The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 4
CHAP. IV. Of the great power Satan hath not only over the elementary and ſenſitive part of the world, but intellectual alſo, the ſoules of men.
SECT. I.
THis is the Second Branch of the Deſcription, wherein Satan is ſet forth by his might and Power. This gives weight to the former, were he a Prince, and not able to raiſe a force that might dread the Saints, the ſwelling name of Prince were contemptible; but he hath power anſwerable to his dignity, which in five particulars will appear.
Firſt, in his names; Secondly, his nature; Thirdly, his number; Fourthly, his order and unity; Laſtly, the mighty works that are attributed to him.
Firſt, for the firſt, he hath names of great power called the ſtrong man, Luke. 11.21. ſo ſtrong that he keeps his houſe in peace in defiance of all the ſons of Adam, none on earth being able to cope with this giant: Chriſt muſt come from Heaven to deſtroy him and his works, or the field is loſt. He is call'd the roaring lion, which beaſt commands the whole forreſt; If he roares all tremble, yea, in ſuch a manner, as Pliny relates, that he goes amongſt them, and they ſtand exanimated while he chooſeth his prey without reſiſtance; ſuch a lion is Satan, who leads ſinners captive at his will, 2 Tim. 3.26. He takes them alive, as the word is, as the Fowler the bird, which with a little ſcrap is enticed into the net; or as the Conquerour his cowardly enemy, who has no heart to fight, but yields without conteſt. Such cowards the devil finds ſinners, he no ſooner appears in a motion, but they yield; They are but a very few noble ſpirits and thoſe are the children of the moſt High God, who dare valiantly oppoſe him, and in ſtriving againſt ſin reſiſt to blood. He is call'd the great red dragon, who with his taile, wicked men his inſtruments, ſweeps down the third part of the ſtars of Heaven. The Prince of the power of the aire, becauſe as a Prince can muſter his ſubjects, and draw them into the field for his ſervice, ſo the devil can raiſe the poſſe coeli aërii. In a word, he is call'd the God of this world, 2 Cor. 4.4. becauſe ſinners give him a God-like worſhip, feare him as the Saints do God himſelfe.
Secondly, the devils nature ſhewes his power: 'Tis Angelical. Bleſſe the Lord, ye his Angels, that excel in ſtrength, Pſal. 103.20. Strength is put for Angels, Pſal. 78.25. They did eat Angels food, Heb. the food of the mighty. In two things the power of Angelical nature will appear; In its Superiority, and in its Spirituality.
Firſt, its Superiority, Angels are the top of the Creation; man himſelf made a little lower then the Angels. Now in the works of Creation, the Superiour hath a power over the Inferiour; the beaſts over the graſſe and herb, man over the beaſts, and Angels over man.
Secondly, the Spirituality of their nature. The weakneſſe of man is from his fleſh: his ſoule made for great enterprizes, but weighed down with a lump of fleſh, is forced to rowe with a ſtrength ſuitable to its weak Partner; but now the devils being Angels have no ſuch incumbrance, no ſumes from a fleſhly part to cloud their underſtanding, which is clear and piercing; no clog at their heele to retard their motion, which for ſwiftneſſe is ſet out by the winde and flame of fire. Yea, being ſpiritual they cannot be reſiſted with carnal force, fire and ſword hurt not them. The Angel which appear'd to Manoah, went up in the fire that conſumed the ſacrifice, though ſuch hath been the dotage, and is at this day of ſuperſtitious ones, that they think to charme the devil with their carnal exorciſmes; hence the Romiſh Reliques, Croſſe, holy water, yea, and among the Jewes themſelves in corrupter times, who thought by their phylacteries and Circumciſion, to ſcare away the devil, which made ſome of them expound that, Cant. 3.8. of Circumciſion, Every man hath his ſword on his thigh, becauſe of feare in the night. By ſword on the thigh, they expound Circumciſion, which they will vainly have given as a charme againſt evil ſpirits that affright them in the night. But alas, the devil cares for none of theſe, no, not for an Ordinance of God, when by fleſhly confidence we make it a ſpell: he hath been often bound with theſe fetters and chaines, (as is ſaid of him in the Goſpel) and the chaines have been plucked aſunder by him, neither could any man thus tame him. He eſteems, as Job ſaith of the Leviathan, iron as ſtraw, and braſſe as rotten wood. It muſt be a ſtronger then the ſtrong man muſt binde him, and none ſtronger but God the Father of ſpirits. The devil loſt indeed by his fall much of his power, in relation to that holy and happy eſtate in which he was created, but not his natural abilities, he is an Angel ſtill, and hath an Angels power.
