Christ Dying and Drawing Sinners to Himself, Part 1 (6 of 6)

Christ Dying and Drawing Sinners to Himself · Part 1 (6 of 6)

p. 190Now this voyce was unknowne to those that heard it, and yet it was for men that understood it not: Christ acteth for us, when wee are sleeping. The people of God were to be seventy yeares in Babylon, and were going on in their obstinacy, yet 1then God saith,Much of the busi…sse of our salvation wa… transacted without our knowledge. Jer. 29.11. I know the thoughts I thinke toward you, (you know them not; I love you, but yee know not) even thoughts of peace and not of evill, to give you an expected end. Many glorious mercies are transacted in Gods mind, without our knowledge: Ere the corner stone of the earth was laid, hee had made sure worke of our election to glory, Ephes. 1.4. Rom. 9.11. (2.) The everlasting covenant between the Father 2and the Son, that blessed bargaine of free-redemption in p. 191Christ, was closed from eternity, Jer. 32.39, 40. To doe us good when wee are farre-off, and know no such thing, is a great and free expression of love. (3.) Wee should be narrow vess…ls, not able to containe our joy, without breaking, if wee understood 3what an house not made with hands were prepared for us in the heavens; but our life is hid with Christ in God, it appeares not now what wee are. You never saw the Bride the Lambs Wife broydered with heaven, free-grace, and riches of glory. Every Saint is a mystery to another Saint,One Saint a mystery to another. and that is the cause that love to one another is so cold: Every Saint is a riddle, and a secret to himselfe. It was a priviledged sight, even a priviledge of the higher House, and of the Peeres of Heaven, that John saw, Revel. 21.10. And he carried me away in the Spirit to a great and high mountaine, and shewed me the great City, the holy Jerusalem, descending out of heaven from God, Vers. 11. Having the glory of God: and the light was l…ke a stone most precious, even like a Jaspar stone, cleare as Chrystall. Here is a Kings daughter, a beautifull Princesse, in the gold of heavens glory, arrayed with Christ; who seeth this while wee are here? every one seeth not such a sight of glory.

If there be such an active application on Gods part,Vse 1. that Christ is fitted and dressed for sinners, there should be a passive application on our part: O what an incongruity and unsutablenesse betweene Christ and us! hee is a Saviour for sinners, wee are not sinners for a Saviour: hee is open and forward to give, wee narrow and drawing to receive. A Physician that thrusteth his art and compassion to cure, is unfitting for a sick one, froward and unwilling to be cured. Wee should be for Christ, as for our onelyonly perfecting end; but it is not so. Oh, men are for their owne gaine, from their quarter, Esay 56.10. Their eyes and hearts are not but for covetousnesse; Jer. 22.17. For the glory of their owne name, Dan. 4.30. For the continuance of their houses to many generations, Psal. 49.11. For the flesh, to fulfill the lusts thereof, Rom. 13.14.

If Christ be for the Saints, then all other things are for them;Vse 2. all things are theirs:All things are for the Saints. Death is a Water-man to carry them to the other side of time; the earth the Saints Innes; the creatures their servants; as sun, moon, and starres, are candles in the house for them: Providence for them, as the hedge of thornes, is to fence the wheat, the flowers, the roses, not the p. 192thistles, and all because Christ is their Saviour. Verse 31. Now is the judgement of this world, now shall the Prince of this world be cast out.

Two enemi…s are here judged, the World and Satan.

As touching the former enemie: Wee are to consider the time.What is the the judged World. Now; 2 the enemy, the World: 3 The restrictive Pronoune; This world: 4 That which Christ acteth, hee judgeth the world. But what is meant by the judgement of the world. Some understand, that now by Christs death is the right constitution of the world, as if the world were put in a right frame, and delivered from vanity, and restored to its perfection by Jesus Christs death. Others thinke by the world, is meant the sinne of the world, or the sinning world; in that Christ condemned sinne, in the flesh, by his death. But by the World is meant the reprobate, and wicked world, that are here ranked with Sa…an, for Christ in his death gives out a doome and sentence on the unbeleeving World; because they receive not him; as John 3.19. This is the (foreign) judgement of the world) that light is come into the world, and men loveh darkenesse, &c.

Now for the first of these: We see that Hope helps the weake; before Christ yoake with devils, hell, and death, he seeth and beleeveth the victory:Hopes goo… prophecying in saddest times, and the sweet fruits thereof It was now a darke, and a sad providence with Christ in his soule-trouble; but hope lying on the cold clay, prophecieth good; Hope among the wormes breathes life and resurrection. Psal. 16.10. Thou wilt not leave my soule in grave. Vers. 11. Thou wilt shew me the path of life. Psalm. 118.17. I shall not die, but live; and declare the works of the Lord. He was at this time, in regard of danger, almost in deaths cold bosome. Saw yee never Hope laugh out from under dead bones in a bed? Boylie, rotten, and halfe dead, Job Chap. 19.…6. I know that my Redeemer liveth, and that he shall stand at the latter day on the earth: Vers. 26. And though after my skinne, wormes destroy this body, yet in my flesh I shall see God. And 2 Cor. 5.1. Hope doth both die, and at the same time prophecie heaven and life: Wee know, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternall in the heaven. Would any man say, Paul, how know yee that? the Answer is; Faith holdeth the candle to Hope, and Hope seeth the Sun p. 193in the Firmament at midnight. We know if this house be destroyed, we have a better one.

2 Hope is one of the good Spies, that comes with good tydings, bee not dismayed, God will give us the good land; 2when they were plucking the haire off Christs face, and nipping his cheekes, Hope speakes thus to him, and to all standers by, Esay 50.7. For the Lord God will helpe me, therefore I shall not be confounded: therefore have I set my face as flint, and I know that I shall not bee ashamed. It is a long Cable, and a sure Anchor; Hebr. 6.19. Which Hope wee have as an Anchor of the Soule both sure and stedfast, and which entreth into that which is within the vaile. Hope is Sea-proofe, and Hell-proofe, and Christ is Anchor-fast in all stormes: Christ in you the hope of glory, Col. 1.27.

3 A praying grace is such a prophecying grace; as both 3asketh when he prayeth, Father glorifie thy Name, and taketh an answer: so doth Christ here take an answer. Now is the judgement of this world, now shall the prince of this world be cast out. He was not yet cast out, but hope in Christ with one breath, prayeth, Father save me from this houre; and answereth, I shall be saved: the world, and the prince-enemy shall be cast out. Its a wine-battel, all shall bee well. Faith and Hope laugh and triumph for to morrow, Psalm. 6. Rebuke me not, Lord, in thine anger: Vers. 4. Returne, O Lord, deliver my soule; Vers. 8. He takes an answer, For the Lord hath heard the voice of my weeping: Vers. 9. The Lord hath heard my supplication. Psal. 35. He prayes that the Angel of the Lord would chase his enemies. And hee answers himselfe in Antedated praises, Verse 9. And my soule shall bee joyfull in the Lord. Verse 10. All my bones shall say, Lord, who is like unto thee, &c. He makes a bargaine afore-hand, Hope layeth a debt of prayses upon every bone and joynt of his body, Psalme 42. Banished, forgotten, and whithered David, complaines to God, and in hope takes an Answere, Verse 8. Yet the Lord will command his loving kindnesse in the day time. We have need of this now. When Scotland is so low,Scotland though low, is to hope in the Lord. they cannot fall that are on the dust, and more thousands under the dust, with the Pestilence, and the Sword, and the heartbreake of forsaking and cruell friends, that not onelyonly have proved broken cisternes to us in our thirst, but have rejoyced, as p. 194Edome did, at our fall, then ever Stories at one time, in Ancient records can speake: and God grant friends turne not as cruell enemies, as ever the Idolatrous and bloudy Irish have beene. Yet there is hope in Jsrael concerning this thing. The Lord must arise, and pitty the dust of Sion: Our bones are scattered at the graves mouth, as when one heweth wood. Though we sit in darkenesse, we shall see light. Some say, there is no help for them in God. O say not so, they that are now highest, must bee lowest. God must make the truth of this appeare in Britaine, Ezech. 17.24. And all the trees of the field shall know, that I the Lord, have brought downe the high tree, and have exalted the low tree, and have dryed up the greene tree, and have made the dry tree to flourish, I the Lord have spoken it, and have done it. Others say, wee shall bee delivered, when we are ripened by humiliation for mercy. No, its not needfull it bee ever so. God sometime first delivereth, and then humbleth, and hath done it; the Lord delivered his low Church, when they were in their graves, Ezech. …7. but they were never prouder, then when they loaded the power, the faithfulnesse, and free grace of God with reproaches, and said, Ezech. …7.11. Our bones are dryed, and our hope is lost, we are cut off for our parts.

This world.

This is the lost World. 1. Because it is the judged World, John 3.19. (2.) It is that World of which Sathan is Prince. The world being the damned, is the worst of the creation; which I prove from the word, and withall shall give the signes and characters of the men of the world.

1. The World is the black company that lyes in sinne, all 1of them,Characters of the world. 1 John 5.9. The whole world lyes in sinne; They are haters of Christ, and all his. John 15.18. If the world hate you, yee know (saith Christ) that it hated me before you.

22. They are a number uncapable of grace, or reconciliation:The world uncapable of grace. which is terrible, and have no part in Christs prayers. Joh. 17.9. I pray not for the world; nor of Sanctification; the Comforter that Christ was to send, is Joh. 14.17. the Spirit that the world cannot receive.

33. It is one of the professed enemies on Christs contrary side that he overcommeth, and wee in him. Joh. 16.33. In p. 195the world you shall have tribulation. The world as enemy to Chr…st.They are the onelyonly troublers of the Saints, But be of good cheere, I have overcome the world. 1 Joh. 5.4. Whosoever is borne of God overcometh the world.

4. Its a dirty and defiling thing, Pure religion (saith Iames 1.27.) keeps a man unspotted of the world. It is the praise of the 4Church of Sardis, The world a …,Revel. 3.4. that there was amongst them a few names, that had not defiled their garments; but kept themselves from the pollutions of the world; its a sutty Pesthouse: there bee drops of sutt that defiles men in it.

