Satans Temptations in Three Parts

CHAP. XXIII. The second Direction, that Temptations are not to be disputed. The several ways of disputing a Temptation. In what Cases it is convenient and necessary to dispute with Satan. In what Cases inconvenient, and the Reasons of it.

THe next thing observable in Christ's carriage to Satan is this; That Christ (though he rejected every Temptation, by giving a reason of his refusal from the Command of God) did not suffer Satan to dispute his Temptations further than the first Proposal, and in his Answers he takes no notice of the Reasons or Motives by which he labored to make his Temptations prevailing. In the two first Temptations, he gives no reply, to what Satan insinuated by his supposition, [If thou be the Son of God;] neither by affirming that he was so, nor discovering to him his knowledge of the secret Subtilty, which he had wrapped up under these plausible pretences. In the third he answers not a word to the Vanity and falsehood of his deceitful offer of the Kingdoms of the World, though (as hath been observed) he might have opposed strong Reasons against them all: and besides, when Satan became Insolent and Impudent in tempting Christ to fall down and worship him, he chaseth him away with a severe Abomination, Get thee hence, Satan. From which we have a second Direction, which is this.

That Temptations to Sin, are to be opposed by peremptory denials, rather than by disputings.

This is a Note, which most Commentators have on this place; but it stands in need of a distinct Application, because it is not a Rule so general, but that the practice of God's Children have made exception against it. For the clearer Explanation of it, I shall

First, Give you the several kinds of disputings, by which we may see that all are not alike: For

First, The serious working of the thoughts in a quick denial of a Temptation with a reason implied or expressed (though it admit not Satan to any further dispute or Argument) may, in some sense, be called a disputing; for the Scripture useth 〈 in non-Latin alphabet 〉 for any inward serious Thought. Such a kind of disputing as this is necessary; it cannot be wanting to any that refuse a sinful Motion, this being (as we shall see afterward) one of those Directions which Christ intended us by his Example, and the very thing which Christ practiced in every Temptation: for he contented not himself to give a naked denial, but still adds a Reason of such refusal. Those who in general terms urge that Temptations are not to be disputed, do not reckon this as any disputing. And others that do (taking disputing for the refusal of a thing with a reason assigned) think that his procedure in the two first Temptations, is not imitable by us, but only that of the third, wherein he chased away the Devil with angry denial: but the mistake is obvious.

Secondly, There is a disputing of unnecessary Curiosity and Conference: this is when a sinful Motion injected into our Hearts, is not directly consented to; but then instead of a full denial, Men begin to raise Questions, and make Objections of lesser moment, or some impertinent Queries which strike not at the root: as one observed of himself, that instead of denying a sinful Motion, he began to dispute, whether it came from Satan of his own inclination, and so instead of quenching the Fire, he busied himself to inquire whence it came. Men deal with Temptations in this case, as they, who being asked whether they will buy such a Commodity, hastily answer no, but yet call back the Party again, and ask whence it came? or what it must cost? and by such entanglements of Curiosity engage themselves at last to buy it. Eve failed by such an inconsiderate conference with Satan, for the abrupt beginning of the Serpents Speech [Yea, hath good said ye shall not eat, &c.] and the summing up of the Arguments which prevailed with her to eat [when the Woman saw that the Tree was good for Food, and pleasant to the Eyes, &c.] do clearly evidence that there was more discourse, than is there expressed, and that also tending to ascertain the Goodness, Pleasantness, and Profit of the Fruit. This kind of disputing is always unlawful and dangerous, for it is but a wanton dallyance with a Temptation, a playing upon the hole of the Asp, and commonly ends in a sinful compliance.

Thirdly, There is a disputing of a deliberating and parleying indifferency; this is, when the Devil puts a thought of Sin into their Minds, and (while they seem not to be forward to embrace it) leaves it to further con • ideration, and then they float, betwixt resolved and unresolved, betwixt pro & con, being at a great dispute within themselves what is best to be done, whether the conveniencies on the one hand, will weigh down the inconveniencies on the other; this in cases of apparent Sin, is a wicked • alting betwixt two, always unlawful.

Fourthly, There are also treacherous partial arguings, wherein the Heart aches part with Satan. These are those debates that are to be found in Natural Men, about the doing or not doing of sinful things. This looks so like the Combat betwixt the Flesh and the Spirit, that it hath occasioned an enquiry, how they may be distinguished each from other. 'It is generally concluded that in that strife of the Natural Man, the Light of the Understanding and Conscience, gives opposition to the bent of the Affections, and the same faculties (though sanctified in part) in the Regenerate are the Parties that give opposition each to other; but with this principal difference, that in this strife of the Flesh and Spirit, the Man takes part with God, whereas in the other, the Affections take the Devils part, and in a malignant averseness to the Light, strive to put it out, and to get over the conviction of Conscience, so that the Man strives to Sin, and to stop the Mouth of such objections, as come into the contrary: this kind of disputing is always sinful.

Fifthly, There is yet a disputing in a strict Sense, which is a full and solemn debating of a Satanical injection, by giving it the full hearing, and admitting Satan to be a Respondent to our objections. Of this it is queried how far it may be convenient, and how far inconvenient, because we see Christ in this place did not thus dispute with Satan; and yet we find instances in Scripture of some Holy Men that have been unavoidably engaged to dispute a Temptation to the utmost.

To Answer this Query, I shall Secondly show in what cases it may be necessary or convenient to enter the Lists with Satan in an Holy arguing, and in what cases it is inconvenient and dangerous. There are four cases in which we may dispute a Temptation.

First, When the Motion is of things doubtful and disputable, whether they be lawful or not. Here it cannot be avoided: for albeit (as the Apostle adviseth Rom. 14. 1.) doubtful disputations are not to be imposed upon others, so as to tie them up to our persuasions, yet in these things every Man (before he can act clearly) is to endeavor his own satisfaction in the lawfulness or unlawfulness of the thing, that so he may be fully persuaded in his own Mind, ver. 5. And he gives two strong reasons of this, ver. 22, 23. (1.) From the rack and trouble, which otherwise the Man may be put upon, while his Conscience unsatisfied, condemneth him in that, which by a contrary practice he alloweth: (2.) In that this condemnation of Conscience (while he doth that, the lawfulness whereof he believeth not) is an evidence of his Sin, as well as an occasion of his trouble.