Thirdly, the number of devils addes to their power. What lighter then the ſand? yet number makes it weighty? what creature leſſe then lice? yet what plague greater to the Egyptians? How formidable then muſt devils be, who are both for nature ſo mighty, and for number ſuch a multitude? there are devils enough to beleaguer the whole earth; not a place under heaven where Satan hath not his troops; not a perſon without ſome of theſe curſed ſpirits haunting and watching him whereever he goes; yea, for ſome ſpecial ſervice he can ſend a legion to keep garriſon in one ſingle perſon, as, Mark 5. and if ſo many can be ſpared to attend one, to what a number would the muſter-rolle of Satans whole army amount if known? And now tell me, if we are not like to finde our march difficult to heaven, (if ever we mean to go thither) that are to paſſe through the very quarters of this multitude, who are ſcattered over the face of all the earth. When armies are disbanded and the roads full of debautch't ſouldiers, wandering up and down, it's dangerous travelling: we heare then of murders and robberies from all quarters: Theſe powers of hell are that party of Angels, who for their mutiny and diſobedience were caſhier'd heaven, and thruſt out of that glorious hoſt, and ever ſince they have ſtragled here below, endeavouring to do miſchief to the children of men, eſpecially travelling in heavens road.
Fourthly, their unity and order makes their number formidable. We cannot ſay there is love among them, that heavenly fire cannot live in a devils boſome, yet there is unity and order as to this, they are all agreed in their deſigne againſt God and man: ſo their unity and conſent is knit together by the ligaments, not of love, but of hatred and policy; Hatred againſt God and his children which they are filled with; and policy, which tells them, that if they agree not in their deſigne, their Kingdome cannot ſtand. And how true they are to this wicked brotherhood, our Saviour gives a faire teſtimony, when he ſaith, Satan fights not againſt Satan. Did you ever heare of any mutiny in the devils army? or that any of thoſe Apoſtate Angels did freely yield up one ſoule to Chriſt? They are many, and yet but one ſpirit of wickedneſſe in them all. My name, ſaid the devils, (not our name,) is legion. The devil is call'd the Leviathan, Iſa. 27.1. The Lord with his ſtrong ſword ſhall puniſh Leviathan, from their cleaving together of foreign compact or joyned together, uſed for the Whale, Jeb 4. whoſe ſtrength lies in his ſcales, which are ſo knit, that he is, as it were, covered with armour. Thus theſe curſed ſpirits do accord in their machinations, and labour to bring their inſtruments into the ſame league with them, not contented with their bare obedience, but where they can obtain it do require an expreſſe oath of their ſervants to be true to them, as in witches.
Fifthly, the mighty works that are attributed to theſe evil ſpirits in Scripture declare their power, and theſe either reſpect the elementary, ſenſible, or intellectual part of the world. The Elementary, what dreadful effects this Prince of the power of the aire is able to produce on that, ſee in the Word; he cannot indeed make the leaſt breath of aire, drop of water, or ſpark of fire, but he can, if let looſe, (as Reverend Maſter Caryl ſaith on Job 1.) go to Gods ſtore-houſe, and make uſe of theſe in ſuch a ſort, as no man can ſtand before him; he can hurle the ſea into ſuch a commotion, that the depths ſhall boile like a pot, and diſturb the aire into ſtormes and tempeſts, as if heaven and earth would meet. Jobs children were buried in the ruines of their houſe by a puffe of his mouth, yea, he can go to Gods magazine, (as the former Author ſaith) and let off the great ordnance of heaven, cauſing ſuch dreadful thunder and lightning, as ſhall not only affright, but do real execution, and that in a more dreadful way then in the ordinary courſe of nature. If mans Art can ſo ſublimate nature, as we ſee in the invention of powder, that hath ſuch a ſtrange force, much more able is he to draw forth its power. Again, over the ſenſitive world his power is great, not only the beaſts, as in the herd of ſwine, hurried by him into the deep; but over the bodies of men alſo, as in Iob, whoſe ſore boiles were not the breakings out of a diſtempered nature, but the print of Satans ſangs on his fleſh, doing that ſuddenly, which in nature would have required more time to gather and ripen: and the