5. There can be no worse Character, then to be a child of 5the world. It is a black mark, Luke 16.8.A childe of the world. You know the Hebraisme; Children of disobedience: that is, much addicted to disobedience; as the Sonne hath the nature of Father and Mother in him: Children of pride, of wrath; much addicted, and farre under the power of wrath, and pride: So the sparks of fire are called, Job 5. foreign the daughters of the burning coale: then a childe of the world, is one that lay in the wombe of the World, one of the worlds breeding, opposed to a Pilgrime and a stranger on earth; for a stranger is one that is borne in a strange land, Psal. 119.19. Psal. 39.12. Hebr. 11.13. and contrary to a childe of light. Who hath the Pilgrimes sigh, ordinarily night and day;The Pi…grimes sigh. Oh if I were in my owne Countrey. Wrong him not; his mother is a woman of heaven, she is a mighty Princesse, and a Kings daughter, Rev. 21.10. the New Jerusalem, the Church of God came down from heaven; Father, Mother, Seed, Principles, and all are from heaven. 2. There is a Spirit called the Spirit of the world, 1 Cor. 2.12. This Spirit is the Genius, the nature, and disposition of the World, 1 Ioh. 2.16. and is all for the lust of the flesh, the lust of the eyes, and the pride of life; and these bee the Worlds, all things. Such a soule knoweth not the white stone, and the new name, nor can he smell the rose of the field, and the Lill…y of the valley; nor knowes he the Kings banqueting house, nor the absence, or presence of Christ in the soule; the mans portion is in this world. Psal. 17.14. within the foure angles of this clay-globe.

p. 196This World.

The World, the Lord Jesus judgeth, is this World; a thing that cometh within the compasse of time,This world so differenced from that which is to come. and may be pointed with the finger.

1. It is neere our senses, therefore called, Gal. 1.4. The present evill world, the world that now is, on the stage: so 2 Tim. 14.10. D…mas hath forsaken me, and hath loved foreign, the world that is upon its present Now. The World that is on its Post, Why this World.and Now, in its flux, motion and tendencie to corruption. 1 Tim. 6.17. Charge them that are rich in THIS WORLD, that they be not high minded; this World is opposed to eternity, and to life eternall, for the which the rich are to lay up a sure foundation, Luke 20.34. The sonnes of THIS WORLD Marrie, and are given in Marriage ▪ Vers. 35. But these that shall be counted worthy of that World and the resurrection from the dead, neither Marry, nor are given in Marriage. Vers. 36. Neither can they doe any more, foreign, that world; this puts a great note of excellencie on the World to come.

2. This World is a thing that comes under our senses, and 2that foreign, a single one creature, that we may point with our finger.The world may be pointed out with the finger; the world to come is above our senses. Satan from the top of a mountaine shewed Christ, foreign, All the kingdomes of the World. and the glory, or opinion of them, Matth. 4.8. and it is, Luke 4.5. all the Kingdomes, foreign, hee shewed him the phancie of the habitable earth in a point of time; the life to come cannot come under your senses. Yee cannot point out the throne of God, and the Lambe, and the Tree of life, and the pure River of water of life, that proceeds out of the throne of God, and of the Lambe, there be such various treasures of glorie in the infinite Lord Jesus, so many dwelling places in our Fathers house, that yee cannot number then all. The Kingdomes of this world, and the glory of it comes within tale and reckoning; I grant this is meant of the structure and dwellings of the World, but they are the setled home of Reprobate men.

Vse.It were good, if wee could beleeve that the foreign of the world, the figure and paintrie of this house of lost men, 1 Cor. 7.30. is in a transe, and passing away; ah! are yee conform'd p. 197to the World? Your condition is woefull. The World sweares, and so doe you, the World serves the time in Religion, and so doe you; the World is vaine in their apparell; the World cousens, lyes, whores, and so doe you; the world hates Christ, and his friends, and so doe you; the World lyes in sinne, it is the fashion of the World, and so doe you. Oh! if you would be conformed to the new World, in righteousnesse and holynesse. 1. The in-dwellers are all the children of a King, and Princes, and their mother a Princes daughter. 2. The lowest piece of the dwelling house of that other World, the heavens, we see are curious worke; any one pearle, or candle of Sunne, or Moone, or Starres, is worth the whole Earth, setting aside the soules of men. 3. The foundation of the City is precious Stones, Revel. 21. &c. What fooles are we, who kill every one another for peeces and bitts of the Lords lowest foot-stoole; for the earth, the seat of the worldly man, is but the foot-stoole of God.

The judgement of this World.

How did Christ condemne and passe sentence on the wicked world in his death?

1. He did it Legally, in that his offering of a sufficient Ransome 1for sinne,How Christ judged this world; and how many waies. there is a seale put on the condemnation of all impenitent men, that they shall not see life, but the wrath of God (that they were by nature under, being the captives of the Law) abideth on them, John 3.36. Because they beleeve not in the Sonne of God, John 16.9. Christs dying day was the unbeleevers Doomesday.

2. Hee condemneth the World, Declaratorily; in removing the curse from all the persecutions of the ill world; 2which was also more then a declaration, it being a reall overcomming of the world, John 14.33. Hee hath removed all offence from the enemitie, and deadly fewd that the World beareth against the Saints. Christs good will in dying, hath sanctified, sweetned, and perfumed the Worlds ill-will to the Saints.

3. He judgeth the World in his death exemplarily; as its 3said, Hebr. 11.7.Christs dying exemplarily condemneth the world. Noah condemned the world in preparing an Arke. So Christs example of obedience in dying for the world, at his Fathers command John 10.16. condemnes the p. 198Worlds disobedience. Christ dying, and in his thirst, not Master of a cup of water, is a judgement of the drunkard; his dying, being stript of his garments, is a condemning of vaine and strange apparell; his face spitted on, saith beauty is vanity; his dying b…tweene two theeves saith, a high place among Princes is not much, when the Prince of the Kings of the earth was marrowed with theeves; his being forsaken of lovers and friends, condemneth trusting in men, and confidence in Princes, or the Sonn…s of men: all this is for our mortification, that we love not the World, for its Christs condemned malefactor.

Now is the Prince of this world cast out.

Here two things are considerable. 1. Who is the Prince of this world. 2. How he is, by Christ cast out.

The Prince of this World is Satan, so called, John 14.30. And the Prince that rules in the Children of disobedience, Ephes. 2.2. called with a higher name, 2 Cor. 4.4. foreign. The God of this world. What Princedome, or what God-head can the Devill have in the world? or who gave to him a Scepter, a Crowne, and a Throne? For Satan hath a Throne, Revel. 2.3.

1The Devill is not 1. a free Prince. 2. Not an absolute Monarch. S…t…an n…t 1. a …ree, not 2 a… abs…lu…e, …ot 3. a ju…t Prince.3. Nor a lawfull King; not free, because he is a captive Prince, reserved in everlasting chaines of darkenesse, unto the judgement of the great day, Jude 6. The Sonne of God is the onelyonly free prince in the world, there be none independently free in heaven and earth, but he, John 8.36. The kingdome of grace is an ancient free estate; and never was, never can be conquer'd, not by the gates of hell, Mat. 16.18. Zach. 12.3. and in that day will I make Jerusalem a burdensome stone, though all people of the earth be gathered together against it. Sure, Christ is a free king, by all the reason, and lawfull authority in heaven and earth, Psal. 2.6, 7. Hell is no free princedome, all in it are slaves of sinne, Iohn 8.34, 39, 40, 41, 42, 43, 44. The libertie of loving, injoying, seeing, and praysing God, and leasure, or thoughts, or cares to doe no other thing, is the onelyonly true liberty, and liberty to be a King, and absolute over lusts, and wicked will is the onelyonly liberty, Psal. 119.45. I shall walke foreign in latitude, in breath, in liberty; for I seeke thy p. 199precepts. (2.) Hee is not an absolute Prince. 1. Hee is under 2baile, and in chaines of irresistible providence: Satans providence, in power, is narrower then his will and malice; otherwise hee had not left a Church on earth. 2. Hee can doe nothing without leave asked and given, against Job; nor could hee winnow Peter, till hee petitioned for it. (3.) Hee is not a 3lawfull Monarch, but usurpeth; and therefore is called the god of this world, 2 Cor. 4.4. not that hee hath any God-head, properly so called.

1. Its true, a black Monarch weareth Christs faire Crown, 1and intrudes on his Throne, in every false worship: as Levit. 17. Hee that killeth oxe, or goat, or lamb to the Lord, in the camp, and bringeth it not to the doore of the Tabernacle of the Congregation, unto the Priest, Vers. 7. Offereth sacrifice to devills. 2 Chron. 11.15. Jeroboam ordained him Priests for the high places, and for the devills, and for the calves that hee had made.

2. To feare the Devill, the Sorcerer, or him that can kill the 2body, (as Satan may beare the keyes of prison houses,How Satan is a God. and the sword, Revel. 2.10.) more then the Lord, is to put a God-head on the Devill.

3. Satan usurpeth a God-head, over that which is the flower and most God-like and divine peece in man, the mind.Satan hath a God head over minds. 2 Cor. 4.4. 3In whom the god of this world hath blinded the mind of them that beleeve not: and hee makes a work-house of the soules of the children of disobedience, Ephes. 2.2. they are the Devill's forge and shop, in whom hee frames curious peeces for himselfe.

4. His crowne stands in relations: Fathers, Tyrants by strong hand, and Lords by free-election were Kings, of old;Satans crown stands by relations. 4so the Devill is a father, hath children, and a seed, Act. 13.10. 1 Joh. 3.10. the world is his conquest, and his vassalls, Acts 10.38. 2 Tim. 2.26. 1 Pet. 4 3. & 5.8. are the world which hee governes and rules, by the three fundamentall principles of his Catholike Kingdome, which hee hath holden these 5000. years, The lust of the flesh, the lust of the eyes, the pride of life, 1 Joh. 2.16. Sinners hold the crown on the Devill's head; their loyalty to Prince Satan acteth on them to die in warres against the Lamb and his followers.

A cause is not good, because followed by many.Vse. Esay 17.7. in that day, when the Church is but three or foure berries on the p. 200top of the olive tree, a man, one single man, shall looke to his Maker. Few in the way to heaven.Men come to Sion, and follow Christ in ones and twoes of a whole Tribe, Jer. 3.14. They goe to hell in thousands; a whole earth, Revel. 13. worships the Westerne Beast; and the Easterne Leopard hath the farre greatest part of the habitable world; Indians and Americans worship Satan. Christs are but a little flock; ah the way to heaven is over-grown with grasse, there the traces of few feet to be seen in the way: onelyonly you may see the print of our glorious Fore-runner Christs foot, and of the Prophets, Apostles, Martyrs, and the handfull that follow the Lamb. Follow yee on, and misse not your lodging.