Secondly, Disputings have place, when a Temptation hath taken hold upon the thoughts, and so far possessed itself, that our corruption riseth up in the defense of the Suggestion. Satan will not quit that hold (though he be an intruder without our leave,) till he be beat out of his Quarters. The Apostle, Eph. 6. implies so much by that expression, of quenching the fiery Darts of Satan. It is not proper to understand it of a refusal of the first Motion of Sin, (though Interpreters do usually make it comprehensive both of the keeping out of the Dart, and the plucking it out) because this evidently supposeth, that the Dart hath pierced the Soul, and now begins to burn and enflame, which will require more labor for the quenching of it, than a refusal of the first Motion would put us to. As when Fire hath taken hold upon our Houses, we shall be forced to bring Water for the extinguishing of the Flame, which (before it had broke out upon the Building) an ordinary care might have prevented. And this we further taught by a distinction which the same Apostle useth in the same place of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 standing and withstanding. We must keep off the Temptation that it enter not, by standing against the Assault in a peremptory refusal; but if it do enter, then we must be put to it, by a force of holy arguing to pull out the Arrow, and to withstand it.

Thirdly, Much more need have we of disputing, when the present Temptation is a Motion of such a Sin which we are habituated unto, and have long practiced, for these kind of sinful Motions are not cast out easily. In this case, David adviseth his Enemies, Psal. 4. (who had for a long time, loved Vanity, and sought after leasing) that by communing with their own Heart, and by disputing against their sinful Practices, they should bring themselves under an Holy awe, and by that means stop the course of their sinning, ver. 4. This indeed is the great thing that Sinners are called to by God, to ponder their Estate, to consider their ways, to study the evil and danger of Sin, to examine themselves, and to reason together with God about the wickedness and ingratitude of their Actions, and about the contrary loveliness, blessedness and happiness of the ways of God, that so they may be brought to repentance; all which are done only by a serious arguing of their case and hazard.

Fourthly, It is convenient, and in some cases necessary to dispute a Temptation which Satan offers to us, by the Mouths of Men, who entice us to share with them in their wickedness: for here by arguing, we may not only discourage their further Sollicitation, and so free ourselves from the like Temptation for the future, but we also by the exercise of an Holy Charity, endeavor to pull them out of the Fire. When Josephs Mistress tempted him, he considered that he had to deal both with the Devil, and his Mistress, Gen. 39. 7, 8. and therefore that he might resist the Devil, he peremptorily refused the Temptation, but that he might take off his Mistress from her unlawful prosecution, he argues with her about the Ingratitude, Danger and Unlawfulness of such an act, My Master woteth not what is with me in the House, and he hath committed all that he hath to my Hand: there is none greater in this House than I, neither hath he kept anything back from me but thee, because thou art his Wife: how then can I do this great Wickedness and Sin against God? When Sinners do entice us to cast in our Lot amongst them, pity to them, and care of ourselves will engage us to argue the folly and danger of their ways with them, except they behave themselves as Dogs and Swine; their carriage giving us just ground to conclude, that they are so set on Wickedness, that it may endanger us, rather than profit them, to debate with them. And so was it likely, (and the Text seems to hint so much,) that when Joseph perceived his Mistress was resolved upon the pursuit, and that his reasonings were not minded, he persisted in his denial, but forbore his arguings.

But however it may be convenient to dispute (in the last mentioned Sense) in these four cases, (and others may probably be added) yet there are cases in which it will be inconvenient and hazardous to dispute or argue, and of this order I shall reckon four.

First, It is not safe to dispute the matter, in vile infectious Temptations, such as are either suitable to our Inclinations, or may receive a favorable aspect and countenance from the posture of our Affairs and Condition. These Temptations (even in our debating against them) are like the opening of a Sepulcher, which sends forth a poisonous stream which may infect those that loath and resist it. 'It is dangerous to admit Fire into the same Room where there is Gunpowder, though there be no intention to kindle it. It hath been an old Observation, that the very confession of infectious Sins, (though designed to beget shame, and resolution against them for the Future;) have kindled a new Flame, by the unnecessary declaration of the Manner and Circumstances, so that they have returned from the Confessor more infected than when they went; and those very Persons whose care it should have been to have put the highest disgrace upon Sins, so confessed, to the begetting of loathing, and abhorrency in the Parties, and themselves have by too curious an enquiry received such Poison at the Ear, that the Heart hath been forthwith infected. The like Hazard remains to those that are willing to debate such Sins with Satan's; for though they begin upon the score of resistance, yet the very dwelling on such a subject (when admitted to lay itself open) doth convey such Amorous looks unto the treacherous Affections, that the Heart is in danger of a secret Poison. There is no better way in such cases than to command all such Thoughts and Confiderations out of our Coasts, and (as we do, when the City or Town we live in is infected) to withdraw our selves from the air of such a Temptation. We may observe the like care in Joseph, though he thought himself concerned at first (as hath been said) to oppose the unlawful suit of his Mistress, yet seeing her desperately set upon her Folly, he declined all Communication with her, and would not be with her, Gen. 39. 10. and at last when she caught him by his Garment, he left it in her hand and fled, ver. 12. He might easily have rescued his Garment from her, had he not been aware that his contesting against her, might have been an occasion of ensnarement to himself. Christ himself, when he was tempted by Peter to spare himself, (which was a Temptation very taking to Human Nature, especially when Suffering, and Death is in view,) is more short and sparing in his reasoning against it, than he was when the Devil tempted him. He gives no positive reasons against it, as he did when he was tempted to fall down and worship the Devil, but dischargeth himself from any further consideration of the matter by a declared abhorrency of the thing, Get thee behind me Satan, for thou savorest not the things that be of God, but the things which be of Men. Which is as if he had plainly said, this is so apparently from the Devil, and so much abhorred by me (because so suitable to my Condition) that I will not so much as discourse of it, or consider it.

Secondly, Generally in all Temptations, (though they have not the advantage of our present, special estate or inclination, as hath been noted) of an apparent withdrawment from Obedience, or of things unquestionably sinful, it is not convenient to dispute them, but to dismiss them by a denial, except some of the forementioned Considerations do alter the case. In known cases we need not parly but stoutly deny. Our resolutions for Duty, and against Sin, should not be to seek: we are certain that Sin is to be avoided, and Duty to be practiced, here we should be peremptory. Abraham being certain of Duty, when God called him to a place which be should afterward receive for an Inheritance, he disputed not the uncertainty, the danger or inconvenience that possibly might attend his removal, but went out, not knowing whither he went, Heb. 11. 8. Paul being called by God to preach among the Heathen, though Flesh and Blood were ready with Arguments against it, yet he would not so much as confer with them, but immediately obeyed, Gal. 1. 16. Like instances I might fetch from other holy Men. Cyprian, when the President gave it to his own choice, whether he would obey or be put to Death, commanding him to take it into consideration, he readily replied, In re tam Sanctâ non est deliberandum, that it was not fit to deliberate in so plain a case. Mrs. Ann Askew, when at the Stake ready to be burnt, a Pardon was offered by the Lord Chancellor, she would not so much as look on it, but returned this Answer, that she came not thither to deny her Lord and Master. Bishop Hooker in the same Condition, had a Box laid before him with a Pardon in it, which when he understood, (he was so afraid of tampering with a Temptation) he cried out, If ye love my Soul, away with it; if ye love my Soul away with it. And many others there were in all ages, so far from accepting such unlawful deliverances, that they would not take into consideration the unrighteous terms upon which they might have escaped.

