Precious Remedies Against Satan’s Devices

Beloved in our deareſt Lord;

CHriſt, the Scripture, your owne hearts, and Satans Devices, are the foure prime things that ſhould be firſt and moſt ſtudied & ſearched; if any caſt off the ſtudy of theſe, they cannot be ſafe here, nor happie¹ hereafter. ‘Tis my worke as a Chriſtian, but much more as I am a watchman, to doe my beſt, to diſcover the fulneſſe of Chriſt, the emptineſſe of the creature, and the ſnares of the great Deceiver; which I have endeavoured to doe (in the following diſcourſe) according to that meaſure of grace, which I have received from the Lord. God once accepted a handfull of meale for a ſacrifice; and a gripe of Goats haire for an oblation; and I know that you have not ſo learned the Father, as to deſpiſe the day of ſmall things. Beloved, Satan being fallen from light to darkneſſe, from felicity to miſery, from Heaven to hell, from an Angell to a Devill, is ſo full of malice and envy, that he will leave no meanes unattempted, whereby he may make all others eternaly miſerable with himſelfe; he being ſhut out of Heaven, and ſhut up under chaines of darkneſſe till the judgement of the great day, makes uſe of all his power and skill, to bring all the ſons of men into the ſame condition, and condemnation with himſelfe. Satan hath caſt ſuch ſinfull ſeed into our ſoules, that now he can no ſooner tempt, but we are ready to aſſent; he can no ſooner have a plot upon us, but he makes a conqueſt of us; if he doth but ſhew men a little of the beauty, and bravery of the world, how ready are they to fall down, and worſhip him.

1. 1. If a Miniſter had as many eyes as Argus, to watch; as many heads as Typheus to diſpoſe, and as many hands as Briareus to labour, he might finde imployment enough for them all.

What ever ſin the heart of man is moſt prone to, that the Devill will help forward. If David be proud of² his people, Satan wil provoke him to number them, that he may be yet prouder. If Peter be ſlaviſhly³ fearfull, Satan will put him upon rebuking and denying of Chriſt, to ſave his owne skin. If Ahabs⁴ Prophets be given to flatter, the Devill will ſtrait way become a lying ſpirit in the mouthes of foure hundred of them, and they ſhall flatter Ahab to his ruine. If Judas will⁵ be a Traitor, Satan will quickly enter into his heart, and make him ſell his Maſter for money, which ſome Heathens would never have done. If Ananias will lye⁶ for advantage, Satan wil fill his heart that he may lye (with a witneſs) to the Holy Ghoſt. Satan loves to ſaile with the winde, and to ſuite mens temptations to their conditions, and inclinations; if they be in proſperity, he will tempt them to deny God; if they be in adverſity, he will tempt them to diſtruſt⁷ God; if their knowledge be weak, he will tempt them to have low thoughts of God; if their conſcience be tender, he will tempt to ſcrupuloſity; if large, to carnall ſecurity; if we be bold-ſpirited, he will tempt to preſumption; if timerous, to deſperation; if flexible, to inconſtancie, if ſtiffe, to impenitency, &c.

1. 2. 2 Sam. 24.
2. 3. Matth. 16. ver. 22. 26. ch. 69. ult.
3. 4. 1 Kings 22.
4. 5. John 13. 2.
5. 6. Acts 5. 3.
6. 7. Prov. 30. v. 9.

From the power, malice, and skill of Satan, doth proceed all the ſoule killing plots, devices, ſtratagems, and machinations, that be in the world; Severall devices he hath to draw ſoules to ſin, and ſeverall plots he hath to keepe ſoules from all holy, and heavenly ſervices; and ſeverall ſtratagems he hath, to keep ſoules in a mourning, ſtaggering, doubting, and queſtioning condition. He hath ſeverall devices, to deſtroy the great, and honourable, the wiſe, and learned; the blinde, and ignorant; the rich, and the poore; the reall, and the nominall Saints, &c. One while he will refraine from tempting, that we may think our ſelves ſecure, and neglect our watch; another while he will ſeeme to flie, that he may make us proud of the victory; one while hee will fix mens eyes more on others ſins, then their own, that he may puffe them; another while he will fix their eyes more on others graces then their own, that he may overwhelme them &c. A man may as well tell the ſtars, and number the ſands of the ſea, as reckon up all the devices of Satan; yet thoſe which are moſt conſiderable, and by which he doth moſt miſchiefe to the precious ſoules of men, are in the following Treatiſe diſcovered, and the Remedies againſt them preſcribed, &c.

Beloved, I think it neceſſary to give you, and the world a faithfull account of the Reaſons, moving me to appear in Print, in theſe dayes, wherein we may ſay there was never more writing, and yet neverleſſe practiſing, and they are theſe that follow, &c.

Firſt, becauſe Satan hath a⁸ greater influence upon men, and higher advantages over men (having the winde and the hill as it were) then they thinke he hath, and the knowledge of his high advantages is the high way to diſappoint him, and to render the ſoul ſtrong in reſiſting, and happy in conquering, &c.

1. 8. 1. Reaſon. [dropped from the edition]

Your importunity, and the importunity⁹ of many other precious ſons of Zion hath after much ſtriving with God, my own heart, and others, made a conqueſt of me and forced me to doe that at laſt, which at firſt was not a little contrary to my inclination, and reſolution, &c.

1. 9. 2. Reaſon. [dropped from the edition]

The ſtrange oppoſition that I¹⁰ met with from Satan, in the ſtudy of this following diſcourſe, hath put an edge upon my ſpirit, knowing that Satan ſtrives mightily, to keep thoſe things from ſeeing the light, that tend eminently to ſhake and break his Kingdome of darkneſſe, and to lift up the Kingdome and glory of the Lord Jeſus Chriſt, in the ſoules and lives of the children of men, &c.

1. 10. 3. Reaſon. Pirates make the ſtrongeſt and the hotteſt oppoſitions againſt thoſe veſſells that are moſt richly laden; ſo doth Satan that arch Pirate againſt thoſe truths, that have moſt of God, Chriſt, and Heaven in them.

Its exceeding uſefulneſſe to all ſorts, ranks, and conditions of men¹¹ in the world; here you have ſalve for every ſore, and a plaiſter for every wound, and a Remedy againſt every diſeaſe; eſpecially againſt thoſe, that tend moſt to the undoing of ſoules, and to the ruine of the State, &c.

1. 11. 4. Reaſon. [dropped from the edition]

I know not of any one, or¹² other that have writ of this Subject; all that I have ever ſeen, have only toucht upon this ſtring, which hath been no ſmall provocation to me, to attempt to doe ſomething this way, that others, that have better heads and hearts, may be the more ſtirred to improve their Talents, in a further diſcovery of Satans Devices, and in the making knowne of ſuch choice Remedies, as may inable the ſoules of men to triumph over all his plots and ſtratagems, &c.

1. 12. 5. Reaſon. [dropped from the edition]

I have many precious friends in¹³ ſeverall Countries, who are not a little deſirous, that my pen may reach them, now my voice cannot. I have formerly been, by the help of the mightie God of Jacob, a weake inſtrument of good to them, and cannot but hope, and beleeve, that the Lord will alſo bleſſe theſe labours to them, they being (in part) the fruit of their deſires, and prayers, &c.

1. 13. 6 Reaſon. [dropped from the edition]

Laſtly, not knowing how ſoon¹⁴ my Glaſſe may be out, and how ſoone I may be cut off by a hand of death, from all opportunities of doing further ſervice for Chriſt, or your ſoules in this world, I was willing to ſow a little handfull of ſpirituall ſeed among you; that ſo, when I put off this earthly Tabernacle, my love to you, and that deare remembrance of you, which I have in my ſoule, may ſtrongly engage your minds and ſpirits, to make this Book your Companion; and under all externall, or internall changes, to make uſe of this heavenly Salve, which I hope, will by the bleſſing of the Lord, be as effectuall for the healing of all your Wounds, as their looking up to the brazen Serpent, was effectuall to heale theirs that were bit, and ſtung with fiery Serpents. I ſhall leave this Book with you, as a Legacie of my deareſt Love, deſiring the Lord to make it a far greater, and ſweeter Legacie, then all thoſe carnall Legacies are, that are left by the high and mighty ones of the earth, to their neareſt and deareſt relations, &c.

1. 14. 7. Reaſon. [dropped from the edition]

Beloved, I would not have affection carrie my pen too much beyond my intention; therefore onely give me leave to ſignifie my deſires for you, and my deſires to you; and I ſhall draw to a cloſe.

