THE CHRISTIAN IN Complete Armour, Or, a TREATISE OF THE Saint's War against the Devil, wherein a Discovery is made of that grand enemy of God and his People, in his Policies, Power, Seat of his Empire, Wickedness, and chief design he hath against the Saints.  
A Magazine opened: FROM Whence the Christian is furnished with Spiritual Arms for the battle, helped on with his Armour, and taught the use of his Weapon, together with the happy issue of the whole War.  
The First Part.  
By William gurnal, Minister of the Gospel at Lavenham▪  

Imprimatur,  
EDMUND CALAMY.   
LONDON, Printed for Ralph Smith, at the Bible in Cornhill, near the Royal Exchange. 1655.   

Gurnall's CHRISTIAN- ARMOUR, I. P.   

To my Dear Beloved Friends and Neighbours, the Inhabitants of LAVENHAM.  
My Dear Friends,  
SOlomon saith, The desire of a man is his kindness, and a poor man is better than a liar, Prov. 19.22. If you be of his mind, I dare promise these Notes, (which I here devote to your service) a kind acceptance at your hands. You will find me to be the poor man, by the mite I present you with; but the hearty desire of your eternal happiness from which it comes, will (I hope) clear me from being the liar. I never could be so serviceable to you, as many Ministers are to their people, having been with you in much weakness, and still it is the good pleasure of God, I should be staked down to a short tedder of strength and other abilities; I have reason therefore, (that I may, though not recompense that want, yet express my deep sense thereof) to crowd the more love into the little I can do for you. And truly my heart is enlarged to you, and to God for you. If any thing makes me loath to be gone into another world, (which my dropping house bids me above many prepare for) it is not the least, to think I shall leave no more of you walking in the way to eternal life, and you who are on your way thither, in no closer Gospel-order for your mutual help and comfort in your journey: yea, while I am among you, little do you think how much of your poor Minister's life lies at your mercy. If I should measure my life by the joy of it, (as indeed who doth not?) Then in some uprightness I can say with Paul, I live as I see any of you stand fast in the Lord, and die as I see others stand fast in their sins, not to be moved with all the entreaties of the Gospel which have wooed you. And why (my dear friends) should not the life of your souls be much more precious in your own sight then mine? But I forbear, I would not willingly be thought, as some husbands are, to be kinder to you abroad before strangers, than I am at home.  
What I present you with in this Treatise, is a dish from your own table, and so (I hope) will go down the better. You cannot despise it (though the fare be mean) except you will blame yourselves who chose the Cook. I cannot be earnest with others, to bestow so much time as to read over these plain Sermons, lest it should be to their loss; it were but to call them from gathering sheaves in the more fruitful labours of others, to glean a few ears, and those but thin also in mine; yet with you, my people, I may be a little bold. Physicians say, the mother's milk though not so weighty as another's, if no noxious humour be tasted in it, because natural, is more proper for the child than a strangers. And, I think, it would not be an error, if I should say it held in the milk which the Minister gives to his flock. A people conscientiously lying at the breasts of their own Minister, (if the milk he gives be wholesome) may expect the blessing of God for their nourishment, though it has not so much lusciousnesse to please the curious taster as some others. Well, whatever these Sermons were, some of those few spirits which you found in hearing, will be missing in the reading of them. It is as easy to paint fire with the heat, as with pen and ink to commit that to paper, which occurs in preaching. There is as much difference between a Sermon in the Pulpit, and printed in a book, as between milk in the warm breast, and in a sucking bottle, yet what it loseth in the lively taste, is recompensed by the convenience of it. The book may be at hand when the Preacher cannot; and truly, that's the chief end of printing, that as the bottle and spoon is used when the mother is sick or out of the way; so the book, to quiet the Christian and stay his stomach in the absence of the Ordinance. He