Thirdly, When a Temptation, after all means used, continues to be troublesome, and is rather an annoyance than an infection, then must we not dispute it, but by an Holy Contempt despise it. Temptations to Blasphemy are oft of this nature (as hath been noted in its place) and there are other things, by which Satan creates to God's Children great disquiet, while they in the mean time abhor the Sin, and cry out of the Trial. Here when the Messenger of Satan will not depart, 'tis an advice that hath the general approbation of Holy experienced Men, that we should despise the Temptation, as an approved way to our quiet and ease; for while we think to repel such assaults, by struggling with Arguments, we do but increase the force of them: as he that thinks to shelter himself against the Wind, by holding up his Cloak before him, doth but derive upon himself a stronger blast.

Fourthly, In Temptations of inward trouble and terror, it is not convenient to dispute the matter with Satan. David in Psal. 42. 11. seems to correct himself for his mistake, his Soul was cast down within him, and for the cure of that Temptation, he had prepared himself by Arguments for a Dispute; but perceiving himself in a wrong course, he calls off his Soul from disquiet, to an immediate application to God and the Promises, Trust still in God, for I shall yet praise him; but in Psal. 11. 1. he is more aforehand with his work, for while his Enemies were acted by Satan to discourage him, he rejects the Temptations at first, before it settled upon his thoughts, and chaseth it away as a thing that he would not give ear to: In thee Lord do I put my trust; how say ye then to my Soul, flee as a Bird to your Mountain? And there are weighty reasons that should dissuade us from entering the lists with Satan in Temptations of inward trouble, As (1.) the determination of the Sincerity of the Soul and its converted state is a Question of no small difficulty, a knotty Controversy, more intricate and abstruse than those Controversies that in the Schools are of greatest Name for difficulty: for this is liable to more weighty Objections, and stands in need of nicer distinction. As Dr. Goodwin Observes; They that converse with dejected Spirits, find so much quickness and nimbleness of reasoning, turning every way to ward off the force of an Argument brought for their consolation, that even wise and able Heads are oft put to a stand, and know not what to answer. Would it then be fit to give Satan this advantage? or to admit him so far into our reasoning? He that will invite Satan to such a contest, shall be sure to have his hands full.

Secondly, This kind of Temptation doth usually disable Men for arguing; it oftentimes confounds the Brain, stupifies the understanding, and weakens the Memory. Heman complains of himself as distracted by terrors. Job calls himself desperate. Such Persons are not surely in a fit case to manage a Temptation with so cunning a Sophister as Satan.

Thirdly, If they descend into the Battle, he is not only too strong for them, but commonly after a while, they take Satan's part against themselves, and comply with him, concluding against their own peace.

Fourthly, There is also a better way at hand than to enter into a Dispute, and that is, By going to God by a present Faith, Love or Repentance, when the truth of any of these is questioned. It is a difficult task to prove some time that former acts of Faith, Love or other Graces were sincere; this may admit of such objections from a wounded Spirit, that it will be hard to answer them; but in this case 'tis a nearer way to see if there be not in all these complainings, some present acts of these Graces: whether such complainants are not willing to embrace Christ upon any terms, whether they do not have Sin, whether they would not unfeignedly be reconciled to God, &c. It oft falls out that this doth stay the trouble, when examinations of former acts do nothing for them. Some Men are at more pains (as one saith) to repair and fit an old Building, then would serve to rear a new one. Yet must it be remembered, that though it were the best course to resist Temptations of this nature at first, by avoiding unnecessary disputings, notwithstanding when this (as I noted before of other Temptations) hath seized upon the heart and taken possession, then shall we be forced to fill our Mouths with Arguments, and whether we will or no, must we undergo a Contest: As we see in David who when his troubles had prevailed upon him, was forced to plead with God; with himself, with the Temptation, and to have recourse to former Experience; the days of old, and the years of the right hand of the most High, and all little enough.

Thirdly, All that I shall further say concerning the inconvenienceies of disputing with Satan, shall be to give you the reasons manifesting these unnecessary Communings with him to be every way hazardous and unsuitable. As,

First, 'It is an Honor to Satan, and a disgrace to ourselves: Men are loath to be seen contesting with Persons of a far inferior rank; especially in such things which have procured to such, a noted Infamy. 'It is an usual piece of Generosity in Men of Spirit, that they scorn to strive with a Scold, or contend with a Beggar, or be found in Company of those that are under an evil name deservedly: and in matters that are vile and base, 'tis highly disgraceful to admit them to a debate. Such things will either get more credit than they deserve, while they seem to be countenanced by a dispute, or else shall communicate their discredit to those that shall show such familiarity with them.

Secondly, By refusing to dispute Temptations, we raise up in our hearts an active abhorrency of them, and by that abhorrency we are cautioned and strengthened against them: It must needs awaken our hatred into a present activity against that Sin, which our consideration at first view presents to us so abominable, that it deserves no other Answer, but to be whipt out of our sight. And when our Heart is thus alarmed, it cannot but stand upon its Guard. 'It is a course that Holy Men have taken, to keep Men at a greater distance from Sin, to present it as a thing of greatest abhorrency, and that is the intendment of that Expression, Rom. 6. 1. Shall we Sin, that Grace may abound? God forbid. The vileness of that abuse of Gospel Grace, he shows by setting it below the merit of any serious thought, he sharpens their apprehensions against it, by an out-cry of detestation. The like he doth Eph. 5. 3. where he endeavors to set their Hearts against uncleanness and covetousness, by telling them that it was unbecoming Saintship, that such things should be so much as once named by them.

Thirdly, Disputing is a secret invitation to the Devil to urge the Temptation further: we do but toy with him, and give him occasion to follow us. Eve found the truth of this by sad Experience, she so managed herself, that she plainly intimated she had a mind to hear what the Devil could say, for the eating of the forbidden Fruit; and so urged the Prohibition of God, and the Threatning, that she sought from Satan a confirmation of her secret unbelief, rather than faithfully endeavored a repulse of the Temptation; and mentioned the Threatning under such terms of uncertainty and peradventure, as an Objection, which she desired might be removed, rather than from a firm belief of that Death spoken of, fortifying herself in her Duty; by all which Satan was so encouraged to proceed, that he presently confirmed her in her Distrust.

