The Practical Christian, Tract · Chapter 8
CHAP. VIII. The laſt Head of Meditation is, concerning the Good and Evil Angels, by which God governs the World.
THat God governs the World not onelyonly by men, (as Magiſtrates and Miniſters) but alſo by Angels good and bad, is evident out of the Scripture.
1. That good Angels are imployed for the good of God's Church and People, you may ſee clearly, Heb. 1. laſt. Are they not all Miniſtring Spirits? &c. And Dan. 10.13, 14. As it was the Angel Gabriel that withſtood the Prince of Perſia, ſo the Angel that led Iſrael into Canaan; as you may ſee by comparing the 20th, with the 31th Chapter of Exodus.
2. That he uſeth the Evil Angels in the Government of the World, for the puniſhment of wicked men, you may ſee Job 1.6, 7. 1 Kings 20.20, 21, 22. To begin with the Good Angels.
Firſt, Of the Good Angels.
Sect. 1. In and about them, to take notice and meditate on theſe things, What they are in their Nature, What their Offices, And what our duties are in reſpect of them.
1. What they are; they cannot be perfectly defined, only generally deſcribed, as the Scripture holds them forth, thus; Spiritual Subſtances, created in the beginning very good; and Bleſſed, excelling all other Creatures; in their Endowments, ſuch as keep their firſt eſtate, and are ſtill attending upon God. 1. That they are Spiritual Subſtances, is evident Heb. 1.14. 2. That they were created in the beginning, is clear Col. 1.16. 3. That they were created perfectly good, and bleſſed, Gen. 1. laſt. 4. That they excel all other in their Endowments, Epheſ. 3.10. They are called Principalities and Powers. When the Scripture would expreſs the excellency of a Perſon or Thing, it uſeth to do it by the excellency in Angels, 2 Sam. 14.7. My Lord is as an Angel of God, 1 Cor. 13.1. 5. That they keep their firſt ſtate, Jude 6. 6. That they continually attend upon God, Dan. 7.10. Mat. 18.10.
2. To take notice what their Office is, Heb. 1.7. Who makes his Angels Spirits, and his Miniſters flames of fire; ſo much the word Angel imports, Angeli vocabulum, nomen officiae, non naturae; the name of Angel points out their Office, and not their Nature; their Nature is to be Spirits, but their Office is to be Angels, or Miniſters, or Meſſengers.
Q. 1. But to whom do they diſcharge this Office, and what are their Offices?
A. They miniſter to God, and Chriſt, his Church and People.
1. To God; in continual adoring and worſhipping him, praiſing and giving glory to him, Iſa. 6.3. Holy, Holy, Holy, Lord God of Hoſts, Luke 2.14. Rev. 5.12. They miniſter to God and Chriſt, by ſtanding continually in his preſence, to know and do what-ever is his will and pleaſure, Pſal. 103.20, 21.
2. For Chriſt; they give him the ſame worſhip they do unto God, Let all the Angels of God worſhip him; and were all along at his command and ſervice, attended on him in his Birth, Life, Death, Reſurrection, Aſcention, and ſhall, at the laſt day, in his comming to Judgement; as you may ſee clearly in reading the Goſpel, Luke 1.13. & 22.43. & 24.5, 6. Acts 1.10, 11. Mat. 8.38. & 13.49.
3. They miniſter to the Church and People of God, in Life, and Death, and after Death.
1. In Life: They Miniſter both to the well-fare of their Bodies and Souls, in watching over them, and protecting them from evil, Pſal. 34.7. Pſal. 91.10, 11. inſtructing and directing, quickning, incouraging, and comforting them in that which is good, Dan. 8.16, 17. Dan. 9.12. Gen. 24.7. Gen. 32.1. Iſa. 6.6, 7. Rev. 22.9.
2. In Death: They are about their Beds, refreſh them in their Sufferings, as they did Chriſt in his Agonies, ſtand ready to receive their Souls, and to carry them (as they did the Soul of Lazarus) into Abraham's Boſom, Luke 16.22.
3. After Death: They watch over their Bodies, as Michael the Arch-Angel did over the Body of Moſes, Jude 9. And at the laſt day they ſhall open their Graves, and bring out their Bodies, and ſecure them from the fire, that it ſhall not hurt them, as in … theſe three Children in the Fiery Furnace, Dan. 3. And whereas the Devil, will then be moſt raging, the good Angels will reſtrain them, and ſtop their mouths, as they did ſtop the mouths of the Lyons, when Daniel was caſt into the Den; after this, they will gather together all the Elect from the four quarters of the Earth, Mat. 24.31. and ſeparate them from the Reprobates, Mat. 13.40. Take them up into the Clouds, to be Acceſſors with Chriſt in Judgment on the wicked World, 1 Cor. 6.1. and joyn with them … praiſing God, Rev. 4.9, 10. & Rev. 5.11, 12. & 7.9, 10.
Q. 2. What are our duties in reſpect of the good Angels?
A. Theſe are many and weighty, though little known, and leſs practiſed by the moſt; and therefore mind them well.
1. To admire the wonderful love of God, in honouring us with ſuch glorious and bleſſed Guardians; not only vouchſafing his own protection, and the protection of his Son and Spirit, but alſo of his bleſſed Angels; Is not this matter of admiration? what are the Angels, but the moſt glorious Creatures in the World, the glorious Courtiers of Heaven? No Prince on Earth hath ſo glorious a Guard, as every Saint, even the pooreſt hath, every day and night, and therefore to be ſtill admiring and adoring this wonderful love of God, and ſay, Lord, what is Man, and I among the Sons of Men, that thou ſhouldeſt honour me ſo far, as to give thy Angels a charge to miniſter to me, and watch over me every day and night.
2. To glory in this priviledge, above all other priviledges in the World, that we have ſuch high and excellent Creatures to miniſter to us, and to be our Guardians. If men have a great and long Train at theit heels, of great and Noble Perſons, in Silk and Sattin, and Golden Chains, how do they run after them, and gaze upon them; whereas, alas, all this bravery is but beggery to the Glory of thoſe that wait upon the Saints; they have higher and more glorious attendance, thoſe noble and glorious Courtiers of Heaven: men need a fair day, and a clear Sun-ſhine, to diſcover their bravery, or half the ſhew of it is loſt; but now nothing can darken the glory of the Saints attendance; Mat. 28.2, 3. And behold, there was a great Earth-quake, for the Angel of the Lord deſcended from Heaven, and came and rolled back the ſtone from the door, and ſat upon it; his countenance was like Lightning, and his Raiment white as Snow.
3. Take heed you do not injure any, the leaſt of God's Saints, the pooreſt, meaneſt, moſt contemptible of them: Why? Becauſe they have the glorious Angels to wait upon them, and miniſter unto them; Mat. 18.10. See that thou deſpiſe not one of theſe little ones, for I ſay unto you, the Angels behold the Face of my Father. Why ſhould any think them unworthy of their company and countenance, when the greateſt Angels think them worthy of their attendance and ſervice; if any wrong them, the Angels will certainly right them. When the Sodomites roſe up againſt Lot, the Angel ſmote them with blindneſs, and reſcued Lot out of their hands. If Balaam go about to curſe God's Iſrael, an Angel ſtands in the way with a drawn Sword to withſtand him; If proud Sennacherib threaten to deſtroy Hezekiah and his People, an Angel goes forth and ſlayes, in one night, a hundred eighty and five thouſand in his Army. And therefore take heed of wronging any of them any way.