Shall be cast out.

Satan twice judged.There is a two-fold casting out of Satan; one for his first sin, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to hell, Jude vers. 6. This is a personall casting out, not spoken of here: But Satan must have two hells; for though the Gospel was never intended to Satan, yet Satan is guilty of Gospel-rebellion, in that the Dragon fighteth with the Lamb, and the weak woman travelling in birth, by the Gospel, to bring forth a man child to God. And (2.) as Satan is the mysticall head and Prince of that condemned body, hee is cast out; and hee hath a power, in regard of the guilt and dominion of sin, both over the elect and the reprobate. Christs death hath broken hells barres, and condemned sinne in the flesh, Rom. 8.3. and dissolved the works of the devill, and taken his Forts and Castles; and, 1 Joh. 3.8. taken many of Satans Souldiers captives. Death was the Devills Fort-royall;Death the devills Fort-royall. Hell is his great Prison-house, and principall Jayle; these hee hath taken, 1 Cor. 15.55, 56. Hos. 13.14. I will ransome them from the power of the grave, I will redeeme them from the power of death. O death, I will be thy plague: O grave, I will be thy destruction. And these captives can never be ransomed out of Christs hand again; for (saith hee) repentance shall be hid from mine eyes. When Christ spoyles,All the devils Forts taken from him, and his Courts cryed down, and his Lawes annulled by Jesus Christ. hee will never restore the prey againe. Hee hath overcome the world, Joh. 16.33. and that was a strong Fort: and hee hath delivered the Saints from the dominion of sin, because they are under a new Husband; Rom. 6.6, 7, 8, 9, 10. Rom. 7.1, 2, 3, 4, 5, 6. All crosses have lost their salt and their sting; even as when a City is taken by storming, all the Commanders p. 201and Souldiers are dis-armed: and when a Court is cryed down, by Law, all the members and Officers of the Court, Judge, and Scribe, and Advocates that can plead, Pursevants, Jayles, are cryed down; they cannot sit, nor lead a Processe, nor summon a Subject: So when Christ cryed down Satans Judicature, and triumphed over principalities and powers, and annulled all Decrees, Lawes, hand-writings of Ordinances, that Satan could have against the Saints, Col. 2.14, 15. all the Officers of hell are laid aside; the Devill is out of office by Law, jure, the Jayles and pits are broken, Esay 49.9. That thou maist say to the prisoners, Goe forth: to them that are in darknesse, Shew your selves. Zech. 9.11. When a righteous King cometh to the crown, hee putteth down all unjust Vsurpers.

If Satan be cast out, wee are not debtors to the flesh, to fulfill the lusts thereof, Rom. 8.12. Sin hath no law over us.Vse. There is a law of sinne, a dictate of mad reason, by which the sinner thinks hee is under the Oath of Allegiance to Satan, and his crown, scepter, and honour hee must defend; but there is no reason, no law in hell, and in the works of hell.Take not in a dislodged Spirit, lest you have eight for one. And if hee be once cast out, who is this usurping lawlesse lord, if you sweep the house to him, and take him in againe to a new lodging, one devill will be eight devills; for Satan, thus cast out, will returne with seven devills worse then himselfe: Remember Lot's wife, if yee be escaped out of Sodome. Looke not over your shoulder with a wanton and lustfull eye to old forsaken lovers, let repentance and mortification be constant.

Now is the Prince of this world cast out.

But yet to consider more particularly, Satans Princedome, and Satans Power: I adde yet more of these two heads,

1. The Power of Satan.Satans power and punishment.

2. The Punishment of Satan.

His Power is held forth, in that hee is a Prince.

1. In his might and power naturall.

2. In his power acquired.

3. In his power sinfull, and judicially inflicted.

The Devil's Power, hee was created in, both in the mind, and will, and executive faculty, by no Scripture or Reason can be imagined to be lesse, before the fall of these miserable Spirits, then the power of their fellow-Angels.

p. 2021. The Angels being all created holy, and according to Gods image,The ill Angels created good, as the elect A…gels. they must have been created with their face to God, and in their proper place and sphere; and so with power to stand in their place. Now, what station can these immortall Spirits be created in, rather then in a state of seeing God? 2. Satan abode not in the truth, (saith the Lord Jesus, Joh. 8.44) and the bad Angels left, (saith Jude vers. 6.) foreign, their proper dwelling. These two places compared together, seemeth to hold forth that truth, Ill angels saw God before their fall, as did the elect.and the first truth; God seene and knowne, though not immutably, was the first element, native countrey of the Angels: They must then see God and his face.

It is a bold and groundlesse conjecture of some rotten Schoolmen, to say, That truth from which the Angels are said to fall, was the Gospel-truth; and that, They envied that man was in Christ, to be advanced above the Angelike nature.

The ill Angels before their fall knew nothing of the incarnation of Christ.1. Its a dreame, that the Gospel was revealed to the Devils before their fall; for then their owne fall and future misery, that they were to be kept eternally in chaines of darknesse, on the same ground, must be revealed to them. What horror and sadnesse must fill Adams mind, and the Angels spirit, if hell and the necessity of God manifested in the flesh, was revealed to them in the state of happinesse? 2. The mystery of the riches of the glorious Gospel was hid, from the beginning of the world; and the glorious elect Angels come in time, Ephes. 3.8, 9, 10. to learn that manifold wisdome of God; and delight, in Peters time, to looke into it, as to a great secret of God, 1 Pet. 1.12. Wee have not then reason to think this secret was whispered in the eares of the Devils, before they fell.

2. Its true, Mat. 18. The elect Angels, foreign, alwayes now behold the face of Christs Father; for now they are confirmed, that they cannot look awry, and turne their eyes off Gods face; even when they come downe as servants, to the heires of glory on earth, they carry about with them their heaven, and the pleasures of the Court they enjoy; no reason their posting among sinners should decourt them, or deprive them of the actuall vision of God: But it followeth not therefore, the falne Angels never saw the face of Christs Father; it followes onelyonly, they saw it not immutably, and in a confirmed way of grace, and foreign, alwayes, as now the elect Angels doe.

…. Its no Princedome in Satan to know the thoughts of the p. 203heart; this is proper to God onelyonly, 1 King. 8.39. Jer. 17.10. Psal. 44.21. Nor hath hee, or the good Angels, Satan knoweth not the thoughts of the heart.any immediate Princedome over the will, to know what are my thoughts, or to know one anothers thoughts, or to act immediatly upon free will: not because the thoughts of the heart are objects of themselves so abstruse and high, that they are not intelligible; for a mans owne spirit knowes the things in himselfe, 1 Cor. 2.11. Yea, (2.) then they could not be known by revelation; for God cannot, by revelation, cause a finite understanding comprehend an infinite object; because the object exceedeth the faculty in proportion infinitely. The thoughts of a mans heart, cannot so exceed the understanding faculty of a man, farre lesse of an Angel: Therefore God, in the depth of his wisdome, by an act of his own free will, not from any mystinesse or intrinsecall darknesse of the object, hath cast a covering over the thoughts of mans heart, that they are not seen clearly to any other Men or Angels. Nor could humane Societies, now in the state of sin, subsist, if but the father could read the heart of the sonne.

Nor have Angels, good or bad,Satan hath no immediate power over free-will; nor tempteth he to a…l sins that are committed in the in-most Court of the heart. any immediate Princedome over free will: nor would I say, Satan is the Author, yea, or the immediate Tempter to all sinnes: many sinfull thoughts, and wicked acts, are transacted in this darke chamber of presence, the heart of man, to which Satan can have no personall accesse, neither with his eyes to see, nor his hands of power to stirre or move in them. The heart is the privie garden, weeds grow there without Satans immediate industry: he may knock, or cast fire-balls over the wall, or in at the windowes, or send letters and messages in, but hee cannot immediatly talke with the heart, or act immediatly on the will: wee are to keep this virgin-love of the heart, to Christ; hee can ravish it, and none but hee. Its the will that maketh the bargaine in sinning: With all keeping keep the heart. Wee make away the created dominion over free-will, that God gave us in our creation.

3. Satan hath a Princedome in 1. knowledge naturall, 2. in acquired knowledge. In naturall;Satans knowledge naturall, and acquired. because hee is a piece of light, a lamp once shining in heaven; but now, for his sinne, smoking and glympsing in hell. The naturall intellectualls of the Devill are depraved, not removed. Its a question, if hee can remaine a Spirit, if that candle were extinct, by which hee p. 204beleeveth there is a God, but trembleth, Jam. 2. The acquired knowledge of the Devill is great, hee being an advancing Student, and still learning now above five thousand yeares; and hee that teacheth others, becometh more learned himselfe: He is the great Mint-master and Coyner of knowledge, in Magicians, Wise-men, Soothsayers, Sorcerers, is a carefull Reader in turning over the pages of the book of Nature, and the whole works of Creation. But still Satan studieth man, better then man doth himselfe: hee knoweth nature, in generall, may sin; and that corrupt nature, must sin: hee observeth second inclinations, of humour, complexion, temper of body, disposition, ere hee tempt; as no Sea-man sailes, till hee know how the wind bloweth: and hee learned that by the Prophets, and experience, which hee saith, Luk. 4.34. I know thee who thou art, the holy one of God.

Satan hath a l…gall power over man.4. Hee hath a particular Princedome of Power, legally, over mankind, till Christ set them at liberty; as the Executioner hath over the condemned man, from the Judge. Heb. 2.14. Christ tooke part with the children of flesh and bloud, that through death he might destroy him that had the power of death, that is, the devill; Vers. 15. And deliver them, who, through the feare of death, were all their life time subject to bondage. Satan, from mens sins, hath a sort of conquered Princedome, till the Sonne of God make us free, Joh. 8.36. And this Princedome hee keepeth over all the sons of disobedience, as their father, Joh. 8.44. as the king of the bottomlesse pit: And we have no ground to say,Its not certain by Scripture that Beelzebub loseth the Princedome over his fellow-Angels at the last judgement that Satan at the day of judgement leaveth off to be king, because the damned and the Devill and his Angels are said to be tormented together in everlasting fire, Mat. 25. for communion in paine, maketh not Satan to have no Angels under him, or damned men, whom hee torments.