My deſires for you are, That he would grant you according to the riches¹⁵ of his glory, to be ſtrengthned with might by his Spirit in the inner¹⁶ man. That Chriſt may dwell in your hearts by faith, that ye being rooted and grounded in love; May be able to¹⁷ comprehend with all Saints, what is the breadth, and length, and depth,¹⁸ and height: And to know the love of Chriſt that paſſeth knowledge; That ye might be filled with all the fullneſſe of God. And that yee might walke¹⁹ worthy of the Lord unto all pleaſing, being fruitfull in every good worke, and increaſed in the knowledge of God, Strengthned with all might, according²⁰ to his glorious power, unto all patience, and long-ſuffering with joyfullneſſe. That ye doe no evill. That²¹ your love may abound yet more and more in Knowledge, and in all Judgement.²² That yee may approve things that are excellent, that ye may be ſincere,²³ and without offence till the day of Chriſt. And that our God would²⁴ count you worthy of this calling, and fulfill all the good pleaſure of his goodneſſe, and the worke of Faith with²⁵ power. That the name of our Lord Jeſus Chriſt may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jeſus Chriſt. And that you may be eminent in²⁶ Sanctitie; Sanctitie being Zions glory, that your hearts may be kept upright, your judgements ſound, and your lives unblamable. That as you are now my joy, ſo in the day of Chriſt you may be my Crown; That I may ſee my labours in your lives, that your converſation may not be earthly, when the things you heare are heavenly; but that it may be as becomes the Goſpel. That as the Fiſhes which live in the ſalt Sea, yet are freſh; ſo you, though you live in an uncharitable world, may yet be charitable and loving. That ye may like the Bee, ſuck Honey out of every Flower; That ye may ſhine in a ſea of troubles, as the Pearle ſhines in the ſkie, though it grows in the Sea; That in all your trials you may be like the ſtone in Thracia, that neither burneth in the fire, nor ſinketh in the water. That ye may be like the Heavens, excellent in ſubſtance, and beautifull in appearance; that ſo you may meet me with joy, in that day, wherein Chriſt ſhall ſay to his Father, Loe, here am I, and the children that thou haſt given me.

1. 15. Epheſ. 3.
2. 16. Verſ. 17.
3. 17. Verſ. 18.
4. 18. Verſ. 19.
5. 19. Coloſ. 1. 10.
6. 20. Verſ. 11.
7. 21. 2 Cor. 13. 7.
8. 22. Phil. 1. 9.
9. 23. Verſ. 10.
10. 24. 2 Theſſ. 1. 11.
11. 25. Verſ. 12.
12. 26. Pſal. 93. 5.

My deſires to you are, That you would make it your buſineſſe to ſtudy Chriſt, his Word, your own Hearts, Satans Plots, and Eternity, more then ever; that ye would endeavour more to be inwardly ſincere, then outwardly glorious; to live, then to have a name to live. That yee would labour with all your might, to be thankfull under Mercies, and faithfull in your Places, and humble under Divine Appearances, and fruitfull under precious Ordinances; that as your meanes and mercies are greater then others, ſo your account before God may not prove worſe then others. That ye would pray for me, who am not worthy to be named among the Saints, that I may be a precious inſtrument in the hand of Chriſt, to bring in many ſoules unto him, and to build up thoſe that are brought in, in their moſt holy Faith; And that Utterance may be given to me, that I may make knowne all the will of God. That²⁷ I may be ſincere, faithfull, frequent, fervent, and conſtant in the worke of the Lord, and that my labour be not in vaine in the Lord; That my Labours may be accepted of the Lord, and his Saints, and I may daily ſee the travell of my ſoule, &c.

1. 27. 2 Cor. 11. 23, 24, 25, 26, 27, 28.

But above all, pray for me, that I may more and more finde the power, and ſweet of thoſe things upon my owne heart, that I give out to you and others; and that my ſoule be ſo viſited with ſtrength from on high, that I may live up fully, and conſtantly to thoſe truths that I hold forth to the world; and that I may be both in Life and Doctrine, a burning and a ſhining light; That ſo, when the Lord Jeſus ſhall appear, I may receive a crown of glory, which he ſhall give to me in that day, and not onely to me, but to all that love his appearing, &c.

For a cloſe, remember this, that your life is ſhort, your duties many, your aſſiſtance great, and your reward ſure; therefore faint not, hold on, and hold up in wayes of well doing, and Heaven ſhall make amends for all.

I ſhall now take leave of you, when my heart hath by my hand ſubſcribed that I am,

Your loving Paſtor under Chriſt, according to all Paſtor all affections, and engagements in our deareſt Lord.

Deare Friend!

SOLOMON bids us buy the²⁸ Truth, but doth not tell us what it muſt coſt, becauſe we muſt get it, though it be never ſo deare; wee muſt love it both²⁹ ſhining and ſcorching; every parcell of Truth is precious, as the filings of gold; wee muſt either live with it, or dye for it; As Ruth ſaid to Naomi, Whither thou goeſt, I will goe, and³⁰ where thou lodgeſt, I will lodge, and nothing but death ſhall part thee and mee; So muſt gracious ſpirits ſay, where Truth goes, I will goe, and where Truth lodges, I will³¹ lodge, and nothing but death ſhall part me and Truth. A man may lawfully ſell his Houſe, Lands, and Jewells, but Truth is a Jewell that exceeds all price, and muſt not be ſould. ‘Tis our Heritage; Thy Teſtimonies have I taken³² as an Heritage for ever; ‘tis a Legacie that our fore-fathers have hought with their bloods, which ſhould make us willing to lay downe any thing, and to lay out any thing, that wee may with the wiſe Merchant in the Goſpel, purchaſe this precious Pearle,³³ which is more worth then Heaven and Earth, and which will make a man live happily, die comfortably, and reign eternally.

1. 28. Pro. 23. 23
2. 29. Multi amāt veritatem lucentem, o derunt redarguentem.
3. 30. Ruth 1. 16, 17.
4. 31. Si veritas eſt cauſa diſcordiae, mori poſſum tacere con poſſum. Jerome.
5. 32. Pſal. 119. 111.
6. 33. Mat. 5. 18. Veritas vincit. Truth at laſt triumphs.

And now if thou pleaſeſt, reade the Worke, and receive this councell from mee.

Firſt, Thou muſt know that every man cannot be excellent, that yet may be uſefull. An iron key may unlocke the doore of a golden treaſure, yea (ferrum poteſt quod aurum non poteſt) Iron can doe ſome things that gold cannot, &c.

Secondly, Remember, ‘tis not haſty reading, but ſerious meditating upon³⁴ holy, and heavenly truths, that makes them prove ſweet and profitable to the ſoule. ‘Tis not the Bees touching of the Flower that gathers Honey, but her abiding for a time upon the Flower, that drawes out the ſweet. ‘Tis not he that reads moſt, but he that meditates moſt, that will prove the choiceſt, ſweeteſt, wiſeſt, and ſtrongeſt Chriſtian, &c.

1. 34. ‘Tis a Law among the Perſees in India, to uſe premeditation in what they are to doe, that if it be bad, to reject it, if good, to act it.

Thirdly, Know, that ‘tis not the knowing, nor the talking, nor the reading man, but the doing man, that at last will be found the happieſt man; If you know theſe things, bleſſed³⁵ and happie are you, if you doe them. Not every one that ſaith Lord, Lord, ſhall enter into the³⁶ Kingdome of Heaven, but he that doth the will of my Father that is in Heaven. Judas called Chriſt Lord, Lord, and yet betrayed him, and is gone to his place; ah! How many Judaſſes have we in theſe dayes, that kiſſe Chriſt, and yet betray Chriſt; That in their words profeſſe him, but in their workes deny him; that bow³⁷ their knee to him, and yet in their hearts deſpiſe him; that call him Jeſus, and yet will not obey him for their Lord.

1. 35. John 15. 14. Mat. 7. 21.
2. 36. ‘Twas a good ſaying of Juſtin Martyr, Non in verbis ſed in factis res noſtrae religionis conſiſtunt.
3. 37. The Heathen Philoſopher (Seneca) liked not ſuch that are (ſemper victuri) alwayes about to live better, but never begin. God loves (ſaith Luther) curriſtas, not quariſtas, the runner not the queſtioner Pacunius hath an elegant ſaying, I hate (ſaith he) the men that are idle in deed and philoſophicall in word, &c.

Reader, If it be not strong upon thy heart, to practiſe what thou readeſt, to what end doeſt thou read, to encreaſe thy owne condemnation? If thy light and knowledge be not turn’d into practiſe, the more knowing man thou art, the more miſerable man thou wilt be in the day of recompence; thy light and knowledge will more torment thee, then all the Devills in hell. Thy knowledge will be that rod that will eternally laſh thee, and that Scorpion that will for ever bite thee, and that worme that will everlaſtingly gnaw thee; therefore reade, and labour to know, that thou mayeſt doe, or elſe thou art undone for ever. When Demoſthenes was asked what was the firſt part of an Orator, what the ſecond, what the third; he anſwered, action; the ſame may I ſay, if any ſhould aske me, what is the firſt, the ſecond, the third part of a Chriſtian? I muſt anſwer, action; as that man that reades that he may know; and that labours to know, that he may doe, will have two Heavens; a Heaven of Joy, Peace, and Comfort on earth, and a Heaven of glory, and happineſſe after death.