that readeth Sermons and good books at home to save his pains of going to hear, is a thief to his soul in a religious habit: he consults for his ease, but not for his profit; he eats cold meat when he may have hot: He hazards the losing the benefit of both by contemning of one. If the Spouse could have had her beloved at home, she needed not to have coursed the streets and waited on the public. O what need we offer sacrilege for sacrifice, rob God of one duty to pay him another? He hath laid our work in better order, one wheel would not interfere with another, if we did more regularly. A chief part of David's Arithmetic of numbering our days, lies in that which we call division, as to cast the account of this our short life so, as to divide the little whole sum thereof into the several portions of time due for the performing of every duty in. An Instrument is not in tune, except it have all the strings, and those will not make good music, if the Musician hath not wisdom to cause every string to speak in its due time; The Christian is not in tune, except he takes in all the duties of his place and calling, neither will the performance of them be harmonious in God's ear, if every one be not done in its proper season. O my friends, labour not only to do the duty of your place, but that duty in its own place also. Hear when you should hear. Know your rhyme for closet, and time for shop: and when your retiring hour comes, a few minutes now and then spent in taking a repetition of what formerly you heard, shall not (I hope) another day be reckoned with your lost time. The Subject of the Treatise is solemn, A War between the Saint and Satan, and that so bloody a one, that the cruelest which ever was fought by men, will be found but sport and child's play to this. Alas, what is the kill of bodies to destroying of souls? 'Tis a sad meditation indeed, to think how many thousands have been sent to the grave in a few late years among us by the sword of man; But far more astonishing, to consider how many of those may be sent to hell by the sword of God's wrath. 'Tis a spiritual war you shall read of, and that not a history of what was fought many ages past and is now over; but of what now is doing, the Tragedy is at present acting, and that not at the furthest end of the world, but what concerns thee and every one that reads it. The stage whereon this war is fought, is every man's own soul. Here is no Neuter in this war, the whole world is engaged in the quarrel, either for God against Satan, or for Satan against God. It was a great question some years past, Who are you for? The not giving a good account to which hath cost many a life. O my dear friends, think solemnly what answer you mean to give to God and conscience, when they in a dying hour shall ask every one of you, Who art thou for? 'Tis an incomparable mercy, that you are yet where you may choose your side: It will not be ever so, may be not a day to an end. If once in another world, you must then stand to your colours, yet you may run from the Devils quarters, and be taken into Christ's pay. The Drum beats in the Gospel for Volunteers. O, the Lord make you willing in the day of his power. I know you all would be on the surest side. O what can you be sure of, while under the devil's Ensign, but damnation? The curse of God cleaus to him and all that takes part with him O let not the little plunder & spoil of sinful pleasures and pelf, bewitch you still to follow his Camp. What is that soldier better for his booty he gets in a fight, who before he can get off with it, is himself slain upon the place? (so many have been served in these wars, if reports be true.) 'Tis that thou must certainly look for. The piece is charged, and aim taken at thy breast, which will be thy eternal death if thou persistest. God's threaten will go off at last and then where art thou? where, but in hell, where thy wedge of gold and Babylonish garment, thy wages of unrighteousness will do thee little stead? O Neighbours, I am loath to leave you in the way where God's bullets fly; but I must have a word for you, my Christian friends, who have espoused Christ's quarrel, and are in the field against Satan. My heart is towards you, who have thus willingly offered yourselves among the Lord's people to his help against the mighty. He can destroy him without you, but he takes your love as kindly as if he could not. God hath sent me (as Jesse