Quest. But how keepeth Satan still power over Job, Peter, to winnow them and afflict them, in this life, if Christ have cast him out of his Princedome?How Satan keepeth still, and exerciseth his power of tempting, though he hath lost his Princedom, by Christs death.

Answ. 1. Its meere service for the trying of the Saints, and mortifying of their lusts, not dominion, not any legall power, such as he hath over the Sonnes of disobedience, whom he keepeth captives at his will.

2. In relation to Satan it is a meere grant of permission; as a Noble-man forfeited for treason, and kept, some yeares, p. 205in prison, before he dye, hath the life-rent of his own Lands, for his necessity, not by heritage as before, but by a grant or gift of grace, from the bounty of the Prince and State; so hath Sathan, not by grace to himselfe, but by a grant of meere permission, as it were his life-rent to tempt, winnow, and try the Saints, so long as Satan is in the way to his full doome in Hell. Now, if Christ had not spoiled Satan, and dissolved his workes; the use of this power had beene, as it were, heritage, to Satan, in regard the Law giveth him a sort of right over sinners, not made free in Christ. Yet I doe not say, its his proper right, because Satan sinneth in tempting any to sinne; yet the temptation, as it falleth passively on the Sonnes of disobedience, is a worke of Divine justice, and as it falleth on the Saints, an act of spotlesse, and holy dispensation, for most just reasons known to God.

2. Satan is a prince in regard of magnificence, called a Prince, a Prince of the aire, a God, Satan a prince for his power over other.for he hath a royall army under him, the Devill and his Angels, are a great hoast, Revel. 12.9. The Devill, and Satan, and his Angels, were cast out. Vers. 7. The Dragon and his Angels fought with Michael; and he hath Legions garisoned in one poore man, hee hath kept the fields above these five thousand yeares, with a huge and mighty army, both by Sea, and Land. Ephes. 6.12. For wee wrestle not against flesh and bloud, but against Principalities, and powers, against the rulers in the darkenesse of this world, against spirituall wickednesse in high places. Heere bee great persons in eminent places, and they can leade armies against us, and have in every single souldier, a strong garrison of concupiscence, and fleshly lusts, that warre against the soule, 1 Pet. 2.11. And the flesh is a strong Fort-royall, a towre of imaginations, which exalt themselves against a strong King, the Lord Jesus, and cannot bee his captives,Satan an en… mie not to be d…spised for his lownesse. but by the mighty power of God. 2 Cor. 10 5. The Devill is not a despic…ble and poore enemy to be despised, it is not good warre-wisdome to despise a meane enemy, farre more should we not sleepe, but watch and be sober; When the Peer…s of hell,What it is to tempt, and how Satans power is put forth in tempting. and Princes and Rulers in high places, who have the vantage of the Mount above us, are against us.

3. Satans Princedome is especially seene in tempting to sinne, which that it may be better cleared. I shall shortly p. 206shew what a temptation in generall is. 2. Open Satans power in tempting. To tempt is to take a triall of any, to try what is in them;G…l. Pa…isiens t…act … Cha…twright Cat…h. c. 4…. therefore the neerest end of tempting is knowledge; Now the waies or manner of bringing out this knowledge, rendreth the temptation good or ill: for God tempteth, and Satan tempteth. So Temptation is a working upon the senses, reason, inclin…tion, affections, by which any is, or may be moved under the colour of good, toward that which is offensive to God.

Satan can not fire the wil, against our will.1. Temptation is a working, or an act of stirring in the tempte…, not Physicall, but Morall, and Objectiv… ; no tempter, who is only a tempter, can by any reall action fire the will. Satan doth but knock, by his Logick, at the out-side of the doore, but cannot open. Free-will is a tender, excellent, piece of creation; and either the best or the worst of the whole creation of God. See well to it, its a worke of your whole life time to watch this doore.

Every tempted cre…ture is a sufferer.2. Tentation is an act of moving, or stirring the powers of the man: As when wine is stirred, and wine and dreggs are jumbled through other; or a Fountaine troubled, and water and clay mixed in one; hence every tempted person is some way a sufferer,foreign, Perforo tento. though hee know not particularly it is so. As the Fish tempted with the ba…te, the Bird with the Fowlers song, are sufferers, though they know not; there is a breaking in upon the phancie, sense, reason, will, and affections to strike a hole in the soule; So tempting is called piercing, though the foole going to the chambers of death, knoweth not that it is for his life, Prov. 7.23. To be tempted is a matter of great concernment;Its good to know when we are tempted, and what God and Satan ayme at. illumination is most necessary here, and specially to know that God aymeth at the tryall of our Faith, and other glorious ends. And that 1. Satan seekes some of his owne worke in us, as God seeketh to bring out some of his worke in us. 2. That Satan aymes to goe betweene the beleever and his strong hold. 3. That he aymeth at house-roome in the soule.

3. The temptation works upon both, the inward and outward man; on senses, fancie, minde, inclination, will, and affection, but hath a speciall designe at the soule.

4. By the temptation any is, or may be moved to sinne; for all tempted, are not actually induced to sinne. Christ was really p. 207tempted of the Devill, but was never induced to sinne. Satan shot his arrowes at Job for nothing; he lost his labour in seeking the failing, and drinking up of Peters faith. Therefore to be tempted of the Devill, or the World, is not a sinne.

5. The temptation worketh under the colour of good. The first Printing iron and Master samplar of tempting,Every temptation cometh under the va… of good. hath this Character of apparent good. Gen. 3.6. The Woman saw that the fruit was good. 1. Because tempted persons are reasonable creatures, and as instinct taketh with birds, and beasts, and poore nature swayeth elements in their motion, so reason is a strong tying chaine.

2. Every temptation hath a garment, or rather a shirt of truth in the understanding, and comming under the shaddow and rooffe of the desiring facultie as good, nothing hindereth it to take, but a marring of the understanding, in apprehending some blacke spot, in the fairenesse of it; When Satan sayleth faire with favour of the winde, and commeth in his Whites, and in cloth of Gold, as an Angel of light, wee are as readily moved often (such is our childishnesse) with good-like as with good.Things are …ligibl…, rat…er because lawfull and honest▪ then because good and pleasant. Beleeve not therefore a white Devill, because white. O beware to yeeld your tongue to licke a honey-temptation, under the veile of sweetnesse. Receive things rather because lawfull, then because good or pleasant. 2. Beleeve it, there can be no reason for sinne, no reason can wash the Devill to render him faire; neither thirst, nor company, can bee a reason of drunkennesse. An injury cannot justifie every Warre and bloud-shed; because injury is a sinne, and to wash one sinne with another, is as if you should wash a foule face with Inke-water. 3. Beleeve sinne to be folly and darknesse, and light of reason can bee neither father nor mother to folly and darkenesse: holinesse is white and faire, within and without.

6. The object of the temptation, in the definition; the terminus ad qu…m, How temptations te…d to sinne.is that which is offensive to the majesty of God. That we may understand this, remember foure are said to tempt. 1. God, his tempting neither in the condition of the worke, or intention of the worker is sinne, But the Lord proveth you (saith Moses to Israel) that he might know, whether yee love the Lord your God. 2. Our owne lusts tempt and lead aside. Jam. 1.14. And as fire cannot but make fire; so both in the intention of the worke, and the worker, the end of temptation p. 208is sinne. Concupiscence is a mother that cannot bring forth a good daughter. 3. If men tempt to sinne, as a Magistrate by good Laws tempteth wicked men, the end is not necessarily sinne in the intention of the doer; though no man can formally tempt another to sinne, but he sinneth and tempteth to sinne both wayes. And when Satan tempts, hee driveth ever at sinne; both waies we are to feare God, to watch, to stand out, when he tempteth

2. Now we are to consider, that though Satan be sentenced already, and as a Malefactor under baile, and in chaines, yet hath he leave to walke too and fro in the earth, and is not yet cast in prison, nor are wee freed from his temptation, the personall persecution and malice of Satan; as we are from the persecution of the damned now in hell, who did persecute us here on earth, but cannot now. No doubt but as the good Angels, Satans power on the outward man.strooke the men of Sodome with blindnesse, so the ill Angels have the like power on the senses, a man possessed with the Devill, was both dumbe and deafe, Job 2.7. Satan smote Job with sore boiles, from the sole of his foot unto his crown; and so Devils have power over the senses, and bodily organes; and so of necessitie over the bloud, to cause rottennesse in it, which must be in boyles, and to alter and infect the humors. Psal. 78.49. Evill Angels were ministers of the Lords plagues on the Egyptians. Its no good argument, we can d…e and all this on our selves, therefore Satan can doe it.But I shall not thinke it a good Argument, to prove, that Angels can jumble the humours, to make many things appear without that they are not; and that they can work on the internall senses, the fancie and imagination, because we our selves, by an act of free-will, can stirre up the memory of things, and provoke our fancies to the apprehension of things. Ergo, Angels either good, or evill, can doe the like. This is but a sorry poore reason, for we our selves can doe many things within our selves, which the Angels cannot doe; I know the thoughts of my owne heart, when they come forth in act, 1 Cor. 2.11. No Angels good or ill can know them; I can with an obedientiall act of free-will, by grace, set my free-will on acts to command my memory, fancy, imagination, thoughts, to meditate on by-passed experiences of Divine favours, and sweetly solace my selfe in God, with these thoughts; no Angels in heaven or hell, can determine my free-will to those Spirituall acts; yet, by the grace of God, I can doe it. Nor is p. 209that true, what ever an inferiour power can doe, that a superiour can much more doe; if there be orders in Angels, a superiour Angel cannot determine the will of an inferiour, as hee himselfe can doe. Sure my knowledge and will are inferiour powers, in comparison of Angels, 1 Cor. 13.1.We have a greater power over our owne u…d…standi…g and will, then …i…her good or bad Angels can have. Yet have I greater dominion over my owne understanding and will, then th… Angels have over my understanding and will, and can know my owne actuall thoughts, and determine mine owne will, by grace, which no superiour powers of Angels, or any els, save the Almighty, can doe.

I rather conceive that the outward and inward senses, humors, imagination, fancie, memory, b…ing naturall agents; and Scripture clearely shewing, that Angels and Devils can, and doe worke upon naturall agents,Devils have power over our naturals, …t our morals. have a power over all our dispositions, temperature, senses, fancie, imagination, memory; therefore what is naturall in the acts of understanding and memory, not morall, Angels doe, and may know. What heart-secrets Devils know from the disposition of body, palenesse, rednesse, trembling, dejected countenance, are good conjectures; and surer it may be then wee can apprehend, but no certaine knowledge.