Fourthly, and laſtly, if in thy reading thou wilt caſt a ſerious eye upon the Margent, thou wilt finde many ſweet and precious Notes, that will oftentimes give light to the things thou readeſt, and pay thee for thy paines, with much comfort, and profit; So deſiring that thou mayeſt finde as much ſweetneſſe, and advantage in reading this Treatiſe, as I have found (by the overſhadowings of Heaven) in the ſtudying and writing of it, I commend thee to God, and to the word of his grace, which is able to³⁸ build thee up, and to give thee an inheritance among them which are ſanctified. And reſt

1. 38. Acts 20. 32.

Thy ſoules Servant in every office of the Goſpel,

2 CORINTH. 2. 11. Leſt Satan ſhould get an advantage of us: for we are not ignorant of his Devices.

IN the fifth Verſe, the Apoſtle ſhews, that the inceſtuous perſon had by his inceſt, ſadded thoſe precious ſouls that God would not have ſadded; ſoules that walk ſinfully are Hazaels to the godly, and draw many ſighes and tears from them; Jeremy weepes in ſecret for Judah’s ſins, and Paul cannot ſpeak of thoſe Belly▪ Gods with drie eyes, Phil. 3. 18. p. 2 And Lots righteous ſoule was burdened,³⁹ vexed, and racked by the filthy Sodomites, 2 Pet. 2. 7, 8. Every ſinfull Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart; Gracious ſoules uſe to mourne for other mens ſins as well as their owne, and for their ſoules⁴⁰ and ſins, who make a mock of ſin, and a jeſt of damning their owne ſouls. Guilt or grief is all that gracious ſoules get by communion with vain ſouls.

1. 39. Καταπονούμενον ἐβασάνιζεν.
2. 40. 119 Pſal. 136. 158.

In the ſixth Verſe, he ſhewes, that the puniſhment that was inflicted upon the inceſtuous perſon was ſufficient, and therefore they ſhould not refuſe to receive him, who had repented, and ſorrowed for his former faults and follies. ‘Tis not for the honour of Chriſt, the credit of the Goſpel, nor the good of ſoules, for Profeſſors to be like thoſe⁴¹ bloody wretches, that burnt ſome that recanted at the ſtake, ſaying that they would ſend them out of the world while they were in a good minde.

1. 41. Act. and Mon. ſol. 1392.

In the 7, 8, 9, and 10 Verſes, the Apoſtle ſtirres up the Church to forgive him, to comfort him, and to confirme their love towards him, leſt he ſhould be ſwallowed up with over much ſorrow, Satan going about to mix the deteſtable darnell of deſperation with the godly ſorrow of a pure penitent heart. p. 3 It was a ſweet ſaying of one, Let a man⁴² grieve for his ſin, and then joy for his grief; that ſorrow for ſin that keeps the ſoule from looking towards the Mercie-Seat, and that keeps Chriſt and the ſoul aſunder, or that ſhall render the ſoule unfit for the communion of Saints, is a ſinfull ſorrow.

1. 42. Doleat & de dolore gaudeat, Jerome.

In the eleventh Verſe, he layes down another reaſon to work them to ſhew pity and mercy to the penitent ſinner, that was mourning and groaning under his ſin and miſery, i. e. Leſt Satan ſhould get an advantage of us: for we are not ignorant of his Devices. A little for the opening of the words.

Leſt Satan ſhould get an advantage of us,⁴³ leaſt Satan over-reach us, the Greek word ſignifieth to have more then belongs to one; the compariſon is taken from the greedy Merchant, that ſeeketh and taketh all opportunities to beguile and deceive others. Satan is that wily Merchant, that devoureth not widowes houſes, but moſt mens ſouls.

1. 43. Πλεονεκτηθῶμεν.

For we are not ignorant of Satans devices, or plots, or machinations, or ſtratagems;⁴⁴ he is but a titular Chriſtian, that hath not perſonall experience of Satans ſtratagems, his ſet and compoſed machinations, his artificially-moulded methods, his plots, darts, depths, whereby p. 4 he out-witted our firſt parents, and fits us a penny-worth ſtill, as he ſees reaſon.

1. 44. Nonματα.

The maine Obſervation that I ſhall draw from theſe words, is this.

That Satan hath his ſeverall devices to deceive, intangle, and undoe the ſouls of men.

I ſhall firſt prove the point, and ſecondly ſhew you his ſeverall Devices; and thirdly the Remedies againſt his Devices; and fourthly, how it comes to paſſe, that he hath ſo many ſeverall Devices to deceive, intangle, and undoe the ſoules of men. Fifthly, I ſhall lay downe ſome Propoſitions concerning Satan, and his Devices. For the proofe of the point, take theſe few Scriptures. Epheſ. 6. ver. 11. Put on the whole armour of God, that ye may be able to ſtand againſt the wiles of the Devil. The Greek word⁴⁵ that is here rendred wiles, is a notable emphaticall word.

1. 45. Μεθοδείας.

1. It ſignifies ſuch ſnares as are laid behind one, ſuch treacheries as come upon ones back at unawares. It notes the methods, or way-layings of that old ſubtile Serpent, who, like Pans adder in the path, biteth the heels of paſſengers, and thereby transfuſeth his venome to the head and heart; the word ſignifies an ambuſhment, or ſtratagem of War, whereby the enemy ſets upon a man ex inſidiis, at unawares.

2. It ſignifies ſuch ſnares as are ſet to⁴⁶ catch one in ones road; a man walks in his road, and thinks not of it, on the ſudden he is Catcht by thieves, or falls into a pit, &c.

1. 46. a μετά & ὁδός.

3. It ſignifies ſuch as are purpoſely, artificially, and craftily ſet for the taking the prey at the greateſt advantage that can be; the Greek μεθοδείας being derived from μετά and ὁδός, ſignifies properly a way-laying, circumvention, or going about, as they doe which ſeek after their prey. Julian by his craft, drew more from the Faith, then all his perſecuting Predeceſſors could doe by their cruelty. So doth Satan more hurt in his ſheepskin, then by roaring like a Lyon.

Take one Scripture more for the proof of the point, and that is in the ſecond of Timothy, the ſecond chapter, and the laſt verſe, And that they may recover themſelves out of the ſnare of the devil, who are taken captive by him at his will. The Greek word that is here rendred recover themſelves, ſignifies to awake⁴⁷ themſelves. The Apoſtle alludeth to one that is aſleep, or drunk, who is to be awaked and reſtored to his ſenſes; and the Greek word that is here rendred taken captive, ſignifies to be taken alive;⁴⁸ the word is, properly, a warlike word, p. 6 and ſignifies to be taken alive, as Souldiers are taken alive in the wars, or as Birds are taken alive, and inſnared in the Fowlers net. Satan hath ſnares for the wiſe, and ſnares for the ſimple, ſnares for Hypocrites, and ſnares for the upright; ſnares for generous ſoules, and ſnares for timerous ſoules, ſnares for the rich, and ſnares for the poore, ſnares for the aged, and ſnares for youth, &c. happy are thoſe ſoules that are not taken and held in the ſnares that he hath laid. Take one proofe more, and then I will proceede to the opening of the Point, and that is in the 2^d Revelations, and the 24. v. But unto you I ſay, and unto the reſt in Thyatira, as many as have not⁴⁹ this Doctrine, and which have not knowne the depths of Satan, as they ſpeake, I will put upon you no other burden, but to hold faſt till I come. Thoſe poore ſoules called their opinions the depths of God, when indeed they were the depths of Satan; you call your opinions depths, and ſo they are, but they are ſuch depths as Satan hath brought out of Hell, they are the whiſperings and hiſſings of that Serpent, not the inſpirations of God.

1. 47. Ἀνανήψωσιν.
2. 48. ἐζωγρημένοι.
3. 49. Pareus in loc. 1 Tim. 4. 1.

Now the ſecond thing that I am to ſhew you, is his ſeverall Devices, and herein I ſhall firſt ſhew you the ſeverall Devices that he hath to draw the ſoule p. 7 to ſin; I ſhall inſtance in theſe twelve, which may beſpeake our moſt ſerious conſideration.

