are at peace with god all the while , what ever enemies you meet with in the way , so as this gospell of peace fits you for motion , and by confessing , and promulgeing your faith , to conflict with others . so i state this armour which the holy spirit appropriates to the legs and feet , i alter not the words of the text , i shew you how it fits for motion : the help is therefore to this peece of armour , is , first to be filled with right knowledge , how can yee beleeve on him of whome yee have not heard , how can you preach him , how can you confesse him , of whome ye are not well instructed , concerning whome you are not taught ; an implicite faith heere to beleeve as others doe , as your teachers doe , will not helpe you . secondly , you must be zealous , that will render you ready and prepared ; a zealous man wil be communicating what hee hath , will have his confessions and answeres at hand , when his brothers darknes or scandall shall call for it , hee will put on for converting for enlightening of men , it will grieve him to see the world , and the divell gaine from god. thirdly , you must be possest with the peace i spoke of , the gospel of peace , will never come of from you , if your hearts be not filled with peace ; this is that christ left his disciples to worke with , and by . peace i leave with you , my peace , ( that is , the peace of the gospell ) i give unto you , so john. 16.33 . these things have i spoken unto you , that in mee ye might have peace . in the world yee shall have tribulation , that is , you are to martch to heaven through a troublesome world , the profession and preaching of the gospell will cost you much , but in christ , and in the gospell you shall have peace ; the other is but outward , that is the most intimate peace , a peace that passeth all understanding , a peace that will enable you to goe to warre , and deny your selves of outward peace . how did this peace that made paul and sylas sing in the prison , inable them to preach christ abroade . what bold confessions could stephen make in the midst of all his enemies , upon the very point of martirdome , when hee was at peace with god , and sawe christ the king of peace at the right hand of god ; it is not the enemye so much as the strength or weaknesse to resist , and fight , that is considerable if there be more with you then against you ; it is no matter what is against you , if you have a deepe and quiet peace within , it is no matter what noyses you heare abroade . the martirs that were filled with that peace in their sharpe warfares , could say non patimur sed pati videmur , we rather seme to suffer , then suffer indeed ; this will make you strong in every motion towards fight , and this will ayde you to this profession , and confession of christ , which will both assure all your owne motions , and by which as with spirituall feet , you doe move mightily against the divell . for the use of this in particular , wee may consider how happy our conditions are , that wee are preachers and publishers of peace , blessed are the peace makers , and how beautifull are their feet ; this wee are if wee be filled with peace , a peace that passeth all understanding , will passe its own bounds and fill others also . but then secondly , in a sence wee are all preachers , all confessors , they that teach , must doe , and they that doe , must teach , that is by that doing , by the light of their actions which shines ; but in truth , wee should not onely be contented to walke holily our selves , but wee should be ready and prepared to communicate what ever wee have of the gospell to others , as occation shall offer it selfe and draw it forth , which is both a great motion and walke against the divell ; and as it is heer exprest , it armes our feet , and secures our motion exceedingly in this warre , so as wee are not subject to the shaking of objections , and disgraces which the divell would represent to us , and cast in our way continually . thirdly , in this preaching and confessing the gospell upon all occations , doe it as the gospell of peace , bring it as the angells did , who knew well the minde of god , glory to god on high , on earth peace , good will towards men , luk. 2.14 . also feare not , for behold , i bring you good tydings of great joy , which shal be to all people , ver . 10. offer the gospell like the gospell , that is , like good newes , the good newes of peace , let the world knowe that it is brought and offred to all men , that it is good tydings of great joy to all people : christ is an universall good , and as the heires of great kingdomes , are the common possessions of all the subjects ; so the son of the god of the whole earth , is good newes to all mankinde , and it is pitty but that they should knowe it , and that it should be offred to them , as it might be their owne fault if they intertaine it not . and as christ said to his disciples , when ye come into any house , say peace be to it . it is time enough for your peace to returne to you , when they refuse to receive you . this if any thing will take with the guilty world , who from the sence of their owne ill are a thousand times apter to dispaire , then beleeve , or at least to be hardened in a negligent desperate way : this will also make good the ends of the gospell , which are the glory of christ , and the alluring , and gaining of the elect ; and a soule gained by the freest way of grace , will vent its obedience by love , and this will put honour upon your selves , render your feete beautifull , render you acceptable and desireable , where ever you come in the world , when you shal be shod with the shooes of the preparation of the gospell of peace . fourthly , as ye are to make after much knowledge , for a cleare rule of all your actions , and stepps , even to a readinesse to confesse it , and preach it ; for that is the preparation heere meant , that yee may bee in a readinesse , so when you are in such a preparation , walke boldly , let the world see by your walking and your motion , and steddines that jou are armed , when you can passe through foule waies , good report and ill report , when ye walke among thornes , tread upon serpents and adders , and they shall not hurt you . paul sure had his hand well armed , when the viper dropt from it without hurting him , so it is a signe you are well armed , when yee feare no wayes into which providence shall leade you , and when you come of without hurt , though there be pikes and stakes in the way , ye are not pierced ; this walking by example , and as occation is by voyce , by confession , or preaching , will make many followers , you will become leaders your selves , and that will be a glorious walkeing , when yee shall not onely treade hard pathes , but lead up troopes , wee see even bruit beasts in motion are put on by the voyce as well as by example , or any other way : let the world know that warre is but the vizard , but there is peace within , underneath : let them know that there are sweets and roses , though they see nothing outwardly but thornes , and bryars , your walking steddily will shew that your selves are armed , and your example and voyce together , will have a great influence upon others , to be sure a readinesse and preparednesse to confesse the gospell of peace , will arme you for all the hard martches , and what ever the divell shall object in your way . wee are come to the fourth peece of armes , which is a shield fitted not so much to any one part , ( as the other peeces ) as to the whole , for it is moveable , and propper to keepe of at a distance , & this is faith : now this above all things is to be taken up , that is , especially , this is the most considerable peece of armour you have ; some reade it in all things , that is , with every peece of armour , yee must mingle faith , with truth , with righteousnesse , with the preparation of the gospel of peace : or referre it to temptations , that is , you must oppose faith to every temptation , which is true ; but i rather thinke it is meant heere , especially , that is , to say above all things in a more especiall manner , take unto you the shield of faith , like that place coll. 3.14 . where the same word is used , and above all things but on charity , so as though every peece of armour be very considerable , yet none like the shield of faith , and hee gives you the reason , because by it you shall be able to quench the fiery darts of the divell , who for his superabundant malice and wickednes hee calls the wicked one , that is , who with the greatest and most intense height of wickednesse pursues god and man , but especially , good men the saints ; and yee shall not quench , some of his darts onely , but all his darts , hee hath enough of them , hee hath of all kindes , this shield will receive them , and repell them all ; hee tells you also , of what kinde they are , they are fieri darts , his arrowes are poysoned arrowes , they do not onely wound as iron and steele doth , but there is a poyson , a burning in them , of an ill quality , hard to cure , hard to be quenched ; but now the holy ghost prescribes you a remedy , an armes fitted on purpose as they are darts , faith as a shield shall repell them , as they are poysoned and fiery ; faith as water , or balsome , or oyle , shall quench , by faith ye shall be enabled to quench them : faith properly as a shield doth not quench but repell , but faith enables you ; that is , there is a mighty power and operation in faith , doeing that which nothing els can doe , that as yee have salves , properly to draw out stings , or thornes , and as yee have balsomes , to take out fire and poyson , to quench and destroy the malignity of a poysoned dart , so you have faith fitted and proportioned to quench the fiery darts of the wicked , your greatest enemy , and who shoots continually , and therefore are they called all his fiery darts ; hee wants not ammunition , hee need not feare for want of powder , hee hath great and cursed abilities , and a spirit fitted to act them alwayes ; but faith can deale with him , and render all his dartings vaine , and of no effect . you see now the full meaning of these words , and of how great a consideration faith is , to this warre , so as from the reason of the thing which the apostle gives , it deserves an emphesis , an above all ; that is , especially want not this , as sallomon saies of wisedome , above all gettings get understanding , and keepe thy heart with all dilligence , so above all things take the shield of faith . before wee consider more particularly , of this so much commended faith , wee will thinke a little what those fiery darts are , which are to be received , and quenched by faith ; by fiery darts heere , i understand not so much temptations to all kindes of him , though faith serves for all meets with them also , but the breast-plate of righteousnesse semes propper also for them , but some fiery envenomed impoysened darts , to which nothing but the shield of faith can be opposed ; faith will secure you in all things aswell as other peeces of armour , but especially faith is of use heere ; and these darts seme to be either some burning vyolent temptations to lusts , or after them to dispaire : for the first , our natures since the first defilement by orriginall corruption , were never perfectly coole , it is by some principle within us , that sathan workes upon us , our natures are stuble and tinder ; there is a great deale of combustible matter within us , which the wicked one knowes well enough , and therefore shoots his granadoes , his fire-workes , his fiery darts , if wee were ice and snow , if we were perfectly coole and cold , to lusts , the divell would not loose his paynes nor his darts , but being fiery our selves , apt to burne , hee flings in fire , fiery darts , and wee are instantly and presently , in a flame , like charcoale burnt already , or stuble prepared already for burning by the sunne ; so hee did to david in the case of bathsheba , though hee were a good man , tooke him at an advantage , when his corruptions were most fiery , neerest burning , when idlenesse , security and peace , had dryed and heated him to lusts , and vanity , then hee flung in a fiery dart , and the flame was unquenchable . the like hee did with amnon , who having received the fiery dart , was so vexed that hee fell sicke for his sister tamar , 2. sam. 13.2 . and was so destroyed with that flame , as hee never ceased till hee counted folly in israel : in wayes most barbarous and wicked , both in the prosecution of his love , and in his abusing and rejecting of her afterwards , and the one was as fiery as the other , hee hated her now more then hee had loved her , ver . 15. the love was without measure , so was the hatred ; so are men stung with the fiery darts of the divell , there is nothing but extreames , no mediocrity , all is without measure , and then for a little of that they call pleasure , they have a world of paine , and gall , and bitternesse ; which is the other fiery darts , made way for by lusts , and that is dispaire ; for i should thinke that in this instance , the inhumanity and barbarousnesse of amnon afterwards to his sister , came from the terrour and confusion of his conscience , what fruit had you of those things whereof you are now ashamed , rom. 6.21 . after the sin is committed , shame and horrour ceazeth presently , which hurryes the minde ordinarily as fast to dispaire as it did before , to the countinent of the lust ; therefore lusts should be lookt upon , as they are goeing not as they are comeing , or as they are promising , peracto scelere magnitudo ejus conspicitur , as tacitus inferres of nero , after hee had killed his mother , therefore wee should looke on sin with that eye , which within a few howers wee shall see them ; and this is the second head of the fiery darts i told you of , namely inections to dispaire , how many after the commissions of murthers , adulteryes , treatheryes , have bene consumed and likt up , by these fiery darts , and brought to miserable ends , under the notion of dispaire : what thinke you of spira , who for a little shrincking and retracting his confession , the profession of the gospell i told you of , esteemed the flames of hell lesse then those hee felt , and wisht himselfe often there that hee might knowe the difference ; what thinke you before him of iudas , who found no rest , no quiet of spirit , but in the gallowes , hee was utterly druncke up by dispaire , and went downe quicke to his owne place . but the saints feele these fiery darts , as david did for lusting , so himselfe also and divers others for dispairing , therefore hee saies , hee roared all the day , and his soule , and his bones were sore vexed , and his eye , his soule & his belly were consumed , and the divell heerein takes the advantage of some outward lowenesse and depression of condition , either in body , or estate , or reputation , or some melancholy of body , or constitution , which is a temper easily fired to extremities ; and that the saints have their fyering to lustings , or dispaire aswell as others , whether they be of things bulky in themselves or little . but , what kinde of faith is it that you must oppose to these burnings , to these fiery darts , and how doth