Fourthly, These disputings usually return nothing of advantage to our account, but to Satan's. We unnecessarily enter the Lists with him, and that upon very unequal terms, he being (as Saul said of Goliath and David a Man of War from his Youth, and we but weak unskillful Striplings; we go out of our Trenches and leave our Weapons behind us; we expose our naked Breasts to all his Darts, and by discoursing with him he gains time, wherein the Poison may more powerfully work upon our Affections. If he was too hard for our first Parents at this Weapon, we whose Hearts are not so faithful to God, as theirs in Innocency, but corrupted by Satan (who hath also a Party in us) are not likely to come off with Triumph.

Fifthly, These presage (consequently) an overthrow. A parleying City holds not long out, it implies in itself an inclination to yield, when Armies are willing to Treat. Daily Examples and Experience of those that give up themselves to Sin after Communication with Satan, sadly witness this Truth.

The Sum of this Direction is this, that when a Motion of Sin is put into our heart, instead of disputing (where it may be avoided) we should peremptorily deny it, and send it away with an angry rebuke, or severe Abomination, I may not do it: how can I do this Wickedness? Get thee hence: or, The Lord Rebuke thee, Satan.

CHAP. XXIV. The third Direction of repelling a Temptation without delay: the necessity of so doing. What a speedy denial doth contain.

THe magnanimity of Christ, and the peremptoriness of his denial we have noted. We must further observe the immediateness of his Answer, he suffered not any of these Motions to stay long with him, here was not a Cras tibi respondebo, come again to Morrow and I will Answer; he would not take time with the Devil, but had his Answer ready: no sooner was he tempted, but the Temptation was repelled; for these expressions [but he answered and said. Jesus said unto him. Then saith Jesus unto him] show the quickness and speediness of these returns, that he answered presently, forthwith. Hence we have a third Direction in our resisting of Satan, which is this:

Temptation are best answered when they are presently denied, and forthwith repelled. The Direction is of great Importance, 'tis not for us to pass by a Temptation with Silence, or to defer an Answer; For these Reasons:

First, The nature of Temptations, as dangerous or infectious, doth sufficiently enforce a necessity of their speedy removal. Things of danger require a sudden stop. If Poison be taken into the Body, we speedily labor to cast it up, or to overcome it by Antidotes. We labor to stay the spreading of a Gangreen presently. Who thinks it fit to delay, when Fire hath taken hold upon an House. The very opportunity of help, is in the speediness of the endeavor. 'It is too late to bring Water when the House is consumed, too late to apply a Remedy, when the Disease hath conquered. They that consider what a Temptation is, will see no reason to move slowly in opposing.

Secondly, Silence encourageth Satan. 'It is not with him, as 'tis with Men: 'It is the Policy of some, to overlook, their Petitioners, and by silence to scare them from any further address, but Satan hath more impudence than to be put out of countenance by delay, and more active Malice, than to be discouraged by silence; nay it doth on the contrary embolden him. Modest requests are disheartened by Silence, but such Motions, which by their nature imply a disgrace, and carry no reason for their Acceptance, but what they expect to find in the consent of those to whom they are made, if they be not presently refused, they give encouragement to hope for entertainment. An immodest request to a chaste Matron, if not forthwith expressly abominated, encourageth to further attempts. Sin being so great an affront to an holy Heart, the Motion of it cannot be entertained with Silence, but Satan is emboldened to expect consent in time, and follows his advantage accordingly. He usually flies at a valiant peremptory resistance; but if the pulse of the Soul beat slowly upon the Motion, he grounds his hope upon that, and is animated to a further procedure.

Thirdly, Our wills are apt to be inclined by delay. Though grace have made straight our crooked natures, yet we still carry such a sway to our former dispositions, that a small thing (having the advantage of our natural Bias and inclination) makes us (like a deceitful Bow) turn to our old stand. For the understanding and will of the Regenerate are but imperfectly good, the faculties that should obey are unruly; in such a case how dangerous may delays prove? Who will suffer a seditious Incendiary in an Army, formerly inclined to Mutiny? Who will permit Leaven to remain in that Mass, which he desires may not be leavened, and not quickly remove it? Who will neglect a spark upon dry Tinder, (that would not have it consumed) and not instantly put it out? If it was so great a mischief to Eve in Innocency (as hath been said) to delay her peremptory denial, of how much greater hazard is it to us? Delays are dangerous, to a very Proverb, and Silence may end in Consent.

Fourthly, Silence is also some degree of consent. 'It is strange to find a Man delaying an answer to Temptation, and yet no way guilty of consenting. In things that are to be opposed with care and hatred, no Man can withhold his Hand without blame: he that is not against Satan (who is to be perpetually resisted) is so far for him, as he is not against him. He that delays Justice which is due, denies it. The Judge in the Parable was called unjust, not because he had devoured the Widows House, but because he deferred to do her right. He that hinders not evil when, and as soon as he can, doth command and approve it. These are received Axioms amongst Men, and have the same truth in them, if applied to resistance of Temptations. And this may further appear by considering (1.) The weakness of the will in the Regenerate. When our wills are really set upon good and against evil, yet we cannot say, they are perfectly for the one, and against the other, but that there is still some degree of averseness to good, and of inclination to evil in our wills, or else we should not meet with complainings of Imperfections under sincere resistances; as in the Apostle, the evil that I would not, that do I. (2.) The Acts of the will in consenting may be so sudden, short, and quick, that they may be almost insensible, and as forward, and ready as the Motion. (3.) The will may be interpretatively voluntary and consenting, when yet it forms not in itself any positive approbation; it may be guilty in that it doth not more strongly and speedily dissent: for the suspension or negation of the wills act (where it ought to act) cannot avoid the charge of coming short of Duty.

Fifthly, Not to answer presently, is to lose the best opportunity of answering. 'It is less dangerous, more easy, more comfortable to be speedy in denial. The sooner Fire is put out, or the Disease is stayed, the less hurt is done; and 'tis far less labor to quench a Spark, than a Flame; to pluck up a young Plant, than an old Standard; to kill the Cockatrice in the Egg. A Temptation opposed speedily, is with greater ease overcome, than after it hath settled though but a little; for it presently makes a Party within us, our Affections are soon engaged, our Understanding soon bribed; and then we have not only Satan but ourselves to oppose; and this self so divided, that when we come to fight, our Wills are against our Wills; our Affections against our Affections; our Wishes and Prayers clash and contradict each other. As Austin confesseth of himself, I prayed (said he) and then feared lest thou shouldst hear me too soon; I desired to satisfy, rather than to extinguish Lust. At the first Assault, the Soul is oft in a better posture, more unanimous and consistent with it self; than is the golden opportunity of resistance. For (as one saith) 'tis better to do it while reason is on our side, than when both Reason and Affection Conspire against us. And Lastly, It would be more Honor and Satisfaction to us, rather not to have admitted such a Guest, then after such admittance into our Thoughts, to be forced to cast him out. In the review of our Actions we shall have more comfort to have been resolute against any sin, than to hold our peace.

