Direct. 1. file in Ephef.6. expecting, that our Saviour fhould have been more punctual in making particular Applications from every part of his carriage to our ufe, and drawing out from thence fome pofitive conclufions or draughts of the way and manner of refiftance; they may know, that there is no other difference betwixt Ephef.6.and Matth.4. than there is betwixt Precept and Example. What the Apoftle there prescribed in the Theory,here Chrift teacheth in the Pra&tice here we have in their use,the Girdle of Truth,the Shield of Faith, the Sword of the Spirit,the Helmet of Salvation,and all the other parts of that Armour,and withal we may know,that this is a far more advantagious way of teaching young Beginners,to let them see things in a plain Example, than only to give general Precepts. But befides, we are to confider that Chrift did many things, the meaning whereof the Disciples ther: prefent with him, did not know as yet, neither was it expected from them that they should (like to what he said to Peter, Joh. 13. 7. What I do, thou knoweft not now, but thou shalt know hereafter) but were intended to be laid up in ftore to be more fully made use of, as after-directions should come in to give them information. He therefore that had purposed to give further light in this matter by his Apostle and Servant, was now doing that which his defign led him to in his Personal Actings, with a secret respect alfo to those Inftructions which he intended after to communicate. We have then no reason to be jealous that these Temptations were not intended for our use, but the more to affure our felves that it was even fo, because we find that thofe very Weapons which here Chrift in his own Perfon weilded against Satan, are afterwards recommended to us. Having thus laid the Foundation, we must then (if we will Imitate our Captain) carefully obferve his deportment from point to point, that we may draw out those Inftructions which he intended for us. And the first thing that I fhall take notice of, fhall be the Courage and Magnanimity of our Leader; he had endured Temptations forty days and nights before, and yet he keeps the Field without any appearance of fhrinking or running away; Satan no fooner tempts, than he is repelled. From this Confideration we have this InftruЄtion, That he that would fuccesfully refift Temptations, muft not fly, but with a couragious refolve fet himself to oppose. Chrifti Christians are apt to fear, when Satan comes up against them, and ready to turn their Backs: As the Ifraelites were dismayed át the appearance of Goliah, and fled before him. But if we would conquer, we muft (as David) go out against him in the name of the Lord; to this we are called, 1 Cor. 16.13. Stand fast in the Faith, quit your felves like Men, be strong and Ephef. 6. 14. Stand,having your Loins girt with Truth, &c. This Courage recommended is not a Contempt and negligent flighting of Danger, nor is it a bold adventuroufneß upon occafions of Sin; it is an Holy, humble Courage, and doth admit of a threefold fear. C First, Of a fear of Sin, that is, a hatred of it. We muft fear Sin as the greatest evil: this is no Cowardice, but tends to the Strongest refolution, and higheft endeavours against it. From this Principle is it, that Men oppofe Sin as their Mortal Enemy, and excite their utmoft Courage to fight against it. As the Philistines being affraid of Ifrael, and yet hating to ferve the Hebrews, mutually encouraged one another, Be Strong, and quit your felves like Men, O ye Philistines. A fear of hatred begets boldnefs. Secondly, Courage admits of a preventing fear, and a provident avoidance. Occafions of Sin are to be fled, we are not with greater earneftnefs called upon to ftand, than we are warned in this cafe, to fly. So the Apoftle often, fly Fornication, fly Idolatry, fly youthful 1 Cor. 6. 18. Lufts. Occafions are beft oppofed by flying, where Calling, and Duty & 10. 14. doth not engage. Prov. 4. 14. Enter not into the Path of the Wicked, 2 Tim. 2, 22. and go not in the way of evil Men. He fights beft, that flies moft, where neceffity doth not bid him ftay. Thirdly, It alfo admits of the fear of an Holy Jealousy; fuch a Distrust of our felves, as puts us to feek to the Rock which is higher than we, for fhelter. God calls us to turn into our strong bold, and to lay hold upon his Strength. 'Tis rashness or defperateness, and not true Courage,to adventure our felves without our Guard or Shield, But however we mult fear Sin, fufpect our Strength, and fly Occafions; yet Satan we must not fly. Here we are bid to ftand, for thefe Reasons, Firft, 'Tis Impoffible to fly from him. He can follow us where ere we go: if we go to Holy Affemblies,he can come thither: If we thut up our felves in our Clofets, he can meet us there: If we betake our felves to a Wilderneß,or to a Croud, to be fure he will find Queft. Anfw. Secondly, We are exprefly charged to make refiftance. Jam. 4.7. Refift the Devil. Pet.5.9.-whom refift. This plainly speaks pofitive endeavours and oppofition on our part. Thirdly, A fainting fear is an unbelieving Diftraft of God's. Power, as if he were not able to fave to the utermoft, and of Chrift's compaffionate tenderness, as if he would not fuccour those that are tempt.d. Fourthly, Our fainting makes Satan infult. He triumphs when we turn our Backs, and befides hath the greater advantage to wound us or to tread us down at Pleafure. 