4. Be quickned hence to honour and ſerve that God more chearfully, that hath ſo highly honoured and incouraged you in the ſervice of him, as to appoint the Glorious Angels to attend upon you in it; ſhall they that are ſo high and holy above us, ſtoop ſo low as to attend upon us, and Miniſter to us, at God's command, and ſhall not we, who are ſo inferior to him, readily do ſervice to him, who is ſo high above us, and hath no need of our ſervice, and whoſe ſervice cannot any way reach to him, but only to our ſelves? And when our honour and happineſs is wrapt up in it; what a ſhame were this, and what an aggravation will this be upon all idle Servants at the laſt day!
5th Duty, To carry our ſelves ſo, as we may injoy the benefit, ſweet, and comfort of this glorious and bleſſed Priviledge, the Miniſtration and Service of the Angels.
Q. How is that?
A. Mind well, it conſiſts in theſe Particulars.
1. To take more notice of this glorious Priviledge then ever you have done: If you have been ignorant and heedleſs of it heretofore, take the ſhame of it, and labour to get a more diſtinct knowledge of it, and get your Faith confirmed and eſtabliſhed in it; for is it not a foul ſhame, that ſuch glorious Spirits ſhould take notice of us, and miniſter to us, and we take no notice of them.
2. To ſee that you be ſuch Perſons as God hath given his Angels a charge over. Who are they? 1ſt. Such as fear the Lord, Pſalm 34.7. 2ly, Such as keep in God's Wayes, the wayes of his Commandments, Pſalm 91.1. 3ly, Such as continually pray to God for their direction and protection, as Abraham's Servant did, Gen. 24.7. and the Iſraelites, Numb. 20.16. 4ly, Such as are Heirs of Salvation, for they miniſter only unto ſuch, Heb. 1. laſt.
3. To carry your ſelves reverently in their preſence, and take heed you do nothing that ſhould offend and grieve them; whence that, 1 Cor. 10.11, 12. A Woman ought to cover her Head, becauſe of the Angels; that is, (as Mr. Perkins ſayes) not onelyonly in reſpect of God's Miniſters, but the Angels; and not without great reaſon. 1. Becauſe they are preſent to obſerve our carriage in all the Service of God. 2. Becauſe they are Holy Spirits, and cannot indure to ſee any unholy or unclean behaviour.
4thly. To imitate the Bleſſed Angels, eſpecially in theſe four things, 1. their Humility, 2. Piety, 3. Charity, 4. Alacrity. 1. Their Humility; Though they be glorious Spirits, yet they are content to ſtoop to the meaneſt Servants of God; at God's Command they came down from Heaven to bring glad tydings of Salvation to poor Shepherds, are willing to wait on thoſe that are deſpiſed of men, Mat. 18.10. how much more ſhould we ſtoop to one another, and ſerve one another in love: ſee the command, Rom. 12.3.16. 2. To imitate them in their Piety; They are God-like, Holy, as he is Holy, therefore called … Holy Angels; Mark 8.38. And we are command… … be Holy, as God is Holy, 1 Tim. 1.15. They ſeek nor their own Glory, but the Lords, Iſa. … ſo we are commanded, 1 Cor. … They ſtand ready preſt to know and do the Will of God, Pſal. 103.21. And we are commanded, Tu… 3.…. Be ready to every good work. They do it alſo zealouſly, Dan. 9.21. He make … Angels a flame of Fire; and this we are comm…nded, Rev. 3.19. Be zealous, and amend. And they do it conſtantly, Matth. 18.10. And we are commanded, 1 Cor. 15. laſt. Be ſtedfaſt, u…oveable, alwayes abounding in the Work of the Lord, &c. Gal. 6.10. Be not weary of well doing; And all this is no other then what we are taught to pray for in the Lords Prayer, in theſe words, Thy will be done on Earth, as it is in Heaven; That is univerſally, ſincerely, chearfully, conſtantly. 3. In their Charity; They not only love one another, but they love us; and in love to us, they are content to ſtoop to any Service, wherein they may expreſs their love to us, how much more ſhould we love one the other, and (as the Apoſtle exhorts) ſerve one another in love, and the rather, becauſe it is the expreſs command of Chriſt, and he hath given himſelf an Example of it, and made it the chief character of a Diſciple of his, John 13.35. 4. To imitate them in their Joy; They rejoyce continually in the Glory of God, the Exaltation of Chriſt, the Converſation of Sinners, the Salvation of Souls, the Glorification of the Saints, together with themſelves; how much more ſhould we rejoyce in theſe things; ſeeing the benefit redounds not ſo much to them as to us?
6th Duty: Not to fear the malice and rage of the Evil Angels; for however the Evil Angels endeavour to do all the miſchief they can to the Godly, and God permits them to do it to wicked men, Pſal. 78.49, 50. and ſometimes to afflict the Godly, Job 1.6. yet here's our comfort, All the Godly have the Good Angels to protect them, that they cannot hurt them as they would; however Evil Angels may have a permiſſion from God to do them evil, yet the Good Angels have alwayes a Commiſſion from God to do them good, Pſal. 103. to the end. And the power of Good Angels is more and greater then of the Evil, they having loſt much of it by their fall, and therefore not ſo much to fear them. A King that hath his Guard about him, fears no danger; how much leſs ſhould we, who have, though not of men, yet a Guard of Angels, 2 Kings 6.16.
7th Duty: Not ſlaviſhly to fear Death, but to wellcome it whenſoever it comes, ſeeing it is the laſt Office the Angels do for the Saints here to attend on their Death-beds, and take the care of their Souls, and carry them after Death to the Spirits of Juſt Men made perfect, Luke 16.22. Heb. 12.22.
Laſtly, Remember ſtill to return God the Glory of this Glorious Priviledge, the enjoyment of the Miniſtry of Angels, and all the good and comfort you have reapt by it; The Shepherds (Luk. 2.20.) having heard of the glad tydings brought by the Miniſtry of Angels, they returned glorifying and prayſing God, but not the Angels; the Angels ought to have their due reverence and reſpect for their Miniſtry, but we are to give the honour and glory of it only to God: Thus Daniel 6.22. and Peter, Acts 12.11. they did not aſcribe the deliverance to the Angels, but unto God that ſent his Angels. And great cauſe have we to glorifie God in, and for their Miniſtry.
1. In reſpect of the great honour God conferreth on us, in vouchſafing ſuch honourable Guardians to us.
2. In reſpect of the great good that comes to us by them; not only in protecting us from thoſe evil ſpirits which rule in the Air, but the quickning and leadings, to the following and guidance of his ever bleſſed Spirit of Grace.