The necessity of a quick and speedy rejection of a sinful Motion is then beyond dispute, and there needs no more to be said for the explanation of this Direction, but an account of what is implied in a speedy denial; it contains these four things.

First, That it must issue from a fixed determination against Sin. Some refuse a Temptation with the same Mind, that carried Lot's Wife out of Sodom, and are forced beyond their own inclination, but these go not far till they look back; and no wonder: for if he that is sincerely peremptory against Sin at the first Motion, may by the Sollicitation of the Flesh be inclined afterward, there is little expectation that he whom the first Motion finds indifferent, and but coldly denying, should hold out long. But that refusal that must give any encouragement to hopes of success, must be an Answer of holy indignation against the offer of Temptation, and that confirmed into a serious resolve of heart not to yield.

Secondly, This positive denial must be also wisely jealous of Satan, in Motions that are unlikely, or that may seem Light, little, and not directly intended. Though it may be but a transient Glance, or a thing that is out of our Road, yet must nothing be contemned or undervalued. Jealousy will take notice of small actions or circumstances, and no less suspicious must we be of every proffer made to us, lest Satan by any means get an advantage against us.

Thirdly, The refusal must be so quick, that it may be ready to take the Temptation by the Throat. At the first Motion or rising of it in our Mind, we must endeavor to stifle it in the Birth, that it may be as the untimely Fruit of a Woman, that never sees the Sun; we must not give it time to grow up to a Rod of Wickedness, but must nip it in the earliest buddings of it. 'It is the nature of Grace (if we do but faithfully pursue the inclinations of it) to be quick in its opposition; so doth the Apostles phrase teach us, Gal. 5. 17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh: the Spirit is as ready to repel, as the Flesh to suggest; no sooner doth the one stir, but the other is ready with an opposition, and the reason of it, is from the active contrariety that is betwixt them; for so the word, 〈 in non-Latin alphabet 〉 there used, would express it; they are sworn Enemies, animated by principles of constant opposition, as Water and Fire are, which cannot meet in peace together, but a present noise and Combat is raised from this conjunction.

Fourthly, When this is done, we must endeavor to maintain, and stick to our first disallowance. A Child of God (I know) in sinful yieldings of infirmity, may say as the Apostle, What I do, I allow not; that is (1.) What he then consents to, he did not allow at the first, till importunity prevailed. (2.) Though his Affections incline to Sin, yet his constant settled judgment is against it; and though he do it, he cannot say he approves it. Neither of these are the things I aim at; but this, that as the first Motions of Sins are disallowed, we should endeavor to keep at that, to stand our ground, to withhold the least after-delight or approbation; not but that we we must be forced, sadly to acknowledge the real truth of what the Apostle speaks in the place last cited, that these different principles (which of them soever carry the Victory) do so impede one another, that when grace carries it, yet it cannot do the utmost it would or aims at; so that in the stoutest oppositions, there may be some secret degrees of allowance unavoidably; notwithstanding we must so manage our denial, that if it were possible we should not afford the smallest inclination toward it; the least, the better, and nobler Conquest.

CHAP. XXV. The fourth Direction. Of repelling a Temptation by Scripture Arguments. Of several things implied in the Direction. The necessity of answering by Scripture Arguments. The excellency of the Remedy. How Scripture Arguments are to be managed.

THe next particular in Christ's Answers, to be observed by us, is his citations of Scripture, as an invincible Reason against all the Devils Temptations; he beats them all back with this Weapon, It is written. That this was written for our learning, and that, otherwise than for our instruction, he lay not under any necessity of using this Method, hath been evidenced before, and 'tis a thing which all Commentators do take notice of. From this we have another Direction, for the right way and order of resisting Temptations, which is,

That Temptations are best repelled by Arguments drawn from the Word of God.

For the explanation of this, it may be considered what is (1.) presupposed in this Direction: for when it is affirmed that we must answer by Reasons from Scripture, this Implies,

First, That Temptations are not to be opposed by groundless refusals; 'tis no way safe to say we will not, because we will not, nor to insist upon our own bare resolve: for this would be willfulness, rather than an obediential refusal; and unwarrantable self-confidence, rather than an humble wrestling. There are some, of whom it may be said, as the Prophet once charged the Jews, Esa. 22. 11. that when Satan comes up against them, they look in that Day to the Armor of the House of the Forest, they repair the Wall, and cast Ditches for Fortification; they prepare themselves to the Battle in their own Strength, but they look not unto the Maker thereof, to him who by his mighty Power must fashion our Hearts to resistance. The Vanity of such undertakings is enough manifested in the Event, for commonly such Men go on in a Bravado of resolution, but are so altered at the first appearance of the Enemy, that they yield without a stroke. Who could be more confident than Peter, that he would not deny his Master, whatever others did, and yet how soon did his Heart fail him? We may warrantably deny a sinful Motion, without being explicit in our reason against it, especially in usual Temptations and when they thrust themselves into our Minds, at such times when our Thoughts are charged with an attendance upon other Duties; in which nevertheless the Heart hath a secret and implicit regard to the Command of God: But in no case must we go down to the Battle, in the strength of a Wilfulness, lest it go against us. And thus do they, who when they are reproved for some miscarriage, as of Drinking, will presently with great confidence make engagements, not to drink Wine or strong Drink, not to go into a Tavern or Alchouse, without any humble respect to Duty, or the Power of God for the Conquest of the Sin: and accordingly we see that usually such Promises and Obligations do not hold; either they willfully break them, or they become sinfully witty to make Evasions for the practice of Sin, without the breach of the Oath or Promise.

Secondly, The Direction supposeth that we must deny the Sin with the Arguments of greatest Strength, and Authority. There were occasions and hints of other Answers to these Temptations that offered themselves in Christ's way, and yet he waves them all, fixing only upon Scripture reasons as the best and strongest. 'It is no Christian Wisdom to urge those inferior considerations, of Shame, Loss, Inconvenience, &c. Some have no other reason betwixt them and Sin, but, What will Men say? Or, what will become of me? But besides, that these would only be a Train to bring on disputings, and that it is no way safe to venture our Souls upon such defences, when better may be had, (for who will venture his Life upon a Staff when he may have a Sword?) 'tis easy for Satan to break these Bows, and to cut these Spears in sunder; he can balance such reasons with equal reasons, and presently make us believe, that we have as good reason to commit the Sin, as those urged by us, for the not committing of it.

