A History of Angels, Text (2 of 4)

A History of Angels · Text (2 of 4)

p. 49Now 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,Coroll. you see p. 50not onelyonly 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 onelyonly 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 p. 51will 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 onelyonly 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 2the 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.

p. 523Thirdly 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 p. 53when 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 onelyonly 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.

p. 54If 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 p. 55the 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,Coroll. 2. Peter 2.4. God spared not the Angells that sinned, 1but 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, 2that 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, 3the Divells abode not in the truth, that truth they p. 56forsooke 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 shalbe 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, shalbe 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 p. 57remote 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 p. 58chaines, because though by them they shalbe 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.

Coroll.Let us consider this a little, that the whole universe 1of 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 p. 59the 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 p. 60be a glory in every motion, and an impression of sealing to eternall life.

2Secondly 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.

1For their knowledge that it is exceeding great in it p. 61selfe, 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 2of things from the creation of the world to this time. Thirdly from their office, which is to delude 3and deceive the reprobates, and to try the Saintes which require great ability of knowledge. Fourthly 4from 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, 1there 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 2revealed, 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 p. 62of darknesse, because they are exceeding darke in themselves, in respect of the good Angells, and of what they might have beene.

3But 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, p. 63such 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,Coroll. 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, shalbe waited on with such a trayne, not onelyonly 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 p. 64strengthens 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 onelyonly 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 onelyonly 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 onelyonly 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 p. 65spake 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 p. 66his 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, p. 67and 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,Obj. because even the Saints are sometimes overcome?

First by that the Divell is no gainer,Ans. 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 p. 68battell and not in the warre. The Saints at last spoyle the Divell, unthrone him, degrede him, as fruits of their revenge upon him.

2Secondly 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 onelyonly of the Divell, but of the meanest of his instruments.

3Thirdly 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.

2But 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, p. 69by 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 2regard 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 3watching, praying, that is in a holy frame; What afflictions doe, that should temptations doe also, because p. 70they are of an higher nature, and more considerable to us.

The Corollaries from hence.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, 1that 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.

2Secondly, 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.

3Thirdly, 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.

4Fourthly 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 p. 71and filthy worke, before hee will cast them into the great deeps.

Fifthly labour for holinesse and wisedome, that yee 5may 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 6Divells 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 7your Crowne.

Eightly, since there is such a ministery to tempt and 8deceive, 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, 9hee 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 p. 72as 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 p. 73wills, 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, onelyonly 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, Coroll.oh Israell, it is thy cursed will that strikes the stroake for sinne, which all 1the 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 2liberty, and hath left to himself onelyonly, 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 p. 74your 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 p. 75their 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 onelyonly 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 p. 76things, 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, p. 77ordinarily, 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,Obj. and whether usually have the start in raising and beginning those temptations, our owne corruptions or the Divell?

There is nothing certaine,Ans. 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 onelyonly 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, p. 78and 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.

Coroll.From that therefore which hath bene said in the 1first 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.

2But 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 p. 79yeeldes 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, 3have 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 onelyonly 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 p. 80those 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 onelyonly 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 p. 81will 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,Coroll. and the wicked, in the point of temptation, I shewed you 1before that the Saints, and onelyonly 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 2difference 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 p. 82are, 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 p. 83them 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 onelyonly which the Scripture mentions, or experience.

And first, as greatest haters of God, and his glory 1the 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 p. 84of 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.

2Secondly 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 p. 85borne 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,Coroll. 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 p. 86that 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 onelyonly 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 onelyonly 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.

3Thirdly, 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 onelyonly 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, p. 87Zach. 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 onelyonly 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 p. 88high 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, p. 89but 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 onelyonly 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.

p. 90Another 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 p. 91neither flesh nor bones nor blood, they do it onelyonly 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 onelyonly the humaine nature is perfected and improoved.

To conclude this besides what hath bene said already, the Scripture saith expresly, that not onelyonly 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 p. 92stay, 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 onelyonly 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 shalbe within a while, to all the world, that is, they shalbe a loathing and an abhorring, and therefore the things which they would establist shalbe scattered, & the houses they would build shalbe 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 p. 93Prov. 15.25. that is, not onelyonly 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 shalbe 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 shalbe 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 onelyonly, 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 p. 94I 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 p. 95forced 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. OnelyOnly 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 p. 96alone 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 p. 97contented, 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 onelyonly, 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; Its 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 onelyonly 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 onelyonly from pride; now I beseech you who is the great Authour and fomenter of contention, but the Divell foreign, the calumniatour, one that breeds ill blood, that doth calumniate and accuse night and day; hee doth p. 98not onelyonly 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 p. 99man, 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.