God onelyonly knowes all the thoughts of man, and his secrets, 1 King. 8.39.God on…ly knoweth the …eart and thoughts, and acts thereof, considerable g…ounds thereof. For thou (even) thou onelyonly knowest the hearts of all the children of men, Prov. 15.11. H…ll and distruction are before the Lord, how much more then the hearts of the children of men. He that can read hell, and destruction, and all the secrets of darknesse, can also read, as a booke opened at noone-day, the midnight-thoughts of all the children of men. Psal. 44.21. Jerem. 17. Rom. 8.27. 1 Thess. 2.4. Rev. 2.23. Acts 1.24. Prov. 17.3. Prov. 21.2. Joh. 2.24▪ 25. Yea to know the present thoughts is prop…r to God, Matth. 19.…. And Jesus knowing their thoughts, said, wherefore think yee evill in your heart. Nor can Angels see the present thoughts come out in action; for otherwise the man himselfe knoweth his owne thoughts, when he actually thinketh them, 1 Cor. 2.11. els he could not be convinced of the sinnefuln…sse of them, nor comforted in the spiritualnesse and preciousnesse of them.

Its a fond opinion of some, who say, Angels can see the thoughts of the heart, when they are, but not what they are, p. 210whether they he good or bad, love or hatred; for that is nonsense, to see Morall acts, and not bee able to passe any judgement on them: or that Angels see our thoughts, but not whether they be intense, and vehement; or cold, and remisse; for its proper to God, as the searcher of hearts, to know the secrets of the heart, and all the qualities of it, that he may accordingly judge them. And if Angels see them as Morall acts, they must know the vehemencie, or slownesse of them, the Scripture placeth also the difficultie of knowing the thoughts, and the distance, and remotenesse of them, from the understanding of men, or Angels in the thoughts themselves, not in the vehemencie or slownesse of the thoughts; and its but an evasion that some have, that Angels may know the thoughts, and acts of the will in themselves, but not know to what end they are directed, and that the intention of the minde is the great secret that God hath reserved to himselfe; because 1. The Scripture placeth the secrecie of the free acts of will and understanding in the acts themselves, and not in the intention; for so most of the actions of Men and Angels, their speaking this, not that; their walking to this Citie, their eating, sleeping, now, not another time, their praying, hearing, reading, shall be secrets, known to God onelyonly, not to Angels, or Men, just as the acts of understanding, the will, are, because the particular intention, whether wee doe these sincerely, for a good or bad end; yea, often for what end we doe them, is amongst the secrets of the heart as farre distant from the understanding of Men or Angels, as any secret can be. 2. The intention of all our elicite acts that issueth from w…ll and understanding, are also acts of the heart and reines, that fall under the present question, and the greatest secrets in man,The true reason why God onelyonly knoweth the h…art, the reason of Suarez refused. Suarez tom. de D…o & Angel…s, lib 2▪ de potentia inte…lecti…a Angelo…um natura. c…p. 23. n 17. Hebr. 4.12.

Neither see I any reason, from the disproportion betweene the knowing faculty and the understanding of Angels; why Angels may not know the thoughts of my heart, aswell as I may know them my selfe; nor can the reason bee, as Suarez saith, Because Angels, though they have sufficient power in the facu…ty of understanding to know these things; yet have not in their understanding the species, the babies, images, and representations of heart-secrets, but with his good leave; this is Petitio principij. For the question is, how commeth it to passe, that Angels, who have the species of higher and more profound p. 211things, as of the naturall knowledge, that there is a God, that hee is infinite, eternall, yet have not the species of an object, farre inferiour, and yet intelligible, to wit, of the heart-actions of a man. 2. When I aske how commeth it, that an Angel, or a Man, knoweth not this; I aske indeed, how cometh it to passe, that an Angel, or a Man, wanteth such a species of such a thing, so Suarez saith in effect, Angels know not heart-secrets, because they know not heart-secrets. I conceive God hath laid a covering over the hearts of Men and Angels, from his own free and wise will, and reserved that secret to himselfe: For God gave speech to men, and a way how Angels should communicate their thoughts to Angels, and Men, which is Angel-speaking; and this gift had bin uselesse, if Angels and Men could intuitively read and behold the thoughts of one anothers hearts, nor is it usefull for the end of reasonable nature, for love and societie that we know the secrets of one anothers hearts, for the author of nature giveth not that by nature, which with lesse impeachment of love, and not without danger of contention and hatred, may by industrie be acquired. And we should take heed, what is written in the booke of our heart, when such a searching eye readeth it, as God; and will one day read out to the hearing of Men and Angels, all these secrets, Eccles. 12.14. except we bee pardoned in Christ, many state-secrets, many foule contrivances may come out, to our everlasting shame.

And for this cause, we are to blesse the Lord, who hath reserved from Satans Princedome, and left out of his charter any power to compell our will. Its true, Satan hath a bordering or (as it were) some out-land Prince-dome over Sauls will, in that he can sit and ride on his melancholie;Satan hath no power over our …ill▪ but wh…t leaveth guiltinesse on us. so as he is moved to throw a Javeling at Jonathan, and to seeke to kill David; yet so as he, that is so acted by an evill Spirit, is blame-worthy; and then it must be presumed, he hath some dominion over his will. Acts 5.2. Peter saith to Ananias, why hath Satan filled thine heart to lye to the holy Ghost? Here the Holy Ghost arraigneth not Satan, but Ananias for a lye, which yet came from the Father of lyes. Which is, 1. Because there was fewell and powder in the harth before, and Satan did but blow the bellowes, and brought forth the flame. 2. Because wee willingly joyne, and love to have it so. 3. Because the act of sinning, commeth formally from free-will, which cannot be forced, p. 212but may keep out the siedge without violence, but yet basely rendreth.

If Satan be the Prince of the aire, and can raise mighty stormes and winds,Satans power over the creatures. that can smite the foure corners of an house, which is not like an ordinary wind, that bloweth from East, or West, or North, or South, but rather right down, Job 1.19. If hee have power of flouds, and seas, and be a roaring Lyon, and, by reason of his sagacity and skill in the secrets of nature, can doe wonders, though no miracles, as to raise the dead, by applying actives and passives together; no question, the Lord letting loose some links of the chaine hee is fettered withall, hee can work curiously and strongly on the walls of bodily organs, on the shop that the understanding soule lodgeth in, and on the necessary tooles, organs, and powers, of fancie, imagination, memory, humours, senses, spirits, bloud, so nearely joyned with the soule, as will, understanding, conscience, and affections sit in dangerous neighboured, with such malignant Spirits.

It is (no question) hard enough to give an exact delineation of the length and breadth of the borders of the Princedome of Satan; nor is it necessary, for our edification, to know all the secrets and mysteries of the Devils Power, how hee assumeth a body, what hee can doe in the sphere of nature, how he acts upon men: Sure, hee hath some in his snare, as poore birds, who are taken captives by him, at his will, 2 Tim. 2.26. and that hee sitteth at the helme, as it were, of some, and acts and stirreth them so, the wind and tyde of their lusts complying with him, that they cannot chuse but saile, and walk according to the course of this world, according to the Prince of the power of the aire, the Spirit that now worketh in the children of disobedience, Ephes. 2.2. And that hee can borrow tyde and faire wind at his nod, and woe the soule by the shop and office-house, the body, the flesh, the senses; and reciprocally, act, indirectly, by forraigne Embassies and missive Letters, on the will and understanding, and the lusts, that are domestick friends within, to draw in the senses, and the fancies and imagination, to joyn with him; as is cleare in his first dealing with Evah. It is not his way to deale with the senses onelyonly, or with reason onelyonly, or to keep such a method, as peremptorily to begin at one before another; but in Satans first temptation of Evah, hee acteth collaterally and reciprocally; hee acteth on the eare, by speaking; p. 213and on the mind, by speaking reason; Hath God said yee shall not eat of every tree? Doth hee so strictly tye you?Satan acteth at one time on sense and on re…son. Is that reason and justice, to put a Law on an Apple? Then you may not eat of every tree, which God hath made for eating. And Satan worketh on the sense by reason, Gen. 3.5. For God doth know, that in the day yee eat, then your eyes shall be opened, and yee shall be as gods knowing good and evill. And this wrought upon the sense; for its added, Vers. 6. And the woman saw that the tree was good for food. And againe, by the sense of seeing, Satan wrought on the will, to bring out the consent; Vers. 6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, shee tooke of the fruit thereof, and did eat. Sa…an worketh on the soul thro…gh the body, and on the body thro…gh the soule.So Satan can make the body a tempter to the soule, and the soule and reason a tempter to the body: As when the husband is leprous, and the wife infected with the pestilence, hee rendereth her a leper, and shee rendereth him sick with a running botch. When the body is pampered, and the vessels full, it draweth the soules consent to fleshly lust; and the soule findeth reason, but corrupt reason, why the body should be a member of an harlot. And there is mutuall help between concupiscence and conscience; the one tempting with strong acts of lusting, the other tempting with lustfull reason, shewing it should be so, and may be so: As in a wa…er-work, drawing water from such a place, twenty empty buckets come downe, and twenty full buckets come up, and every one serveth another, for one common work. Nor is it a wond…r, that one Devill doth kisse and embrace another▪

Cast out.

The Prince of this world's casting out, leadeth us to a further consideration of Satan's punishment:A double sin, and a double punishment of Satan. As there is a double sin in Satan, so a double punishing and casting out. The ill Angels first sinne I determine not; They abode not in the truth: They kept not their first and proper station. God made all things good, and placed them all in due and fit houses and stations, and God was the station and house of the Angels; the Devils first I … God, and left their owne house; its like they would have been high…r, and aff…cted a God-head: They would not sit, contentedly, in the place God set them in. Shifting Spirits, Climbing menlike the devil.climbing men, that would be higher then God hath placed them, p. 214and would be without their owne skin, and above their owne element and proper sphere, have this, as a graine of the ill seed, that the old Serpent spewed in Evah. The Devill knew how to goe out of his owne house, and to climbe above his own proper station, and hee would lead Evah up the staires, whither he did climbe himselfe, to seek to be like God, knowing good and evill, Gen. 3.5. The whole Creation was like a well-ordered Army, at the beginning, all kept rank, and martched in order; the Devils were the first Souldiers in the Army that spilt the comely rank,Satan first mar…ed the com…ly order of creation. and marred the first order: the Prince of darknesse, that great Lord of confusion, made the first jarring, and Sampler and prime discord in the sweet musick and song of the praises of the Creator, that all creatures did sing: Therefore God the Creator, in his justice, spared not him, and his fellow-mutiners, but cast them down to hell, and delivered them unto chaines of darknesse, to be reserved unto judgement, 2 Pet. 2.4. Christ, as Med…ator, did not inflict this punishment on the falne Angels.