His firſt Device to draw the ſoule to⁵⁰ ſin, is to preſent the bait, and hide the hook; to preſent the golden cup, and hide the poiſon; to preſent the ſweet, the pleaſure, and the profit that may flow in upon the ſoule, by yielding to ſin, and by hiding from the ſoule the wrath and miſery that will certainly follow the committings of ſin. By this Device he took our firſt Parents, Geneſis 3. 4, 5. And the Serpent ſaid unto the woman, yee ſhall not ſurely die. For God doth⁵¹ know, that in the day ye▪ eat thereof, then your eyes ſhall be opened, and ye ſhall be as Gods, knowing good and evill. Your eyes ſhall be opened, and ye ſhall be as Gods, here is the baite, the ſweet, the pleaſure, the profit, Oh! but he hides the hook, the ſhame, the wrath, and the loſſe that would certainly follow. There is an opening of the eyes of the mind to contemplation and joy, and there is an opening of the eyes of the body to ſhame and confuſion. He promiſeth them the former, but intends the latter, and ſo cheats them, giving them an Apple in exchange for Paradiſe, as he deales by thouſands now adayes. Satan with eaſe puts fallacies upon us, and then, by his p. 8 golden baites, leads us, and leaves us in a fools Paradiſe; he promiſes the ſoule honour, pleaſure and profit, &c. but paye’s the ſoule with the greateſt contempt, ſhame, and loſſe that can be; by a golden bait he laboured to catch Chriſt⁵² in the 4 of Mat. 8. 9. he ſhewes him the beauty and the bravery of a bewitching world, which doubtleſſe would have taken many a carnall heart; but here the devils fire fell upon wet tinder, & therefore took not; theſe tempting objects did not at all win upon his affections, nor dazle his eyes; though many have eternally died of the wound of the eye, and fallen for ever by this vile Strumpet the world, who by laying forth her two faire breaſts of profit and pleaſure, hath wounded their ſoules, and caſt them downe into utter perdition; ſhe hath by the gliſtering of her pomp and preferment, ſlaine millions, as the Serpent Scytale, which when ſhe cannot overtake the fleeing paſſengers, doth, with her beautifull colours, aſtoniſh and amaze them: ſo that they have no power to paſſe away, till ſhe have ſtung them to death. Adverſity hath ſlain her thouſand, but proſperity her ten thouſand.

1. 50. 1 Device. [dropped from the edition]
2. 51. So to reduce D. Taylor Martyr, they promiſed him not onely his pardon, but a Biſhoprick. Act. and Mon. folio 1386. Ineſt peccatum cum delectaris: regnat ſi conſen• ſeris. Auguſt in Pſal. 50.
3. 52. This world at laſt ſhall be burnt for a witch, ſayeth one. Multi amando res noxias ſunt miſeri, habendo miſeriores. Auguſt. in Pſa. 26. Many are miſerable by loving hurtfull things, but they are more miſerable by having them. Men had need pray with Bernard, Da domine ut ſic poſſideamus tempora lia ut non perdamus aeterna. Grant us Lord that wee may ſo partake of temporall felicity, that we may not looſe eternall.

FIrſt, keep at the greateſt diſtance from⁵³ ſin, and from playing with the golden bait that Satan holds forth to catch you; for this you have the 12 Rom. 9. v. Abhor that which is evill, cleave to that which is good; when we meet with any thing extreamly evill, and contrary to us, nature abhors it, and retires as far as it can⁵⁴ from it. The Greek word that is there rendred abhor, is very ſignificant, it ſignifies to hate it as Hell it ſelfe, to hate it with horror. Anſelm uſed to ſay, that if he ſhould ſee the ſhame of ſin on the one hand, and the pains of hell on the other, and muſt of neceſſity chuſe one, he would rather be thruſt into Hell without ſin, then goe into Heaven with ſin: ſo great was his hatred and deteſtation of ſin. ‘Tis our wiſeſt and our ſafeſt⁵⁵ courſe to ſtand at the furtheſt diſtance from ſin, not to goe neer the houſe of the Harlot; but to flie from all appearance of evill; the beſt courſe to prevent falling into the pit, is to keep at the⁵⁶ greateſt diſtance; he that will be ſo bold as to attempt to dance upon the brink of the pit, may find by wofull experience, that ‘tis a righteous thing with God, that he ſhould fall into the pit. Joſeph keeps at a (diſtance from ſin, p. 10 and from playing with Satans golden baites, and ſtands; David drawes near, and playes with the bait, and falls, and ſwallowes bait and hook with a witnes. David comes neer the ſnare, and is taken in it, to the breaking of his bones, the wounding of his conſcience, and the loſſe of his God.

1. 53. 1 Remedy. [dropped from the edition]
2. 54. ἀποστυγοῦντες. The ſimple verb imports extreame deteſtation, w^ch is aggravated by the compoſition. Chryſoſt.
3. 55. Prov. 5. 8. 1 Theſſ. 5. 22.
4. 56. It was a divine ſaying of a Heathen, that if there were no God to puniſh him, no Devil to torment him, no Hell to burne him no man to ſee him; yet would he not ſin ſer the uglineſs and filthineſs of ſin, and the griefe of his owne Conſcience. Seneca.

Sin is a plague, yea the greateſt and the moſt infectious plague in the world, and yet, ah how few are there that tremble at it? that keep at a diſtance from it, 1 Cor. 5. 6. Know ye not that a little leaven leaveneth the whole lump? As ſoon as one ſin had ſeiſed upon Adams heart, all ſin entred into his ſoul and over-ſpread⁵⁷ it. How hath Adams one ſin ſpread over all mankinde. 5. Rom. 12. ver. Wherefore as by one man ſin entred into the world, and death by ſin: and ſo death paſſed upon all men, for that all have ſinned. Ah! how doth the Fathers ſin infect the child, the Husbands infect the Wife, the Maſters the Servant? The ſin that is in one mans heart, is able to infect a whole world, ‘tis of ſuch a ſpreading and infectious nature. The ſtory of the Italian, who firſt made his enemy deny God, and then ſtab’d him, and ſo at once murthered both body and ſoule, declares the perfect malignity of ſin; and Oh! that what hath been ſpoken upon this head▪ p. 11 may prevaile with you, to ſtand at a diſtance from ſin.

1. 57. Sinne is like thoſe Diſeaſes that are called by Phyſitians, Corruptio totius ſubſtantiae.

The ſecond Remedy, is, to conſider⁵⁸ that ſin is but a bitter-ſweet; that ſeeming ſweet that is in ſin will quickly vaniſh, and laſting ſhame, ſorrow, horrour, and terrour will come in the room thereof. 20. Job 12, 13, 14. Though wickedneſſe be ſweet in his mouth, though he bide it under his tongue, though he ſpare it, and forſake it not, but keep it ſtill within his mouth, yet his meat in his bowels is turned, it is the gall of Aſps within him. Forbidden profits and pleaſures are moſt pleaſing to vaine men, who count madneſſe mirth, &c. Many long to be medling with the murthering morſels of ſin, which nouriſh not but rent and conſume the belly, the ſoule that receives them. Many eat that on earth, that they digeſt in hell; ſins murthering morſels will deceive thoſe that devoure them. Adams⁵⁹ Apple was a bitter-ſweet; Eſcu’s meſſe was a bitter-ſweet; the Iſraelites quails a bitter-ſweet, Jonathans honey a bitter-ſweet, and Adonijahs dainties a bitter-ſweet; after the meale is ended comes the reckoning: Men muſt not think to dance and dine with the Devil, and then to ſup with Abraham, Iſaac, and Jacob in the Kingdome of Heaven: to feed upon the poiſon of Aſps, and p. 12 yet that the Vipers tongue ſhall not ſlay them; when the Aſpe ſtings a man, it doth firſt tickle him ſo, as it makes him laugh, till the poiſon by little and⁶⁰ little gets to the heart, and then it pains him more then ever it delighted him: ſo doth ſin, it may pleaſe a little at firſt, but it will paine the ſoule with a witneſſe at laſt; yea, if there were the leaſt reall delight in ſin, there could be no perfect Hell where men ſhall moſt perfectly be tormented with their ſin.

1. 58. 2 Remedy. When the golden bait is caſt forth to catch us, wee muſt ſay as Demoſthenes the Oratour did, of the beautifull Lais, when he was asked an exceſſive ſum of money to behold her; I will not buy repentance ſo dear, I am not ſo ill a merchant as to ſeleternals for temporals.
2. 59. If intemperance could afford more pleaſure then temperance, Heliogobalus ſhould have been more happy then Adam in Paradiſe.
3. 60. Plutark.

The third Remedy againſt this Device⁶¹ of Satan is, ſolemnly to conſider, that ſin will uſher in the greateſt and the⁶² ſaddeſt loſſes that can be upon our ſouls; it will uſher in the loſſe of that Divine favour that is better then life, and the loſſe of that joy that is unſpeakable, and full of glory, and the loſſe of that peace that paſſeth underſtanding, and the loſſe of thoſe Divine influences, by which the ſoule hath beene refreſhed, quickned,⁶³ raiſed, ſtrengthned, and gladded, and the loſſe of many outward deſirable mercies, which otherwiſe the ſoule might have injoyed. It was a ſound and ſavory reply of an Engliſh Captain at the loſſe of Callice, when a proud French-man ſcornfully demanded, when will you fetch Callice again? replied,⁶⁴ When your ſinnes ſhall weigh downe p. 13 ours; ah England! my conſtant Prayer for thee is, that thou mayeſt not ſin away thy mercies into their hands, that cannot call mercy mercy, and that would joy in nothing more then to ſee thy ſorrow and miſery, and to ſee that hand to make thee naked, that hath cloath’d thee with much mercy and glory.