3. Becauſe they are only inſtruments in God's Hand, it's God alone is the Author of all the good we receive by them. Make theſe uſes of the Miniſtry of Angels, and you will be ſure to reap much benefit and comfort by it, and to have them ſtill to attend upon you, and miniſter to you in Life and Death, and after Death. 1. In Life; to preſerve you from evil, and to incourage you in that which is good, to comfort you in, and deliver you out of trouble. 2. In Death; to ſtand about your Beds, and keep off the evil Spirits, and chear up your own Spirits, arm you againſt the terrors of Death; and as ſoon as your Soul ſhall be ſeparate from the Body, to carry it to the Spirits of Juſt Men made perfect; And, 3. after Death, at the laſt and great Day, to open your Graves, and bring out your Bodies, and take them up into the Air to the Acceſſors with Jeſus Chriſt in judgment on the wicked World, and after that to conduct you into Heaven, there to be for ever with the Lord, and with them ſtill glorifying God the Father, for God the Son, by God the Spirit, to all Eternity. Amen.
Secondly, For the Evil Angels and Devils.
Sect. 2. In and about them, to take notice of, and meditate on theſe things: 1. That there are ſuch. 2. What they are. 3. How they became ſuch. 4. What their puniſhment. 5. What their Office or Work is. 6. What their Properties or Qualities are. Laſtly, What our duties are in reſpect of them.
1. That there are ſuch evil Spirits or Devils, is abundantly manifeſt by the teſtimony of the Scripture; and their frequent Temptations, Apparitions, Poſſeſſions and Diſpoſſeſſions, the Scripture often mentions, in the Old & New Teſtament. In the Old, we read that the Devil was a lying ſpirit in the mouth of the falſe Prophets, 1 Kings 22. and that Satan ſtir'd up David to number the People, 1 Chron. 21.1. and how he afflicted Job, cap. 1. and that he ſtood at the right hand of Joſhua to reſiſt him, Zach. 3.1. In the New Teſtament, we read how he tempted Chriſt, Mat. 4. and how Chriſt caſt him out of many poſſeſt by him; as for thoſe Atheiſts and Epicures that queſtion it, they have, ſome of them, been forced to acknowledge it here to their horror and terror ere they dyed; if they do not here, they ſhall hereafter; Qui non credunt, ſenſiant, they ſhall find and feel it hereafter, that Hell is no Fable; and the Devils are no Nominals, but Reals; not imaginary, but afflicting Spirits, Spirits ordained for Vengeance; tempters of men here to ſin, and tormentors hereafter for ſin.
2. Take notice what they are; This you may underſtand by the ſeveral names given to them in Scripture: as, 1. in reſpect of their nature, they are called Spirits, i. e. Spiritual Subſtances, or Subſtances without a body, whereby they are diſtinguiſhed from the Souls of Men that are united to their Bodies, 1 Kings 22.21. Matth. 18.6. Luk. 10.20. 2. In reſpect of their corrupt nature, they are called Evil Spirits, Luke 8.2. 1 Sam. 18.10. 1 Joh. 3.12. 3. They are called lying Spirits, 1 Kings. 22.22. and unclean Spirits, Matth. 10.1. 4ly, In reſpect of their great knowledge, they are called foreign, or foreign, Levit. 17.7. 1 Cor. 10.20. i. e. Underſtanding Spirits, which we read, or Devils; though they be more fitly called Devils, becauſe they are continually doing evil. 5. In regard of their Pride, Power, and Dominion in the World, they are called the Prince of the Air, Epheſ. 2.2. and the Godd of this World, 2 Cor. 4.4. 6. In reſpect of their Properties, he is called the Tempter, becauſe continually he is tempting to evil; and the Deceiver, becauſe he alwayes deceives men in the promiſes he makes; and Accuſer, becauſe he is ſtill accuſing God to Man, and Man to God; and the Deſtroyer, becauſe he is ſtill plotting and practiſing ruine and deſtruction unto Souls, 1 Pet. 5.8. So as put all together, the Devils are evil and wicked Spirits, abounding in knowledge and power to do miſchief, ſtill tempting to ſin, imployed about, delighting in nothing elſe.
3. How became they ſuch evil Spirits? For the underſtanding of this, you are to take notice; 1. That they were by creation good, and as good every way as the Elect Angels, as Underſtanding, Wiſe, Pure, Potent, every way equal, and no way inferior to the Good Angels, Gen. 1. laſt. 2. Though they were created good, and as good as the Elect Angels, yet they voluntarily fell from this good Eſtate, and became as evil as they were good John 8.44. Jude 6. The Angels that left their firſt eſtate, &c. The cauſe of their fall was their ſin, 2 Pet. 2.4. God ſpared not the Angels that ſinned, but caſt them down to Hell, &c. What their ſpecial ſin was, is not clearly revealed in the Scripture, but probably conceived to be their pride, from that place, 1 Tim. 3.6. where he adviſeth, That a Miniſter ſhould not be a Novice, leſt being lifted up with pride, he fall into the condemnation of the Devil; implying, that their ſin was either pride, or mixed with pride.
4. What their puniſhment is; And this conſiſts in two things. 1. The grea… corruption of their Nature, whereas by Creation they were very good and holy; by their fall they became extreamly evil, and the greateſt enemies to holineſs, whereas by Creation they had the Knowledge of of God's whole Will, and an actual conformity to it; by their fall they were deprived, though not of their Natural, yet of their Supernatural Knowledge, and all Sanctified Knowledge; and this Knowledge they have now, it is accompanied with an implacable hatred of God, and obſtinate impenitency, and final deſperation. The ſecond part of their puniſhment is, The Curſe of God, or the Infinite and Eternal Wrath of God, which St. Peter layes down in four branches; Having ſinned, 1. They were caſt down, viz. out of Heaven. 2. Caſt into Hell. 3. Under everlaſting Chains of Darkneſs. 4. Reſerved to the Day of Judgement, for the full pouring out of God's Wrath and Vengeance upon them. In the interim, they are permitted to come out of that local place of Hell, and to walk up and down in the World, for the puniſhment of the wicked, and the exerciſing of the Godly.