did David) with this little present to you and the rest of my Brethren that are in his Camp. May it be but to the strengthening of your hearts and hands in fight the Lords battles, and I shall bless God that put it into my heart thus to visit you. O hold on, dear friends, in your Christian warfare, let none take the crown from you. Whet your courage at the throne of grace, from whence all your recruits of soule-strength come. Send faith oft up the hill of the Promise, to see and bring you the certain news of Christ's coming to you, yea, for you, and assured victory with him. Read the exploits, which Christ's Worthies by faith have done, and in their Conquests read your own, for in them he spoke with us, as the Prophet of Jacob. Be thankful for every victory you get, and let not the howling wilderness, yet before you, put the song of your praises for temptations passed out of tune, yet rejoice with trembling, as those who are still in your enemy's country, and must keep by the sword what you get by the sword: Be sure you stand in close order amongst yourselves; These times give us too many sad examples of such, who first fell from communion with their Brethren, and then into the devourers hand; stragglers are soon snapped; you will find you are safest in a body. Take heed of a private spirit; let not only your particular safety, but of the whole Army of Saints be in your eye and care, especially that company in which you march, (Congregation I mean;) that soldier which can see an enemy in fight with his brethren, and not help them, he makes ●t but the more easy for the enemy to slay himself at last; Say not therefore, Am I my brother's Keeper? God would not keep him that cared not to keep his brother. Watch over one another, not to play the Critics on your brothers failings, and triumph when he halts, but to help him up if he falls, or if possible, to keep him from falling by a timely rescue, as Abishai came to David's succour. Keep your rank and file. We see what advantage Satan hath got in these loose times, since we have learned to fight him out of order, and the private soldier, (Christian I mean) hath taken the officers work out of his hands. Harden yourselves against the scandals, which the cowardice and treachery of false brethren hath given you. He is the right soldier that is not discouraged by those that run from, or that are slain in the battle; but still presseth on to victory, though he goes to it over the backs of others that are killed upon the place. In a word, Disentangle your hearts what you can from the love of, and distracting cares for this present world. No man that warreth entangleth himself with the affairs of this life, 
2 Tim. 2.4  that he may please him who hath chosen him to be a soldier, 2 Tim. 2.4. If it behoves any to have their Will ready made, and their worldly interests set at some stay, then surely the soldier: if any soldier, than the Christian. Get but once your hearts mortified to the world, and care rolled upon God, for name, estate, and relations here, and then you are fit to march wherever Christ will lead you. The want of this hath made many run home to save their own private stake there, when they should have been in the field for Christ. And now, my Christian friends, march on, not in the confidence of your Armour, but in the power of his might, who hath promised shortly to subdue Satan under your feet. I have done, only I must crave pardon of you, for rending this part of the Treatise from the other, which neither my little strength or leisure would suffer me to grasp at once.  
But this having first put forth its hand in preaching, can make no great breach upon that, though it get the start a little in printing. Let me therefore, dear friends, (if God shall make this imperfect birth any way serviceable to your faith,) humbly desire, that you would as continue to strive at the throne of grace for a blessing on my poor Ministry among you, so also lift up a prayer, that strength may be given, to bring forth what of this yet is undelivered. I do not send you thither where I intent not to meet you, but shall desire grace to be found faithful in striving with you, and for you, that amongst those who find any spiritual advantage from my weak labours, you to whom they are chiefly devoted may not receive the least.  
Lavenham, Jan. 1, 1655. So prayeth your affectionate, though unworthy Minister, WILLIAM gurnal.   