Now, there is a second sinne of the Devils, and that is not onelyonly the casting down of man,Satan… second sin, and how hee is yet in acting his first sinne. but the continuing without retreiting in the first sin. 1 Joh. 3.8. Hee that committeth sin is of the devill: for the devill sinneth from the beginning. Joh. 8.44. Satan was a murtherer from the beginning, and abode not in the truth; because there is no truth in him. What, is not Satans first sin a transient act gone and past? Is Satan this day in the very act of murthering all mankind, and of murthering Adam and Evah, who many thousand yeares agoe are dead? Its true, the act physically considered, is gone; but morally, Satan is yet on that same sin. 1. Because hee did, and doth spin out, in a long threed, the very first sin; and all Satans life, from that day to this, is one continuated act of apostacy: In 1. the not retreiting, nor repenting his first sin, and his first murther; Satans hands are wet and hot this very day with the bloud of Adam and Evahs soule. 2. In the continuing in, and the approving of the act of his first sinning, by still envying the glory of God, malicing his workmanship and image, so as the guilt of that sin go…th along with him. Hence Christ addeth his seale, as Mediator, to the Lords first sentence of justice, in casting him out of heaven; and in regard hee continueth in that sin, and addeth new soule-murthers, to his first transgression, in tempting, p. 215tormenting, hating, opposing the redemption of man, the Gospel, the offices of Christ, the Church of Christ, Christ cometh in, by his office, as his Judge, to adde to his chaines. In which a word,

1. Of the punishment of Devils.

2. Of Christ, as hee is the Judge of Devils.

The punishment hath relation to his first sin: His first sin was against the Holy Ghost, in that being a lamp of light,Satans sin the s…nne in nature with the sin against the holy Ghost. shining up in the high Palace, and standing before the Throne, wanting not any wicked principle of concupiscence within, or any habituall aversion from God, looking God in the face, and beholding the first truth, hee sinned against God, and therefore was made an exemplary spectacle to Angels and Men of pure and unmixed justice, without mercy, and cast down to hell without hope of a Saviour, or redemption; Heb. 2.16. For verily hee took not on him the nature of Angels, but the seed of Abraham.

The evils of punishment inflicted on Satan, are 1. His being cast out of the presence of God, never to see his face againe,Punishments infl…cted on Satan. nor enjoy his favour. 2 Pet. 2.4. For God spared not the Angels that sinned, but cast them downe to hell. Hence from this Schoolmen inferre a 2. punishment, a perpetuall sadnesse and dejection of mind, for the losse of that happy fruition of God. But I much doubt, whether sadnesse for the want of Gods lovely presence, can consist with the extreme hatred of God, What sadnesse is in Satan.and fiery aversnesse, implacable wrath, and burning envie, that Satan hath against the glory of God, or image of God, or any thing of God; especially against the Lamb and his followers; against whom he warreth continually. A sadnesse there may be in him, because hee is a rationall creature, in regard hee is falne from the good of happinesse, not of holinesse; but conjoyned with wrath and hatred against God: and this is without question in all the damned.

2. The paine inflicted on the understanding, is the hurting of his naturall speculative knowledge. Sure,Satans naturall knowledge hurt, his practicall knowledge that was found, is lost. if hee see not God as the first truth, hee seeth all deductions from the will, soveraignty, wisdome, justice of God, &c. more darkly then hee did before; but, if his naturall speculative knowledge was utterly lost, there should be no foundation remaining in him of wrath and envie against God, and his creatures and image. 2. His true and saving practicall knowledge is lost, and in place thereof p. 216a crafty, versutious, cunning, deceitfulnesse and subtilty to deceive and tempt; such as is in the Serpent to sting; such a bloudy instinct as is in the Dragon, in the Lyon to devoure; but otherwise, the Devill is the first foole of the creation of God, The devill a foole.and hath played the foole above five thousand yeares; for, in rationall policy, the tempting of our first Parents to sin, though it was a master-piece of wit, was the ruine of his Kingdome: and the Serpent, even in the crucifying of Christ, did buy a scratch in Christs heele at a deare rate, with the bruising and grinding to powder the head and life of the Serpent, and the full destruction of his Kingdome. And by experience Satan knoweth hee is a loser, in tempting and persecuting the Lord Jesus and his members, yet malice having put out the light of prudence, hee knowingly soweth sin, bloud, wrath, in Christs field; and in so doing hee sweateth in labouring the vineyard of the Lord, to make an harvest and vintage for Christ.

Satan hath no infused grace.3. Infused grace Satan hath not at all; because, grace supernaturall is a stemme and blossome of heaven: its hard to think that since Satan was thrust out of heaven, any of the fruits or blossomes of that Paradise can grow in him. Acquired knowledge Satan may have. And,

4. From this Satan hath faith against his will, Jam. 2.19. Its necessary in the specification rooted in a naturall understanding;What faith Satan hath. but in the exercise, as it were, forced, and compelled, hee would wish to want the constraining power of a naturall knowledge: so as this is a wicked faith, and a tormenting vertue in the Devill, as it is in many wicked men, who desire nothing more then to have conscience cut off from their soule. As some men are so pained with a Gangrene in the foot, that they are willing their legge be sawen off. Or like a man that hath a necessary servant, and most usefull, yet because hee hath one intolerable gadde, hee must put him away. For light addeth feare and terrour to some distracted persons, and maketh them out of measure furious; therefore yee must close doore and window on them, and they are most sober when they have least light: So here, glancings of conscience serve but to make some see ghosts of hell, and terrifying sights.

5. Satan can have no hope of deliverance, but knoweth his prison-doore is locked on him with a sad key,Satans despair without all hope. eternall despaire, that so long as the Almighty liveth and is God blessed for ever, p. 217so long shall he be miserable. Would sinners lend their thoughts and faith to eternity, that runneth out in so long a threed as ever and ever, and on paine, horror, and torment for ever and ever, it might be they would not run and sweat so much in the way of sin.

6. Obstinacy, and invincible obduration and hardnesse lieth on the mind, will, and affections of the Devils;Satans obduration. the cause of which is his habituall continuance in, and love of the sin against the faire shining and convincing light of seen and enjoyed God, the justice of God, and the withdrawing of all grace and remedies against wilfull hardening the heart.

7. The breaking of Satans hopes and counsels in all his ill attempts, his burning hatred of God, the Lambs victories over the Dragon, the chaining and bordering of his malicious power, &c. are great punishments.

8. I dare not, nor cannot determine what the fire is that tormenteth him; nor the place of hell: its more praise-worthy labour, to seek to be delivered, in Christ, from it, then to search curiously into it.

Satan's Judge and caster out is Christ; as may clearly be gathered from the words, Now is the Prince of this world cast out. Hence,

Consid. 1. When Christ came to the office of Redeemer and Mediator of his Church, to deliver his people out of the hands 1of Satan, Christ is Satans Judge and caster out.hee found Satan under old treason committed against God; for before this hee kept mankind captive, and found him under a sentence for it, and cast downe to hell: and because Christ was God, and the same God equall with the Father, therefore hee made good his Fathers deed, and putteth his seale and Amen to that sentence; and for new treason against God, in man his Image, whom God had made lord and little king of the earth, Christ gave out a new sentence against Satan, Gen. 3.25. I will put enmity between thee and the woman, and between thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel.

Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ; for since Satan came in the Play,Christ Satans Iudge, and how. to appeare 2a Satan and Adversary to man, hee set up another kingdome of darknesse, opposite to the kingdome of the Son of God, Col. 1.13. Joh. 14.30. hee persecuteth the woman that brought forth p. 218the Man-child, Revel. 12.13. hee goeth forth in his Instruments to gather the kings of the earth, and the whole world, to the great battell of that great day of God almighty, Revel. 16.14. and maketh warre with the Lamb. Revel. 17.13, 14. Hee is the accuser of the brethren, Revel. 12.10. The king of the bottomlesse pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon, Revel. 9.11. Hee is the Arch-destroyer, and destroyeth all in relation to the Man Christ and his Church; therefore is Christ raised up a Redeemer, a Saviour, to revenge the cause of his brethren, and came in the flesh to destroy Satan his kingdome and works, to enter in Satans house to bind the strong man, and spoyle him of his goods, Heb. 2.14. 1 Joh. 3.8. Joh. 14.30. Mat. 12.29, 30. Gen. 3.16. Col. 2.15, 16. And when Christ, by reconciling all things in heaven and earth to God, Col. 1.20. became the head of Angels and Men, Col. 2.9. Col. 1.18. Col. 2.10. hee was stated in an headship over all the tribes of men and Angels, to confirm the good Angels that they should not fall, and to redeeme falne Men; and when all State-solemnities at the Coronation of Jesus Christ are performed, and the Father had said, Psal. 2.6. Yet I have set my King on my holy hill of Sion, Act. 5.31. hee must, by his office and Royall place, reigne over the Rebells, that are mixed with the willing Subjects, and bruise them with a rod of iron, whether they will or no: And as when there is fewd and warres betweene two Houses, and bloud on either side, there is an h…ire borne of one of the Houses to make peace between them, and take order with, and subdue the rebellious, who refuse peace, and to revenge the injuries; so were there warres between the Soveraigne Majesty of the Lord our God ▪ and both Angel-nature and Mankind. Angels and Men ▪ had highly injured the Lord, and wounded his honour; Christ Jesus, a borne Heire of the seed of David, and of the Royall line of heaven, God equall with the Father, comes to the Crowne, and makes peace between the Lord and Men and so farre reconcileth the good Angels, that they cannot fall out with God, but stand by the grace of the new Heire; and Christ revengeth upon the Devils and the world the wrongs done to God, and subdueth both under God.