1. 61. 3 Remedy. [dropped from the edition]
2. 62. Iſa. 59. 2. Pſal. 51. 12. Iſa. 59. 8. 2 Chron. 15. 3, 4. Jer. 17. 18.
3. 63. Jer. 5. 25.
4. 64. Quando peccata veſtra, erunt noſtris graviera.

The fourth Remedy againſt this Device⁶⁵ of Satan, is ſeriouſly to conſider, that ſin is of a very deceitfull and bewitching nature, ſin is from the greateſt deceiver; ‘tis a child of his owne begetting, ‘tis the ground of all the deceit in the world, and ‘tis in its own nature exceeding deceitfull. Heb. 3. 13. But exhort one another daily, while it is called to day, leſt any of you be hardned through the deceitfullneſſe of ſinne; it will kiſſe the ſoul, and pretend fair to the ſoul, and yet betray the ſoul for ever; it will with Dalilah ſmile upon us, that it may betray us into the hands of the Devil, as ſhe did Sampſon into the hands of the⁶⁶ Philiſtimes; ſin gives Satan a power over us, and an advantage to accuſe us, and to lay claime to us, as thoſe that weare his badge; ‘tis of a very bewitching nature, it bewitches the ſoule where ‘tis upon the throne, that the ſoule cannot leave it, though it periſh eternally by it. p. 14 Sin ſo bewitches the ſoul, that it makes⁶⁷ the ſoul call evill good, and good evill, bitter ſweet, and ſweet bitter, light darkneſſe, and darkneſſe light; and a ſoul thus bewitcht with ſin will ſtand it out to the death, at the ſwords point with God; Let God ſtrike, and wound, and cut to the very bone, yet the bewitched ſoul cares not, fears not, but will ſtill hold on in a courſe of wickedneſſe, as you may ſee in Pharaoh, Balaam, and Judas; tell the bewitched ſoul that ſin is a Viper that will certainly kill when ‘tis not killed; that ſin often kils ſecretly, inſenſibly, eternally, yet the bewitched ſoul cannot, nor will not ceaſe from ſin. When the Phyſitians told⁶⁸ Theotimus that except he did abſtain from drunkenneſſe, and uncleanneſſe, &c. he would looſe his eyes, his heart was ſo bewitch’t to his ſins, that he anſwers, Then farewell ſweet light; he had rather looſe his eyes then leave his ſins: So a man bewitcht with ſin, had rather looſe God, Chriſt, Heaven, and his own ſoul, then part with his ſin; O therefore for ever take heed of playing, or nibling at Satans golden baits.

1. 65. 4 Remedy. In Sardis there grew an herb called Appium Sardis that would’ make a man lye laughing when he was deadly ſick-ſuch is the operation of ſin.
2. 66. Pro. 5. 22, 23.
3. 67. Which occaſioned Chryſoſtome to ſay, when Eudoxia the Empreſs threatned him, Goe tell her (Nil niſi prccatum timeo ) I feare nothing but ſin.
4. 68. Vale lunen amicum Ambroſe. Ambroſe.

The ſecond Device of Satan to draw⁶⁹ the ſoule to ſin, is, by painting ſin with vertues colours; Satan knowes, that if he ſhould preſent ſin in its own nature p. 15 and dreſſe, the ſoul would rather fly from it, then yield to it, and therefore he preſents it unto us, not in its owne proper colours, but painted and guilded over with the name and ſhew of vertue, that we may the more eaſily be overcome by it, and take the more pleaſure in committing of it. Pride, he preſents to the ſoul under the name and notion of neatneſſe, and cleanlineſſe; and covetouſneſſe (which the Apoſtle condemns for idolatry) to be but good husbandry, and drunkennes to be good fellowſhip, and riotouſneſſe under the name and notion of liberality, and wantonneſſe as a trick of youth, &c.

1. 69. 2 Device. [dropped from the edition]

FIrſt, Conſider that ſin is never a whit⁷⁰ the leſſe filthy, vilde, and abominable, by its being coloured and painted with vertues colours. A poyſonous Pill is never a whit the leſſe poyſonous, becauſe ‘tis gilded over with gold; nor a Wolf is never a whit the leſſe a Wolfe, becauſe he hath put on a ſheeps-skin; nor the Devil is never a whit the leſſe a Devil, becauſe he appears ſomtimes like an Angel of light, ſo neither is ſin any whit the leſſe filthy, and abominable, p. 16 by its being painted over with vertues colours.

1. 70. 1 Remedy. [dropped from the edition]

The ſecond Remedy is this, That the⁷¹ more ſin is painted forth under the colour⁷² of vertue, the more dangerous ‘tis to the ſouls of men; this we ſee evident in theſe days, by thoſe very many ſouls that are turned out of the way that is holy, (and in which their ſouls have had ſweet and glorious communion with God) into wayes of higheſt vanity and folly, by Satans neat colouring over of ſin, and painting forth vice under the name and colour of vertue; this is ſo notoriouſly knowne, that I need but name it; the moſt dangerous vermine is too often to be found under the faireſt and ſweeteſt Flowers, and the faireſt glove is often drawn upon the fouleſt hand, and the richeſt robes are often put upon the filthieſt bodies: ſo are the faireſt and the ſweeteſt names upon the greateſt, and the moſt horribleſt vices and etrors that be in the world; ah! that we had not too many ſad proofs of this amongſt us.

1. 71. 2 Remedy. [dropped from the edition]
2. 72. Turpiora ſunt vitia quae virtutum ſpecie celantur, Jerome. Thus the Illuminates (as they called themſelves) a peſtilent Sect in Arragon, profeſſing and affecting in themſelves a kind of Angelicall purity, fell ſuddenly to the juſtifying of beaſtiality, as many have done in theſe dayes.

The third Remedy againſt this Device,⁷³ is to look on ſin with that eye,⁷⁴ which within a few hours we ſhall ſee it; ah ſouls! when you ſhall lye upon a dying bed, and ſtand before a judgement ſeat, ſin ſhall be unmaskt, and its p. 17 dreſſe and robes ſhall then be taken off, and then it ſhall appear more vile, filthy, and terrible then Hell it ſelf; then that which formerly appear’d moſt ſweet, will appear moſt bitter, and that which appear’d moſt beautifull, will appear moſt ugly, and that which appear’d moſt delightful, will then appear moſt dreadfull to the ſoul; ah! the ſhame, the paine, the gall, the bitternes, the horrour, the hell, that the fight of ſin, when its dreſs is taken off, will raiſe in poor ſouls. Sin will ſurely prove evill, and bitter to the ſoul, when its robes are taken off. A man may have the Stone, who feels no fit of it. Conſcience will work at laſt, though for the preſent one may feele no fit of accuſation, Laban⁷⁵ ſhewed himſelf at parting; ſin will be bitternes in the latter end, when it ſhall appear to the ſoul in its own filthy nature. The Devil deals with men, as the Panther doth with Beaſts, he hides his deformed head, till his ſweet ſent hath drawn them into his danger; till we have ſinned, Satan is a Paraſite, when we have ſinned, he is a Tyrant. Ah ſouls! the day is at hand, when the Devil will pull off the paint and garniſh that he hath put upon ſin, and preſent that monſter ſin in ſuch a monſtrous ſhape to your ſoules, that will cauſe your p. 18 thoughts to be be troubled, your countenance to be changed, the joynts of your loines to be looſed, and your knees to be daſhed one againſt another, and your hearts to be ſo terrified, that you will be ready with Achitophel, and Judas, to ſtrangle, and hang your bodies on earth, and your ſoules in Hell; if the Lord hath not more mercy on you, then he had on them; oh! therefore looke upon ſin now, as you muſt look upon it to all eternity, and as God, Conſcience, and Satan will preſent it to you another day.

1. 73. 3 Remedy. [dropped from the edition]
2. 74. Tacitus ſpeaks of Tiberius. that when his ſins did appear in their own colours, they did ſo terrifie and torment him, that he proteſted to the Senate, that he ſuffered death daily.
3. 75. Satan that now allures thee to ſin, will ere long make thee ſee, that (Peccatum eſt deicidium) ſin is a murthering of God, and this will make thee murther two at once, thy ſoule and thy body, unleſſe the Lord in mercy holds thy hand.