5. To take notice what their Office and Work is; And that is, To be a Tempter, an Accuſer, a Tormentor; theſe three the Devil is continually exerciſed in. 1. He is a continual tempter unto ſin, and therein behaves himſelf as a ſubtil Serpent, and diſcovers himſelf to be that wicked One. 2. He is a continual Accuſer of God to Man, and Man to God, and one Man to another; and therein ſhews himſelf to be a Deceiver, and a Murderer, and the Father of Lies, John 8.44. 3ly, He is a continual Tormentor and Troubler of men for ſin; and therein ſhews himſelf a Fiery Dragon, and a Roaring Lion, and foreign, the Deſtroyer of Souls; this work God permits him to be imployed in, in a double reſpect. 1. The Wicked; and, 2. the Godly; to puniſh the one, and exerciſe the other. 1. To puniſh and plague the wicked. 1. In their Souls; and that 1. by giving the Devils power to tempt them to ſin, and prevail over them by his temptations, as over Ahab's falſe Prophets, 1 Kings 22.22. 2ly, By giving power to them, to vex and to terrifie their Conſciences, 1 Sam. 16.14, 23. An Evil Spirit was ſent to vex Saul; and Pſalm 78.49. Evil Angels were ſent to vex and terrifie the Egyptians. 2. To puniſh them in their bodies, by giving leave to the Devil to poſſeſs them and torment them, rend and tear them in pieces, as Hiſtory tells us he hath done the bodies of many wicked Hereticks, Blaſphemers, and Apoſtates; and at laſt to carry them to Hell, as he did Dives, Luke 16. Then, 2ly. their Office is to exerciſe the Godly: 1. Sometimes in their Bodies, by afflicting them, as he did Job's Body, Job 2.7. 2. In their Souls, by ſuffering Satan to tempt them, and trouble them, though not finally prevail over them, as over the wicked; however Satan ſought to winnow Peter like Wheat, yet Chriſt prayed that his Faith ſhould not fail, Luk. 22.32. Though he buffeted Paul, yet God promiſed his Grace ſhould be ſufficient for him, 2 Cor. 12.7, 9.
6. VVhat their Properties and Qualities are: They are very Knowing, Subtil, Powerful, Wicked and Malicious Spirits.
1. For their Knowledge; That muſt needs be very great. 1. In that by creation they were like to the good Angels in Knowledge. 2. Their knowledge ſince hath been much increaſed by the long experience they have had of all God's Revelations and manifeſtations in the World, Job 1.8, 9. But yet however they know ſo much, and more of God then others, yet they know not mens hearts, but only by conjecture, for 'tis only God's prerogative to be the ſearcher of the heart, 1 King 8.39. Neither do they know what the Grace of Regeneration is, nor what the comforts of the Spirit are, for theſe are props to the Elect.
2. For their Subtilty; we read of the Wiles of Satan, Epheſ. 6. and the Depths of Satan, Rev. 3. This ſubtilty of theirs, appears in theſe Particulars. 1. In the obſerving every ones Conſtitution, and Diſpoſition, Place, Imployments, Endowments, ſuiting his temptations accordingly. 2. In that he maketh choice of the fitteſt Inſtruments to accompliſh his deſigns, and thereby hath prevailed over the wiſeſt men, as Adam and Solomon. 3. In transforming himſelf ſometimes into an Angel of Light, inſinuating his ſuggeſtions under a ſhew of the motions of God's Spirit, and making men to believe ſuch Vices to be Vertues, and ſuch Vertues to be Vices. 4. His ſubtilty appears, in beginning with the leſſer, and then greater temptations, and reſerving the greateſt and ſtrongeſt, for the laſt and weakeſt hour.
3. For their Power; They are ſtiled Principalities, Powers, and Dominions, Epheſ. 6.12. and the Devil is called the ſtrong man armed, Luke 11.21. and a roaring Lion, 1 Pet. 5.8. a great red Dragon, Rev. 12.3. the God of this VVorld, 2 Cor. 4.4. That he is ſo powerful, appears, 1. In that he can hurry their Bodies up and down in the Air, as he did Chriſts, Matth. 4.6. Luke 8.29, 33. 2. In that he can raiſe Tempeſts, Job 1.16, 19. 3. In that he can bring Diſtempers on the Body, and on the Mind, Luke 13.16. Luke 9.31. 4. In that he can overthrow Houſes and Buildings, Job 1.18. 5. Break Chains and Bars, Mark 5.4. 6. Stir up Humors of Luſt and Choler, as in the Sodomites; any thing that is within the compaſs of Nature, or may be done by natural means: But yet here's our comfort, though he be ſo ſtrong, Chriſt is ſtronger, 1 John 4.4. and he hath bruiſed his Head, ſpoiled Principalities and Powers; he hath ſo limited his Power, that he cannot do what he would; as for inſtance, 1. He cannot work Miracles, that is, ſuch things as are above, and contrary to Nature, for that is God's Prerogative; it's true, he may counterfeit them, as he did by the Egyptian Sorcerers, but not work any true Miracle, that being proper to God; whence the Egyptian Sorcerers were forced to ſay of thoſe true Miracles God did by the hand of Moſes, This is the Finger of God, Exodus 8.19. 2ly, He cannot force the Will of Man, for this is contrary to the Nature of the Will to be forced; and therefore they wrong the Devil, that lay the blame of their evil practiſes on the Devil, for he could never force them to ſin, without their conſent; he muſt have a double commiſſion, firſt from God, and then from men, before he can draw them into ſin. 3. He cannot do any thing that naturally he hath power to do without the Lord's Permiſſion, for he could not touch Job's Body, until the Lord gave him leave, Job 2.6, 7. nor ſo much as enter into the Swine, till Chriſt gave him leave, Mat. 8.31.
4. For his wickedneſs; He is extreamly wicked, whence he is called foreign, that wicked one, ſo called, to note his ſpecial wickedneſs; as God is ſtiled the Holy One, to note his perfect Holineſs, ſo the Devil the wicked One, to note his perfect wickedneſs, Mat. 13.19, 38. 1 John 2.13. & 5.18. And juſtly is he ſo called; 1. Becauſe he is ſo in his own nature, full of nothing but wickedneſs: It's true, God at firſt created them holy and good, but by their fall they deprived themſelves of that original Righteouſneſs, and filled themſelves with all unrighteouſneſs; they were by creation, Spiritual Excellencies, but by their fall they became foreign, Spiritual VVickedneſſes, Epheſ. 6.12. 2. Becauſe they are the Authors of all wickedneſs in men; he is a Lyar, and the Father of it; a Murderer, and the Father of it, John 8.44. All ſin hath its rice from Satan, either in whole or in part; the firſt ſin that ever was committed in the World, was by his inſtigation, Gen. 3.1, 2. and whatſoever ſin is ſtill conceived or committed by any creature, the Devil has ſome hand in bringing it to paſs; whence ſins are called the Works of the Devil, 1 John 3.8. becauſe he works together with men, and hath a hand one way or other in drawing men to ſin, as David to number the people, 1 Chron. 21.1. and Ananias and Saphira to lie unto the Holy Ghoſt, Acts 5.3. But yet here ſtill remember, though the Devil hath a hand in every ſin, it doth not excuſe the ſinner, becauſe however he tempts, yet he cannot compel to ſin, only perſwades to it by Arguments: for every man is tempted, when he is drawn aſide by his own luſts and inticed, James 1.14. It's firſt, a wicked heart that is the Mother, and then the Devil the Father that begets and helps to bring forth ſin.