faith relieve you ? certainely it is no other then that by which you beleeve god , to be yours in christ. the shield here spoken of is taken from the similitude of a doore , such as were the largest shields , it must be large enough to shield the whole body : and secondly , as a shield it must receive the darts and repell them , and quench the fire before it reach the body , before it incorporate it selfe with the minde , and enter as it were into the substance of the spirit , for then there will be more tearing and difficulty to get it out . but how doth faith doe this ? first and especially as it calls god , god in christ to our ayde . when the divell shoots his fiery darts , either for lusting , or dispairing , it is not for flesh and blood to oppose it selfe , your mortalities , your resolutions , your reasonings will prove combistible matter , and be burnt up , be burnt away , and your spirit will be left fiered , and empoysoned by those darts . the dart will sticke , & it will be worke to get it out ; now in this case faith leads you directly to god , & sets god against the divell , so as the combate by the wisdome of faith , is changed , and made now rather betweene god and the divell , then betweene you and the divell , & the divell which could have subdued you easily , fals under god presently , this is that stronger then hee that bindes the strong man and casts him out . this was davids way , from the ends of the earth will i cry to thee , when my heart is overwhelmed , leade mee to the rocke that is higher then i , psal. 61.2 . that is where ever i am , or where ever thou art , as thy spirit can finde mee out , so i will finde thee out , when i am overwhelmed , when i am greatly in distresse , i will cry to thee , as a child doth to his father , that is set upon by one stronger then himselfe , cries out to his father and trusts to his strength ; set mee upon a rocke , or thou wilt set mee upon a rocke , that is , it is so high , as i cannot reach it without thou set mee upon it , or higher then i , that is , above my owne strength , or my owne abilities , even upon thy selfe and thy sonne , where i may be safe , for in case of overwhelmings , in case of fiery darts ; there is no other way but to set god , as yours , as one in covenant with you , your all , and friends against the divell , to stand still and see the salvation of god , when the red sea was before , and the egyptians behinde , what could the israelites doe , ( in that case there was no way for wisedome or strength to make through ) . but stand still and see the salvation of god , casting all upon god , and disparing in themselves altogether . but secondly , this shield of faith can relieve you in this extremity by outbidding sights ( as in a second and under way ) against all lustings it can oppose presently the recompence of the reward , and ye have a lust for that also : so moses was not without the lustings of ambition and vaine glory , to be called the son of pharoahs daughter , but the eye which hee had , to the recompence of reward , outbids them infinitely , and therefore hee chose rather afflictions which no man would simply chuse : so christ for the glory set before him , indured and suffered any thing , a lively faith realizeth things , and makes them present ; faith will tell you presently when a fiery lust assaults you , yeild not , and in stead of pleasing your flesh , or your humour , which is passing , you will please christ , you will please your conscience , and that pleasure is sweet indeed , that remaines ; nay you shall heare of this againe , this fighting , this quenching , shall come into your reward , in such times and in such things , wherein you would be most of all considered . and against the burnings of dispaire as in a second way , also faith will shewe the riches of mercy , the merrits of the blood of christ , and will tell you that it is dishonourable to god to judge his goodnes , lesse then your wickednesse , or that the merrits of christ cannot hold ballance with your sinning , will shewe you as great disproportion betweene grace and sin , as betweene god and you , will make ( in a word ) dispaire wicked in nothing as in the unreasonablenesse of it . but then thirdly , as an effect of both these , faith suckes and drawes downe the dew of the spirit , the cooling waters , the refreshing streames , if need be balsome , and oyle , to quench the fire before it kindle , or to fetch it out ; when your concupiscents are cooled , by the holy ghost , and your spirit is in temper , fiery darts will do no hurt , as a grannado that falls into a pit of water , there is fire in it , but before the blowe gives it is quencht : o those sweet & cooling influences of the spirit , how refreshing are they , as dewe to thirsty grounds ; when dives burned , what would hee have given for some water , to coole his tongue . when wicked men are fiered by the divells darts , to dispaire or lust , or persecution , their owne spirits are inflamed , burnt up , and they burne what ever they come neere , and so they must till they be utterly consumed , for there is no heavenly dewe , no water , no rayne , no balsome , no droppings of the spirit : but to us there is a river , the streames whereof shall make glad the city of god , psal. 46.4 . shall refresh us , shall keepe us from burning , and fyering , and chapping , and hee gives an account of it , ver . 5. god is in the midst of her , shee shall not be greatly mooved ; there is the head of that fountaine , hee will not suffer the divell to gaine upon you , to waste you , to drinke you up , very much to fire you , but the streames shall continually refresh you , and make you glad , when others shal be like the parched heath in the wildernesse easily inflamed , a curse to themselves and others . therefore with all gettings gett faith , above all take the shield of faith , and take it as i have told you , take it on like a large shield , that it may be fitt to cover you , beleeve not scantily , beleeve not a little , have not your faith to fetch , and prove , and spell , when the fiery darts are shooteing , how will you make this use of it els , that i have told you ; is there any thing the divell would rob you of so much as lively faith , effectuall faith , bold and hardy faith , hee knowes why well enough , it will repell his fiery darts , it will quench them , yeild him not that peece of armour in any proportion , that is so dammageable to him , and so necessary for you ; faith is usefull in every thing , but in these cases , faith doth not all ( as i have told you ) and while you are doing this , the obedience of faith , the use of faith is as pleasing to god , as resisting the fiery dart is necessary for you ; as therefore ye would be relieved when you most need it , when your soules are fyered with lust or dispaire , when those flames drinke up your spirits , and undoe you , beleeve boldly , beleeve strongly , without if's and and 's , have god tyed and made one with you , by faith according to the right notion of it , and then dread nothing , heere is good newes for you , you will be able to quench all the fiery darts of the wicked ; there now remaines nothing but some helpes to take this shield of faith . first , consider it under the notion of obedience in it , the worke of god and the will of god is ingaged , you may be bold with your selves , ( and yet yee cannot because ye are creatures , ye are not your owne ) but will you be bold with the will of god : this to those that have but a little faith , and love already will be a great argument . god bids you sanctify his name , bids you honour your father , &c. you will do it , why ? because it is a thing not left to your choice ; god bids you sanctify him by beleeving , honour him by beleeving , and this is first to god , to god immediately : i beseech you , looke not on faith in this notion , as a priviledge left to the arbitration of your owne wills , whether you will be so good to your selves or no , but as an indispensible duty : some duties may be dispensed with for ends , as the worship of god in some of his ordinance , but this dutie lies so hard upon you , as it is not to be dispensed with all for a moment , not for the greatest good , not for the salvation of all men ; if god be great to you , therefore obey him in beleeving , or upon the same reason , cast of all religion and disobey him in every other thing , but if you feare to doe that , then knowe that the same god , that bidds you doe any other thing , bids you also beleeve , and know that this commandement is the least arbitrary of all the rest . secondly , consider what obstructs faith , if negligence , and want of consideration , as that doth much , and often , i beseech you let mee set you on considering : consider that you will goe to hell without it , if you will not beleeve god for the pardon of your sinnes , and that hee is yours in christ , beleeve him for this , that without this you wil be condemned for ever , god may seme to put it to your choice , whether you will beleeve or no ; but hee doth by no meanes put it to your choice , whether you will goe to hell or no , if you beleeve not , for that is determined with him , that the fearefull and unbeleevers shal be cast into hell , and indeed thither are all men goeing a pace , onely belief turnes the motion , and makes the earth assend upwards . but if you say you see , you see your misery enough in unbelief , but ye want boldnes to beleeve , that you thinke that there is no proportion betweene sin and such a nothing as faith is , there is a proportion betweene sin and damnation , but not betweene sin and faith : right now i have you where i would , but then consider that the things wherin god useth man in the way to salvation , are indeed nothing , or as nothing , by the foolishnesse , that is , by the nothingnesse of preaching hee saves them that beleeve ; the vessells in which his word comes , are earthen , as good as nothing , our righteousnes reacheth not to him , and though our reward be heaven , yet our merrit is nothing , just nothing : and therefore if faith in respect of its owne internall vallew , or as a grace in this case , were any thing , wee should never be saved by it , but now our comfort and assurance is that it is nothing . but on the contrary , though there be no proportion betweene sin and faith , yet there is a proportion betweene sin and christ , or if you will have mee speake the truth , there is no proportion in this regard ; christs dyeing , christs suffering , makes sin nothing , so that that which held the greatest proportion , before god , before , and was heavyer then the sand of the sea , deeper then hell , is now nothing : what will you thinke your debts greater then god can pay , will you ballance your wickednes and his love , your unkindnes may be aggranated , and made greater by his love , but it cannot be made even with his love , for hee is god ; in a word , wee cannot out-sin his pardon , or grace , by any thing but unbeliefe , so as this littlenesse , this nothingnes of faith , is your advantage , because in this great businesse of our salvation god will be all in all , and you shall thanke your selves for nothing : did it hinder naaman the assirian , that to wash in jordan was nothing , or did it relieve jericho , that the bloweing of rams-hornes was nothing , if it had bene any thing , it had not done it , for god is resolved to destroy jericho by nothing , that is , by himselfe alone ; and therefore he will have you by nothing , or by that which is as good as nothing , in respect of what you doe : but on the other side , hee findes enough in the ballance , to make your sins nothing , even his owne eternall love , and the suffering and merrits of his owne son . thirdly , gods heart is in this matter of faith , never any thing was so fenced with mottinesse , with threats , and commands , with intreatings and invitings , with words and oathes , with signes and seales , with rewards and punishments . the gospell is nothing but the message of faith , christ himself and all his ministers , but the preachers of faith . the great businesse is to make the match , to tye the knott betweene god and our soules , the rest , other things , flow on naturally : love followes faith , works flowe from love . but without faith , its impossible to please god , without faith wee are strangers and a farre of . now that which is so neere gods heart , and so advantagious to our selves , wee should doe , wee should be much in what ever the divell say , to the contrary , god neverhedged any thing about like this , never any thing came so freely off , the making of this cost him his ministers ordinances and seales , and without it all is nothing . fourthly , to fetch arguments , not onely from necessity and duty , & reason , but ingenuity , the onely salve you can apply to the wounds of christ , is beleeving , your sins made them your faith heales them , hee shall see of the travaile of his soule , and be satisfied , isa. 53.11 . that is , hee hath beene at a great deale of paines and cost ; now what are his in-comes , what will make up this poore people for whome hee did , and suffered , all this will trust him and beleeve in him , for so it followes , by his knowledge , shall my righteous servant justify many , that is , by the knowledge and beliefe of him , they shal be justified , this satisfies him , this payes him , this is the onely way you have to make him amends ; now his stripes hath healed you , heale him by your faith , do a little nobly , and freely for him , that hath done so much for you , sticke not with him to beleeve him , that stuck not to dye for you . but then lastly , did the divell never let loose any fiery darts upon you , or may hee not doe it , if hee have not , yee can judge the lesse what it is to want this shield , but aske judas , and hee will tell you , aske david hee will tell you , aske paul when sathan buffetted him , and hee had nothing but god to relie upon ; if hee have , i hope experience will make us wise to have our shield ready , if hee have not knowe that hee may doe , looke that hee will doe , and will doe it , when you are weakest , when you are lowest , provide for that evill day , get up your shield ; this of faith in god through christ , as yours , and then when hee comes , what have you to doe , ye can turne god loose to him , yee can fetch downe liquor and vertue of that temper and coolenesse , as shall dead and quench and extinguish his darts , and in the thing wherein hee is proud and mighty , you will be above him , and to hard for him . we are come in the fifth place to another peece of the great and sure armour , with which the spirit of god armes us against the divell , a peece for our head , the helmet of salvation , as that before was more generall applicable to the whole body . that by this helmet is meant hope , the apostle who is his owne best interpreter tells you 1. thessa. 