The fourth Remedie againſt this device⁷⁶ of Satan, is, ſolemnly to conſider, that even theſe very ſins, that Satan paints, and puts new names and colours⁷⁷ upon, coſt the beſt blood, the nobleſt blood, the life-blood, the heartblood of the Lord Jeſus; that Chriſt ſhould come from the eternall boſome of his Father to a Region of ſorrow, and death; that God ſhould be manifeſted in the fleſh, the Creator made a Creature; that he that was cloathed with glory ſhould be wrapped with raggs of fleſh; he that filled heaven and earth with his glory, ſhould be cradled in a manger; that the power of God ſhould flie from weak man, the God of Iſrael into Aegypt; that the God of p. 19 the Law ſhould be ſubject to the Law;⁷⁸ the God of Circumciſion circumciſed; the God that made the Heavens working at Joſephs homely trade; that he that bindes the Devills in chaines ſhould be tempted; that he whoſe is the world, and the fulneſſe thereof, ſhould hunger and thirſt; that the God of ſtrength ſhould be weary, the Judge of all fleſh condemned, the God of life put to death; that he that is one with his Father, ſhould cry out of miſery, my God, my God, why haſt thou forſaken mee; that he that had the keyes of Hell and death at his girdle, ſhould lie impriſon’d in the ſepulcher of another, having in his life time, no where to lay his head, nor after death, to lay his body; that that head, before which the Angels doe caſt down their Crowns, ſhould be crowned with thornes; and thoſe eyes, purer then the Sun, put out by the darkneſſe of death; thoſe eares, which hear nothing but Hallelujahs of Saints and Angels, to hear the blaſphemies of the multitude; that face, that was fairer then the Sons of men, to be ſpit on by thoſe beaſtly wretched Jewes; that mouth and tongue, that ſpake as never man ſpake, accuſed for blaſphemy; thoſe hands that freely ſwayed the Scepter of Heaven, nailed p. 20 to the Croſſe; thoſe feet like unto fine braſſe, nailed to the Croſſe for mans ſins; each ſenſe annoyed, his feeling, or touching with a ſpeare and nailes;⁷⁹ his ſmell with ſtinking ſavour, being crucified about Golgatha, the place of Skulls; his taſte with vinegar and gall; his hearing with reproaches; and ſight with his mother and Diſciples bemoaning him; his ſoule comfortleſſe, and forſaken; and all this for thoſe very ſins that Satan paints, and puts fine colours upon; oh how ſhould the conſideration of this ſtir up the ſoule againſt it, and worke the ſoule to flie from it, and to uſe all holy meanes, whereby ſin may be ſubdued, and deſtroyed. After Julius Caeſar was murdered, Antonius brought forth his coat all bloody, and cut, and laid it before the people, ſaying, look, here you have your Emperours coat thus bloody, and torne; whereupon the people were preſently in an uproar, and cryed out to ſlay thoſe murderers, and they tooke their tables and ſtooles that were in the place, and ſet them on fire, and ran to the houſes of them that had ſlam Caeſar, and burnt them: ſo when we conſider that ſin hath ſlaine our Lord Jeſus, ah! how ſhould it provoke our hearts to be revenged on ſin, that p. 21 hath murdered the Lord of Glory, and⁸⁰ hath done that miſchief, that all the Devills in Hell could never have done. ‘Twas good counſell one gave; never let goe out of your mindes, the thoughts of a crucified Chriſt; let theſe be meat and drinke unto you, let them be your ſweetneſſe, and conſolation; your honey, and your deſire; your reading, and your meditation; your life, death, and reſurrection.

1. 76. 4. Remedie. [dropped from the edition]
2. 77. Vna guttula plus valet quam coelum & terra Luther i. e. one little drop (ſpeaking of the blood of Chriſt) is more worth then Heaven and Earth.
3. 78. One of the Rabbins, when he read what bitter torments the Meſſias ſhould ſuffer, when he came into the world, cryed out Veniat Meſſias at ego non videam i. e. Let the Meſſias come, but let not me ſee him. Dionyſius being in Aegypt at the time of Chriſts ſuffering, and ſeeing an Eclipſe of the Sun, and knowing it to be contrary to nature, cryed out (aut Deus naturae patitur aut mundi machina diſſolvitur) Either the God of Nature ſuffered, or the frame of the world will be dlſſolved.
4. 79. ‘Tis an excellent ſaying of Bernard (quanto pro nobis vilior tanto nobis charior) the more vilde Chriſt made himſelf for us, the more dear he ought to be to us.
5. 80. Nolo vivere ſine vulnere cum te video vulneratum. Oh my God! as long as I ſee thy wounds, I will never live without wound, ſaith Bonaventure.

The third device that Satan hath to⁸¹ draw the ſoul to ſin, is by extenuating, and leſſening of ſin; ah! ſaith Satan, ‘tis but a little pride, a little worldlineſſe, a little uncleanneſs, a little drunkenneſſe, &c. As Lot ſaid of Zoar,⁸² it is but a little one, and my ſoule ſhall live; ahlas! ſaith Satan, ‘tis but a very little ſin, that you ſtick ſo at, you may commit it without any danger to your ſoule, ‘tis but a little one, you may commit it, and yet your ſoul ſhall live.

1. 81. 3. Device. [dropped from the edition]
2. 82. Gen. 19. 20.

FIrſt, ſolemnly conſider, that thoſe⁸³ ſins, which we are apt to account ſmall, hath brought upon men the greateſt wrath of God; as the eating of an Apple; gathering a few ſticks on p. 22 the Sabbaoth day, and touching of the Ark; oh! the dreadfull wrath that theſe ſinnes brought down, upon the⁸⁴ heads, and hearts of men; the leaſt ſin is contrary to the Law of God, the nature of God, the being of God, and the glory of God, and therefore tis often puniſhed ſeverely by God; and doe not we ſee daily the vengeance of the Almighty falling upon the bodies, names, eſtates, Families, and ſoules of men for thoſe ſins, that are but little ones in their eyes. Surely, if we are not utterly left of God, and blinded by Satan, we cannot but ſee it. Oh! therefore, when Satan ſaies tis but a little one, doe thou ſay, oh! but thoſe ſins that thou calleſt little, are ſuch, that will cauſe God to raine Hell out of Heaven upon ſinners, as he did upon the Sodomites.

1. 83. 1. Remedy. [dropped from the edition]
2. 84. Draco the Rigid Law-giver, being asked why, when ſins were not equall, he appointed death to all? Anſwered, he knew that ſins were not all equall; but he knew the leaſt deſerved death. So though the ſins of men he not all equall, yet the leaſt of them deſerves eternall death.

The ſecond Remedy againſt this device⁸⁵ of Satan, is, ſeriouſly to conſider, that the giving way to a leſſe ſin, makes way for the committing of a greater; he that to avoide a greater ſin will yeild to a leſſer, ten thouſand to one, but God in Juſtice will leave that ſoule to fall into a greater; if we commit one ſin to avoid another, ‘tis juſt we ſhould avoid neither; we having not law nor power in our own hands, to keep off p. 23 ſin, as we pleaſ, and we by yeilding to the⁸⁶ leſſer, doe tempt the tempter to tempt us to the greater. Sin is of an incroaching nature, it creeps on the ſoule by degrees, ſtep by ſtep, till it hath the ſoule to the very height of ſin; David gives way to his wandring eye, and this led him to thoſe foule ſins, that cauſed God to breake his bones, and to turne his day into night, and to leave his ſoule in great darkneſſe. Jocab, and Peter, and other Saints have found this true, by wofull experience, that the yeelding to a leſſer ſin, hath been the uſhering in of a greater; the little thief will open the doore, and make way for the greater; and the little wedge knock’t in will make way for the greater; Satan will firſt draw thee to ſit with the drunkard, and then to ſip with the drunkard, and then at laſt, to be drunke with the drunkard; he will firſt draw thee to be unclean in thy thoughts, and then to be unclean in thy looks, and then to be unclean in thy words, and at laſt, to be unclean in thy practiſes; he will firſt draw thee to looke on the golden wedge, and then to like the golden wedge, and then to handle the golden wedge; and then at laſt, by wicked wayes to gaine the golden wedge, though thou runneſt the p. 24 hazard of looſing God, and thy ſoul⁸⁷ for ever: as you may ſee in Gehazi, Achan, and Judas, and many in theſe our dayes. Sinne is never at a ſtand, Pſal. 1. v. 1. Firſt, ungodly, then ſinners, then ſcorners; here they goe on from ſin to ſin, till they come to the top of ſin, viz. to ſit in the ſeat of ſcorners, or as ris in the Septuagint (τῶν λοιμῶν) to affect the honour of the chair of Peſtilence. Auſtin writing upon John, tells a ſtory of a certaine man, that was of an opinion, that the Devill did make the flye, and not God; ſaith one to him, if the Devill made flies, then the Devill made wormes, and God did not make them; for they are living creatures, as well as flies; true ſaid he, the Devil did make wormes; but ſaid the other, if the Devil did make wormes, then he made birds, beaſts, and man; he granted all: thus ſaith Auſtin, by denying God in the fly, he came to deny God in man, and to deny the whole Creation; by all this we ſee, that the yeelding to leſſer ſins, drawes the ſoul to the committing of greater; Ah! how many, in theſe dayes have fallen, firſt, to have low thoughts of Scripture, and Ordinances, and then to ſlight Scripture, and Ordinances, and then to make a noſe of wax of Scripture, and Ordinances, and p. 25 then to caſt off Scripture and Ordinances; and then at laſt, to advance, and lift up themſelves, and their Chriſt-diſhonouring, and ſoul-damning opinions,⁸⁸ above Scripture and Ordinances. Sinne gaines upon mens ſoules by inſenſible degrees, Eccleſiaſtes 10. v. 13. The beginning of the words of his mouth is fooliſhneſſe, and the end of his talking is miſchievous madneſſe: Corruption in the heart, when it breaks forth, is like a breach in the Sea, which begins in a narrow paſſage, till it eat through, and caſt down all before it. The debates of the ſoul are quick, and ſoone ended; and that may be done in a moment, that may undoe a man for ever. When a man hath begun to ſin, he knowes not where, or when, or how he ſhall make a ſtop of ſin; uſually the ſoule goes on from evill to evill, from folly, to folly, till it be ripe for eternall miſery; men uſually grow from being nought, to be very nought, and from very nought to be ſtarke nought, and then God ſets them at nought for ever.