5. For their Malice; This is not leſs, but rather greater then their power, and the chief part of their wickedneſs; hence it is called the Great Dragon, and the Roaring Lion, which of all Creatures are moſt cruel, and foreign, the Adverſary, 1 Pet. 5.8. the Enemy, Matth. 13.39. The Enemy, becauſe he is the greateſt and moſt univerſal Enemy to God and Man, and all the Creatures. 1. And principally to God, by labouring what he can to ungod him, and ſet up himſelf as God in the World, and requiring others to adore and worſhip him as God, continually blaſpheming God, and ſtirring up his Children to do evil, Rev. 16.9, 11. 2. The greateſt Enemy to man, ſeeing his malice cannot reach ſo high as God, therefore (like the Panther, of whom it's ſtoried, he will fly upon the Picture of Man) he will bend his utmoſt malice and rage againſt man, who was created after the Image of God, and had a Redeemer vouchſafed to him, and not to them. 3. The greateſt Enemy to all the Creatures for God's ſake, and Man's ſake, ſo that he would deſtroy them all, were it in his power, and God did not reſtrain him; ſeeing he cannot do the miſchief he would to them, he will vex them and torment them what he can, as he did the poor Swine whom he carried headlong into the Sea. Above all, he is the greateſt Enemy to Jeſus Chriſt, becauſe he took the Nature of Man, and not of Angels, and came into the World to reſcue Man out of his power; and as to Jeſus Chriſt, ſo to all the Saints, becauſe they are brought out of his Kingdom, into the Kingdom of Jeſus Chriſt; therefore as Pharaoh purſued the Iſraelites when they were got out of his Land, ſo the Devil doth the Saints when they are got out of his hands, with all the rage he can, ſeeing he cannot keep them from Grace, he labours to keep them from the comfort of Grace, ſeeing he cannot keep them out of the way to Heaven, he labours to diſcourage them in the way thither what he can.
7thly, Take notice what our duties are in reſpect of thoſe evil Spirits; As,
1. To tremble at the ſeverity of God againſt them, in caſting them off for ever; and to adore the lenity and mercy of God to us, in vouchſafing a Redeemer unto us, when he did none to the fallen Angels.
2. To take heed of all ſin, eſpecially thoſe ſins which reſemble men to the Devil, as Pride, Envy, Malice, Lying, Slandering, falſe Accuſing of others, tempting others to ſin, and hindering others from Good; for theſe you may find in the Scripture to be the ſins of the Devil, eſpecially the laſt, Acts 13.10. Thou Child of the Devil, thou enemy of all Righteouſneſs, wilt thou not ceaſe to pervert the right ways of the Lord? ſaid Paul to Elymas.
3. To ſearch and ſee whether you are under his Power and Dominion, yea or no; for all Men and Women are ſo by Nature, as you may ſee, Eph. 2.2. 2 Tim. 2. laſt. whence he is called the Prince of the Air, John 14.30. and the God of this World, 2 Cor. 4.4. becauſe he rules like a Prince, or rather like a Tyrant; and governs like a God, or rather like a Devil, as he is, in all wicked men, holding them, and leading them like Bears by the Snout, like Dogs in a Chain, and hath them (as the Centurion had his Servants) at his beck and command, to commit any wickedneſs, for Honour, Profit, and Pleaſure in the World. Now for the ſigns and characters of ſuch as are under his power, the Scripture gives amongſt others theſe: 1. Wilful blindneſs, when men ſhut their eyes againſt the Light, and refuſe to ſee ſin to be ſin, and duty to be duty, becauſe they are loth to leave the one, and do the other, John 3.19. 2 Cor. 4.4, 5. 2. Impenitency in a courſe of ſinning, 2 Tim. 2.24, 25. when men give up themſelves to the ſervice of Sin and Satan, and will not be reclaimed from it, Rom. 6.16. John 8.34. 3ly, Security and ſenſleſneſs of God's diſpleaſure, becauſe he lets them alone in their evil courſes, and does not preſently puniſh them, Luke 11.21. where all things are at peace, there the ſtrong man keeps poſſeſſion, Pſalm 50. ver. 18. to the end. 4. And principally Deriſion, Oppoſition, and Perſecution of Righteouſneſs and Holineſs in others, Acts 13.10. Theſe are the black marks of Satans dominions in men.
4th Duty. Be perſwaded ſpeedily in the uſe of the means to get out of his Dominions, becauſe ſo long as you are under the power of Satan, you are under the power of Sin, and the power of the Law, and the power of the World, and the power of Death, Judgement, and Hell. 1. Of Sin, Rom. 6.12. 2 Tim. 2. laſt. 2. The power of the Law, both the rigour and the curſe of it, Deut. 27. laſt. 3. The power of the World, 1 John 4, 5. 4. The power of Death, and Judgement, and Hell, Rom. 6. laſt. Eccleſ. 12. end. Heb. 9.27. Pſal 11. end. Pſal. 9.17. The wicked ſhall be turned into Hell; and therefore in all theſe reſpects to labour ſpeedily to get out of his Dominions. To this end,
1. Be willing to be convinced of this truth, That all men naturally are under the power of Sin and Satan, for it's that which the Scripture ſpeaks expreſly, Epheſ. 2.2. and this is the firſt work of the Spirit in the converſion of a ſinner, John 16.8.
2. Labour to be ſenſible of, and humbled under the ſad condition of being in vaſſallage and ſlavery to Sin and Satan; thus thoſe Converts were, Acts 2.37. They were pricked in their hearts, and cryed out, Men and Brethren, &c. That you may be the more ſenſible of it, and humbled under it, conſider, it's the ſaddeſt of all other conditions, ſo, as the condition of the Iſraelites under Pharaoh, and Gally-ſlaves under the Turk or Pope, is little or nothing to this; that being only of the Body, this of the Soul; that a ſenſible ſlavery, this an inſenſible, until God make them ſenſible; that an unwilling ſlavery, but this men are moſt forward to, and delight in, until the Lord come in and over-power their wills, and of unwilling, make them a willing people in the day of his power, Pſalm 110. as he did them, Acts 2.37.
3. Take notice of him, who was appointed and annointed by God the Father to reſcue you out of his power, viz. the Lord Jeſus Chriſt, Iſa. 61.1. He hath deſtroyed Death, and him that had the power of Death, Heb. 2.14. and hath deſtroyed the works of the Devil, 1 John 3.8. to lay hold on him by a lively Faith, and that Ranſom he hath paid for your Redemption, Epheſ. 1.7. 1 Joh. 1.7. Acts 16.31. Believe in the Lord Jeſus Chriſt, and thou ſhalt be ſaved.
4. Be willing to caſt off the ſervice of Sin and Satan for the future, and to give your ſelves only and wholly to the ſervice of Jeſus Chriſt, Rom. 6.16, 17. Sin is the ſnare and the chain by which the Devil holds men in his power, and repentance breaks that ſnare and chain, and ſets them at liberty, 2 Tim. 2. laſt. Acts 3.19. Repent, that your ſins may be blotted out, &c.
5. Wait conſtantly on the Miniſtry of the Word; the means he hath appointed to turn men from Darkneſs to Light, and the Power of Satan to God.
Laſtly, Go unto God by earneſt and conſtant Prayer for his Spirit, to make his Word effectual for the tranſlating you out of the Kingdom of Darkneſs, into the Kingdom of his dear Son, Col. 1.13.