Thirdly, This Direction of using Scripture-reason doth clearly imply, that the force and Power of Scripture is not in the Words, or Characters, but in the Mind and Reason of it; that not Scripture used as a charm or spell (as if the Devil were afraid of the sound, and words of it) can beat back the Devil, but 'tis the Authority of its Command, which works upon the Mind the highest Impressions of fear and care, and as a strong Argument prevails with us to forbear. Notwithstanding the plainness and undeniableness of this inference, not only do ignorant Men bless themselves against the Devil by repeating some Phrases or Sentences of Scripture impertinently, and such as have no direct signification of the matter in hand betwixt Satan and them, (as if the Devil could not endure to hear the Pater noster, or durst not come within the sound of the name Jehovah) but also Papists, (and of them, such as might be supposed more considerate than to be carried by, such conceits) have placed a virtue in the Words and Sounds of Scripture, and therefore do they command (though under some limitations and restrictions) the hanging of Sentences of Scripture about the Neck in Scrolls, for the driving away of evil Spirits, though in a clear contradiction to the reason which they give in the general against this course, which is this, that the Power of Scripture is not in the Figures and Characters, but in the mind and understanding of it; and therefore profits as pondered in the Heart, not as hung about the Neck: and upon as slender grounds do they place a more than ordinary virtue, in the Angelical Salutation, in the seven words upon the Cross, in the triumphal Title, Jesus of Nazareth, King of the Jews, &c. Such kind of oppositions are but a mock to Satan, we cannot think to bore the Jaw of this Leviathan with a Thorn, or to come to him with this Bridle, or to play with him as with a Bird: he durst allege Scripture himself to Christ, and therefore 'tis not the phrase or sound that affrights him.

Fourthly, The Direction doth imply an argumentative, proper and fit use of Scripture Commands, or Promises. We see Christ urged not any Scripture indifferently, but he used fit words, and chose to himself select smooth Stones out of this Brook to sling against this spiritual Goliath. Every Temptation had an Answer that doth most fully and properly confront it; he regarded the main of the Temptation, and suffered not himself to be diverted from that prosecution, by engaging himself in that which might have been perplexed and controversial, though he had a fit opportunity to reprove Satan for a dishonest craft of representing Scripture in a sense of his own making, and so might have rejected the Temptation of casting himself down, as leaning upon a false Foundation, in that God did not promise in Psal. 91. to preserve any that should presumptuously expect a protection while they run out of God's ways: yet he waved this Answer, and opposed the assault by a plain Scripture which chargeth the contrary duty.

Secondly, Having seen what this Direction doth imply, in these things that are to be removed from the sense and intendment of it, I shall next for ascertaining of the reality and importance of it, show that Temptations are to be resisted by Scripture Arguments, by these two Evidences.

First, God's recommending of the Commands of Scripture for such a purpose; Deut. 6. 6. These words which I command thee this day, shall be in thine Heart—and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine Eyes, &c. Whether the later part of the Command is to be understood literally, as the Jews apprehended and practiced, (though some think otherwise) is not necessary to be asserted, seeing 'tis granted by all; that they were to have the Commands of the Law so ready in their Minds, and Memories, as if they had been written on their Hands, and upon their Foreheads. That God designed this precept for the resistance of Sin and Temptation, cannot be doubted, and that the advantage which might hence arise to them was not only the information of their Minds, in point of Sin, and Duty, is as unavoidable; for that, and more is intended by that part of the Injunction; These words which I command thee, shall be in thine Heart, but when? besides this information (which the knowledge of the Law would afford them) and their humble compliance with it, as just and good (which would enable them to say, Thy Law, O Lord, is within my Heart) he further enjoins them, the quick and ready remembrances of these Laws (as if they were frontlets between their Eyes, and signs on their Hands;) it can signify no less than this, that in so doing, they would be able to resist those Motions, by which Satan would seek to engage them to the violation of these Commands. Neither need we to doubt hereof, when Christ himself hath so fully taught us, by his own Example, in resisting Temptations, the particular use of the remembrance of the Law: In the New Testament the Apostle is most express in this matter, Eph. 6. 17. Take the Sword of the Spirit, which is the Word of God, where not only the use of Scripture-Commands and Promises against Satan's Suggestions is taught, but also the high avail and potency of this Weapon in reference to its end: 'tis called a Sword, and in that comparison, it shows the active resistance which may be made by it; and 'tis called, not a Sword of Flesh, (for the Weapons of our Warfare are not Carnal) but of the Spirit, to show how mighty it is in repelling Satan.

Secondly, Another Evidence of its usefulness, is from the success which the Children of God have had in the right management of this Weapon. 'It is observable that while Christ answered by Scripture, Satan was silenced, and had not what to reply to the Answer, but was forced to betake himself to a new Temptation. David in many places highly magnifies the Power of the Command, in the success he had by it. Psal. 17. 4. He shows how available it was to preserve him in his common converse, from the sinful Snares laid before him, concerning the works of Men, by the word of thy Lips I have kept me from the Paths of the destroyer. In Psal. 18. 22, 23. he tells us that he was shielded from the Sins of his inclination and love (which are hardest to prevent) by the opposition that he gave to the Motions of them, in setting up the Statutes of God against them, All his Judgments were before me, and I did not put away his Statutes from me; I was also upright before him, and I kept myself from mine Iniquity. In Psal. 119. 11. He puts his Probatum est upon the Head of this Receit, and speaks of it as his constant refuge, Thy Word have I hid in my Heart, that I might not sin against thee. In Psal. 37. 31. He speaks of it as a tried case of common experience to all the Children of God, The Law of God is in his Heart, none of his steps shall slide. I shall add to this, the Experience of Luther, When (saith he) the Motions of the Flesh do rage, the only remedy is, to take the Sword of the Spirit, that is the Word of Salvation, and to fight against them,—of this, I myself have good experience, I have suffered many great passions, and vehement, but so soon as I laid hold of any place of Scripture, and stayed myself upon it, as upon an Anchor, straightway my Temptations did vanish away, which without the Word, had been impossible for me to endure, though but a little space, much less to overcome.

Thirdly, The Excellency of this remedy will further appear from these following reasons.

First, In that it is an Universal Remedy, there can be no Temptation either of seducement, or of affrightment, but the Scripture will afford a suitable Promise or Command to repel it: So that it (like the Flaming Sword in the Cherubims hand at Paradise) turns every way to guard the Soul. I need not give instances of its Power against sinful Motions, having done that already; and of such Temptations which war against the peace of the Soul: I need but say this in the general, that as the Nature of such Temptations is to disguise God, and to render him dreadful to us, in the appearances of Wrath, and incompassionate Implacableness; (and this Luther sets down as a certain rule) So have we in Scripture such declarations of the Mind and tender Inclinations of God, and such full and clear Promises to assure us of this, and those so adapted to every case, to every kind of hard thought which we might take up against him, that we may find enough in them to break all those malicious misrepresentations of Satan, and to keep up in our Mind, right thoughts of God; which if we will adhere to (not suffering such Promises to be wrested out of our hands, nor our Hearts to give way to malignant impressions of Cruelty, Revenge or Unmercifulness in God) though we be cast into Darkness, into the Deeps, we may find some Bottom on which to fix such beginnings of Hope, as may at last grow up to a Spirit of rejoicing in God our Savior: and in this case, when our Heart and Satan dictate to us that God is our Enemy, we ought (as it were) to shut our Eyes; to refuse to hearken to our own Sense and Feeling, and to follow the Word; but if we once give up the word of Promise, 'tis impossible the wound of Conscience should be healed with any other consideration.