5.8 . and for an helmet the hope of salvation : this peece of armour is of excellent use , and proper to that part it defends ; the worth of it appears as by many things : so by the deplorable condition of those that want it , they have no hope ( saies hee ) and they are without god in the world , eph. 2.12 . they wanted that ligament , that tye to fasten them to god , and so were left most miserable . wee must consider a little , what hope is , and then , why it is called of salvation , and then how it fits that part , to which it is destined , and doth the worke of an helmet . it is a receiv'd maxime , that all affections are rooted in love , and as they are rooted in love , so they are acted by love , even hatred and malice it selfe , hath its rise in some thing loved , for therefore i hate such a thing , because i love the contrary : againe as affections are rooted in love , and acted by love , so love is felt , and appeares according to the affection it acts by , and is seene through that , as the sunne which is alwayes the same in it selfe , yet workes upon us according to the constellations it possesseth , and the light coulours it self , according to the body through which it shines , so loves workes and appeares much according to the affection it possesseth , and through which it renders it self visible , for example : love appeares very darke in sorrow , violent in choller , tranquill and peaceable in joy , dejected in dispaire , but in hope love is in its throne , there it appeares in most pompe , there it workes with most efficacy , and is altogether lovely . this affection of all others semes to be destined to great affaires , and hath a mighty influence either upon our doeing , or suffering . it was all that alexander had to inable him to the conquest of the world , distributing all his other goods that hee had received from his father ; againe what is it but this that makes men every day crosse the seas , labour the ground , seeke after mines in the bowells of the earth , fight , and pursue victories , nay it is that which accompanyes men to the scaffold , and to their death bedds . but to follow our methods , wee consider not hope heere , in that loose sence , in which it is commonly taken , namely for a certaine fault , and lowe attendancy , or lookeing after some good thing desired , and so to be before faith , and without it , as when wee are apt to say , i cannot beleeve such a thing , but i hope it well ; but on the contrary we take it for a firme expectation of some future good , which wee doe already beleeve , and are assured of , so faith the scripture heb. 11.1 . faith is the substance of things hoped for . gal. 5.5 . wee waite for the hope of righteousnesse by faith , that is , faith gives you the ground of waiteing , which is by hope , so if wee hope wee waite , rom. 8.25 . so as this hope which must be our helmet is a superadded grace to faith , a birth and effect of it . it is called , the helmet of salvation , for salvation is the great thing about which faith and hope is conversant , so saith paul , receiving the end of your faith , the salvation of your soules , so the hope of salvation , because , that , as the greatest , conteynes all other inferiour goods , and in the eyeing and prosecution of which by faith and hope wee secure our selves the most abundantly . but how doth this armour fit the part , it is destined for , and doe the worke of an helmet . the head is as it were the principle of action , and of our intentions , as the head governes and directs the members , so our end and intention , which is our simbolicall head , being the principall and rise of all our actions , that which gives vigour and activity to them , had need of some peece of armour for its defence , which the apostle heere makes to be the hope of salvation . now this helmet doth its worke thus , the world and sathan that they might poyson the fountaine , corrupt our ends , and our intentions , would bribe us with something outward , and sensuall , and therefore holds over our heads many things to tempt and allure us , sutable to our sences , and corrupted nature , offers us crownes of applause , allures us with pates of pleasure ( falsely so called ) and to makes these rellish , to take the better , terrifies us with thorny paths , and ill conditions , in holy wayes , with persecutions , and scornes , gives you the choice of crownes of thornes , and gold , but both fleshly and carnall ; the holy ghost now gives you for an helmet the hope of salvation , holds that over your head toward of these blowes , and those assaults , and what is that ? the assured expectation and waiting for of eternall glory , for so it is called in other places , the hope of eternall life , the hope of glory , rom. 5.2 ▪ and tit. 3.7 . first , hope in its nature and definition is the waiting for , and expectation of a good thing , which makes it a pleasant , and releeving affection , because the object of it is good , not as griefe , nor as feare , which hath for its object an ill thing ; but our hope which is our helmet , wards and guards our heade , it is made up of the best and most sutable good , it is a good comprehending all other goods , and therefore called salvation in the abstract , it is a glorious good , for it is the hope of glory , and for duration it is not earthly , sensuall , and passing , but it is eternall life an eternall weight of glory . secondly , hope is of good things to come , and therefore it is an expectation , for hope that is seene is not hope , for what a man sees , why doth hee yet hope for ? rom. 8.24 . so as it is a pleasant passing your time , in the expectation of a desired good ; but now the difference will lie not onely in the degree of good , for ours is of things eternall , but in the degree of expectation , wordly hopes are founded upon such sleight bottomes , as they contribute not much to comfort , in regard of which some have called hope a dreame , which presents it selfe to wakeing men , and from thence it is said , that the hipocrites hope perisheth ; but our hope is of another constitution , for it is grafted upon faith which gives a certainty , and reality to the thing , so as no feare of faileing shall weaken or impaire your hope , but hope shall stand upon a sure bottome , and pleasantly , and joyfully expect what already by faith is made most sure to us . to speake a little more , a little more particularly of this affection , it is of a good thing , absent , difficult and possible , i have shewed you how our hope is conversant about the best and highest good , the abuse of this affection ( for that will helpe to shew the use of it ) lies in pitching it upon things that are not good ; in truth all other things , but spirituall , god , heaven , and eternity , have no other vallue , but what ignorance and a lye puts upon them , opinion indeed gives them a name , honours them with a title which they deserve not , and yet how much doe outward things ingage this affection : honour which depends upon the opinion of others , which is extreamely passing , and perishing , which is the reward oftentimes of crimes , which are succesfull , and glitter , and pleasures which are accompanied with regret , and shame , and followed with grief ; and riches ordinarily , the object of the basest mindes , and men ; all these things , and what ever more is outward , are but the shadowes and pictures of good ; as in a picture you thinke you see the birds flye , men standing of from the cloath , but when you come neere it , there is nothing but the lynes of a pensil , nothing but markes upon a cloath or table , and so are these things , nothing but shadowes , pictures , dreames , they must have a light proper to shew them by , false lights , yet these are the objects of the hopes of the greatest part of men . againe , these things as they are not good enough , so they are not absent enough for hope , for though things of sence are not ever in the possession of them which most make after them , yet they are amongst us , they are in the world , but this hope carries us properly beyond every thing . the eye sees , and the eare heares , and what enters into the heart of man. againe , things that are the object of hope are difficult , but difficult and worthy , or great in a right sence , are of an equall extent , to labour in the smoake and mudd , for smoak and mudd it may be difficult , but it is a difficultie without worth , it is base and meane , and so hath nothing in it of great , or worthy , in which respect onely difficult things should be undertaken . then , how often doth hope mis-applyed ingage in impossibilities , and so becomes a meere imposture to us . how often are men befooled heere , and in their desires , and hopes ( which actuate those desires ) pursue impossible things . men foolishly thinke that miracles should be wrought in their favour , and the whole order of the universe changed for their sakes , men that merit the gallowes hope for a pardon , not because they have any assurance of the judges favour , or because their faults are pardonable , but because they would live : and which is ridiculous , old men that are so in extremity , hope for an old age yet to come . i have shewed you already that our hope which is our helmet , is of good things , a good that wants a name , good enough to expresse it , and therefore is called salvation , a name abstract , and comprehensive to the ut most . againe , i have shewed , that it is of good things to come , and heerein it differs from faith , for faith sees them as it were present , and therefore it is the substance of things hoped for , but hope lookes upon them , ( as indeed they are ) at a distance ; in a word , faith gives you the assurance , hope the expectation . againe difficult they are , and great and difficult , worthie and difficult , accordingly , they cost christ much , and they cost us much , so difficult , as for the attaining of them , god must come out of heaven , christ must die and suffer : god must set all his wisedome on worke , that wee may have a ground to pitch our hopes upon , and for our part , hope is mannaged and conversant about difficult things , as ye shall heare . but then last of all , our hope is wise , the things are possible about which it is conversant , so possible , as they are assured , and therefore it s called the full assurance of hope , heb. 6.11 . let us knowe then where wee are , and what use wee have of this affection ; the truth is christian religion , is altogether founded upon hope , the things of this life are not our portion , wee breath after what is to come , let us therefore live as men , untyed from this world , and fasten to another by hope , let the pleasures and honours , and profits of this world be dead things to us , because wee have no hope to animate them ; hope acts and animates above any thing , but wee want this engine , because we have not that object . for instance , to appeare something , to be great , wise , and honourable , is the great contention , and pursuite of this world : when christ who is our life shall appeare , then shall wee appeare , &c. heavenly hope puts you off thither , and disputes not the thing , but the time , ye shall have enough of appearing , but it shal be in a peculiar and advantageous time , when christ shall appeare to fill up his triumph , to adorne that pompe , respite your desire of appearing till then ; god doth but time it for us , so for pleasures to enjoy your selves , to be satisfied , to be at ease , to gratify and content every part of you , these are mens hopes , one time or other you shall get it ; there is a place of pleasures , the presence of god , and there is a fullnesse and compleatnesse of pleasure , but it is in that place and in other , and there are plasures for evermore , pleasures that are as long as they are great , but it is at the right hand of god ; the pleasures sathan would give you are of a base alloey , their durance is but of that minute in which they are enjoyed ; their fullnesse is worse then their emptinesse , for they are not onely vaine , falling short of that good they promised , but vexing also , and deceiving , the truth is , this is not a life for pleasures , but for paines , especially to christians , and so saies the apostle , if in this life onely wee have hope , wee are of all men most miserable . if our hopes ( as other mens ) were heere , wee were in a worse condition then they , that cannot eate their meates , and enjoy their comforts , tast of their daintyes , partly , because there is a greater disproportion betweene us and them , then betweene they and them , and partly , because our light and our conscience is to much raised , & of too great a tendernesse to digest their morsells ; what then have wee nothing to ballance their contentments ? not to speake of other things , what ever returnes faith and hope can make wee have , they are without hope , wish them joy of what they have , but hope they have none ; and this let mee tell you , improve this well , and it shall pay all the charges of their gaines , you have the hope of eternall life , the hope of glory , of what ever your hearts can wish and desire : faith gives things a footing and a subsistance , & hope is grafted upon it , and is ready by the expectation of better things , to outbidd the world , and by virtue of a pleasure taken in things to come , to carry you above the false pretensions of pleasure which the world makes ofter , therefore content your selves with your portion , and use your helmet to ward of the assaults of semeing goods or ills , as sathan shall present them . but more particularly , use hope for joy , for patience for workeing , live in the joy of hope , let one spirituall affection in prove and provoke another , that there is a joy of hope , appeares in this , which wee usually say of worldly hopes , that things are usually better in the hopes , then in the enjoyment , and wee see men will sell any thing rather then their hopes : now those hopes in comparison with ours , have two or three notable defects . first they are built upon uncertainties and contingenties , they have no firme bottome , and ground work , and so cannot be intire , cannot be without the mixture of feare , feare of issue , feare of successe , and this let mee adde , that the more they hope , the more they will feare , out of a loathnesse to want the good things they desire , and so it is a mixt affection , that prickes , and pinches aswell as relieves , and comforts . worldly men enjoy litle their hopes , or their possessions , not their possessions , for they are ballanced with uncertainties , and emptinesse , so as they are faine to relieve themselves , by their hopes , by their reachings after more , nor their hopes , doe they enjoye purely and sincerely , for they are mixt with feare , which oftentimes is the weightiest ingredient , and beares the greatest part of the composition ; but our hopes have not this impediment to joy , but on the contrary carry evidence and subsistance with them , being built upon the evidence and subsistance of faith , so that what faith firmely beleeves , hope joyfully expects , and waites for ; what is the great happines of heaven , but the fixeing & stayeing of joyes by eternity : now the joy of that hope is fixed by faith , which gives it a steddy and untottering foundation , so that what you have , you have ; if joy come in by that doore , it will or ought to do so alwaies , there is no rationall or necessary mixture of feare , because there is no rationall cause of doubting . secondly , there is a vanity of