3Consid. 3. It is considerable, what wisdome and counsell is here in warre: Satan foiled man, and subdued him as his vassall p. 219and slave, to the condemnation hee himselfe was under; and Man must be king, lord and Judge over Devils. Satan foiled man as a tempter, a Man destroyeth Satan as a Iudge.Angels who envied Mans happinesse, and destroyed mankind, must appeare personally, be arraigned, sentenced, and condemned before the Man Christ. Man was shut out of Paradise by the envie of Angels; now hath the Man Christ the keyes of Paradise, of heaven and hell, and death and the grave. Christs garments are wet and stained, not with Edoms bloud, Esai. 62. but (to borrow the expression) hee goeth to heaven in triumph, and his apparell red with Angel-bloud, and so leadeth captivity it self captive. Other Warriours take away the life of the living; but he taketh away the life of death it selfe. Others subdue captives; never one, save the Man Christ, subdued captivity.

Consid. 4. Victory over Devils, by the man Christ, is more glorious, then if God had interposed absolute Soveraignity 4and Power, because merciemercy, grace, truth, justice,Vi…o…y over the D…vils by th… man Chr…st m…r… glori…us th…n …f G…od a…so…ut…ly ha… s…bdue… h…m. are the sweet ingredients, going out with the bloud of God in it, and omnipotencie is much seene, in that one little despised man of clay, totally rout…th and destroyeth Satan, and many legions, so that though Devils keepe the fields, and dayly sight; yet th…y can never make head againe against Christ, nor win one battle, or pull one captive out of Christs hand.

Consid. 5. Heaven is not conquered againe, nor Hell and Devils subdued by a sudden surprise, or a stratageme,H…ven not cu…ered by a surprisall or wil…s, but …y open warr… 5. but in 5faire warres, and in an open set battell, Coloss. 2.15. Hee on the Crosse made a shew openly, and triumphed over Devils.

Vse 1. If God onelyonly know the heart, and its secrets, and Men and Angels cannot;Vse 1. we should aime and studie sinceritie: one witnesse of integritie here,The Lords knowing the hearts, should teach us s…ncerity. is more then millions of witness…s; this one witnesse, the Searcher of hearts, will cast a man, though he had a jury of Angels to absolve him, and all the men on earth were on the Inquest and Assise, to carry him up above the skies, and the heaven of heavens, as more innocent then all the Angels; and if Angels, all Angels and men were on you jury to condemne you, to be as foule and guiltie, as the Prince of Devils, yet Rom. 8. If yee be in Christ. Vers. 33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth; Vers. 34. Who is he that condemneth? Rest upon the Testimony of no man; there bee thousands faire and and spotlesse standing before the Throne, whom the World condemned p. 220to hell, as foule and black; wee may instance in Jesus Christ, his Apostles, and the Martyrs of Christ; and thousands, the blind world have written in heaven amongst the stars, and Gods above the clowds, in the Quire of Angels, as Augustus Caesar and thousands of these, whom Jesus Christ did never owne, but as enemies. O what is the worth and price of a conscience sprinkled in the bloud of the Lambe? And what a precious voice is the testimony of the Spirit? And what a valide Passe and a Magna Charta, a noble testificate, is that in heaven and eternity, if Jesus Christ say, Behold, a true Jsraelite indeed, in whom is no guile.

Vse 2.Vse 2. What is light, and knowledge, though you had as much as the Devils have,State-wit against Christ jolly. who are torches and lamps of hell for knowledge, if all your wisdome be against Christ? Its a black commendation, Jer. 4.22. My people are foolish, they have not knowne me, they are sottish children, and they have no understanding. Yet they are wise as the Devill is, They are wise to doe evill, but to doe good, they have no knowledge. They go for heads of wit, and wise men, who are deep, politick, profound State-Atheists, who can with their contrivances, roul about the wheeles of two Kingdomes, and can stirre the helme of Europe, and yet know nothing of God, but all their wit runneth in the Devils channell, to plot, brew, and hatch wickednesse, lies, subvert the cause of the just, crush the Widdow, and murther and starve the Fatherlesse, beare downe Religion, set up a humane, earthly, civill structure of Government in Christs Kingdome. Let them goe for wise men, but they are wise for the Devill, Let the Lord speake to such, Jerem. 8.8. How doe yee say, we are wise, and the Law of the Lord is with us. Vers. 9. Loe they have rejected the Law of the Lord, and what wisdome is in them? Can these bee wise men and great State-wits, and not rather State-sots, who reject the Wisdome of God? Its now counted State-wisdome in Scotland, to patch up a false peace with Amaleck, contrary to the Covenant of God, though Saul give the Amalekits, and their Kings peace, God will give them no peace.

Vse 3.Vse 3. If Satan be so understanding and subtile, so active a Spirit, Then the Familists erre, not knowing the Scriptures; For they say, the Devill is nothing, yea, not the creature any thing; but God: as (saith the Bright-starre, cap. 8. pag. 68. p. 22169.) Nothing is but God and his will; pag. 77. There is nothing in the creature, which is not the Creator himselfe; and therefore the Sunne is no sooner hid, but the beames cease to be; So if God hide himselfe, and withdraw his hand from the creatures, they suddenly returne to their nothing. But as the beame and beat, though they containe nothing but Sunne and Fire, yet lookt upon essentially, as they are in themselves, they are not Sunne and Fire, but onelyonly a certain dependant, or a Spark of those: right so the creature, though all it consisteth of, is God; yet considered in the owne proper nature depends upon God, its consequently somewhat. And that Blasphemous peece, called Theologia Germanica, written by a Priest in High Dutch, and Englished by Giles Randall, Printed at London 1646 by tolleration, saith, Sinne and the Devill is nothing, Theolog. Germanica. chap. 2 p. 5.but when the creature will challenge any good to it selfe; as to live, know, briefly to be able to doe any thing that can bee termed good, as though that good thing were appertaining to it, then the creature averteth it selfe from God, and that aversion is sinne. And the Devils sinne was, that he did arrogate this to himselfe, that he was some thing, and would bee some thing, and that some thing was his, and in his right and power, this arrogancie to bee I, to my selfe to bee mee, and to bee mine, was Satans aversion and fall, and this is still in use. So this Author. Hell and the Devill cannot devise subtiller and vainer blasphemie; for so the creature is not the creature, the Devill is not a creature, not a Spirit, not a tempter, not the Prince of the ayre, not a roaring Lyon, not a lyar; and the Holy Ghost in terming the Devill an Angel created in the truth should sinne. Its true, nothing hath being of it selfe, and independently, and as the cause of all being, but onelyonly God the cause of causes, and prime fountaine of being, goodnesse, and actions: but hence it cannot follow, that creatures are not true beings, by participation of, and dependance from the first Ocean, fountaine, and cause of all being, and that goodnesse and actions, may not be ascribed to them from their derived being they have from God.

2. Christ-man in ascribing to himselfe that hee is man, that he doth the will of his Father, that hee loved his owne to the death, should sinne. Which is blasphemy.

3. It is false for Men or Devils, and sinnefull arogancy to p. 222say, they can subsist, or doe keepe their being, without a dependance on God, the onelyonly first essentiall being; but it is contrary to all truth, that they sinne, when they say, they are the creatures of God, and the dependent rayes and beames that flow from God, and the good creatures of God (though by created and dependant goodnesse) they neither lye, nor sinne, not commit any act of arogancie; then should it bee sinne to say that there were any creatures in the world, which is to belie the Scripture.

4. Its the cursed selfe-deniall of Familists, to say, when they doe good or ill, righteousnesse, or sinne; Its not I, but God in me that doth all. And so that there is but one Spirit of life that acteth, and working in all things in heaven, and in earth, and that is essentially God, and the will of God, which is all one with God.

5. That vaine annihilation, and nothinging of our selves, in being and working, yea to the annihilating of the man Christ, under pretence of extolling God, because God worketh immediately all good and evill in us (say they) and wee but suffer Gods will, and when wee thus are mere patient, and suffer G…d to worke his will in us, we are God himselfe, perfect as God, conforme to his will, nothing in our selves, we being no creatures, but the Creator. That God manifested in the flesh, is God manifested in the flesh of all men, that the passion of Christ, in it selfe is imaginary, but Christ crucified is our paines and tribulation, which we should welcome as Jesus Christ, and so cast all our afflictions into the furnace and flames of Christs torments. As it is said, Let that minde bee in you, that was in Christ. Bright starre. cap. 18. pag. 205. This (I say) is the dreadfull blasphemy now Printed and Preached at London, without controlement, for the which the judgements of God, sad, and heavie, cannot bee farre from the Land. I crave the Readers pardon, that I named such non-senses and fooleries.

Vse 4.Vse 4. By all meanes, beware of sinnes against light, such as the Devils first sinne was.Its to j…low the Devill, to sinne against light. 1. To sinne with a witnesse, in the breast, and a witnesse in heaven, is to laugh at Christ in his face. 2. Its the Devils backe fall; he by such a sinne, fell first from heaven, by staring God on the face, and out-dating light, God, Conscience, and actuall conviction; the Devill, no p. 223question, by himselfe was warned of his sinne, and how deare it would cost him, before he sinned. Suppose wee, that there is a way in a mountaine of yee, where thousands in former times have slidden, and fallen, and bruised all their body and … to powder, would we willingly climb the same rocks, and dreame we should escape the same danger? Legions and millions of Devils fell and bruised their soules to dust, on sinnes against light and knowledge, yet doe we too daringly climbe the same rocks, and sinne dayly, against the Sunne-light of the Gospel-grace of God, teaching us to deny ungodlinesse, and worldly lusts, and the warnings of our owne conscience; yea, too many goe on against supernaturall illumination, and wee will but leap the damned Devils unhappy leap, we know not that victory over one graine weight of light, leaveth behind it pound weights of disposition, and bentnesse to farther provoking of the Lord: a daring boldnesse to looke God in the face, and sin, turneth quickely in the very sinne, as neere, in kinne, to the Devols sinne, as can be; and rendreth its Devilish stonpe, and fall downe before the light of a shining command, as the Elect Angels doe, who receive Gods commands with wings, and flee upon obedience as ministring Spirits.