Secondly, This Remedy is comprehensive of most other Remedies against Satan's Temptations. In Eph. 6. There are several other pieces of Spiritual Armor recommended, and yet there is such a manifest mutual respect betwixt this and those, that any may conclude that however they be distinguished in their Names, yet they are conjoined in their Operation; the Girdle (so far as it relates to truth of Judgment and Opinion) depends on the word of Scripture for Information; the Shoes (which are defensive resolves to walk with a steedy Foot in the ways of Religion, notwithstanding the hardships that attend Holiness) are prepared to us, by the comfortable and peace-bringing Promises of the Gospel; the Righteousness which is our Breast-Plate, is only set forth, and wrought out to us by the Scripture, and its Ordinances; Faith, which is our Shield, and Hope, which is our Helmet, they neither of them act without the warrant and encouragement of it: and whereas other parts of the Armor are defensive, this of the Scripture is compared to the Sword, which not only defends, but also offends, and beats back the Enemy. If the matter be seriously considered, all these parts of Armor are but these two, the Graces of the Spirit, Faith, Hope, Patience in their sincere exercise, and the word of Scripture as the Instrument by, and in which they show their Operations; so that all this Armor being put to use, in every particular Temptation, it amounts to no more than this we are speaking of, viz. That sinful Motions are to be rejected, by a believing, sincerely resolute opposing of them, with Arguments from the Word of God.

Thirdly, Scripture (as it is the Word and Command of the great King of Heaven) hath a d •• nting and commanding Authority over the Consciences of Men. Where the Word of a King is, there is Power, Eccles. 8. 4. and such is the Majesty of a Divine Law, that it hath Power over the Consciences of those that are yet in their Sins, and can wound, affright, constrain, and bind even the Rebellious: so that so long as they retain any of their Natural Impressions of a Divine Power, they have some awe for his Commands, which may be seen and argued (where it would be least expected) from the enragement of the Hearts of Sinners, when Sin by the Commandment (accidentally) becomes exceeding sinful. For as that outrageous fierceness doth arise from the contrariety that is betwixt a Carnal Heart, and a Spiritual Law; so that contrariety would never work, if the Authority of that Law (having a Power to restrain, and give check to the corruption of the Heart) were not some way owned by the Conscience: for where no countermanding Law is owned, there can be no irritating, provoking restraint. This it can do to the vilest of Men: but of how much more Power may we imagine the Word to be with good Men, whose Hearts tremble at the Word, when they bind the Law upon their Heart and charge their Consciences with it? 'tis surely quick and powerful sharper than a two edged Sword: nor doth it only by unlovely affrightments terrify them from Sin, but by commanding Duty make the Heart in love with it, so that it becomes a delightful satisfaction to be preserved from the Snare.

Fourthly, There is no Argument that can be used against Temptations, that can be more afflictively discouraging to Satan: Satan, as bad as he is, cannot but believe those Truths which he knows, and he knows that there are many Truths in Scripture which respect him, as threatenings of Punishment and Divine Vengeance; he believes these things and trembles, Jam. 2. 19. His unavoidable knowledge, or remembrance of these things begets horror in him, he cannot but be under a dread of these Truths; What can be supposed so to wound him as the bringing these things to memory, by urging the Command of God against him? Dr. Arrowsmith gives two instances of this kind, the one of Christopher Haas in Sweedland (from the Epistle Dedicatory to the 5 tomes of Brenz's works:) The other of Daniel Cramer Rector of a School at Stetin in Germany: on both which the Devil made a bold attempt in a personal Appearance: from the first demanding a Catalogue of his Sins in Writing; from the other demanding a Paper in which one of the Students had obliged himself to Satan's Service, they both referred him to that Text of Gen. 3. 15. The Seed of the Woman shall bruise the Head of the Serpent. And this was retorted upon him with such a strong exercise of Faith, that he presently desisted the suit and vanished.

Fifthly, This Weapon cannot easily be wrested out of our hands. When we urge a Divine Prohibition against a Temptation, what can he say in Answer? he cannot deny it to be the Word of God, or to be true, or that we are not obliged to it; he made none of these returns to Christ, but by his silence, owned that it was God's Holy Command obliging us to Duty. Neither dares he stand upon these exceptions to us, except he find our Faith inclined to waver, or our minds weak and wounded by inward troubles of Spirit; and when he puts on a boldness to deny Scripture to be the Word of God, or that it signifies God's real intendments in his threatening (for by begetting unbelief of the Truth of Scripture, and by suggesting hopes of escape and pardon, notwithstanding the violation of the Commands of it, the wrests (when he doth prevail) this Weapon out of our hands) yet he is forced to fetch a compass, and by many previous insinuations to make his way to these atheistical assertions. Thus he did with Eve, first (finding her a little inclinaable) he dropt in privily something that might argue, the Improbability of the threatened Penalty, and then at last positively denied it. But now if we hold to this, that the Command is true and holy, and just and good, he cannot wrest our plea from us.

Sixthly, Nothing doth more undermine Temptations, by rendering the reasons and motives thereof vain and empty, than doth the contrary commands of Scripture. Temptation hath always some enticement of pleasure or profit, and these only seem to be taking or reasonable, while we consider not the Word of God, as rotten wood or Fish, shine only in the dark, but when we are urged with sinful pleasures, how mean, base, dangerous, and unlovely be they, when the command to the contrary gives information, that they are snares and lead to Death, or the provocation of the Almighty.

Seventhly, While we resist with Scripture-Arguments, we engage God (whose Command we would stand by) to go down to the Battle with us; we lay hold upon his strength, and put obligations upon him, to take us out of the snare, and to deliver us from him who is too strong for us.

Fourthly, It remains that in a word, I show how the Commands or Arguments of Scripture are to be used in resisting Satan, which is thus: When you have any sinful thought cast into your mind, presently reject the offer, by charging your heart with duty, from some opposite command. As if you be urged to acts of Uncleanness, presently refuse, thus; No, I must not, God hath commanded the contrary, he hath said thou shalt not commit Adultery. If a covetous thought arise, reject it with this, God hath said, thou shalt not Covet. If you be tempted to please the Flesh, and follow vain delights, answer it with this, If ye live after the Flesh, ye shall die; and the like must be done in other Temptations.