rejoycing in boastings , as james saith , and so an evill , for all such rejoycing is evill : the mixture of feare is a troublesome , but it is a rationall thing in their hopes , the foundation of which is but contingency , but a further evill , and more sinfull , and irrationall , is , that they rejoyce in their boastings , they thinke by the determination of their wills to do that which godly men doe by faith , and when their hopes have once concluded a thing , they thinke it should be established , and thereupon runne away without reckoning with their hoast , as wee use to say , whereas the scripture saith , yee ought to say , if i live , and if the lord will ; now for their foolish conceits to fixe that which onely god can render certaine , is a folly and a sinne , and the hope that riseth from it , is an irrationall presumptuous hope , for that they ought to say , if wee live , and if the lord will , things that are wholy out of their power . now our hopes and the joy of it , is not a rejoycing in boasting , but it is a boasting in truth , wee have already the lords will , his will declared , his will commaunded that wee should have the joy of hope , and should rejoyce in hope , rom. 12.12 . and that wee should have the rejoycing of the hope firme unto the end , heb. 3.6 . so as here is no rejoycing in boastings , heere is no vaine fancies of our owne , no castles in the aire . but then as their is a vanity in the uncertaintie of their hopes , which mixeth them with feares , and a further and fuller vanity , in fixeing and assureing their hopes , by their owne boastings and presumptions , incerta , certa redendo . so thirdly , there is a mighty vanity in the matter of their hopes , for they are of things low and meane , no better for kinde then what they have already , why doe they not enjoy them ? nay , why doe they despise them ? because they knowe them ; so as they despise what they know , and hope in what they know not , because they know it not ; but the object of our hopes , and of our joy arising from them , are of things so great and reall , as the little , but yet the true taste wee have of them , makes us desire more ; it is our knowledge that makes us vallewe our hopes , and joy in them , and it is our ignorance that causeth us to hope no more , nor rejoyce in the good things , which are the objects of them ; and therefore wee see faith which gives a reall evidence and sight of things , intends above any other thing our hopes , and want of faith , and weaknesse of faith lessens our hopes , and the joy of them . the object of our hopes are things great , thing heavenly , things eternall , and these are the matter , if any other thing bee , of joy ; opposite to which are the dead , beggarly , and sensible things of this world , which are mistaken alwayes in hope , and usually despised in possession , so that not onely simply , but in comparison with other things , wee have all reason for the joy of hope : the warrant of this joy wee have given you already , when wee shewed the reason of our joy in opposition to wicked mens boastings , but the end is not onely for it self ( though that be much , that wee may live comfortably , that wee be in as good a condition as this state is capable of ) but joy as a result and concomitant of hope , is mighty for battaile ; ye are now in the lists , and ye put on armour , the joy of hope , which is the joy of the lord , is our strength : hee that rejoyceth not in the hope of things to come , will rejoyce in vaine hopes , or in sensuall enjoyments : hee that cannot take in the pleasures of salvation by hope , will assuredly joy the joyes of wicked men , for hee wants this armour against pleasures and sensuall joyes , which is a weapon sathan weilds to our dis-advantage , asmuch as any , and therefore , know how to arme your head by hope , and against the pleasures and joyes of this world , by the pleasure and joy of hope , unlesse you would be exposed as a prey to things of sence , and things of this life , against which this hope of salvation is your armour . but now to answere shortly an objection , if hope brings in so great and steddy a returne of joy , what place will you allot for sorrow for sin , for wee are sinners , and a sinfull condition , and that affection suites us very well . answ. certainely wee should not sorrow as those without hope , but as those which are full of hope , yet on the other side , as there is occasion , by renued acts of sinnes , our hope and our joy should intend our sorrow , and rectify it , god would not have an uncomfortable , or a dispairing thought , in all sorrow , it is the sorrow of the world that workes death , that destroyes , and hurts , some inordinacie , some excesse , but sorrow intended , and relieved also by hope , and the joy of it , as it is often necessarie , so it will never hurt you . there is a double use of sorrow , first to worke out the staine of sin , in supplying the want of afflictions : sin is not onely evill for its transcient act , but for the cursed disposition that it leaves behinde , there is ever sin in the wombe of sin , sorrow serves to worke out the staine of sin , and doe the worke of afflictions , which are to humble and bring low , prov. 20.30 . the blewnes of a wound cleanseth away evill , so doe stripes the inward parts of the belly , this is applied to correction and cleansing , afflictions worke the wound to such a disposition , as is cleasing and healeing . but then secondly , sorrow for sin serves whereby to expresse our affections to christ in a manner sutable to our condition , and to the posture wee stand in towards him , shall wee grieve the lord , and shall the lord be grieved , and shall wee not grieve ? but hee loves us , and pardons us , therefore should wee grieve . besides , while hee loves us , hee grieves , and hee grieves the more , because hee loves us , and so should wee , if hee did not love us , hee would not grieve , and if wee love him , wee cannot but grieve when wee offend him , jer. 31.19 . surely after i was turned , i repented , and after that i was instructed , i smote upon my thigh , i was ashamed , &c. ephraim mournes and grieves , which hee did not till god had mercy on him , then hee smote on his thigh . if you aske how wee should grieve ? never without the reliefe of hope , and joy , let them act and intend your sorrow , but for the degree why should wee not in humbling our selves for sin worke our selves , and our sorrow , as low as afflictions would lay us , if chastisements should take hold on us , or sicknes to death , or any other hand of god chastising for sinne , this will be no interruption in your hope , no prejudice to the joy of it . thus your hope armes you against pleasures by joy , the joy of hope ; but wee have paines also to conflict withall , all the evills and calamities , that dishonour , want , and poverty , or bodily evills can inflict , patiency also in attendancy and expectation , yee have need of patience , that after yee have done the will of god , yee may receive the promise . wee would faine have our rewards in hand , wee are loath to stay , wee would have the reality of the reward , not the vision of faith onely , heb. 10.36 . now this is needfull , for the saints through faith and patience inherited the promises , heb. 6.12 . if you aske who infests the saints , who puts them to their patience ? the world and wicked men , but especially the divell , that hee might discourage us , and devoure us , might breake and interrupt our course , might make us for want of continuance , doe and suffer so many things in vaine , and therefore armes all his instruments , evill men and our owne corruptions against us , to make us weary of that way , which is so sowed with thornes , which costs us so much paines and trouble ; god also puts us to our patience , by suffering manifold evills , outward and inward , to infest us , that hee might purge present evill , and prevent further evill , and that hee might try us , and use what hee hath laid into us , that hee might say of us another day as hee did of iob , yee have heard of the patience of iob , jam. 5.11 . and might boast of us as of those induring saints , heere is the patience of the saints , behold it , reu. 13.10 . in all these respects ye have need of patience , yea , and that patience should have its perfect work , as james saith jam. 1.4 . that it should possesse our soules , that it should be fitted for every condition , and hold out to the utmost , to the extremitie , as you see those , who are betrusted with forts , and strengths they had need of patience : and yet must hold out to the utmost extremity , by the law of warre , now then you see the need wee have of patience , but it must be the patience of hope , 1. thess. 1.3 . the apostle gives there the effects and their causes , the work of faith , saids hee , the labour of love , and the patience of hope , the effect or great product of hope is patience , patience is a grace which hath no shine or glitter with it , it is sweet but darke , and obscure , and hath nothing in it of violence , and having mighty enemies , it defends it self in suffering , wee gaine the victory often in loosing our lives , it scarce complaines of what it indures , so as it passeth often amongst ignorant men for stupidity , and dulnesse . now this sweet and low grace ( in respect of its condition , and the manner of its operation ) would be opprest a thousand times under the victory of its enemies , if it were not animated by the livelinesse and activity of hope , if the hope of salvation , the hope of glory , ( for so it is called , ) did not continually set before its eyes , the greatnesse of the reward ; yee can never have a better instance , then of our master christ himself while hee was in the conflict of patience , ( and that was his life ) hee was ever in the lists of sufferings , conflicting with sorrowes , and woes , for the joy that was set before him , which was made sure to him by faith , & received and enjoyed by hope , ( for hee came by his comforts even as wee ) this made him to endure the crosse and despise the shame , and wee are commanded to runne with patience the race , that is set before us , looking to him , heb. 12.2 , 3. that is , use our patience as hee did , and relieve our patience as hee did , by the joyfull sights of hope , patience without hope is the deadest thing in the world ; for why doe i deprive my self of good ? why doe i suffer so many things in vaine , if they be in vaine , and therefore the apostle takes it for granted , that the patient continuance in well doeing , hath some thing to relieve it , namely , a lookeing after glory , and honour and immortality , &c. rom. 2.7 . without which animation , and enlivening of hope , patience were dead , and deadly , more fit to be the property of a stone , or a blocke , then the grace of a saint ; thus yee see your selves armed by hope , against the great enemies of god and man , against the great troublers of israel , pleasures , and paines , by having your joyes , and your patience , acted by hope , which is your helmet . but hope thirdly is proper for doing , aswell as suffering , having a great influence ( as i told you ) upon our simbolicall head , our intentions , and scopes and end , and this peece , aswell as our shooes , ( the shooes of the preparation of the gospell of peace ) inables us for acting , and the truth is , while wee doe nothing good , wee are not secure against doing ill ; but if hope serve to any thing , it serves to incourage to labour , and worke , wee use to say in a proverbe , take away hope , and take away endeavour , no worke is done or can be done without hope , hee that ploweth should plow in hope , and that hee that thresheth in hope , should be partaker of his hopes , 1. cor. 9.10 . a man would be loath to plow the ground , or thresh the corne without hope , you will not doe actions of the lowest forme without it : againe as you can do nothing without hope , so ye attempt the greatest things by hope , the hopes of victory , the hope of successe , the hope of gaine , whither doth it not ingage men , our strength depends upon our hope , and therefore jeremy complaines , my strength and my hope is perished , lam. 3.18 . no more hope , no more strength , they stand and fall together , they are alike in their birth and death : on the other side , when paul was to give an account to agrippa of his actions , acts 26.6 , 7. i am judged ( sayes hee ) for the hope of the promise made unto our fathers , unto which promise our twelve tribes instantly serving god day and night hope to come . doe you wonder why they served god , with that instance , and intensenesse , day and night , why they doe that which none of the world doe besides , they hope to attaine the promise of god , that is , the thing promised , that ingageth them to a continuall and a most intense labour ; so the apostle when hee gives in a very few words all that is to be forborne and done for god , and our good , makes hope to be the rise of all his courage and activity , tit. 2.13 . lookeing for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ , compared with the former verses 11. and 12. for the grace of god that bringeth salvation , hath appeared unto all men , teaching us , that denying ungodlinesse , and worldly lusts , wee should live soberly , righteously and godly in this present world . and christ when hee bidds us doe any thing hoping for nothing againe , luk. 6.35 . lend hoping for nothing againe ; hee doth not meane wee should have nothing , or be without hope , but tells us immediately , that our reward shall be great in heaven , and wee shall be the children of the highest , and presently suggests matter of hope , which hee affixeth to the lending of a penny , or the giving a cup of cold water , yee shall not loose your reward . but to what workes doth hope animate us ? to all for the least shall be considered , shall not loose its reward , and the greatest shall be considered proportionably , hee that overcometh , and hee that followes mee heere , shall sit upon twelve thrones . there is nothing so great , that hope cannot expect , for it is the hope of salvation ; and therefore there is no worke so great , that hope cannot put you upon , for it workes from hope to salvation . captaines when they harrang their souldiers , tell them of the butin of the prey , tell them of honours , and advancements ; and christ when hee incourageth his , speakes crownes as freely as any , but spirituall crownes assured by faith ; and enjoyed for the present by hope ; it is a shame that our hopes should not carry us toward working , as farre as ever any worldly hath done , in all the particulars of worke . i will insist onely upon one , which the scripture particularly annexeth to hope , and is proper for us all ; hee that hath this hope , ( that is , of seeing god , of salvation ) hee purifyeth himself even as hee is pure , 1. joh. 3.3 . the reason of the action about which our hope is conversant , and the proportion lies thus , wee hope , saith hee , ver . 