The CONTENTS of the CHAPTERS.  


VERSE 10. Be strong in the Lord, etc.  
Chap. 1. OF Christian Courage and Resolution, wherefore necessary, and how obtained. page 4  
Chap. 2. Of the Saint's strength, where it lies, and wherefore laid up in God. p. 13.  
Chap. 3. Of acting our faith on the Almighty Power of God. p. 23  
Chap. 4. Of acting our faith on the Almighty Power of God, as engaged for our help. p. 28  
Chap. 5. An answer to a grand objection that some disconsolate souls may raise against the former discourse. p. 43    


VERSE 11. Take to you the whole Armour of God.  
Chap. 1. Showeth that the Christless and graceless soul is a soul without Armour, and therein his misery. p. 54  
Chap. 2. The Armour we use against Satan, must be divine in the Institution, such only as God appoints. p. 61  
Chap. 3. This Armour must not only be divine by Institution, but Constitution also. p. 67  
Chap. 4. Of the entireness of our furniture, it must be the whole Armour of God. p. 72  
Chap. 5. Of the use of our spiritual Armour, or the exercise of grace. p. 81    


That ye may be able to stand against the wiles of the Devil.  
Chap. 1. OF Satan's subtlety, to choose the most advantageous seasons for tempting. p. 93  
Chap. 2. Of Satan's subtlety in managing his temptations, where several stratagems used by him to deceive the Christian, are laid down. p. 98  
Chap. 3. Of Satan's subtlety in making choice instruments fit for his turn, to carry on his tempting design. p. 103  
Chap. 4. This Point of Satan's subtlety as a tempter to sin, is briefly applied. p. 110  
Chap. 5. Of the subtlety of Satan, as a troubler and an accuser for sin, where many of his wiles and policies to disquiet the Saints spirits are discovered. p. 114.  
Chap 6. A brief Application of Satan's subtlety, as a troubler and accuser for sin. p. 125  
Chap. 7. Directions to fortify the Christian against the assaults and wiles of Satan as a troubler. p. 128  
Chap. 8. Of the Saint's victory over their subtle enemy, and whence it is that creatures so overmatch's should be able to stand against Satan's wiles. p. 138  
Chap. 9 An account is given how the All wise God doth out-wit the devil in his tempting Saints to sin, wherein are laid down the ends Satan propounds, and how he is prevented in them all, with the gracious issue that God puts to these his temptations. p. 142  
Chap. 10. The Application of the Point in two branches. p 152    


VERSE 12. For we wrestle not against flesh and blood, etc.  
Chap. 1. Showing the Christians life here to be a continual wrestling with sin and Satan, and how few are true wrestlers, as also how they should manage their combat. 157  
Chap. 2. What is meant by flesh and blood, and how the Christian doth not, and how he doth wrestle against the same. 171  
Chap. 3. Satan's Principality, how he came to be such a Prince, and how we may know whether we be under him as our Prince or not. 182.  
Chap. 4. The great power Satan hath, not only over the elementary and sensitive part of the world, but intellectval also, the souls of men. 196  
Chap. 5. Of the time when, the place where, and the subjects whom Satan rules. 208  
Chap. 6. Of the spirituality of the devil's nature, and their extreme wickedness 250  
Chap. 7. Of Satan's plot to defile the Christians spirit with heart-sins. 259  
Chap. 8. How Satan labours to corrupt the Christians mind with error. 267  
Chap. 9 Of pride of gifts, and how Satan tempts the Christian thereto. 273  
Chap. 10. Of pride of Grace. 285  
Chap. 11. Of pride of Privileges. 299  
Chap. 12. What the prize is, which believers wrestle against these Principalities, Powers and spiritual wickednesses for. 306  
Chap. 13. An Exhortation to the pursuit of heaven and heavenly things. 321    


VERSE 13. Wherefore take to you the whole Armour of God, etc.  
Chap. 1. THe reason why the Apostle renews the same Exhortation, as also what truths Ministers are often to preach to their people. 330  
Chap. 2. The best of Saints subject to decline in grace, and why we are to endeavour a recovery of decays in grace. 334  
Chap. 3. A cautionary direction from what we may not, as also from what we may judge our graces to be in a declination. 337  
Chap. 4. A word of counsel for the recovery of declining grace. 343  
Chap. 5. What is meant by the evil day. 349  
Chap. 6. The day of affliction is evil, and in what respects, as also unavoidable, and why to be prepared for. 352      

ERRATA.  
Reader,  
Though all the mistakes in printing be not here presented to thee, yet these thou wilt find to be the most unhappy in perverting the sense, therefore thou art desired for thy better progress to correct them.  
PAge 9 line 17. the lightsome, blot out the, p. 10. l. 15. blot out are p. 12. l. 27. for barely r. basely. p. 13. l. 17. for information, r. reformation. p. 42. l 25. for encourage r. discourage. p. 163. l. 5. for rock r. rot. p. 168. l. 3. for best r. worst. ib. l. 8. r, called not them, etc. p. 192. l. 2. blot out it is p. 193. l. 17. for we r. were. p. 201. l. 11. for prisoner r. prison. p. 214. l. 25. for judiciously r. judicially. p. 215. l. 15. r. florescentem. p. 220. l. 25. r. burrow. p. 264. l. 4. for company r. camp. p, 268, l. 2. for double 1. threefold. p. 306, l, last, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p, 308, l, 24, r, miles, p, 319 l, 22, for imported r, interpreted, p, 333, l, 23, for by r, his. p. 356. l. 17. for the last wedge r. the greatest wedge. p. 365. l. 35. for a shell r. ashes.  