Vse 4. Hearden not your hearts, be not obstinate in evill,Vse 4. that is the plague of Devils also,O…d…ration. men render themselves Devils; with their owne hands, they open hell and goe in, and lay the Devils chaines and fetters on their own will and mind, when they resolutely, and deliberately, resist God, and God in a deepe judgement in them bindeth them, and they cry not; he is deservedly a captive, who twists his owne coards and chaines about himselfe. Selfe-induration is a selfe-hell, and a selfe-bondage. How affraid should we bee to keepe loose watch over the heart, or to give the raines to our owne will, to goe on against God. For he 1. needs doe no more, but loose an Army, and a strong armed Garison of sinfull thoughts, as so many Spirits of hell, that are within the towne already, and they can destroy us. 2. The Devill is neere by to put in our heart all wickednesse, he hath the command of the out-workes; the humours, fancie, disposition, the spies, and Posts that goe in and out, the Sen…s, we have need to lay the bands of a covenant on the eye, and if the devil be master of all the Forts and Sconces wit…ou… the walls, we are in no small danger.

p. 224Vse 5. From Satans power, and opposition against us, wee want not both motives and incouragements to watch.Vse. 5. For 1. Satan is a great partie;The good fight. hee is a Prince, Ephes. 2. And 2. a Prince above us, the Prince of the ayre. 3. He hath large territories; the Text saith, He is the Prince of this World. 4. He is not a common Prince, he is Prince of Kings; many of the Kings of the earth give their power and strength to him, and so he is a Principalitie, 5. Not that onelyonly, but he is a great army, Principalities, Powers, Rulers, Potentates; we have a mighty army of Lords and Kings to fight against. 6. The more Spirituall the enemy be, and the more subtile to come in at closed iron gates, and through strong walls, the more dangerous; Satan, for all your keyes and locks, will be at the inner doore of the heart, ere ever yee know of it: You watch, and he is at your elbow, and covenanting with your watches on the walls, to corrupt them. 7. When the enemy is strong, if he be wicked, so much the worse. Now Ephes. 6.12. we fight against wickednesse it selfe, against spirituall wickednesse; the more wicked the enemy is, he hath a greater minde to fire, and destroy. 8. The more active, the worse is the enemy; Satan hath no office, but to bee the butcherer and executioner of justice, and hath no distractions to withdraw him, he may attend upon blouds, and soule-murthers, and walketh in a circle, compassing the earth too and fro, and goeth about like a roaring Lyon, seeking whom he may devoure. 9. Hee hath friends within us, every Saint is a devided party.

2. The Quarrell is not Money, civill Liberties, Lawes, Houses, Lands, nor corruptible things, yet wee runne and strive for pence and pounds, but here peace of Conscience, an incorruptible Crowne, 1 Cor. 9.25. the Lords glory is the garland at the stake.

3. We have noble Witnesses. The Father, the Lord Jesus, the Spirit of glory, the glorious Angels, are beholding us.

4. The battle will not last for Centuries, nor for many scores of yeares, the issue will bee quickly, death will end the controversie.

5. We have Christ on our side, he hath spoiled Principalities and powers; the Lord, the master of the game, hath promised us his might, his strength, all his forces, grace, wisdome, p. 225power, his Angels, that are stronger then ill Angels; here Angels against Angels. God ingaged against hell.

6. We fight, but with a broken and overcommed Devill, both spoiled, Coloss. 2.15. and disarmed, Hebr. 2.14. 1 Cor. 15.55.56.

7. There is little required of us to the victory, but a strong negative; consent not, render not▪ treat not with the enemy, though he fire, and kill.

8. The losse is the greatest of all, eternall misery, once fully ende, close, and make a covenant with the enemy, and yee can hardly be everable to rebell, or make head against your conquerour, but once a slave, and eternally a slave.

9. The Garland is faire and glorious, The tree of life that is in the midst of the paradise of God, Revel. 2.7. The hidden Manna, the white stone, and the new name, Vers. 17. Power over the nations, and the morning starre. Vers. 26.27.28. To be clothed in white, and his name confessed before Christs Father, and his holy Angels. Revel. 3.5. And hee is made a pillar in the house of God, and on him is written the name of Christs God, and the name of the citie of Christs God, Jerusalem that commeth downe out of heaven, and Christs new name. Vers. 12. And he sits with Christ on a throne, and with the Father of Christ, vers. 21.

10. The victory is certaine, and ours by promise, all which should arme us with sobriety; a drunken warriour is seldome victorious, worldly pleasures and lusts are above our head and strength; and to put on the whole armour of God, and watch, and pray is wisdome.

Vse 6. Let us thankfully acknowledge our obligation to Jesus Christ who hath cast out this Prince of this world. What service owe we to Jesus Christ, who hath ransomed us from such an enemy? Sure wee are his debtors for ever; the captives whole service is little enough for his ransome-payer.

And 1. we cannot be the servants of the World, if Christ 1have ransomed us from this present evill world, Galat. 1.4.The reall expressions of our obligation to the conqueror of Devils. and from the Prince thereof. It is base to bee the vassall of the tyrant, from whose hands wee are redeemed; the World is but Satans vassall.

2. He is a Spirit, who hath redeemed us from a cruell Spirit. Christ-God is a Spirit, out-side-service cannot please him. p. 2262When corruption, like poyson, strikes into the heart, and the hands are pretty cleane, its most dangerous.

33. Redemption argueth not freedome from infirmities, but from such sinnes as are called the pollutions of the world. There is sinne in all, but in the redeemed; sinne desileth the actions, not the person because he is washed; in the Hypocrite it blacketh both person, and actions.

44. Wee cannot serve our ransome-prayer in the strength of false principles, or naturall gifts, but of his owne grace.

5. Glorifie God, by shewing forth his glory, for yee can 5adde nothing really to him, and he will really glorifie you, and put a weighty Crowne on your head, and also pay you home in your owne coyne, and declaratorily glorifie you. I will confesse him (saith Christ) before my Father, &c.

Vers. 32. And I, If I be lifted up from the earth, will draw all men to me.

We have spoken of the power of Christs death, and of his enemies, the World, and Satan. Now Christ speakes of the power of his death on the Elect, in drawing sinners to himselfe.

The scop of the words is to hold forth the efficacie of Christs death,…ix considerable points touching Christs drawing of sinners. in drawing sinners to him. In which we have these considerable points.

1. The drawing it selfe.

2. The Drawer. I will draw, saith Christ. Christ is good, and of excellent dexterity at drawing of men to God.

3. The persons drawn. All men.

4. The person to whom; the terminus ad quem; To mee, saith Christ.

5. The condition. If I be lifted up from the earth. Which is not a note of doubting, whether he would die for us; as we shall heare, but of a sure condition.

6. The way and manner of his lifting up from the earth is expounded, Verse 33. To signifie, to the hearers, what sort of death he would die, to wit, the death of the Crosse.

Foure considerable points touching drawing.Of drawing it selfe; these are considerable.

1. The expression and Metaphore of drawing.

2. The reasons moving Christ to draw; the fountain…, causes, p. 227and the disposition and qualifications going before drawing, in the party drawn.

3. The manner of drawing, or the way, and if it bee some other thing then justification.

4. The power and efficacie of drawing.

foreign to draw; as the word foreign Cant. 1.4. Draw mee we will runne after thee. Is first, a word of violence and strength.Drawing is by either violence, wiles, or pers…asion. 1 King. 22.34. A certaine man drew a bow, foreign Job 41.1. Wilt thou draw Liviathan with thy hook? Joh. 21.11. Simon Peter, foreign, drew a net to land. Acts 16.19. They caught Paul and Silas foreign, and drew them to the market place to the rulers. 2. Drawing is by wiles, and perswation, or love; (For wiles is covered, or pretended love,) Judg. 4.6. Draw them (by perswasion) to Mount Tabor to battle. Hos. 11.3. I will draw them foreign with cords of man, with bands of love. It is such a drawing as is ascribed to the Whore, (though another word) Prov. 7.21. the Whore, which made the young man to decline, with the softnesse of her lips, in faire words, forced him. Jam. 1.14. Every man is tempted, when hee is led, or drawne aside, by his owne lust, and inticed. This drawing is by wiles, to steale a man off his feet. So Psal. 10.9. A bird is drawne in the net. It is then a word borrowed from bodily strength, which draweth heavy bodies out of one place to another, by strong hand. The sinner is a heavy creature. Grace is a strong thing to pull the man out of his element. There be then in Christs drawing. 1. Violence. 2. Perswasions of love, strong love runneth from the heart, through all the nerves and veines of Christs right arme, to draw a sinner to God. 3. There is art and wiles,He drawe…. which is nothing but masked love, for wiles cannot worke upon the soule to draw it, but by the taking of reason, with apprehension of good; Hope is the painted net that draweth men to Christ, and the hope of the prey draweth the Fox to the net, the hope of food, the bird to the snare. The violence that Christ useth, is not on the reason, will, or any vitall principles of the soule; no principles of life, can act as principles of life,No proper violence in drawing the will. from externall drawings, and stirrings, life is an internall p. 228thing; the line, and first point of the line, in motions of life, is from within, all the violence is done to the corrupt accidents, and sinnefull qualities of the soule, as to darkenesse, and sinnefull ignorance, to unbeliefe; frowardnesse and sowrenesse to Christ, hatred of God, enimity of the carnall minde to the law of God; put the will once on moving, and set the wheeles a stirring toward Christ, (which is all the difficulty) and the principles of life smile on Christ, and move apace; but the corruption of will must be removed first, as suppose, a milstone were kept fast in the ayre by a strong chaine of▪ iron, there is violence required to snap in pieces the iron chaine,How there is no violence in being drawn, and yet a necessity from new principles but none at all to draw the milstone down to the earth, it falles downe of its owne accord; this is but a comparison; For the will in its motion to Christ must not onelyonly bee freed from the dominion of the clog of the body of sinne, and these naturall chaines and fetters; but Christ must put new principles, and a new life, and new wings, and new wheeles; and with them act, stirre, and move the will, and then, hee drawing, we runne, Cant. 1.4.

He that is drawn to Christ, Joh. 6.44. is not altogether willing; as the fish hath no propension of nature, to bee haled out of its owne element, all the propension commeth from that which setteth the will on worke. A child taketh medicine, but his propension is stirred from the sugar, that pleaseth his tast. He learneth, being hyred, that which sets him on work, is not the good that he seeth in the booke, nor the beauty that he conceiveth to be in vertue and learning, its the apples, the babies you give him as his hire, that acteth him; nor is the will here forced. A hireling caries a heavie burden, not with a forced will, but there is nothing in the burden that doth take his heart; but the sweating under the burden, come all from money, he is hired, and therefore doth all from the stirrings of his will, that ariseth from his wages. Mens comming to Christ, comes not from their naturall good-liking they beare to Christ, but from some higher principle within, and the discovered excellency, that the Spirit layes open to the soule▪