2. when hee shall appeare to be like him , for wee shall see him as hee is , sayes hee there will be the same reason of your being like to him , heere and hereafter , and therefore if you will be like him in heaven , you must be like him heere , and your hope for the one , must helpe you to the other : now as in heaven hee is glorious , so heere hee was pure , ye are in all estates and conditions to follow and imitate your saviour , for that is your hope to that you were predestinated ; now hee was holy , harmelesse , undefiled , therefore ye must be like in this state also . secondly your hope fixeth upon seeing him in heaven . there shall no uncleane thing enter into the kingdome of heaven , and therefore you must purge and cleanse your selves by the way , and your hope must do it . this purification respcteth both the body , and the minde , and is opposed to all bodily lusts , which lies in the sences , fancie , or sensible things , and to all spirituall lusts , which lie in the understanding , which lusteth against spirituall truths , and the wayes of god , sayes hee , this hope must purifie you from all this . but how high ? how farre must this hope act you , to what degrees ? even as hee is pure , there is your patterne , there is your examplar , study what christ was , and be ye likewise , study what christ did , or would doe , and doe the same ; for instance , wee are apt to be proud and vaine to be supercilious , to overlooke men , and little things , to be every one for himself , gripeing and graspeing . purify your selves in this , even as hee is pure , let the same minde be in you that was in christ iesus , phil. 2.5 . who though hee were in the forme of god , debased himself , in a word consider the disposition of christ , and consider the purity of christ , and make that your coppy , and as you would set no bounds to glory , you would see him as he is , and be like him , so set no bounds to purity , purify your selves after that patterne , even as hee is pure , and let hope and the reason of hope doe it , because you have no greater pretensions to glory , then you have to purity , namely to be like christ your head , to whom by faith , and hope you are conformed . thus yee see your helmet , in its glory , securing you from all the evill of all the goods of the world , and securing from all the evill of all the evill of the world , and enabling and inspiring you to work , and service even to all , that you might be perfect and throughly furnished to every good worke ; improove therefore this blessed peece , this hope , and get it more abundantly . you see it is a great matter how wee settle our hopes , because in it lies the strength of our indeavours , wee anchor in things by hope , and fixe in them , and being setled upon an immovable thing , wee can moove steddily and stronglie . archimedes could moove the world , if hee could fasten his engine , now wee cast anchor in heaven , and heavenly things in salvation , for so sayes the apostle , wee have an anchor of the soule both sure and stedfast , and which entreth in to that which is within the vaile , heb. 6.19 . our anchor casts deepe in heaven , where there is good earthing , whence it will be impossible to be remooved by any stormes or windes : but this wee must know , that if you would make use of this or any armour which is spirituall , it must be first raised to a pitch , the armes must be fashioned , and formed , and then must be kept bright , and in posture , for service , it must be weilded by a spirituall hand . now to raise this grace , you must improove and raise your faith , for as in all compositions , you have something that gives the body of it , so faith gives the body , and substance to hope , therefore faith is called the substance of things hoped for , and therefore of all other things your hope will never outbid or goe beyond your faith , keep therefore that full and high . yet hope is a further grace and armour , faith gives you things in their coulours with your interests in them , it shewes you that they are , and that they are yours , but however faith gives them a kinde of presence by beleeving , yet they are in themselves future , as to us , hope therefore takes in the pleasure of them beforehand , lives in the joyfull expectation of them , and so abridges the time , which els would be tedious , fancies to it self ( as i may so say ) the pleasures and joyes of eternall life , and lives in a sweet anticipation of what it possesseth but by faith , which as it is most pleasant in it self , so it produceth mighty effects , for joy , for patience , for working , so as our life is comfortably entertained by it in joy , and pleasure , evills and calamities are mastered , and subdued by it , even the greatest , and action and worke , the end of living is promoted . therefore looke upon this peece , which hath influence into so great effects , as a reall , not as a notionall thing , as a thing that many want in the use and exercise of it , but they cannot live without it , they cannot live a vitall life animated with joy , armed with patience and acted , to worke and service . therefore let not so great an engine of the holy ghost , so great and good an armour lye dead by us , but rather let us improove it , and use it , try alwayes of raising it , for it is raised and improoved grace that workes great and considerable effects . — and the sword of the spirit which is the word of god. this is the last peece of armes , and is fitted both for offence , and defence , it is an armes that is great alone , and therefore men arme themselves with this , which use no other , and it is also an appendix to all armes , for no man is armed at all points , like a souldier , which hath not a sword , this is a peece of a very expedite , and continuall use . you need not goe farre to know what this sword is , the apostle describes it first by being the sword of the spirit , that is , a spirituall sword , the weapons of our warfare are not carnall , but mighty through god , 2. cor. 10.4 . the divell will not give way or yeild to a sword made of any other mettall , therefore it is mighty through god : the egyptians are flesh , and not spirit , therefore they are weake . one divell is able to deale with all the fleshly and carnall weapons in the world , it is not charmes , and holy water , nor resolutions , and purposes , and reasonings alone , that are weapons fit for this combate , they must be things truely spirituall . but then secondly , it is that sword , which the spirit useth in us , and by us , the spirit of god , the holy ghost , so as there is a mighty arme , to a mighty weapon , for wee know not how to pray as wee ought , how to doe any thing , but the spirit maketh intercession in us , and it is the spirit that leads us into all truth , and teacheth us how to use , and improove truth , without the spirit of god , the word of god would doe us no good ; the weapon would be too heavy , to unweildy for us to use , therefore saith the apostle , the weapons of our warfare are mighty through god , 2. cor. 10.4 . god must use , and guide the hand , aswell as give the sword , it will be els like the weapons of a mighty man in the hand of a childe , if hee take it up , it will be but to let it fall . but then thirdly , it is the sword of the spirit , the spirit doth not onely use it , but hee formed it , it is therefore fit for use , because hee formed it , that is the mighty worke-man , and engineer for spirituall weapons , and hee must be able to use it well , that made it , for hee made it for use , and there is no ingredient in it , which hath not an influence into the end of it , which is the use of it . now that hee formed , it appeares 2. pet. 1.20 , 21. prophecy came not in old time ( or at any time ) by the will of man , that is , by the presumptuous will of bold men , proudly , and arrogantly goeing about to determine , that by their will , which by their reasons and unstandings could not reach , but holy men of god spake , as they were mooved by the holy ghost ; god used the underderstandings and the wills of holy men , to derive and conveye his truth to the world , so 2. tim. 3.16 . all scripture is given by inspiration of god , so as the spirit formes it , frames it , suggests it , brings it to the world . thus having knowne the matter of this sword , that it is spirituall , not of a carnall make , or composition , and secondly the mannager and weilder of this sword , that it is the spirit , and then the maker , and former of this sword , that it is the same spirit , wee come now to the appellation it self , which the spirit gives it , which is the word of god. by the word of god is meant , what ever god hath made knowne to be his will , as it is contained in the scripture . this must needs bee the word of god , and no other , but as it is consonant to this , for in a large sense , all truths may be called the word of god , as being subjected to some scripture rule , but strictly that word which is our sword , is some portion of that wee call the scripture , which is particularly characterized , and distinguished by this title the word of god. this must needs be so , because this is that , which must not be added to , or detracted from , it must stand alone deut. 4.2 . yee shall not adde unto the word , which i command you , neither shall you diminish ought from it : therefore that is all , and onely the word of god : so deut. 12.32 . gal. 1.8 . if wee or angell from heaven preach any other gospell unto you , then that which wee have preached to you , let him be accursed . secondly , if god will have the ballance of the sanctuary for waights , and measures , for rules and determinations , it must be visible , and publique : if hee will have us , fight with such weapons , wee must know where to fetch them . thirdly , when wee see this rule in practise by christ or his apostles , wee see this word taken up for this sword , to doe mighty things . wee see christ resisting the divell , and at last confounding and expelling him by this word , by this weapon , math. 4.4 . hee followed him so long with it is written , that at last hee drove him quite away , hee resisted him by this sword , till hee fled from him . as hee dealt with the divell in himself , so he dealt with the divell in the scribes and pharises , have yee not read ( saith he ) what david did , and what the priests did , &c. math. 12.3 , 4 , 5. so hee answered them , and confounded them ; the like did stephen , and the apostles , convinced men mightily by the scriptures , that iesus was the christ , and used this sword to destroy unbeliefe with . now this word of god , which is our sword , is not so much the letter of the word , as the sense of it , how unreasonably and foolishly have the papists abused themselves by sticking to the letter , in those words , this is my body , and origen in making himself an eunuch , from that place , math. 19.12 . there be eunuchs that have made themselves eunuchs for the kingdome of heavens sake . though it be also true that where the letter is not contrary to the annalogy of faith , that is to be our rule and guide , and upon no other ground are wee to depart from the letter . but if it be objected , how shall men especially unlearned , know the sence of scripture , which seemes sometimes to be subject to contrariety ? answ. this is the great grace of god towards his , that in things necessary to faith and manners , to be knowne , or done , they need not be ignorant , for they walke in the light of the lord , by virtue of which light they are led into all truth ; so as they need not pin , their faith upon the authority of anothers judgment ; this is there due by promise , they shall be all taught of god , isa. 54.13 . and christ sayes , his sheepe follow him , because they know his voice , but another they will not follow , because they know not the voice of strangers , joh. 10.4 , 5. to have the word made cleare to you , and this sword fit for your use , is your due aswell as the sword it self . so the secret of the lord is with them that feare him , psal. 25.14 . the scriptures though deepe are foordable by those who are holy , and diligent , though they be not so wise and learned : on the other side , the naturall man knoweth not the things that are of the spirit of god , because they are foolishnesse to him : but the spirituall man knoweth all things , 1. cor. 2.14 , 15. so 1. john 5.6 : it is the spirit that beareth witnesse , because the spirit is truth . and ver . 10. hee that beleeveth on the son of god , hath the witnesse in himselfe . so math. 13.11 . to you it is given to know the misteries of the kingdome of heaven , to others it is not given . there is a sence of scripture that lyes alwayes not so evident and above , but it is given to you as your peculiar , and portion . this honour have all the saints , they have a certaine taste sutable and proportionable to their spirits , and their new natures , by which they can distinguish of food , and by which they can try all things , for as to other lives , and to our bodily , there is a tast for that end , so to this also which is spirituall ; and though men in a dreame can not distinguish betweene sleeping , and waking , yet men that are awake , know they are awake , and know also distinctly what they doe . this notwithstanding , god sells all thing to us by labour , and wee shall not enjoy the benefit of this great priviledge without it ; wee must therefore keepe our selves in a holy frame : if any man will doe his will , he shall know of his doctrine whether it be of god , joh. 7.17 . while wee are doeing , wee are in a way to know . if you be carnall and walke as men , you will be also carnall , and judge as men , rom. 8.8 . they that are in the flesh cannot please god , ( which may be understood also of a fleshly frame in the saints ) and when wee are in a way altogether unpleasing to god , god will not accommodate himself , will not reveale himself to us , and please us . but this is not enough , wee must search the scriptures , in which wee thinke to have eternall life , and light also for the way thither , wee must consider , and weigh whether those things which our owne reason , or the ministry of others represent to us , be so or no , as those of baerea did , truth lies deepe , errors lyeth levell to all : this search is extreamely pleasing to god , since the subject of it is the knowledge of his will , and the end of it is the doing of his will ; this is done by much meditation in the word , by comparing , by examining it , by taking in all aydes , and helpes of the guists and abilities of others , for god hath ordered that one man should need another , that none might be perfect alone ; nothing also will more advance it then prayer , so paul prayed often for the spirit of revelation , and david that his eyes might be enlightened , to see the wonderfull things of gods law ; nothing cleares the eye-sight more then prayer , for that sets your ends right , and makes you fit for light , and that leads you into the presence of god , into his light , in whose light wee see light . it was necessary to speake some thing of this , because this is the forming and shaping of your weapon , the weapon may be shaped in it self , but not to us ; this gives the mettall to the sword , if a thing looke like the word of god and be not , that will not cut of your lusts , it will proove but a leaden sword , or a deceitfull bow , that will not reach the marke , it