Mistakes in the pointing.  
Page 80. line 4. after then blot out, and after thus write: p. 149. l. 33. after worth make a full stop. p. 315. l. 13. after of write. ibid. after God blot out.    

A TREATISE Of the whole Armour Of God.  
THE INTRODUCTION.  
EPHESIANS 6.10. 
Finally, my Brethren, be strong in the Lord, and in the power of his might.  
PAul was now in bonds, yet not so close kept as to be denied pen and paper: God (it seems) gave him some favour in the sight of his enemies: Paul was Nero's prisoner; Nero was much more Gods. And while God had work for Paul, he found him friends both in Court and prison. Let persecutors send the Saints to prison, God can provide a Keeper for their turn.  
But how doth this great Apostle spend his time in prison? not in publishing invectives against those, (though the worst of men) who had laid him in; a piece of zeal which the holy sufferers of those times were little acquainted with: Nor in politic counsels how he might wind himself out of his trouble, by sordid flattery of, or sinful compliance with the great ones of the times. Some would have used any picklock to have opened a passage to their liberty, and not scrupled, (so escape they might) whether they got out at the door or window: But this holy man was not so fond of liberty or life, as to purchase them with the least hazard to the Gospel. He knew too much of another world, to bid so high for the enjoying of this, and therefore he is at a point what his enemies can do with him, well knowing he could go to heaven whether they would or no; No, the great care which lay upon him was for the Churches of Christ: as a faithful Steward he labours to set this House of God in order before his departure. We read of no dispatches sent to Court to procure his liberty, but many to the Churches to help them to stand fast in the liberty wherewith Christ had made them free. There is no such way to be even with the devil and his instruments for all their spite against us, as by doing what good we can, wherever we become. The devil had as good have let Paul alone; for he no sooner comes into prison, but he falls a preaching, at which the gates of Satan's prison fly open, and poor sinners come forth. Happy for Onesimus that Paul was sent to Jail; God had an errand for Paul to do to him and others, which the devil never dreamt of. Nay, he doth not only preach in prison, but that he may do the devil all the mischief he can, he sends his Epistles to the Churches; that tasting his Spirit in his afflictions, and reading his faith, now ready to be offered up, they might much more be confirmed, amongst which Ephesus was not least in his thoughts, as you may perceive by his abode with them two years together, Acts 19.10. as also by his sending for the Elders of this Church as far as Miletus, in his last journey to Jerusalem, Acts 20.17. to take his farewell of them, as never to see their face in this world more. And surely the sad impression which that heart-breaking departure left upon the spirits of these Elders, yea, the whole Church, (by them acquainted with this mournful news,) might stir up Paul, now in prison, to write unto this Church, that having so much of his Spirit, yea, of the Spirit of the Gospel left in their hands to converse with, they might more patiently take the news of his death.  
In the former part of this Epistle, he soars high in the mysteries of faith. In the latter, according to his usual method, he descends to Application; where we find him contracting all those truths, as beams together in a powerful exhortation, the more to enkindle their hearts, and powerfully persuade them to walk worthy of their vocation, chap. 4.1. which then is done, when the Christians life is transparent, that the grace of the Gospel shines forth in the power of holiness on every side, and from all his relations, as a candle in a Crystal glass, not in a dark Lantern, lightsome one way, and dark another: and therefore he runs over the several relations of Husband, Wife, Parents, Children, Master and Servants, and presseth the same in all these.  
Now having set every one in his proper place, about his particular duty: as a wise General after he hath ranged his Army, and drawn them forth into rank and file: he makes this following speech at the head of this Ephesian Camp, all in martial phrase, as best suiting the Christians calling, which is a continued warfare with the world, and the Prince of the world. The speech itself contains two parts;  
First, a short, but sweet and powerful encouragement, ver. 10.  
Secondly, the other part is spent in several directions, for their managing this war the more successfully, with some motives here and there sprinkled among them. To begin with the first.  
1. The word of encouragement to battle. With this he begins his speech; Finally, my brethren, be strong in the Lord: the best way indeed to prepare them for the following directions. A soul deeply possessed with fear, and disspirited with strong impressions of danger, is in no posture for counsel. As we see in an Army when put to the run with some sudden alarm, and apprehensions of danger; 'tis hard rallying them into order while the scare and fear is over; therefore the Apostle first raiseth up their spirits, Be strong in the Lord: as if he should say, perhaps some drooping souls find their hearts fail them, while they see their enemies so strong, and they so weak; so numerous, and they so few; so well appointed, and they so naked and unarmed; so skilful and expert at arms, but they green and raw soldiers; Let not these or any other thoughts dismay you, but with undaunted courage march on, and be strong in the Lord; on whose performance lies the stress of the battle, and not on your skill or strength: It is not the least of a Ministers care, and skill in dividing the Word, so to press the Christians duty, as not to oppress his Spirit with the weight of it, by laying it on the creatures own shoulders, and not on the Lord's strength, as here our Apostle teacheth us.  
In this verse; First, here is a familiar Compellation; My brethren.  
Secondly, here is the exhortation; Be strong.  
Thirdly, here is a cautionary direction annexed to the exhortation; In the Lord.  
Fourthly, here is an encouraging amplification of the direction; And in the power of his might, or in his mighty power.  