1. 85. 2. Remedy. [dropped from the edition]
2. 86. Pſal. 137. ver. 9. Happy ſhall he be that taketh and daſheth thy little ones againſt the ſtones. Hugho’s Gloſſe is pious, &c. (Sit nihil in te Babylonicum) Let there be nothing in thee of Babylon, not onely the grown men, but the little ones muſt be daſhed againſt the ſtones, not onely great ſins, but little ſins muſt be killed, or they will kill the ſoul for ever.
3. 87. An Italian having found his enemy at an advantage, promiſed him, if he would deny his faith, he would ſave his life; he to ſave his life denyed his faith, which having done, he ſtab’d him, rejoycing, that by this, he had, at one time, taken revenge both on ſoule and body.
4. 88. A young man being long tempted to kill his Father or lie with his mother, or be drunk, he thought to yeeld to the leſſer, viz. to be drunk, that he might be rid of the greater; but when he was drunk, he did both kill his Father, and lie with his Mother.

The third Remedy againſt this third⁸⁹ device, that Satan hath to draw the ſoul to ſin, is ſolemnly to conſider, that ‘tis ſad to ſtand with God for a trifle; Dives would not give a crum, therefore⁹⁰ he ſhould not receive a drop; ‘tis the p. 26 greateſt folly in the world, to adventure the going to hell for a ſmall matter; I taſted but a little honey, ſaid Jonathan,⁹¹ and I muſt dye; it is a moſt unkinde, and unfaithfull thing, to break with God for a little; little ſins carry with them but little temptations to ſin,⁹² and then a man ſhewes moſt viciouſneſſe, and unkindneſſe, when he ſins on a little temptation; ‘Tis diveliſh to ſinne without a temptation, ‘tis little leſſe then diveliſh to ſin on a little occaſion; the leſſe the temptation is to ſin, the greater is that ſinne; Saul’s ſin in not ſtaying for Samuel, was not ſo much in the matter, but it was much in the malice of it; for though Samuel had not come at all, yet Saul ſhould not have offered Sacrifice; but this coſt him dear, his Soul, and his Kingdome. ‘Tis the greateſt unkindneſſe that can be ſhewed to a friend, to adventure the complaining, bleeding, and grieving of his ſoule, upon a light and ſlight occaſion,: ſo ‘tis the greateſt unkindneſſe that can be ſhewed to God, Chriſt, and the Spirit, for a ſoul to put God upon complaining, Chriſt upon bleeding, and the Spirit upon grieving, by yeelding to little ſins; therefore, when Satan ſayes ‘tis but a little one, doe thou anſwer, that often times there is the greateſt unkindneſſe p. 27 ſhewed to Gods glorious Majeſty, in the acting of the leaſt folly, and therefore thou wilt not diſpleaſe thy beſt and greateſt friend, by yielding to his leaſt enemy.

1. 89. 3. Remedie. [dropped from the edition]
2. 90. Luk 16. 21.
3. 91. 1 Sam. 14. 43.
4. 92. It was a vexation to King Lyſimachus, that his ſtaying to drink one ſmall draught of water, loſt him his Kingdome: and ſo it will eternally vex ſom ſouls at laſt▪ that for ſome one little ſin, (compared with great tranſgreſſions) they have loſt God Heaven, and their ſoules for ever.

The fourth Remedy againſt this Device⁹³ of Satan is, ſeriouſly to conſider, that there is great danger, yea many times moſt danger, in the ſmalleſt ſins;⁹⁴ A little leaven leaveneth the whole lump; if the Serpent wind in his head, he will draw his whole body after. Greater ſins doe ſooner ſtartle the ſoule, and awaken, and rouſe up the ſoul to repentance,⁹⁵ then leſſer ſins doe; little ſins often ſlide into the ſoule, and breed, and work ſecretly, and undiſcernably⁹⁶ in the ſoule, till they come to be ſo ſtrong, as to trample upon the ſoule, and to cut the throat of the ſoule; there is, oftentimes, greateſt danger to our bodies in the leaſt Diſeaſes, that hang upon us, becauſe we are apt to make⁹⁷ light of them, and to neglect the timely uſe of means for the removing of them, till they are grown ſo ſtrong, that they prove mortall to us: ſo there is moſt danger often in the leaſt ſins, we are apt to take no notice of them, and to neglect thoſe heavenly helps, whereby they ſhould be weakned and deſtroyed, till they are grown up to that ſtrength that p. 28 we are ready to cry out, the Medicine is⁹⁸ too weak for the Diſeaſe; I would pray, and I would hear, but I am afraid that ſin is growne up by degrees to ſuch a head, that I ſhall never be able to prevaile over it; but as I have begun to fall,⁹⁹ ſo I ſhall utterly fall before it, and at laſt periſh in it, unleſſe the power, and free grace of Chriſt doth act gloriouſly, beyond my preſent apprehenſion, and expectation. The Viper is killed by the little young ones that are nouriſhed, and cheriſhed in her belly: ſo are many men eternally killed and betrayed by the little¹⁰⁰ ſins (as they call them) that are nouriſhed in their own boſomes. I know not, ſaith one, whether the maintenance of the leaſt ſin, be not worſe then the commiſſion of the greateſt; for this may be of frailty, that argues obſtinacy; a little hole in the Ship ſinks it; a ſmall breach in a Sea-bank carries away all before it; a little ſtab at the heart kills a man, and a little ſin without a great deale of mercy, will damn a man.

1. 93. 4 Remedy. [dropped from the edition]
2. 94. 1 Cor. 5. 6.
3. 95. Caeſar was ſtab’d with bodkins.
4. 96. Pope Adrian was choaked with a Gnat.
5. 97. A Scorpion is little, yetable to ſting a Lion to death; a Mouſeis but little, yet killeth an Elephant, if he gets up into his trunck.
6. 98. The Leopard being great, is poyſoned with a head of Garlick.
7. 99. The ſmalleſt errors prove many times moſt dangerous. It is as much treaſon to coyne pence, as bigger pieces.
8. 100. One little miſcarriage doth in the eyes of the world, overſhaddow all a Chriſtians Graces, as one little cloud doth ſometimes overſhadow the whole body of the Sun.

The fift Remedy againſt this Device¹⁰¹ of Satan, is, ſolemnly to conſider, that other Saints have choſen rather to ſuffer the worſt of torments, rather then they would commit the leaſt ſin, i. e. ſuch as the world accounts: ſo as you may ſee in Daniel, and his Companions, p. 29 that would rather chuſe to burne, and be caſt to the Lions, then they would bow to the Image that Nebuchadnezzer had ſet up: when this peccadillo (in the worlds account) and a hot fiery furnace ſtood in competition, that they muſt either fall into ſin, or be caſt into the¹⁰² fiery furnace; ſuch was their tenderneſſe of the honour and glory of God, and their hatred and indignation againſt ſin, that they would rather burn, then ſin; they knew that it was far better to burne for their not ſinning, then that God and conſcience ſhould raiſe a hell, a fire in their boſomes, for ſin. I have read of that noble ſervant of God, Marcus Arethuſius, Miniſter of a Church in the time of Conſtantine, who in Conſtantines time, had been the cauſe of overthrowing an Idols Temple; afterwards, when Julian came to be Emperour, he would force the people of that place to build it up again, they were ready to doe it, but he refuſed; whereupon, thoſe that were his owne people, to whom he preached, took him, and ſtript him of all his cloaths, and abuſed his naked body, and gave it up to the Children, to lance it with their pen-knives, and then cauſed him to be put in a basket, and anointed his naked body with Honey, and ſet him in the Sun, to be ſtung p. 30 with Waſps; and all this cruelty they ſhewed, becauſe he would not doe any thing toward the building up of this Idol-Temple; nay, they came to this, that if he would doe but the leaſt towards it, if he would give but a halfepenny to it, they would ſave him; but he refuſed all, though the giving of a half-penny might have ſaved his life; and in doing this, he did but live up to that principle that moſt Chriſtians talk of, and all profeſſe, but few come up to it, viz. That we muſt chooſe rather to ſuffer the worſt of Torments that men and Devils can invent, and inflict, then to commit the leaſt ſin, whereby God ſhould be diſhonoured, our conſciences wounded, Religion reproached, and our own ſouls endangered.