demoniacks in the Goſpel grievouſly vexed and tormented by him. But this the devil counts ſmall game, his great ſpite is at the ſoules of men, which I call the Intellectual world, his cruelty to the body is for the ſoules ſake. As Chriſts pity to the bodies of men, (when on earth) healing their diſeaſes, was in a ſubſerviency to the good of their ſoules, bribing them with thoſe mercies ſuitable to their carnal deſires, that they might more willingly receiv mercies for their ſouls, from that hand which was ſo kind to their bodies, as we give children ſomthing that pleaſeth them, to perſwade them to do ſomething that pleaſeth them not, go to ſchool, learn their book: ſo the devil who is cruel, as Chriſt is meek, and wiſheth good neither to body nor ſoule, yet ſhewes his cruelty to the body, but on a deſign againſt the ſoule, knowing well that the ſoule is ſoon diſcompoſed by the perturbation of the other, the ſoule cannot but lightly heare, (and ſo have its peace and reſt broken by the groanes and complaints of the body) under whoſe very roof it dwells; and then it is not ſtrange, if as for want of ſleep the tongue talk idly, ſo the ſoule ſhould break out into ſome ſinful carriage, which is the bottom of the devils plot on a Saint. And as for other poor ſilly ſoules, he gaines little leſſe then a God like fear and dread of them by that power he puts forth (through divine permiſſion) in ſmiting their goods, beaſts and bodies, as among the Indians at this day. Yea, there are many among our ſelves plainly ſhew what a throne Satan hath in their hearts upon this account, ſuch who, as if there were not a God in Iſrael, go for help and cure to his Doctours, wizzards I mean. And truly had Satan no other way to work his will on the ſoules of men, but by this vantage he takes from the body, yet conſidering the degeneracy of mans ſtate, how low his ſoule is ſunk beneath its primitive extraction, how the body which was a lightſome houſe is now become a priſoner to it, that which was its ſervant is now become its Maſter; it is no wonder he is able to do ſo much. But beſides this, he hath as a ſpirit a neerer way of acceſſe to the ſoule, and as a ſuperiour ſpirit, yet more over man a lower creature. And above all, having got within the ſoule by mans fall, he hath now far more power then before; ſo that where he meets not reſiſtance from God he carrries all before him: As in the wicked, whom he hath ſo at his devotion, that he is (in a ſenſe) ſaid to do that in them, which God doth in the Saints. God works effectually in them, Gal. 2.8. 1 Theſ. 2.13. Satan worketh effectually in the children of diſobedience, Eph. 2.2. foreign, the ſame word with the former places, he is in a manner as efficacious with them, as the holy Spirit with the other. His deluſions ſtrong, 2 Theſ. 2.11. They return not re infectâ. The Spirit enlightens, he blindes the mindes of thoſe that believe not, 2 Cor. 4.4. The Spirit fills the Saints, Epheſ. 5.18. Why hath Satan filled thy heart, ſaith Peter to Ananias, Acts. 5.3. The Spirit fills with knowledge, and the fruits of righteouſneſſe; Satan fills with envy and all unrighteouſneſſe. The holy Spirit fills with comfort; Satan the wicked with terrours: As in Saul vexed by an evil ſpirit; and Iudas, into whom 'tis ſaid he entered, and when he had ſatisfied his luſt upon him, (as Amnon on Tamar) ſhuts the door of mercy upon him, and makes him that was even now Traitour to his Maſter, Hangman to himſelfe. And though Saints be not the proper ſubjects of his power, yet they are the chief objects of his wrath, his foot ſtands on the wickeds back, but he wreſtles with theſe, and when God ſteps aſide, he is far above their match: He hath ſent the ſtrongeſt among them home, trembling and crying to their God, with the blood running about their conſciences. He is mighty, both as a tempter to and for ſin, knowing the ſtate of the Chriſtians affairs ſo wel, & able to throw his fire-bals ſo far into the inward ſenſes, (whether they be of luſt or horrour) and to blow up theſe with ſuch unwearied ſolicitations, that if they at firſt meet not with ſome ſuitable diſpoſitions in the Chriſtian, at which (as from looſe cornes of powder) they may take fire, (which is moſt ordinary) yet in time he may bring over the creature by the length of the ſiege, and continued volleys of ſuch motions, to liſten to a parley with them, if not a yielding to them. Thus many times he even wearies out the ſoule with importunity.
SECT. II.