5th Duty. If you find that you are ſuch as have been reſcued and redeemed by Jeſus Chriſt out of the power of Satan, which you may know farther by this; if you are ſuch as truly believe in Chriſt, and are ſanctified by Chriſt, Acts 26.18. and labour to crucifie the fleſh with the corruptions and the luſts, Gal. 5.24. and are not conformed to the World, Rom. 12.2. but walk in a contradiction to it, get victory over it, 1 John 5.4. then your duties are ſuch as theſe: Continue to bleſs God for it, and rejoyce in it above all your rejoycings; not ſlaviſhly to fear his Power, Malice, Rage for the future; and to carry your ſelves ſo, as ſtill to be preſerved from being hurt by him.
1. To be continually bleſſing the Lord Jeſus Chriſt for reſcuing us out of the power of Satan, as the Saints have done before us, Pſal. 86.12, 13. Pſal. 103.1. the Apoſtle, Rom. 7. laſt. 1 Cor. 15.55. and to bleſs him not only for our ſelves, but others, Rom. 6.17, 18. and the rather, conſidering we were by nature under the power of Satan as well as others, and nothing but his own Grace that reſcued us, and pluckt us out of his ſnares; to bleſs God that hath and doth ſo wonderfully preſerve us from the power, malice, and rage of Satan and his Inſtruments: Is it not wonderful that we ſhould lie down in peace, and ſleep in peace, and ariſe in peace, and walk up and down in peace, and injoy ſo much peace and quiet in the midſt of ſo many Devils, and deviliſh minded men, the ſafety and preſervation of the three Children in the Fiery Furnace; of Daniel in the Lions Den; of Jonah in the Whales Belly, was wonderful; and truly, no leſs wonderful is it that we injoy our lives, and the comforts of it; ſo many precious priviledges for Soul and Body, in the midſt of ſo many Devils and deviliſh minded men; and the rather, conſidering not only their great power, but their great number, malicious nature, deep ſubtilty, and continual activity to plot and practiſe miſchief; we can never be enough in bleſſing God for his great Mercy and Goodneſs to us, in reſtraining and preſerving us from the power, malice, and rage of the Devil and his Inſtruments.
2. As to bleſs God, ſo to rejoyce in this priviledge we have by Jeſus Chriſt, of being reſcued out of his power, and being preſerved in and under all our fears and dangers, as the Apoſtle, Rom. 8.33. and not without cauſe; you know how poor Captives rejoyce, when they are reſcued out of cruel and oppreſſing hands of Turk and Pope; and how poor condemned Malefactors rejoyce at the news of a Pardon, how much more ſhould we that the Lord Jeſus Chriſt hath reſcued us from the vaſſallage and ſlavery to Satan, and procured a Pardon for all our ſins; this ſhould make us rejoyce, and again rejoyce, Phil. 4.4. rejoyce evermore, 1 Theſ. 5.
3. Not to fear him too much, ſo as to be kept from duty, or drawn into ſin by him; for this is to worſhip the Devil inſtead of God, and to provoke God to leave you unto his power, and therefore to take heed of fearing him with ſuch a ſlaviſh fear as to be kept from duty, and to be drawn into evil; remember and conſider well, however the Devil be full of ſubtilty, malice, and power, yet Chriſt he is the Wiſdom of the Father, and knows how to out-wit him, and to out-work him; Greater and ſtronger is he that is in you, then he that is in the World, 1 John 4.4. He hath already ſpoiled Principalities and Powers, tryumphing over them on the Croſs, Col. 2.15. Hath them all in a Chain, Jude 6. ſo as they cannot go an inch farther then their Chain; can do nothing without his permiſſion, not ſo much as enter into a Swine without his leave; however they may prevail over wicked men, to carry them, Souls and Bodies, into deſtruction, yet they cannot over true Believers, ſuch as he hath reſcued out of his power; I have prayed that thy Faith fail not, (ſaith Chriſt to Peter) and not only for him, but all others that believe in his Name, John 17.20. The Devil may prevail ſometimes by God's permiſſion, to the ſpoiling of their Goods, the afflicting of their Bodies, the troubling of their Spirits, yea (and it may be) the loſs of their life, but never to the prejudice or loſs of their Soul; God may give way to them to let them ſeparate us from worldly things, but never from the love of God in Chriſt Jeſus.
4. To carry our ſelves ſo, as we may ſtill be protected from the power, malice, and rage of Satan and his Inſtruments, to this end, To take heed of ſome things, and practiſe others. 1. To take heed of theſe things, that as you do not fear him too much, ſo you do not ſlight him too much, much leſs provoke him, and ſeek for help from him.
1. Not to ſlight him too much, ſo as to be ſecure, ruſh upon his temptations and preſume on your own ſtrength of Grace to withſtand them; for if he had ſo much power over man in the ſtate of Innocency to give him a fall, much more in the ſtate of Apoſtacy; as you may ſee in the Examples of David and Peter; if he hath ſhaken the talleſt Cedars, much more ſuch poor low ſhrubs as we are.
2. As not to ſlight him too much, ſo not to provoke him too much, as many ignorant prophane wretches do, by reviling and railing on him, daring and challenging him, he ſhould do his worſt, raſhly and indiſcreetly ruſhing into thoſe places given up to his poſſeſſion, for this is but fool-hardineſs, and many have ſadly ſmarted for it; therefore take warning by others harm. You may read Jude 9. The Arch-Angel would not rail at the Devil, but only ſaid, The Lord rebuke thee; this being ſpoken in Faith, will ſoon quell him and ſubdue him, rather then railing tearms: Remember, and conſider, the Devil is forward enough to do miſchief, and needs not to be provoked to it.
3. Above all, take heed you be never drawn to ſeek help from him in the time of trouble and diſtreſs, as many ignorant prophane perſons are: For,
1. It is that which God hath expreſly forbid, Levit. 19.31. Levit. 22.6. Levit. 20.6. Iſa. 8.19.
2. That which he hath exemplarily puniſhed, as in Ahaziah, 2 Kings 1.3, 6. and in Saul, 1 Chron. 10.13, 14.
3. Becauſe it is a departing from the living God, and a ſerving the Devil; which is ſuch a crying ſin, as the Lord himſelf bids Heaven and Earth to be aſtoniſhed at it, Jer. 12.
For the things that are to be practiſed, they either reſpect his Temptations in general, or elſe thoſe hideous and helliſh ones to Atheiſm, Blaſphemy, Self-murder in particular.
Firſt, For the remedy againſt his temptations in general, you are to do theſe things: To arm your ſelves againſt them, to ſtand upon your watch, and reſiſt him ſtedfaſt in the Faith.
To arm your ſelves againſt him, according to thoſe directions of the Apoſtle, Epheſ. 6. from 11 to 19. in which words you have theſe things obſervable.
1. If you would be protected from him, you muſt have Armour.
2. This Armour muſt not lie by you, but be put on.
3. What kind of Armour this is, no other then Spiritual Armour; For we fight not againſt fleſh and blood, but againſt ſpiritual wickedneſſes in high places, verſ. 12. and therefore our Armour muſt be Spiritual and not Carnal, ſuch as Popiſh Armour, Exorciſms, Crucifixes, Holy-Water, &c. This Armour is faſhioned on the Devils Anvil; and this Myſtical Leviathan eſteems no more of it, then Iron, and Straw, and rotten Wood.