will be a carnall weapon , which is weake , whereas the other is mighty through god. to incourage you against spirituall enemies , because ye have spirituall armes , and spirituall weapons ye have , what to keep of blowes , and yee have wherewith to fight and combate with your adversaries : god hath not left us fatherlesse , nor hee hath not left us weaponlesse , hee deales not as pharoah , commands us to make bricks , and takes away materialls , hee doth not disarme us , and bid us fight , but hee gives us armes proper for the field of combate , and for the enemy wee dispute with , and hee stands by , and lookes on , and with voyce , and hand incourageth us , so as wee need not feare our enemies , hee gives us the best armes : good commanders , and officers , the holy spirit , and holds a crowne over our heads : the truth is , wee never are overcome , but when wee are of the party , when wee are in a proportion false to god , and our enemy hath gained us , then wee fight but for a shew , and the weapon falls easily out of our hands , but if wee would stand to it , our sword would cut his cords , and if hee did stand two or three thrusts , hee would vanish at last , as hee did from christ our captaine . that wee may the better use this sword , wee shall do well . first to vallew it , things that wee prize and vallew , wee willingly use , wee thinke they will effect their end , els wee lay them by . therefore wee shall pitch upon some expressions , that may teach us to vallew this weapon , when abiathar had mentioned the sword of goliah , there is none like that , saith david , the dignities of the word are great , as appeares by david especially , who meditated in the law continually , and as much as any vallewed the word . psal. 17.4 . concerning the workes of mens hands , by the word of thy lips , i have kept mee from the path of the destroyer , the word that god spake was that , which armed him against wicked men . psal. 18.30 . the word of the lord is tryed ( or refined ) hee is a buckler to all that trust him ; as for god his way is perfect , it is a sure word , and which hath bene often experienced , tryed againe and againe , so as you may venture upon it , as upon a thing that will not faile , or deceive , will not start aside , like a deceitfull and broken bow . psal. 119.11 . thy word have i hid in my heart , that i might not sin against thee ; david knew the use of this , that it would preserve him from sin , and therefore stored it up , hid it in a sure place , against a time of need . ver. 89. for ever o lord , thy word is setled in heaven ; it is an unchangeable rule , which will never alter , and setled , will attaine all it pretends to . ver. 105. thy word is a lampe to my feete , and a light unto my pathes ; this is against delusions , and faynts , and shaddowes , the divell will cast . if you keep neere the word , you carry a light in your hand , you will not fight in the darke , but know how to make your addresses , and approaches , and how to order your wards , and defenses . ver. 140. thy word is very pure , therefore thy servant loveth it ; every thing operates as it is , as things are to their beings , so they are to their operations . that which is pure will render us pure , and the word is not an idle thing , but for use , and being pure , it is given us to render us pure . ver. 172. my tongue shall speake of thy word , for all thy commandements are righteous ; i can never praise them enough , there is such a law of righteousnes in them . psal. 147.19 . hee sheweth his word unto iacob , his statutes and his judgements unto israel ; from the receivers of the dispensation of the word , you see its excellency , it is the portion onely of his people , it is not flung in common to the world , as an inconsiderable thing . isa. 40.8 . the grasse withereth , and the flower fadeth , but the word of the lord shall stand for ever ; the excellency of good things lies in the continuance of them , this hath a good warrant for its abiding , because it is the word of the abiding , and unchangeable god. isa. 55.10 , 11. for as the raine cometh downe and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater : so shall my word be that goeth forth out of my mouth , it shall not returne unto me voyd , but it shall accomplish that which i please , and it shall prosper in the thing where i sent it . there is a mighty efficacy in this word , this lies as a praise upon the whole word of god , that it shall not returne empty , but be like the bow of ionathan , and the sword of saul , isay. 66.2 . all those things hath my hand made , but to this man will i looke even to him that is poore and of a contrite spirit , and trembleth at my word . that word is precious , when the respect to it is so rewarded . on the other side . jer. 8.9 . they have rejected the word of the lord , and what wisedome is in them . though otherwise they might be wise , yet if they undervallew once the word , they bid a dewe to their wisedome : and god the righteous judge , and which gives true vallewes to us , rankes them in the number of fooles , from the new testament also , wee shall give some places to this purpose . luk. 4.4 . men lives by every word of god ; in him wee live , and in his word wee live , which gives a being to things that which gives the being , and determination , makes things be what they are , and men doe what they doe , must needs be great and excellent in it self . ver. 32. his word was with power , which astonied the auditours . ver. 36. what a word is this , for with authority and power commandeth hee the uncleane spirits , and they come forth ; his word will fetch uncleannes out of thy heart , aswell as out of their bodies . luk. 7.7 . the centurion had so much confidence in christs word , as hee could depend wholy upon it , say in a word , ( sayes hee ) and my servant shall be healed ; the magnifing of the word , wrought this great effect , and that word must needs be great , which was deservedly the object of such a confidence . luk. 22.61 . peter remembred the words of the lord , and hee went out and wept bitterly : peter forgot the word , when hee sinned , and indeed all sin proceeds from ignorance or furgetfulnesse , but when hee remembred it , you see the eminent effect of it , hee repents immediately , which hee witnesseth by his bitter and abundant weeping . john 15.3 . now are ye cleane through the word which i have spoken to you : wee are cleane mistically by the washing of baptisme , 1. cor. 6.11 . also by the imputation of christs purity , and so wee stand ever cleare before god , wee are pure also in the change of our owne hearts , and all this by the word , made ours by faith , and abiding in us , so that as evill communication corrupts good manners , if taken in and drunke downe , so the word taken downe cleanseth , acts 13.26 . it is called the word of salvation , that which brings it and workes it . and acts 20.32 . when paul departed from ephesus , hee commended the church to the word of gods grace , which was able to build them up , and to give them an inheritance , &c. the inheritance is that to which the word leads us , and where it will leave us at the last , but before you come thither , there is building work , forming and fashioning , that the word doth also , so as yee need not goe out of this circle , for the beginning or finishing of your faith . 2. cor. 5.18 . it is the word of reconciliation , that which brings god and man together : wee are naturally at great distances , now that which conduceth to the meeting , and according of termes so differing , must needs be of great vallew and esteeme . 1. tim. 4.5 . for every creature of god is good and nothing to be refused , if it be received with thanksgiving , for it is sanctified by the word of god and prayer ; it is the word of god that sanctifieth , and gives a lawfull use of all things ; hence you have your liberties , aswell to indifferent , as your right to things necessary , if you have whereof freely to use for your owne comforts , and whereof to give a way , for the weaknesse and scandall of your brother . if you should examine by experience the effects of the word , gods word hath ever taken hold of men , and in this lies the great difference of the saints from others , that they observe those events , which others neglect , and growe by them . joh. 4.50 . and the man beleeved the word of god , and it was even so as hee had beleeved ; the word hath ever found out men , and will take hold of us , either by our faith for good , or without it for our destruction , so the prophecies of old were not idle , but effected the end for which they came . to conclude this great dignity the word hath , that it gives its owne credit , for reason may be opposed by reason , but this is higher then reason : the divell can reason and distinguish us into sin , whilst wee fight at that weapon , but bring him a word , and that answeres his reason . what hath bene said in this head , tends to beg it in you a right vallew and esteeme of the word , which if once ye have you will use it , and have recourse to it at all times , as an effectuall weapon , mighty through god , for all the great ends you have heard of . secondly , know the word of god , that yee may use it , this is to have your weapon prepared , you must search the sence , know the annalogie of faith and the proportion , one truth holds to another , as before . thirdly , take up this sword , take it to you , be in a posture to give a blow , or to evade one , wound the enemy when you can , and meete with his blowes and thrusts , therefore you must be prepared , and have things in readinesse , therefore the word of god must dwell richly in you , that you may not be to seeke when you should use it . to helpe you in some guards for this fight . first , that sin is the greatest evill , mannage your sword well for that guard , have words at hand , that is , your sword ready to make that good ; for the filthinesse of it , sin is compared to the blood and pollution of a new borne child , before it be ordered and dressed , ezek. 16.6 . when thou wast in thy blood , i said unto thee live ; such a thing is sin in it self , and all sin holds of the nature of that pollution . 1. joh. 5.19 . the whole world lieth in wickednesse , it lies there as in a filthy grave , rotting and stinking as in a puddle . againe sin is compared for its nature to swine , and dogs , and to their vomit , 2. pet. 2.22 . the sinner is the dogg in the act of sin , and the corruption is the vomit , and mire ; it is likened also to the menstruousnesse of a woman , to a vessell in which is no pleasure , that is , a draught or a privy , hos. 8.8 . if besides these abasings and vilifying expressions , you would know more of sin : it was sinne that condemned the world in adam , drowned the world in the dayes of noah , and to give you a greater charracter for ill then all this , it was sin brought all the sufferings upon christ which hee endured : it was the day of gods fierce anger , lament . 1.12 . when christ did beare the sins of many in his body on the tree ; therefore when paul and silas could sing in the prison , and the saints in their afflictions , as they have done so often , christ was low , and poore , and faint . why ? because hee conflicted with sinne , hee grappled with sinne , upon him was laid the iniquities of us all ; hee conflicted with the wrath of god , for sinne , and had hee not bene god himself , hee would never have out-wrastled it . in a word every creature of god is good , and nothing offends him , irritates him , and provokes him , but sinne ; nothing reacheth god , nor causeth god to reach the world in anger but sinne . it is that which puts the sting into death , and torment in hell ; thus you are armed for that guard , that sin is the greatest evill , the second followes easily . that then . wee should keep at the greatest distance from it , for that you have rom. 12.9 . abhorre that which is evill , cleave to that which is good , when wee meete with any thing extreamely evill , and contrary to us , nature abhorres it , and retyres as farre as it can ; so on the contrary cleave to that which is good , cling to it , as a man should cleave to his wife , or be glewed , as the word is , and they shall be one flesh , incorporate your selves with that which is good , make your self one with it . so , abstaine from all appearance of evill , 1. thess. 5.22 . a thing may appeare to be ill , that is not , but take heed of any similitude , or appearance , or likenesse of ill , if it looke like ill , though it bee not , fly from it ; this gives you the benefit of a long sword , by which you keep the enemy at a distance ; so jude 23. hate the garments spotted with the flesh , not onely the flesh , but the garment that hath toucht it . ephes. 5.3 . fornication and all uncleannes and covetousnesse , let it not be once named among you , as becometh saintes , nor filthinesse , nor foolish speaking , nor jesting . so job 31.1 . i made a covenant with mine eyes , why should i thinke on a maide ; hee would not looke , because hee would not thinke , and the way to secure the thoughts , is to keepe well and strictly , the out-doores , the sences , which made david pray to god , to turne away his eyes from vanity . folly is bold , but wisdome is wary to keepe at the greatest distance . thus this sword cuts of the first risings , this is a sure way , and this saves you a world of paines , when a temptation or a lust hath once come within you , and incorporated it self , you must teare your flesh to pull it out , you must pull up earth and all , that the roots may come at last ; but while it is at a distance , there is some kinde of modesty , and blushing in it , and it may be snib'd with a word , use therefore some of these for a sword in time , and it may prevent you hard work , which yet must be done if you would not perish ; other heads i thought to have runne over and fitted for use , as thirdly , god knowes our thoughts . fourthly , that the word must judge us even this , which wee have in our hands and mouthes , and if it condemne our sinnes now , how is it like to acquit us another day . fifthly , that every secret thing shall be made manifest . sixtly , that you should walke in the sence of death and changes , but i shall prosecute this no further , onely let us know , that if the divell have got within us , the same way hee is fetcht out , that hee is kept out , this sword must do both . thus god hath armed you compleatly , and it will be both your sin , which you will not know how to answer , and your shame also to be foyled . if you oppose captaine to captaine , you have christ and the divell , you have as sufficient , as mighty , as experienced , a captaine as your lusts have , if armes to armes , yee have all these spirituall armes , against his carnall armes , for so are his , in comparison of those . though his be spirituall also , as acted by a mighty spirit ; your reward held over you by hope , is greater for the present then any he can offer , though not to flatter our selves . our condition heere is to indure hardnesse as good souldiers , 2. tim. 2.3 . and wee must conflict according to the law of combate , if wee would have the crowne ; but this is no new thing to us , this wee knew when wee undertooke religion , this was laid in at first , as the law and condition of our undertaking . that which followes , is prayer , praying with all prayer , which is to all other ordinances of god as bread and salt to our repast , wee cannot make a meale without it , heere it fastens on your armour , and lookes up for strength and successe to him who is able to give it : if souldiers be weake or succumbe in fight , they send to their generall for supplies , and reinforcements . praying alwayes , that is in all time , & every juncture , and article of time , as you have occasion by temptations for combate , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies properly occasion , this is not so much spoken heere of our ordinary , and customary use of prayer , as it is applicable to occasions , that is temptations , but this prayer must be in the spirit : the spirit in our prayer is what the soule is in our bodie , it is that which gives the life to it , to conflict with the living god by dead words , will doe no good , therefore jude sayth , praying in the holy ghost , ver . 