Ʋſe 1 Firſt, let this (O man make the plumes of thy pride fall, whoever thou art that glorieſt in thy power; hadſt thou more then thou or any of the ſons of Adam ever had, yet what were all that to the power of theſe Angels? Is it the ſtrength of thy body thou glorieſt in? Alas, what is the ſtrength of frail fleſh, to the force of their ſpiritual nature? thou art no more to theſe then a childe to a giant, a worme to a man: who could tear up the mountaines, and hurle the world into a confuſion, if God would but ſuffer them. Is it the ſtrength of thy parts above others? doeſt thou not ſee what fooles he makes of the wiſeſt among men? winding them about as a Sophiſter would do an Idiot, making them believe light is dark, bitter is ſweet, and ſweet bitter; were not the ſtrength of his parts admirable, could he make a rational creature as man is, ſo abſurdly throw away his ſcarlet, and embrace dung: I mean, part with God and the glorious happineſſe he hath in him, in hope to mend himſelf, by embracing ſin? Yet this he did when man had his beſt wits about him in innocency. Is it the power of place and dignity got by warlike atchievement? Grant thou wert able to ſubdue Nations, and give lawes to the whole world, yet even then without grace from above thou wouldeſt be his ſlave. And he himſelfe for all this his power is a curſed ſpirit, the moſt miſerable of all Gods creatures, and the more becauſe he hath ſo much power to do miſchief; had the devil loſt all his Angelical abilities, when he fell, he had gained by his loſſe. Therefore tremble (O man) at any power thou haſt, except thou uſeſt it for God. Art ſtrong in body? who hath thy ſtrength? God, or thy luſts? ſome are ſtrong to drink, ſtrong to ſin, Thy bands ſhall therefore be ſtronger, Iſa. 28.22. Haſt thou power by thy place to do God and his Church ſervice, but no heart to lay it out for them, but rather againſt them? thou and the devil ſhall be tried at the ſame bar, it ſeems thou meaneſt to go to hell for ſomething, thou wilt carry thy full lading thither. No greater plague can befall a man then power without grace. Such great ones in the world, while here, make a brave ſhew, like chief Commanders and field-Officers at the head of their Regiments, the common ſouldiers are poor creatures to them; but when the Army is beaten, and all taken priſoners, then they fling off their ſcarfe and feather, and would be glad to paſſe for the meaneſt in the army. Happy would devils be, Princes and great ones in the world be, if then they could appear in the habit of ſome poor ſneaks to receiv their ſentence as ſuch, but then their titles, and dignity, and riches ſhall be read, not for their honour, but further ſhame and damnation.
Ʋs;e 2 Secondly, it ſhewes the folly of thoſe that think it is ſuch an eaſie matter to get heaven. If the devil be ſo mighty, and heavens way ſo full of them, then ſure it will coſt hot water before we diſplay our banners upon the walls of that new Ieruſalem. Yet it is plain many think otherwiſe by the proviſion they make for their march. If you ſhould ſee a man walking forth without a cloak, or with a very thin one, you will ſay, Surely he fears no foule weather, or one riding a long journey alone and without armes, you will conclude he expects no thieves on the road. All (if you ask them) will tell you they are on their way to heaven, but how few care for the company of the Saints, as if they needed not their fellowſhip in their journey? Moſt go naked, without ſo much as any thing like armour, have not enough to gaine the name of Profeſſours at large; others, it may be, will ſhew you ſome vaine ſlighty hopes on the mercy of God, without any Scripture-bottom for the ſame, and with theſe content themſelves, which will like a ruſty unſound piſtol flie in their own face, when they come to uſe it, and is it any wrong to ſay theſe make nothing of getting heaven? Surely theſe men, (many of whom thrive ſo well in the world) never got their eſtates with ſo little care as they think to get heaven. Ask them why they follow their trade ſo cloſe, they will tell you eſtates are not got by ſleeping, families are not provided for with the hands in the pocket, they meet with many rooks and cheaters in their dealing, who ſhould they not look to themſelves would ſoon undo them: and are there none that thou needeſt feare will put a cheat on thy ſoule, and bereave thee of thy crown of glory if they can? thou art blinder then the Prophets ſervant, if thou ſeeſt not more devils encompaſſing thee then he ſaw men about Samaria. Thy worldly trade they will not hinder, nay, may be help thee to ſinful tricks in that to hinder thee in this: but if once thou reſolveſt to ſeek out for Chriſt and his grace, they will oppoſe thee to thy face; they are under an oath, as Pauls enemies were, to take away the life of thy ſoul if they can; deſperate creatures themſelves, who know their doom is irrecoverable, and ſell their own lives they will as dear as they can. Now what folly is it to betray thy ſoule into their hands, when Chriſt ſtands by to be thy convoy? out of him thou art a loſt creature, thou canſt not defend thy ſelf alone againſt Satan, nor with Satan againſt God. Cloſe with Chriſt, and thou art delivered from one of thy enemies, and him the moſt formidable, God I mean: yea, he is become thy friend, who will ſtick cloſe to thee in thy conflict with the other.