4. You muſt have the ſeveral pieces of this Armour, which are partly Defenſive, and partly Offenſive.
1ſt. For the Defenſive Armour, there are five pieces of it; The Girdle of Truth; Breſt plate of Righteouſneſs; The feet ſhod with the preparation of the Goſpel of Peace; The Shield of Faith; and the Helmet of Salvation: By which are meant, the principal Vertues and Graces Chriſtians are to be armed with againſt the temptations of Satan. To open theſe briefly to you.
1. By the Girdle of Verity; you are to underſtand Sincerity and Truth, with which you are to arm your ſelves againſt all temptations to Guile and Hypocriſie; for God's Children are Children that will not lie, Zeph. 3.13. and we are exhorted to put away all lying, and to ſpeak every one the truth to his Neighbour, Epheſ. 4.25.
2. By the Breſt-plate of Righteouſneſs; you are to underſtand, a good Conſcience, and a righteous Converſation, with which you are to arm your ſelves againſt all temptations to iniquity and unrighteouſneſs, Luk. 1.47. 1 Theſſ. 4.7.
3. By the feet ſhod with the preparation of the Goſpel of Peace; you are to underſtand the many precious promiſes of Pardon and Peace, with which you are to arm your ſelves againſt all temptations to deſpondency, under the perſecutions and afflictions you meet with in the way of Holineſs.
4. By the Shield of Faith; you are to underſtand a true and lively Faith in Chriſt, and thoſe Promiſes which are all, Yea and Amen, in him; with which you are to arm your ſelves againſt all temptations to unbelief, that ſo thoſe darts of Satan may not fire and trouble your ſpirits.
5. By the Helmet of Salvation; you are to underſtand a well-grounded hope of Salvation, with which you are to arm your ſelves againſt all temptations to deſpair, 1 Theſſ. 5.8. Theſe are the ſeveral pieces of Defenſive Armour.
2ly, For the Offenſive Armour, or the Weapons you are to uſe, they are two, the Sword of the Spirit, and Prayer.
1. The Sword of the Spirit, which is the Word of God; you muſt not ſuffer this to ſleep in the Scabbard, but weld it againſt Satan, as Chriſt did, Mat. 4. Thus it is written, &c.
2. To take the other Weapon, Prayer, without which the Sword of the Spirit will do little good; for as it was ſaid of Scanderbegs Sword, it would do little without Scanderbegs Arm; is much more true of this, it will do us but little good without the Lord's Arm; and therefore ſtill to ply the Throne of Grace, for his Spirit to go along with his Word, and by it to give you power and victory over Satan.
Having thus furniſhed your ſelves with Armour and Weapons, you muſt ſtand upon your Watch. Had you an Enemy that were potent and politick, that watched every opportunity to do you miſchief, you would heedfully keep your watch againſt him, would you not? how much more againſt Satan, the Adverſary, an Enemy ſo full of Power and Policy, and that continually walks up and down like a roaring Lion, ſeeking whom he may devour.
And here, that you may keep your Watch; 1. You muſt be careful to avoid all thoſe things which may give him an occaſion to tempt you, eſpecially theſe two, Idleneſs, and Evil Company; for your own, as well as others experience, will tell you, by theſe the Devil moſt prevails, and therefore to watch againſt them, as the wiſe Man exhorts you, Prov. 5.8. & 23.31.
2. You are to hearken to the counſel of Peter, 1 Pet. 5.8. Be ſober, and watch; without ſobriety, no watchfulneſs: Intemperancy in the uſe of the creature expoſeth men to ſleep, rather then to watch; and therefore if you would be able to keep your Watch, you muſt be ſober, that is, moderate in your deſires to, and in the uſe of all Creature-comforts, Honours, Riches, Pleaſures, becauſe theſe are the Baits under which he hides his Hooks of Temptation that they may not be diſcerned; and therefore, Phil. 4.5. Let your moderation be known in all things.
The third direction; You muſt reſiſt him in all his temptations, eſpecially unto thoſe ſins you are moſt inclin'd to, by your particular Conſtitutions, Places and Callings, and then the Promiſe is, he ſhall fly, James 4.7. That you may do this the more effectually, have an eye to two things.
1ſt. The right manner of reſiſting him, that is thus, Speedily, Univerſally, Couragiouſly, Self-denyingly, Wiſely, and Conſtantly.
1. Speedily, in the firſt injection of any evil motion, Epheſ. 4.26. Give no place to the Devil; no lodging to any evil thought, Jer. 4.14. For if this old Serpent get in his head, he will ſoon draw in his body after; therefore to break his head by withſtanding the firſt motion.
2. Reſiſt him Univerſally in every temptation, the leaſt as well as the greateſt; take heed you do not ſlight him, becauſe it is a ſmall one; a ſmall leak may ſink a Ship as well as a great, and a little ſin ſink a Soul to Hell as well as a great, where it is allowed of, and liv'd in, Mat. 5.19.
3. Reſiſt him Couragiouſly, ſeeing your Captain, the Lord Jeſus Chriſt, hath given him his deaths wound, ſpoiled Principalities and Powers, and made a ſhew of it openly, tryumphing over them on the Croſs, Col. 2.15.
4. Do it Self-denyingly, going out of your ſelves, and labouring to be ſtrong in the Lord, and in the power of his might, Epheſ. 6.10.
5. Do it Wiſely, ſo as to obſerve what he moſt aims at, for he uſeth to fit his temptation to every ones diſpoſition, and obſerves what every one moſt loves and delights in.
Laſtly, Do it Conſtantly, not giving over until you have got the victory, for the promiſe of reward is only to thoſe that overcome, Rev. 3.21. There is no ſafety in flying, no piece of Armour for the back, and therefore to chuſe rather to die manfully, then fly cowardly, Heb. 10. laſt. If any draw back, my Soul ſhall have no pleaſure in him.
2dly, To furniſh your ſelves with Arguments, whereby you may be enabled to reſiſt all his temptations to ſin, ſuch as theſe; the purity of God's Nature; the ſeverity of God's Juſtice; the ugly, hateful, hurtful nature of ſin; the dear price that was paid for the expiating of it; the terrible threatnings of God againſt ſin; the many precious promiſes God hath made to ſuch as deny themſelves in it, and the certainty of victory, if we continue to fight againſt it, Rom. 6.14. Mich. 7. to the end. And thus of the Remedies againſt the Temptations of Satan in general.
Secondly, I ſhall give you a few directions againſt his hideous and helliſh temptations to Atheiſm, Blaſphemy, Self-murder, &c. and ſo conclude this Subject: And here,
1. Take notice that there is no temptation that befals any, but is common to all, 1 Cor. 10.13. and therefore let not the Devil perſwade you none have ſuch wicked thoughts as you, for Prov. 27.19. As in Water face anſwers to face, ſo doth the heart of one man unto another, even the vileſt, every one being equally corrupted by nature.