20. you have another expression rom. 8. that the spirit makes intercession for us , the holy ghost must pray in us , there must be an incorporating in that duty of the holy spirit , with our spirits , watching thereunto , you must watch to prayer , therefore it must be an act of time . with all perseverance , that is , till the worke be done , for then ye persevere , when ye give not over till you obtaine your end , so as your praying , and fighting must runne parralell till you have overcome your enemie , and sleighted his workes . it s enough to have hinted this which i intend not to speake of as being no peece of the armour , nor resembled by the holy ghost to any peece . to all that hath bene said , i shall adde no more but this , that every thing is strong in vertue of an ordinance , therefore bread nourisheth , because it hath a word that bids it doe so , and therefore the word shall cut and destroy , because god hath made it a sword , and edged and fitted it , for that purpose . thus have i some what largely measured the field of battaile , shewed you your friends and enemies , and fitted to you those armes which god hath given you for the service of this holy warre . to conclude therefore , the just end and designe of warre ( for every thing is to act in vertue of a designe ) is peace , now no warre pretends to peace more then this we have been speaking of , and therefore communion , which is the effect , and birth of peace , beares one halfe of the title of this discourse ; and indeed men were so form'd for communion , as no doctrine can be avowed for good , which renders them unsociable . but experience tells us , that it is the fate of some warres , not onely to be the meanes by which peace is gotten , and procur'd , but by which it is nourisht , and maintayn'd , and we know some countryes , which injoy the greatest benefites of peace in the midst of a confirm'd warre . and that is especially the condition of the warre we have been speaking of , that it procures , and makes good our peace ; it is the wall of our citty wherein peace dwells , it is the armes of our persons , the subject of it ; for with the divell our profest and avowed enemy , god hath justly determin'd an everlasting warre . peace , we know , is the daughter of equality , but where both partyes ( as here ) pretend peremptorily to supremacy , there can be no peace . peace also is the birth of love , and love is an union of mindes , but where principles are layd in by nature , or form'd by opposition ( as here ) infinitly distant , there peace can be nothing . but an abus'd , and mistaken name of what is not , and the product of such a truce or peace , would be to procure no lesse assured , but a more unequall warre , then what it seem'd to determine , as the experience of all , who have manadg'd this warre , witnesse : the blessings therefore of our peace will be reapt within the compasse of our assured friends , and allyes , with whom our communion will be intended & exercised , as otherwise , so by a common determination against the enemy : and to meete in a common enmity , where it is just , makes particularly , and warrantably to love . in a word therefore , we improve best our communion with our friends , the good angells , whilst we make warre , so as whilst we make warre , we shall have peace . finis . a table directing to severall particulars , in the praeceding discours . the introduction . pag. 1. the coherence , which the words insisted on , have with other parts of the scripture , whence they are drawn . p. 2. the explication of the words . ibid. the whole armour . ibid. the wiles of the divel . p. 3. we wrestle not against flesh & blood . two things meant by flesh and blood . ibid. what meant by principalities . p. 4. what meant by powers . ibid. what meant by rulers of the darknesse of this world. ibid. what meant by spirituall wickednesses p. 5. what meant by high places . ibid. a transition , leading into the discours of the nature of angels in generall . p. 6. that the angels are creatures . ibid. and p. 7. that the angels are substances , and do really exist . p. 8. whether the angels be incorporall . p. 9. severall corollaries , from what hath been spoken of angels . p. 10. of the mutability or immutability of angels . p. 12. of the apparitions of angels . p. 13. of their assumption of bodyes . ibid. why they assum'd bodyes . p. 14. whether in taking humane shapes , they were true men . ibid. of what their assumed bodyes consisted . p. 15. what become of those assum'd bodyes . ibid. whether they really put forth acts of life . ibid. why the angels make not apparitions , now as formerly they have done . p. 16. coroll . from the immutability of angels . p. 17. from the apparition of angels seven coroll . ibid. of the administration of angels to us , and the deputations they have from god , concerning us . p. 19. of the doctrine of angel guardians . ibid. that the tutelage of good angels is the portion onely of the elect. ibid. whether every elect person , is under the deputation of a particular angell guardian . p. 20. the affirmative is asserted . ibid. the saints not so concluded to one angell , as not to injoy oftentimes the service of many . p. 21. when the angell guardian begins the execution of his charge . ibid. whether the angell guardian ever quits the party , committed to his charge . ibid. whether communityes , as well as persons fall under the guardianship of angels . p. 22. the affirmative is probable . ibid. why god useth this ministration and guardianship of angels towards us . p. 23. foure reasons thereof . ibid. & p. 24. foure coroll . from the guardianship and tutelage of angels . p. 25. the happines of being a saint in that respect . ibid. also of churches . ibid. 1 cor. 11.10 . open'd . ibid. our happines lyes in working as the angels . p. 26. we ought to leade abstracted lives . p. 27. of the power the angels have over us . ibid. of their power or abilities in themselves . ibid. first of their knowledge . ibid. cognitio matutina ad vespertina . ibid. their knowledge , naturall , by revelation , by experience , supernaturall . p. 28. the reprobate angels never saw god as the elect. p. 29. how , or in what manner the angels know . ibid. comparison of theirs , with our manner of knowing with the difference . ibid. and p. 30. what things contribute to vision externall and internall . p. 29. the power of knowing , and light by which we know , common to us with the angels . p. 30. something 's the angels know by their owne essence , somethings by intelligible species infused . ibid. whether the angels know particular things , and what ever is done heere . p. 31. how they know things particular . ibid. the angels know the particularities of those committed to their charge . p. 32. they are extreamely ingenious at guessing at things more hidden . ibid. corollaries from the knowledge of angels . ibid. supernaturall knowledge stands the angels and us in the greatest steede . ibid. other knowledge in respect of the effect , a picture without life . p. 33. of the power of the good angels upon corporall things . ibid. they can do what nature can . p. 34. miracles they cannot worke . ibid. what a miracle is . ibid. they cannot do things as god in an instant , though in a very shorte space of time . ibid. their power subjected to gods will. p. 35. what power they have upon the fancy and imagination . ibid. the great workes they have to do upon us , is upon the innerman . p. 36. being ministring spirits , their ministration is spirituall especially . ibid. how the angels speake to our understandings , and have influence upon our wills . ibid. of their severall wayes of effecting this wherein the way of their ministration to our spirits will appeare . ibid. and p. 37.38 . the same way of speaking to us waking and sleeping . p. 36. of the use of phantasmes . p. 37. whatsoever an inferiour power can do , a superiour can do it much more . ibid. the alteration of the body by sicknes or otherwise , contributes much to a different apprehension and vision of things . ibid. angels can moove the humours , as also remoove impediments . ibid. angels go a neerer way to worke in conversing with us then men can , and can very presently represent to us what they will. p. 38. in what way this is wrought . ibid. severall corollaries from the former head of the knowledge of the angels , & their way of communicating themselves to us . ibid. in that respect they have great advantages upon us . p. 39. they cannot put in new species into the fancy . p. 40. beware of receiving ill impressions , for they are matter to worke on . ibid. gratify and love the angels for their love and service to us . p. 41. we may read their love in its effects . ibid. the good angels , according to their talent and trust lay out themselves for our advantage , and are extreamly communicating to us , but especially to our spirits and inward man. p. 42. prooved by severall reasons . p. 43.44.45.46.47 . a story of one guided and conducted by an angel , out of bodin his first booke of the history of sorcerers . p. 47. objection , what do you leave to christ and the spirit ? answered . p. 48. coroll . from the administration of angels . p. 49. the angels an ordinance continually by us . p. 50. a spirituall substance assisting proportionable to the divell , who opposeth us . ibid. walke holily in respect of the angels . ibid. every ordinance valuable , because conveying something from god , therefore should love the angels . p. 51. reverence the angels , & learne to converse with them . ibid. the whole creation serviceable to man , the angels not excepted . p. 52. the use to be made thereof . ibid. aspire after angelicall worke . p. 53. the second part of this treaty , which is of the evill angels . ibid. of the sinne of the evill angels . p. 54. coroll . from thence . p. 55. of the punishment of the evill angels , and first of the place . p. 56. which admits of a double consideration . ibid. the place of the sixt of iude considered . p. 57. the divels not yet in their utmost tearme . p. 58. coroll . from what hath been last treated on . ibid. the whole universe of rationall creatures under chaines and bonds . ibid. the use to be made thereof . p. 59. of the spirituall punishment of the evill angels . p. 60. their wound in their will. ibid. their knowledge great . p. 61. their wound in their knowledge . ibid. in some respects perfectly blinde . p. 62. their punishment demonstrated from their names and titles . ibid. corollaries . p. 63. dread the spirituall punishment of sinne . ibid. this considerable to the saints also . ibid. of the ministery of the evill angels . p. 64. the principall ministery of the evill angels to tempt and induce to sinne . p. 65.66 . whence the evill angels had power for this ministery . p. 66. why the divels are invested with this ministery by god. p. 67. severall reasons in respect of god. ibid. also in respect of men , & first of wicked men . p. 68. then of the saintes . p. 69. severall coroll . from hence . p. 70. let the saints blesse god for their ministry . ibid. wonder not that evill men are so wicked . ibid. do not the divells work . ibid. expect not the present destruction of men extreamly wicked . ibid. be secure on gods side notwithstanding this ministry . p. 71. how the evill angells operate in order to temptation , and sinne . p. 72. corollaryes from hence . p. 73. whether the divell concurre to the temptation of all sinne . p. 74. men may sinne without the temptation of the divell , but de facto , usually , he hath a part in all temptations . ibid p. 75 , 76. whether usually hath the start herein , our owne corruptions , or the divell . p. 77. severall corollaryes . p. 78 , 79. how the ministryes of the evill angells are distributed , whether to vices , or persons . p. 80. corollaryes from the praeceding discourse . p. 81. a shame for the saints to give ground and fayle , as others that want their aides . ibid. the saints and the wicked fall very differently under the power of the divell . p. 82. which wayes especially the divells are laid out towards mankinde , in matter of temptation . p. 83. the divell would hinder the worship of god , and in order to that , the knowledge of him . ibid. the divell amongst his most assured vassalls , pretends to a shap'd and form'd worship , as appeares by the confession of witches . p. 84. the divells , the greatest enemyes of christ and the gospel . ibid. gospel worship , and gospell preaching most opposed by the divell , and his instruments . p. 85. coroll . from this . ibid. exalt what the divell opposeth most . ib. the divell exerciseth his ministry especially against the church of christ. p. 86 , 87. some more instances of the divells usuall martches in the discharge of his ministry . p. 88. one , the lusts of the flesh . ibid. the excesses of no beasts so great as those of mankind in bodily things . ib. this frame infinitly contrary to god , appeares so to be by two things especially . p. 89 , 90. the divell where he reignes most absolutely subjects persons to the actuall commission of what ever we call uncleanenes . p. 90. the scripture particularly intitles sathan to this temptation . p. 91. another beaten path of the divell , pride . ibid. that men are which they are to god. p. 92. no thing more contrary to god then pride . ibid. the imaginations of proud men how scattered by god. ibid. the honour and advantage of humility . p. 93 , 94 , 95. only by pride comes contention , how understood . p. 95 , 96. pride makes us contend with our conditions , & with god himself . p. 96 , 97. how the divell is intituled to this temptation . p. 97 , 98. another eminent temptation of the divels , coveteousnesse . p. 99. the seate of this lust the basest spirits . ibid. coveteousnesse extreamely fertill of ill . ibid. and p. 100. why this sinne stil'd idolatry . p. 100 , 101. men of this humour extreamely deluded . p. 101. the comfort and injoyment of things is the portion of the saintes . p. 102. coroll . particularly from this last head . ibid. generall corollaryes drawne from these common roades of temptation . p. 103. the misery of sinne lyes in sinning . ibid. the happines of a holy spirit . p. 104. the divell spinnes his web finer for the saints , but his but and end is the same . p. 105. provocations to fight . ibid. the divells power and operation upon us in communicating himself to our understandings , and inward man must be fetcht from what hath been said of the good angells largely . p. 36 , 37 , 38. ibid. the divell an inveterate enemy , his evill nature ever intended . p. 106. his power wonderfully great . ibid. the contentions for things of the greatest moment . p. 107. the prize of other warres nothing to ours . p. 108. a great advantage to fight for a love , and in the presence of a love , and so do we . ibid. the third part of the discourse , wherein of the armour fitted for this warre . p. 109. no weapons fit for combatt with the divell , but gods. ibid. lusts will take their turnes , and give place one to another . p. 110. something 's which looke like vertues , are but the ignorance of ill . ibid. the incompassing of temptations . ibid. some men strong in the divell , and in the power of his might . p. 111. what 's intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. every one will do a little in religion . ibid. and p 112. difficulty in religion lyes in universality , and exactnes . p. 112. what our parts are in this combatt . p. 113. the more mighty any supreame agent is , the more it intends and fills the instrument . ibid. the end and use of the armour . p. 114. dayes of temptation evill dayes . ibid. things incouraging to fight , the necessity of it , the glory , and pleasure of victory . p. 115. cowards have but the pleasure of idlenes , and the misery of slavery . p. 116. 