CHAP. I. Of Christian Courage and Resolution, wherefore necessary, and how obtained.  
WE shall wave the Compellation, and begin with the Exhortation: Be strong, that is, be of good courage, so commonly used in Scripture-phrase; 2 Chron. 32.7. Be strong and courageous. So, Isa. 35.4. Say to them that are of a fearful heart, Be strong: or, unite all the powers of your souls, and muster up your whole force, you will have use of all you can make or get. From whence the Point is this.  

Doct.  The Christian of all men needs courage and resolution. Indeed there is nothing he doth as a Christian, or can do, but is an act of valour: A cowardly spirit is beneath the lowest duty of a Christian: Josh. 1.7. Be thou strong and very courageous, that thou mayest: what? stand in battle against those warlike Nations? No, But that thou mayest observe to do according to all the Law, which Moses my servant commanded thee. It requires more prowess and greatness of spirit to obey God faithfully, then to command an Army of men, to be a Christian then to be a Captain. What seems less, then for a Christian to pray? yet this cannot be performed aright, without a Princely Spirit; As Jacob is said to behave himself like a Prince, when he did but pray: for which he came out of the field God's Bannarite. Indeed if you call that prayer, which a carnal person performs, nothing more poor and dastard-like. Such a one is as great a stranger to this enterprise, as the craven soldier is to the exploits of a valiant Chieftain. The Christian in prayer comes up close to God, with an humble boldness of faith, and takes hold of him, wrestles with him, yea, will not let him go without a blessing, and all this in the face of his own sins, and divine justice, which let fly upon him from the fiery mouth of the Law; while the others boldness in prayer is but the child, either of ignorance in his mind, or hardness in his heart; whereby not feeling his sins, and not knowing his danger, he rushes upon duty with a blind confidence, which soon quails, when conscience awakes and gives him the alarm, that his sins are upon him, as the Philistines on Samson; alas, then in a fright the poor-spirited wretch throws down his weapon, flies the presence of God with guilty Adam, and dares not look him on the face. Indeed there is no duty in a Christians whole course of walking with God, or acting for God, but is lined with many difficulties, which shoot like enemies through the hedges at the Christian, whilst he is marching toward Heaven: so that he is put to dispute every inch of ground as he goes. They are only a few noble-spirited souls, (who dare take Heaven by force) that are fit for this calling. For the further proof of this Point, see some few pieces of service that every Christian engageth in.  
First, the Christian is to proclaim and prosecute an irreconcilable war against his bosome-sins; those sins which have lain nearest his heart, must now be trampled under his feet: So David, I have kept myself from my iniquity; Now what courage and resolution doth this require? you think Abraham was tried to purpose, when called to take his son, his son Isaac, 
Gen. 22 1●  his only son whom he loved, and offer him up with his own hands, and no other, yet what was that to this? Soul, take thy lust, thy only lust, which is the child of thy dearest love, thy Isaac, the sin which hath caused most joy and laughter; from which thou hast promised thyself the greatest return of pleasure or profit: as ever thou lookest to see my face with comfort, lay hands on it, and offer it up: pour out the blood of it before me, run the sacrificing knife of mortification into the very heart of it, and this freely, joyfully, (for it is no pleasing sacrifice that is offered with a countenance cast down,) and all this now, before thou hast one embrace more from it. Truly this is a hard chapter, flesh and blood cannot