Some may perhaps think, that this is easy work and quickly done, and that it seems to attribute a Virtue and Power to the words of Scripture, as if Satan were charmed by the language or phrase.

However, At the first view this may seem easy, yet he that shall consider how much exercise of Grace goes necessarily to the right use of Scripture opposition, shall not see cause to slight it as common, nor yet to think that any virtue is attributed to the words. For,

First, The Scripture here is only recommended as a fit Instrument, and no further or higher praise is given; though therefore we may not attribute the whole of the Conquest to the Instrument alone, yet this hinders not, but that as an Instrument peculiarly fitted for these ends, we may commend it above all other Instruments: as we may justly commend Bread for nourishing above a Stone, and expect more from it, than from a chip; so have we reason to expect more by the use of Scripture against Satan, than from other means of defense which God hath not set up for that Service.

Secondly, It is a concomitancy of Divine Power and Aid that conquers for us; the Instrument is Scripture, but the Power by which it works is from God.

Thirdly, Neither is it any careless formal use of Scripture expressions, that will give encouragement for expectation of a Divine concurrence, but the use of Scripture in this business implies an exercise of all Graces, for it is an urging of Scripture under a fourfold Consideration.

First, As being certainly persuaded of their Truth, and fully keeping to that belief.

Secondly, As being thankfully apprehensive of the holiness, goodness, and profitableness of the Commands, and cheerfully adhering to them, as the only way and means to bring us to Union with Christ, and to preserve us in it.

Thirdly, As being highly and indispensibly obliged by them, to perform the Duty commanded therein, and to avoid the Sins forbidden.

Fourthly, All this in an humble expectation of a divine help according to the Promise of God. Now he that can plead the Command or Promise against a Temptation in this manner, doth not do an ordinary work, neither will he ascribe the success to the words and phrase of Scripture.

Some may (peradventure) wonder why Christ by his example had not recommended Prayer, seeing it is of such unquestionable use in our undertakings against Satan. But that enquiry may be fully satisfied, if it be considered, that Christ did peculiarly prepare himself to this encounter by solemn Fasting, ver. 2. which doth include Praying: for such complicated duties are often denominated by that part which is extraordinary, and usually in Scripture a Fast is only mentioned, where Prayer is chiefly intended. That this Fast of Christ related to the Temptation, and that also as a means of preservation, hath been spoken of in its place; it remains only that from hence I add a fifth Direction.

CHAP. XXVI. The fifth Direction of Prayer, and of the seriousness required of those that expect the advantage of Prayer. Of God's hearing Prayer while the Temptation is continued. Of some that are troubled more, while they pray more.

THat in all our endeavors of resistance, frequent and earnest Prayers are not to be neglected.

This is so frequently recommended, and so fully handled by most Authors, that I shall refer you to such Authors as particularly treat of it; noting only, That the Apostle, in Eph. 6. 18. when he recommends it to us in these words, (praying always with all Prayer and Supplication in the Spirit, and watching thereunto with all perseverance, and Supplication for all Saints) he doth mind us that he that expects the advantage of that Duty, must be peculiarly fitted, and seriously diligent in that work. For

First, He must have a Praying frame of Heart, he must Pray always, or (as the Apostle elsewhere) he must Pray continually. Not as if this Duty must swallow up all the rest, and that a Christian had no other Services to attend than Prayer, but that he must be on a design to wrestle with God by Prayer; and this must be constantly carried on, though the acts of Prayer be intermitted; and besides, that (in such cases) he may keep his usual stated times for that duty, he must have his Heart so much upon his design, that every occasion or offer of Temptation will presently put him upon the Duty; nay he must (in respect of the frequent intercourse of his Heart with God, in frequent ejaculations and breathings of Soul) be as a Man wholly resolved into that Duty, as Paul was at his first Conversion, who (as that expression (behold he Prays) doth intimate) seems to have been all Prayer, and wholly taken up with that duty.

Secondly, He must pray in the Spirit, his Soul must be truly in the Duty. A more than ordinary earnestness is necessary at solemn times, he must put out all his Strength, he must cry mightily, and with his whole Heart.

Thirdly, When his Spirit grows dull, he must reinforce it, watch his Heart he must; and if it be needful to quicken it up, he must add Fasting or Meditation, or whatever other means may be helpful.

Fourthly, In this course he must continue without giving off the Duty, though God behave himself as if he minded not his cry, or took no notice of his hazard, yet without weariness must our Supplications follow him. It must be continued with all Perseverance.

Fifthly, The Heart that undertakes this must not be so narrow, as to be centred upon his own concern only, when he is melted into a Spirit of Meekness and Compassion for others, and is not so solicitous for Peace or Ease, that he could hug himself in his private enjoyment, without concerning himself to tender and help those that are in the same dangers; when his Supplications are for all Saints as well as for himself, then may he expect to receive an Olive branch of Peace from Heaven in the return of his Prayer.

'It is often objected by such, that they pray, but are not heard; and that Temptations continue, notwithstanding many cries and wrestlings.

First, It is a great mistake to think that Prayers are not heard, or do not prevail, because the Temptation is not quite removed; Prayers may be acceptable to God, and recorded among his remembrances, where the Temptation, for Exercise and other holy Ends, may be continued.

Secondly, What God hath promised to such Prayer he fails not to make good, he hath not promised to exempt us from Temptation, but from the Power and prevalency of it; If his grace be sufficient for us in the mean time, 'tis an answer as good as Paul got when he was importunate; if together with the Temptation he gives an issue, that we may be able to bear it, there is his faithfulness in keeping promise; he nowhere promised, that Satan should not tempt, but that he should not prevail; while we can hold up our hands in the Mount to God, (and our praying frame will ascertain us of this: For a Man is never overcome by a Temptation; so long as he can Pray against it; for so long he delights not in it, so long he consents not, and till he do consent, Satan cannot prevail.) Prayer will either make the Temptation give way, or the Temptation will make Prayer give way▪ but so long as we hold out with earnestness, the Temptation cannot prevail,

Some further Object, that the more they pray, they are the worse, and more infested by Satan than they were before they undertook that course.

It may be they may have more trouble from Satan. David thought on God, and his trouble was increased, and no wonder; Satan's spite and fury puts him upon giving greatest molestations to those of whom he despairs to subdue.

Secondly, But though they may be more troubled, yet they may be furthest from Conquest. These disquiets are like the trouble of the working of Physic, which at first taking may make a Man more sick, and yet bring him nearer to a state of health and strength: fear not then, faint not, resist faithfully, and to the utmost, and God shall bruise Satan under thy Feet shortly.