2 tim. 2.3 . open'd . ibid. & p. 117. the bonds and restraints that lye upon the divell , are considered for incouragement sake . p. 118. the particular peeces of armour , first the girdle of truth . p. 119. what meant by this metaphor . ibid. what truth is . p. 120. the cause of all instability , because men are insincere , or misapprehensive . ibid. men are what they see and judge . p. 121. comfort & joy renders strong , and light the embleme of joy . ibid. the notion of glory begirts , but light & glory runne together . p. 122. the divell playes in the darke , and deceives under the vayle of mists and shadowes , in respect of worke and comfort . ibid. corollaryes from this peece . p. 123. converse much with the father of lights , and with the word the booke of lights , and with the saints the subject of light . ibid. helpe our selves by what right sights of things we ever have had . ibid. how truth and right sights of things answeres , what ever sathan can object to our praejudice in this fight . p. 124. sincerity is immixednes . p. 125. how love determines and squares every thing to the interest of the object loved . ibid. the second peece of armour , the breast-plate of righteousnesse . p. 126. wherein this consists . ibid. & p. 127. the first peece respected the end , this the walke of a christian. p. 127. righteousnes toward god and men , what . p. 128. the good angells fall under the consideration of the object of this righteousnesse . ibid. the rule and measure of this righteousnesse in regard of men , self love . p. 129. the object of this righteousnes , all , capable of god and happines . ibid. how this peece armes the breast . ibid. the tremblings and astonishments of those which want this armour . p. 130. how christs righteousnes is to be considered here . ibid. the love of god makes lovely characters and impressions upon us . p. 131. what it is to be a new creature . ibid. christ a head of influence . p. 132. this scripture speakes rather of the working of the spirit of god in us , then the imputation of christ to us . ibid. how this peece is to be put on . p. 133. wicked men furnish the divell with weapons to destroy themselves . ibid. the third peece of armes fitted for the feete and leggs . p. 134. wherein this armour consists . ibid. the notion of it cleared by severall scriptures . p. 135. also by reason . p. 136. helpes for the obtaining this necessary peece of armour . p. 137.138 . corollaryes from this particular . p. 138. the gospell should be administred like it self , like good newes . p. 139. the guilty world need such a kinde of administration . ibid. we neede much knowledge to discharge our selves in this particular . p. 140. example of great influence . ibid. the fourth peece of armes , a shield . p. 141. that to be joyned with all the rest . ibid. what meant by fiery dartes . ibid. faith repells , and quenches , how . p. 142. this above all to be procured . ibid. our natures not perfectly coole since defil'd by originall corruption . p. 143. two fiery darts accompany great sinnes , scil . of lust , and dispaire , as in the example of ammon . p. 144. example of spira and iudas ibid. look on sinnes as you will see them within a few houres . ibid. melancholy and depression of spirit , a temper easily fired to extreamityes . p. 145. what kinde of faith is to be oppos'd to fiery darts . ibid. and how faith doth it . ibid. the combatt by the wisedome of faith changed from our selves to god. ibid. this was davids way . p. 146. faith releives in extremity by out-bidding sights : examples thereof . ibid. both against sinning and dispairing . p. 147. faith suckes down the dew of the spirit , the cooling waters , &c. ibid. beleeve not scantily , nor a little , have not your faith to fetch and spell while the fiery darts are shooting . p. 148. the use of faith is as pleasing to god , as the resisting necessary for us . ibid. consider beleeving under the notion of obedience . p. 149. faith not a priviledge left to the arbitrement of our owne will , but an indispensible duty . ibid. consider the obstruction of faith . ibid. the objection from the disproportion between sinne and faith , answered . p. 150. god gloryes to effect his great workes by nothing , or things which are as nothing . p. 151. nothing so fenc'd with motives , threats , commands , &c. as the busines of beleeving , which shewes that gods heart is in it especially . ibid. the best salve yee can apply to the wounds of christ , is beleeving , your sinnes made them , your faith heales them . p. 152. get faith ready against an evill day , a day of fiery darts , yee will then neede coole and quenching liquor which faith drawes down ibid. the fifth piece of this armour , the helmet . p. 153. what this is . ibid. all affections routed in love and acted by it . ibid. love is made visible according as the affection is , it acts by and through . ibid. in hope love is in its throne , and appeares most lovely . p. 154. hope considered here not as a flatt and low attendancy , and looking after some good desired , a thing lesse then faith and before it , but as a firme expectation of some future good , which we do already beleeve . ibid. hope a birth , and effect of faith . ibid. how this peece doth its work and fitts the head , as an helmet . p. 155. the head the principle of action . ibid. the end , the simbolicall head . ibid. the world holds over our heads infinite things to corrupt us , the holy ghost wards of all with the helmet of salvation . ibid. our hopes differs from others not only in the object of them , the good things hoped for , but in the bottoming of them by expectation . p. 156. all things but spirituall , have no considerable value , but what ignorance and a lye puts upon them . p. 157. they are but shadowes , pictures , and dreames of good . ibid. worldly things not absent enough to be the object of hope . ibid. hope misapplyed often ingages to impossibilityes , and so becomes a meere imposture . p. 158. hope is of things difficult , but such as are worthy , and difficult . ibid. coroll . from this piece . p. 159. christian religion wholy founded upon hope . ibid. heavenly hope changes but the time , puts you of to another day for all . ibid. the pleasures of this life but for a minute , their fullnes worse then their emptinesse . ibid. if our hopes as other mens were here , we were in a worse condition then they for two reasons . p. 160. faith gives things a bottome , and hope is grafted upon it . ibid. the hopes of worldly men in respect of the saints , have severall notable defects . p. 161. the possessions of worldly men are ballanc●d with uncertaintyes , and their hopes with feares . ibid. the happines of heaven lyes in the fixing of joyes by eternity . ibid. the joy of our hope is fix'd by faith . ibid. what it is to rejoyce in boastings . p 162. men thinke by the determination of their wills , to effect that which godly men do by faith . ibid. an extreame vanity in the matter of the hopes of worldly men , as being of things low and meane . ibid. the object of our hopes things great . p. 163. our knowledge makes us value our hopes and joy in them . ibid. ioy as a result and concomitant of hope is mighty for battaille . ibid. he that rejoyceth not in the hopes of things to come , will rejoyce in vaine hopes , or sensuall inioyments . ibid. objection , if hope bringes in so great and steddy a returne of joy , what place do we leave for sorrow for sinne ? answered . p. 164. there is a double use of sorrow for sinne . ibid whilst god loves us , he greeves for our sinnings , and he greeves the more , because he loves us and so should we . p. 165. never greeve without the releefe of hope , and joy . ibid. for the degree , why should we not work our selves and our sorrowes as low as afflictions would lay us . ibid. we have paynes to conflict with as well as pleasures , hope armes us for them also . ibid. we must hold out to the utmost extreamity by the law of warre . p. 166. patience fits for this , but it must be the patience of hope . ibid. the praise of patience . ibid. patience would sinke and be opprest , if it were not animated by the activity and livel●nes of hope . p. 167. we should use our patience , and releeve our patience , as christ did by the joyfull sights of hope . ibid. hope proper for doing , as well as suffering . ibid. as we can do nothing without hope , so we attempt the greatest things by hope . p. 168. hope and strength stand and fall together . ibid. proov●d by the example and praecept of paul. ibid. hope animates to all workes . p. 169. particularly it purifyes the heart . ibid. the same reason of our being like to christ , here and hereafter . p. 170. purity oppos'd to bodily and spirituall lustings . ibid. to what degree hope must purify . ibid. coroll . from the settling our hopes . p. 171. to raise our hopes , we must improove and raise our faith ibid. in all compositions something gives the body , faith gives the body and substance to hope . ibid. hope abridges the time of expectation , and lives in an anticipation of eternall joyes . p. 172. the last peece of armes , the sword of the spirit . ibid. this is a spirituall weapon . p. 173. that , the spirit useth . ibid. that , the spirit form●d ibid. what meant by the word of god here . p. 174. proov'd to be the scripture . ibid. christ made use of this weapon against the divel himself , & in others . p. 175. whether the letter or sence be the word meant here . ibid. how shall ignorant men know the sence of scripture . p. 176. to have the sword fitted for our use , is our due as well as the sword it selfe . ibid. the scriptures though deepe , are fordable by men holy and diligent . ibid. the saintes have a tast proportionable to their spirits , by which they can distinguish of foode . ibid. & p. 177. try all things . p. 177. the way to know the will of god , is to do it . ibid. also we must search which is pleasing to god. ibid. how it is done . ibid. corollary to incourage to fight . p. 178 men are seldome overcome , but when they are of the party . ibid. severall scripture expressions teaching us to value this sword , the word of god. p. 179 , 180 , 181 , 182. all sinne proceeds from ignorance or forgetfullnesse . p. 181. the difference of men lyes in the observing , or neglecting , the fullfilling of gods words in the events of things . p. 182. the word gives its owne credit . p. 183. to helpe in some guardes for this fight . ibid. sinne is the greatest evill . ibid. severall scriptures expressing the filthynesse of sinne . p. 184. the reason why christ lay so low , when others could sing . ibid. keepe at the greatest distance from sinne . p. 185. this the wisest and safest way . ibid. there is a modesty in sinne at first , if it incorporate , it will teare the flesh to get it out . ibid. other heades hinted , but not prosecuted . p. 186. captaine to captaine , and armes to armes , oppos'd . ibid. prayer no peece of these armes , and therefore not insisted on . p. 187. it fastens on the armes and drawes downe successe . ibid. what meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here . ibid. every thing powerfull in the vertue of an ordinance . ibid. the conclusion . p. 188. finis . these principall faults escaped in the printing , the reader may correct as followeth . pag. line . error . correct . 2 27 with which 9 2 incorporall incorporeall 10 20 that their 11 24 beingh beings 13 28 them then 16 28 operations apparitions 19 16 genui genium 23 3 pro ratio par ratio 23 27 moderatedly moderated by 28 4 ward word   5 sunne sonne   9 mathematicus , mathematicians 30 20 god things 31 14 not must be put out . 33 28 raisedned raisednes 34 31 medimus mediums 38 2 beleeve releive 39 14 light sight 49 23 may by   25 vice nice 50 14 motion notion   18 and must be put out .   19 their your 51 5 with which   15 elixurs elixars   33 ones ends 52 24 well must be put out . 55 25 let set 58 22 the they 61 18 mote more 63 7 your you   33 not not onely 73 5 to operating co-operating 77 30 inordinary inordinacy 78 10 thy the 79 10 hee be 86 9 have save 89 20 altogether together   31 forma formae 91 22 which what 97 26 a love alone 98 33 must most 99 5 therefore is therefore that is 100 28 that is that it is 103 24 peoples puples 108 30 all will 110 17 deferred deterred   20 the proper the divells proper 116 24 obstaine obtaine 117 9 hee yee 119 18 devotes denotes   21 clumbs clumbes   22 in is 120 22 lounes loaves 129 29 subsilite subsilire 133 4 temire tenure 136 13 imployes implyes 137 11 helpe is helpes   26 of from of well from 140 13 jou you 141 18 but put 142 30 him sinne 143 26 counted committed 144 10 countinent commitment   17 inections injections 145 4 that thus 146 17 all allye 147 17 nothing as , nothing so much as 148 25 not must be put out . 150 27 fin sinne 151 13 is was   14 have save   21 mottinesse motives 154 21 fault faint 155 12 principall principle   23 pates pathes   30 toward to warde 159 10 fasten fasten'd   29 in other in no other   33 alloey allay 160 26 ofter after 161 5 contingenties contingencies 164 8 and a and in a   29 cleasing cleansing 165 23 patiency patience 170 15 respcteth respecteth 174 8 by must be put out .   9 unstandings understandings 182 27 if must be put out . notes, typically marginal, from the original text notes for div a49761-e280 obj. ans. qu. ans. qu. ans. coral . qu. qu. qu. ans. 1. 2. 3. 4. corol. corol. corol. obj. obj. ans. coroll . coroll . coroll . coroll . obj. ans. the corollaries from hence . coroll . obj. ans. coroll . coroll . coroll . coroll . coroll . coroll . corroll . corrol . object . ans. coroll . coroll . object . answ. coroll . coroll .