Ʋs;e 3 Thirdly, to the Saints; be not ye diſmayed at this report which the Scripture makes of Satans power. Let them feare him who feare not God. What are theſe mountains of power and pride before thee, O Chriſtian, who ſerveſt a God that can make a worme threſh a mountain? the greateſt hurt he can do thee, is by nouriſhing this falſe fear of him in thy boſome: It is obſerved (Bernard ſaith) of ſome beaſts in the forreſt, Plerunque ſuperant leonem ferientem, quae non ſuſtinent rugientem: Though they are too hard for the Lion in fight, yet tremble when he roares, Thus the Chriſtian▪ when he comes to the pinch indeed, is able through Chriſt to trample Satan under his feet, yet before the conflict ſtands trembling at the thought of him. Labour therefore to get a right underſtanding of Satans power, and then this Lion will not appear ſo fierce, as you paint him in your melancholy fancy. Three conſiderations will relieve you, when at any time you are beſet with the feares of his power.
Firſt, it is a derived power; he hath it not in himſelf, but by pattent from another, and that no other but God: All powers are of him, whether on earth or in hell. This truth ſubſcribed in faith would firſt ſccure thee (Chriſtian) that Satans power ſhall never hurt thee. Would thy Father give him a ſword to miſchief thee his childe? I have created the Smith (ſaith God) that bloweth the coales, I have created the waſter to deſtroy, and therefore aſſures them, that no weapon formed againſt them ſhall proſper, Iſa. 54.16, &c. If God provides his enemies armes, they ſhall (I warrant you) be ſuch as will do them little ſervice. When Pilate thought to ſcare Chriſt, with what he could do towards the ſaving or taking away of his life, he replies, that he could do nothing except it were given from above, Iohn 19.10. as if he had ſaid, Do your worſt, I know who ſeal'd your commiſſion,
Secondly, this conſidered, would meeken and quiet the ſoule, when troubled by Satan within, or his inſtruments without; 'Tis Satan buffets, man perſecutes me, but God who gives them both power. The Lord (ſaith David) bids him curſe. The Lord (ſaith Iob) hath given, and the Lord hath taken. This kept the Kings peace in both their boſomes. O Chriſtian, look not on the Jayler that whips thee, may be he is cruel, but reade the warrant, who wrote that, and at the bottome thou ſhalt finde thy Fathers hand.
Secondly, Satans power is limited, and that two ways; he cannot do what he will, and he ſhall not do what he can.
Firſt, he cannot do what he will. His deſires are boundleſſe, they walk not only to and fro here below, but in heaven it ſelf, where he is pulling down his once fellow-Angels, knocking down the carved-work of that glorious Temple, as with axes and hammers, yea, unthroning God, and ſetting himſelf in his place, this foole ſaith in his heart, There is no God; but he cannot do this, nor many other things which his canker'd malice ſtirres him up to wiſh; he is but a creature, and ſo hath the length of his Tedder to which he is ſtaked and cannot exceed; and if God be ſafe then thou alſo, for thy life is hid with Chriſt in God; If I live (ſaith Chriſt) you ſhall live alſo. You are engraven on the table of his heart, if he plucks one away, he muſt the other alſo. Again, as he cannot hurt the being of God, ſo he cannot pry into the boſeme of God. He knowes not mans, much leſſe the thoughts of God. The Aſtrologers nor their Maſter could bring back Nebuchadnezzars dream. As men have their cloſets for their own privacy, where none can enter in but with their Key: ſo God keeps the heart as his withdrawing room, ſhut to all beſides himſelf, and therefore when he takes upon him to foretel events: if God teach him not his leſſon, nor ſecond cauſes help him, he is beſide his book; ſo to ſave his credit, delivers them dubiouſly, that his text may beare a gloſſe ſuitable to the effect whatever it is. And when he is bold to tell the ſtate of a perſon, there is no weight to be laid on his judgment. Job was an hypocrite in his mouth, but God proved him a liar. Again, thirdly, he cannot-hinder thoſe purpoſes and counſels of God he knows. He knew Chriſt was to come in the fleſh and did his worſt, but could not hinder his landing, though there were many devices in his heart, yet the counſel of the Lord concerning him did ſtand, yea, was delivered by the midwifery of Satan ſuggeſting, and his inſtruments executing his luſt as they thought, but fulfilling Gods counſel againſt themſelves. Fourthly, he cannot raviſh thy will, Diabolus non eſt juſſor vitiorum, ſed incentor. He cannot command thee to ſin againſt thy will; he can motum agere, make the ſoule go faſter, that is, on its way, as the winde carries the tide with more ſwiftneſſe, but he cannot turn the ſtream of the heart contrary to its own courſe and tendency.