1. 101. 5 Remedy. Melius mori fame quam Idolothys is veſci, Auguſt. It is better to dye with hunger, then to eat that which is offred to Idols.
2. 102. Many Heathens would rather dye, then cozen or cheat one another: ſo faithfull were they one to another. Will not theſe riſe in judgement againſt many Profeſſors in theſe dayes, who make nothing of over-reaching one another?

The ſixt Remedy againſt this Device¹⁰³ of Satan, is, ſeriouſly to conſider, that the ſoule is never able to ſtand under the guilt and weight of the leaſt ſin, when God ſhall ſet it home upon the ſoul; the leaſt ſin will preſſe, and ſink the ſtouteſt ſinner as low as hell: when God ſhall open the eyes of a ſinner, and make him ſee the horrid filthineſſe, and abominable vildneſſe that is in ſin. What ſo little, baſe, and vile creatures as lice or gnats, and yet by theſe little, poor creatures, God ſo plagued ſtout-hearted p. 31 Pharaoh, and all Aegypt, that fainting under it, they were forced to cry out, This is the finger of God: When little¹⁰⁴ Creatures, yea the leaſt Creatures, ſhall be armed with a power from God, they ſhall preſſe and ſink down the greateſt, proudeſt, and ſtouteſt Tyrants that breath: ſo when God ſhall put a ſword¹⁰⁵ into the hand of a little ſin, and arm it againſt the ſoule, the ſoule will faint and fall under it. Some, who have but projected adultery, without any actuall acting it; and others having found a trifle, and made no conſcience to reſtore it, knowing by the light of naturall Conſcience, that they did not doe, as they would be done by; and others, that have had ſome unworthy thought of God, have been ſo frighted, amazed,¹⁰⁶ and terrified for theſe ſins which are ſmall (in mens account) that they have wiſht they had never been, that they could take no delight in any earthly comfort; that they have been put to their wits end, ready to make away themſelves, wiſhing themſelves annihilated.

1. 103. 6 Remedy. [dropped from the edition]
2. 104. Exod. 8. 16, 17, 18, 19.
3. 105. The Tyrant Maximinus, who had ſet forth his Proclamation ingraven in braſſe, for the utter aboliſhing of Chriſt, and his Religion, was eaten of Lice.
4. 106. Ʋna guttula malae conſcientiae totum mare mundani gaudii abſorbet. i. e. One drop of an evill conſcience ſwallows up the whole ſea of worldly joy. How great a pain, not to be borne, comes from the prick of this ſmall thorne, ſaid one.

M^r Perkins mentions a good man, but very poor, who being ready to ſtarve, ſtole a Lamb, and being about to eat it, with his poor children, and (as his manner was afore meat) to crave a bleſſing, p. 32 durſt not doe it; but fell into a great perplexity of Conſcience, acknowledged his fault to the owner, promiſing payment if ever he ſhould be able.

The ſeventh Remedy againſt this Device,¹⁰⁷ is ſolemnly to conſider, That there is more evill in the leaſt ſin, then in the greateſt affliction; and this appears as clear as the Sun, by the ſevere dealing of God the Father, with his beloved Son, who let all the vials of his fierceſt wrath upon him, and that for the leaſt ſin as well as for the greateſt; The wages¹⁰⁸ of ſin is death, of ſin indefinitely, whether great or ſmall; Oh! how ſhould this make us tremble, as much at the leaſt ſpark of luſt, as at hell it ſelfe? Conſidering that God the Father would not ſpare his boſome Son, no, not for the leaſt ſin; but would make him drink the dregs of his wrath. And ſo much for the Remedies that may fence and preſerve our ſouls from being drawn to ſin, by this third Device of Satan.

1. 107. 7 Remedy. [dropped from the edition]
2. 108. Death is the hire of the leaſt ſin; the beſt wages that the leaſt ſin gives his ſouldiers, is death of all ſorts; in a ſtrict ſence, there is no ſin little, becauſe no little God to ſin againſt.

The fourth Device that Satan hath¹⁰⁹ to draw the ſoul to ſin, is, by preſenting to the ſoul the beſt mens ſins, and by hiding from the ſoul their virtues; by ſhewing the ſoul their ſins, and by hiding from the ſoul, their ſorrows, and repentance; as by ſetting before the ſoul the Adultery of David, the Pride of p. 33 Hezekiah, the Impatience of Job, the Drunkenneſſe of Noah, the Blaſphemy of Peter, &c. and by hiding from the ſoul the tears, the ſighes, the groans, the meltings, humblings, and repentings of theſe precious ſouls.

1. 109. 4 Device. [dropped from the edition]

THe firſt Remedy againſt this Device¹¹⁰ of Satan, is, ſeriouſly to conſider, that the Spirit of the Lord hath been as carefull to note the Saints riſing by repentance out of ſin, as he hath to note their falling into ſin; David falls fearfully, but by repentance he riſes ſweetly. Blot out my tranſgreſſions, waſh mee throughly from my iniquity, and cleanſe me from my ſin; for I acknowledge my tranſgreſſions, and my ſin is ever before me. Purge me with Hyſop, and I ſhall be clean, waſh me, and I ſhall be whiter then ſnow; deliver me from blood-guiltineſſe, O God, thou God of my ſalvation. ‘Tis true, Hezekiah’s heart was lifted up, under the abundance of mercy, that God had caſt in upon him; and ‘tis as true, that Hezekiah¹¹¹ humbled himſelfe, for the pride of his heart: ſo that the wrath of the Lord came not upon him, nor upon Jeruſalem, in the p. 34 dayes of Hezekiah. ‘Tis true, Job curſes the day of his Birth, and ‘tis as true, that he riſes by repentance. Behold, I am vile (ſaith he) what ſhall I anſwer thee?¹¹² I will lay my hand upon my mouth, once have I ſpoken, but I will not anſwer, yea, twice, but I will proceed no further. I have heard of thee by the hearing of the eare, but now mine eye ſeeth thee: Wherefore I abhor my¹¹³ ſelfe, and repent in duſt and aſhes. Peter fals dreadfully, but riſes by repentance ſweetly; a look of love from Chriſt, melts him into tears; he knew that repentance was the key to the Kingdome of Grace. As once his Faith was ſo great, that he leapt, as it were, into a ſea of waters, to come to Chriſt: ſo now his repentance was ſo great, that he leapt, as it were, into a ſea of tears, for¹¹⁴ that he had gone from Chriſt. Some ſay, that after his ſad fall, he was ever and anon weeping, and that his face was even furrowed with continual tears; he had no ſooner took in poyſon, but he vomited it up again, ere it got to the vitals; he had no ſooner handled this Serpent, but he turned it into a rod to ſcourge his ſoule with remorſe, for ſining againſt ſuch clear light, and ſtrong love, and ſweet diſcoveries of the heart of Chriſt to him. Clement notes, that Peter ſo repented, that all his life after, p. 35 every night, when he heard the Cock crow, he would fall upon his knees, and weeping bitterly, would beg pardon of this ſin; Ah ſoules! you can eaſily ſin as the Saints, but can you repent with the Saints? Many can ſin with David and Peter, that cannot repent with David and Peter, and ſo muſt periſh for ever. Theodoſius the Emperour preſſing, that he might receive the Lords Supper, excuſes¹¹⁵ his own foul fact by Davids doing the like, to which Ambroſe replies, Thou haſt followed David tranſgreſſing, follow David repenting, and then think thou of the Table of the Lord.

1. 110. 1 Remedy. [dropped from the edition]
2. 111. 2 Chron. 32. 25, 26.
3. 112. Job. 40. 4, 5. ch. 42. 5, 6.
4. 113. Tertullian ſaith that he was (Nalli rei natus niſi penitentiae) borne for no other purpoſe, but to repent.
5. 114. Luther confeſſes, that before his converſion, he met not with a more diſpleaſing word in allhis ſtudy of Divinity, then Repent, but afterward he took delight in the work (poenitens de peccaio dolet & de dolore gaudet) to ſorrow for his ſin, and then to rejoyce in his ſorrow.
6. 115. Theodorit. hiſt. l. 4. c. 17.