2. It's God's uſuall manner, when he is about to convert any, and pull them out of the ſnare of the Devil, to let looſe Satan upon them, to exerciſe and afflict them with the injection of ſuch hideous helliſh thoughts of Atheiſm, Blaſphemy, Self-murder, &c. that ſo he may humble them the more thorowly, and work them to a ſerious conſideration of their ſpiritual and eternal condition.
3. Conſider Chriſt was aſſaulted with ſuch Atheiſtical blaſphemous ſelf-murdering thoughts, as you may ſee, Mat. 4. from 1, to 11. and he was tempted with them, that he might have a fellow-feeling of your infirmities, and know how to ſuccor you under your temptations, Heb. 2. end. and here is our comfort, he hath vanquiſht him for us, Col. 2.15. Heb. 2.14. therefore to reject him ſtedfaſtly in the Faith, the promiſe is, He ſhall fly and fall.
4. When Satan would tempt you to deſpair, becauſe of the hideouſneſs and helliſhneſs of theſe thoughts; remember him of what Chriſt told him, that he was a lyar and a murderer in it, John 8.44. For it is not the multitude or greatneſs of ſin can ſhut any from Mercy, but onelyonly unbelief and impenitency; be but willing to ſee and leave ſin, and you cannot deſire ſo much mercy, but there is infinitely more in God for you; Iſa. 55.6, 7. Let the wicked man forſake his way, and the unrighteous man his thoughts, &c. Oh but ſaith the Devil, This promiſe is made onelyonly to ſuch as turn from their wicked thoughts, but you do not, you have ſwarms of wicked thoughts ariſing in your minds, and therefore you cannot expect a pardon. Tell Satan he is a lyar in this, for though they ariſe there, they have no entertainment there, which is only that which God condemns, Jer 4.14. No man can keep a Bird from flying over his head, but he may from neſtling there; ſo however you cannot keep Satan from injecting ſuch wicked thoughts, yet you may and ought to reſolve in and thorow the Grace of Jeſus Chriſt, not to give way to them; and ſo long as you do ſo, know in the next place,
5. Theſe atheiſtical and blaſphemous thoughts, they are only your croſſes, but Satans ſins, they ſhall never be charged on you ſo long as you hate them, and are burden'd with them; however, there be much of your corruption in them, God will never impute that which you do not allow of, as the Apoſtle comforts himſelf, Rom. 7. The evil I do, I allow not, &c.
6. If you would get power and victory over theſe helliſh injections, you muſt take notice of Satans drift and ſcope in them, and labour to diſappoint him in it. His ſcope is, To rob God of the glory of his Grace, and either keep you from duty, or diſtract you in it, and make you weary of it, and therefore to croſs him in his end; which that you may do, mind well theſe particulars.
1. That you do not conceal but reveal unto ſome wiſe, faithful, experienced Miniſter or Chriſtian, what it is that doth ſo much trouble you, that they may adviſe and direct you what to do, in and under ſuch a temptation; and when you do it, take heed you do not like the Lapwing, cry fartheſt from the Neſt; reveal ſome things, but conceal that which chiefly troubles you, for that will but keep & encreaſe your trouble, and therefore to be faithful to God and others, and your own Souls, in your confeſſions and complaints of your corruptions and temptations.
2. Take heed you do not reaſon with Satan about thoſe wicked thoughts that ſo much trouble you, for he is too old and cunning a Sophiſter to parley with, and will be ſure to diſquiet you the more.
3. When ſuch atheiſtical blaſphemous wicked thoughts ariſe, though you are to be humbled under them, and lift up an ejaculation for pardon and power over them; yet take heed, be not over dejected and caſt down by them, ſo as to caſt away your confidence; for the more he ſeeth you are afflicted with them, the more he will inject them.
4. The more he labours, by his injections, to keep you from duty, and diſtract in duty, do you labour to be the more forward to duty, and intent in duty; and when he ſees that he is ſlighted, he will trouble you the leſs, and grow weary of his injections.
5. When ſuch wicked thoughts ariſe in your mind, labour to croſs them with the contrary good thoughts, and that you ſhall find will abate much the power of them.
Laſtly, Take notice of, and make Conſcience of thoſe duties which God requires of you, in order to your victory over ſuch helliſh temptations to atheiſm and blaſphemy, and the like; as theſe, 1. Patiently to ſubmit unto God's correcting hand, and take heed of breaking forth into paſſion, or any unſeemly carriage under them, as the Prophet gives you an example, Mic. 7.9. 2. Be thankful to God that it is not worſe with you, and that you find any ſupport under them, as you may find the Church was, Lam. 3.22, 23. 3. Be content to ſtay and wait God's time, till he come and take off Satan, and ſpeak peace unto you, for it is only he can do it, and not Men nor Angels, as you may ſee clearly, Job 34.29. and he hath promiſed to do it in his time, Iſa. 57.11. Iſa. 54.7, 8. And therefore to wait his time, as the Saints have done before you, Iſa. 8.17. Pſalm 85.8. I will hearken what God will ſpeak, &c. If you thus wait upon the Lord, the Lord will wait to be gracious unto you, Iſa. 30.18. and will ſhortly tread Satan under your feet, Rom. 16. and either ſpeak peace to you on Earth, or for ever in Heaven, Iſa. 64.4. Iſa. 57.2. And therefore to conclude, let me perſwade you to hearken unto, and follow the counſel of the Prophet, Iſa. 50.10. Who is there amongst you that feareth the Lord, and obeyeth the Voice of his Servant, walks in darkneſs and ſees no light? let him truſt in the Name of the Lord, and ſtay himſelf upon his God: So long as you are ſuch as fear to ſin againſt the Lord in the leaſt thing, and are careful to obey the Voice of his Servant, in the miniſtry of his Word, the Lord himſelf tells you, He is your God; and your duty is, to truſt in his Name, and to ſtay your ſelves upon him for Light and Comfort, Pardon and Peace, Salvation and Deliverance from Sin and Satan, and all the powers of Darkneſs. Amen.
And thus much of Solemn and Deliberate Meditation, in and about which I have ſhewed you thoſe ſpecial things you are to meditate on, in, and about God, and Chriſt, and the Spirit, and Man, and the World, and the Good and Evil Angels, by which God governs the World. That you may with more profit and comfort meditate on them, look back to the Rules I gave you for the right manner of performing this duty, eſpecially mind theſe two things, The doing of it Orderly and Conſtantly.
1. Orderly. Begin with God, and then go on day after day with the other Heads, until you have gone through all, and meditate on one thing one day, and another thing another day: And becauſe your memory is weak, take your Book to look into, and call things to your remembrance, and make choice of that Subject which may be moſt ſeaſonable and ſuitable to the preſent occaſion, and your own and others neceſſity.
2. Be careful to be conſtant in it; becauſe conſtancy will imprint them the more in your memory, and work them the more home upon your heart; keep you in a ſweet ſpiritual and heavenly frame; prepare and fit you more for Death and Judgment, whenſoever it ſhall pleaſe the Lord to call you to it: Do but make experience awhile, and you will find ſo much ſweetneſs in it, and profit by it, as you will continually bleſs God that you have been ſo directed to it, and quickned in it.