Secondly, Satans power is ſo limited, that he ſhall not do what he can. God lets out ſo much of his wrath as ſhall praiſe him, and be as a ſtream to ſet his purpoſe of love to his Saints on work, and then lets down the flood-gate by reſtraining the reſidue thereof; God ever takes him off before he can finiſh his work on a Saint. He can (if God ſuffers him) rob the Chriſtian of much of his joy, and diſturb his peace by his cunning inſinuations, but he is under command; he ſtands like a dog by the Table while the Saints ſi… at this ſweet fe…ſt of comfort▪ but dares not ſtir to roam off their cheer, his Maſters eye is on him. The want of this conſideration loſeth God his praiſe, and us our comfort, God having lock't up our comfort in the performance of our duty. Did the Chriſtian conſider what Satans power is, and who damms it up; This would alwayes be a Song of praiſe in his mouth. Hath Satan power to rob and burn, kill and ſlay, torment the body, diſtreſſe the minde? whom may I thank that I am in any of theſe out of his hands? doth Satan love one better then Job? or am I out of fight, or beſide his walk? is his courage cool'd, or his wrath appeaſ'd, that I ſcape ſo well? no, none of theſe, his wrath is not againſt one, but all the Saints; his eye is on thee, and his arme can reach thee; his ſpirit is not cow'd, nor his ſtomack ſtay'd with thoſe millions he hath devoured, but keen as ever; yea, ſharper, becauſe now he ſees God ready to take away, and the end of the world drawing on ſo faſt. 'Tis thy God alone whom thou art beholden to for all this, his eye keepeth thee; when Satan finds the good man aſleep, then he finds our good God awake; therefore thou art not conſumed, becauſe he changeth not. Did his eye ſlumber or wander one moment, there would need no other flood to drown thee, yea, the whole world, then what would come out of this dragons mouth.
Thirdly, Satans power is miniſterial, appointed by God for the ſervice and benefit of the Saints: 'Tis true (as its ſaid of the proud Aſſyrian,) be weaneth not ſo, neither doth his heart think ſo;Iſa. 10.7. but it is in his heart to deſtroy thoſe he tempts: but no matter what he thinks: as Luther comforted himſelf, when told what had paſſed at the diet at Noremburg againſt the Proteſtants, that it was decreed one way there, but otherwiſe in heaven; ſo for the Saints comfort, the thoughts which God thinks to them are peace, while Satans are ruine to their graces, and deſtruction to their ſoules; and his counſel ſhall ſtand in ſpite of the devil. The very mittimus which God makes, when he commits any of his Saints to the devils priſon, runs thus, Deliver ſuch a one to Satan for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus, 1 Cor. 5.5. ſo that tempted Saints may ſay, we had periſhed if we had not periſhed to our own thinking. This Leviathan, while he thinks to ſwallow them up, is but ſent of God, (as the whale to Jonah) to waft them ſafe to land. Some of them of underſtanding ſhall fall to try them, and to purge them, and to make them white, Dan. 11.35. This God intends when he lets his children fall into temptation, as we do with our linnen, the ſpots they get at our feaſts are taken out by waſhing, rubbing and laying them out to bleech. The Saints ſpots are moſt got in peace, plenty and proſperity, and they never recover their whiteneſſe to ſuch a degree as when they come from under Satans ſcouring. We do too little, not to feare Satan, we ſhould comfort our ſelves with the uſefulneſſe and ſubſerviency of his temptations to our good. All things are yours, who are Chriſts. He that hath given life to be yours, hath given death alſo. He that hath given heaven for your inheritance, Paul and Cephas, his Miniſters and Ordinances to help you thither; hath given the world with all the afflictions of it, yea, the Prince of it too, with all his wrath and power in order to the ſame end. This indeed is love and wiſdom in a riddle, but you who have the Spirit of Chriſt can unfold it.