'Tis obferved, that God provides Armour for Head and Breast, and all the fore-parts, „by a Sheild in cafe of Refiftance: but if we fly (fo little encourage ment is there for cowardice) there is no Armour for the Back Fifthly, 'Tis moft fuitable to Chriftian Courage to dye in the place, and to put it to the utmoft hazard rather than to yeild. Ac cording to Vefpafians Motto, Oportet Imperatorem ftantem mori. Every Christian should fay, shall fuch an one as I fly? One that hath given up my name to God; one that hath profeffed Holiness afore Men; one that hath fo many advantages for refiftance, and fuch fweet encouragements from a Victorious General. But the great Question is, What is this fear that is forbidden,and the Courage which is enjoined? Anfw. The fear forbidden is an unbelieving weakneß and pusilanimity, through which, as hopelefs of fuccefs, Men throw down their Weapons, and yeild themselves up to Satan, when the Hearts of Men fail them to the giving up of the Victory. Spiritual Courage (on the contrary) is a ferious refolve of fighting it out in the Strength of the Lord, and it confifts of these two parts. Firft, A Sincere Refolution to be on Chrift's fide against all Ini quity, a deliberate unfeigned determination to ftand for God and his Holy ways, against Satan and Sin. (1.) The ground of this determination, is a conviction of the evil of Sin, even to an batred. of it. He that hath not throughly weighed the Mifery of living in Sin, and fully purposed within himself to forfake it, can have no true Chriftian Courage when it comes to a pinch. (2.) From this ground, he lays himself under folemn engagements to Chrift his Ge neral (as Souldiers lift themselves under their Captains) that he will follow him and obferve his Commands; he gives up himfelf to God by Covenant: So that now he is no longer his own, but Chrill's Chrift's Servant, bound for his work. (3.) And this with fuch or fo much belief of his Promises for Aid and Victory,that he hath fome Hopes or Expectations at leaft, that God may at last so assist him, that he may attain to fome real degree of the Mortification of the Flesh with the Affections and Lufts thereof. Secondly, The fecond part of this Courage confifts in a fuitable management of this undertaking. Courage is not only feen in the first onfet, but in the Profecution of the Warfare: and this lies in two things, (1.) When there are real indeavours against Sin (anfwerable to this undertaking) in all ways of ftriving to oppose it: when Men do not engage against Sin with big words only; or as the Children of Ephraim (who arming themselves and carrying Bows, feemed to have ftout refolves, but then turned back in the day of Battel,) but with real and confciencious wrestlings, fetting themselves with all their might and care against every Temptation, and studying to pursue the Victory (where in any degree 'tis obtained) to a greater height. (2.) When thefe endeavours are fincerely perfifted in, without being quite wearied out or utter fainting, fo that it never comes to this (though they may be fometime under Satan's feet) that they relinquish their firft folemn Engagement, or repent of their undertaking, and then turn their backs upon God, lifting themselves under Satan's Colours; fuch a fainting as this would bereave Men of their Crown: Te shall reap in due time if ye faint not, Gal. 6.9. Upon this hazard are the Children of God cautioned, Heb. 12.3. left ye be wearied, and faint in your mind. (3.) There is alfo a particular kind of courage expreffed in an Capel Tempt. holy and humble contempt of Satan's Suggeftions, when after all Part 2. c. 9. means used, they ceafe not to be troublefome: this is not to flight Ames Caf. Sin, but to flight Satan, who though he is refifted, ceaseth not to c. 18. §. 14 Confc. lib. 2 moleft. - I fhall particularly apply this firft Direction (1.) to thofe that Applie. A a 2 con conclude themselves unbelieving, becaufe they are fearful; or to think, that they look not up to Jefus, the Author and finisher of their Faith, becaufe they apprehend themselves weary and faint in their Minds. For the cafe and help of fuch, Ifhall fhew in a few things, that there is as real a Chriftian Courage in fuch Mourners, as in fome that fing Songs of Triumph. Firft, 'Tis a real courage and undertaking against Sin,for any to refolve his utmost, out of deteftation of it, before he can fatisfy himself that God will accept of it. To oppofe Sin under fuch a difcouragement, or at fuch a venture, is a couragious hatred and yet fo do thefe Mourners. Secondly, To be under continual grievings because of miscarrias ges, fo that other things of outward enjoyment cease to be pleafing, is a couragious hatred; but this is their cafe. Thirdly, To wrestle againft Sin under high discouragements, when afflicted and toffed, when Satan runs upon them,and shakes them by the Neck, and yet they continue their wrestling and withstanding, as they are able. This is faithful refiftance, a refiftance unto Blood, ftriving against Sin, Heb. 12. 4. that is (if that expreffion be proverbial, like that, ad Sanguinem ufque) they refift Sin faithfully, under great Hazards and Inconveniencies, even to Wounds and Blood, till they have broken Heads and broken Faces; and can fay to God,though we have been broken in the place of Dragons,and have thefe Wounds to fhew, yet have we not departed from thee, nor quitted our defires after thee and Holiness, for all thefe buffetings of Satan but this is the Character of thefe dejected ones. Fourthly, 'Tis a couragious hatred that cannot fuffer a finful Motion to fall upon the Soul,but it puts all into a combustion within, and raifeth difquiet, for it is an Argument that there is a contrariety betwixt the Heart and Sin: but this is their cafe alfo.. Fifthly, 'Tis Courage and Conftancy to hold on in gracious lendeavours and ftrivings; fo that when they fall, as foon as they can recollect their Strength, they fet on where they left, and renew the Battel,never changing their first refolve for Holiness against Sin. This is implyed in the Apoftles Phrafe of ftanding, Eph. 6. That ye may withftand, and when ye have done all, to ftand. He is accounted to Stand, that runs not out of the Field, but stands to his Holy Refolve to the laft, though the Battel go fore against him by fits but fuch are these Mourners. There |