bear this saying; our lust will not lie so patiently on the Altar, as Isaac, or as a Lamb that is brought to the slaughter, which is dumb, but will roar and shriek, yea, even shake and rend the heart with their hideous out-cries. Who is able to express the conflicts, the wrestle, the convulsions of Spirit the Christian feels, before he can bring his heart to this work? or who can fully set forth the Art, the Rhetorical insinuations, which such a lust will plead with for its life? one while Satan will extenuate and mince the matter, It is but a little one, O spare it, and thy soul shall live for all that: Another while he flatters the soul with the secrecy of it, Thou mayest keep me and thy credit also; I will not be seen abroad in thy company to shame thee among thy neighbours: shut me up in the most retired room thou hast in thy heart, from the hearing of others (if thou wilt,) only let me now and then have the wanton embraces of thy thoughts and affections in secret; if that cannot be granted, than Satan will seem only to desire execution may be stayed a while, as Jephtha's daughter of her father; Let me alone a monthor two, 
Judg. 17. v. 2, 37.  and then do to me according to that which hath proceeded out of thy mouth: well knowing few such reprieved lusts, but at last obtain their full pardon; yea, recover their favour with the soul. Now what resolution doth it require to break through such violence and importunity, and notwithstanding all this, to do present execution? Here the valiant Swordmen of the world, have showed themselves mere cowards, who have come out of the field with victorious banners, and then lived, yea, died slaves to a base lust at home. As one could say of a great Roman Captain, (who as he road in his triumphant Chariot through Rome, had his eye never off a Courtesan that walked along the street) Behold, how this goodly Captain that conquered such potent Armies, is himself conquered by one silly woman.  
Secondly, the Christian is to walk singularly, not after the world's guise. Rom. 12.2. we are commanded not to be conformed to this world, that is, not to accommodate ourselves to the corrupt customs of the world. The Christian must not be of such a complying nature, to cut the coat of his Profession according to the fashion of the times, or the humour of the company he falls into, like that Courtier, who being asked how he could keep his preferment in such changing times, which one while had a Prince for Popery, another while against Popery? answered, he was Esalice, non ex quercu ortus: he was not a stubborn oak, but bending osier, that could yield to the wind: No, the Christian must stand fixed to his principles, and not change his habit, but freely show what Countryman he is by his holy constancy in the truth. Now, what an odium, what snares, what dangers doth this singularity expose the Christian to? Some will hoot and mock him, as one in a Spanish fashion would be laughed at in your streets. Thus Michal flouted David. Indeed the world counts the Christian for his singularity of life the only fool; which I have thought gave the first occasion to that nickname, whereby men commonly express a silly man or a fool: Such a one (say they) is a mere Abraham, that is, in the world's account a fool. But why an Abraham? because Abraham did that which carnal reason (the world's idol) laughs at as mere folly; he left a present estate in his father's house, to go he know not whither, to receive an inheritance he knew not when. And truly luch fools all the Saints are branded for, by the wise world. You know the man and his communication, said Jehu to his companions, ask what that mad fellow came for, who was no other than a Prophet, 2 Kings 9.11. Now this requires courage to despise the shame, which the Christian must expect to meet withal for his singularity. Shame is that which proud nature most disdains, 
Joh. 7.13.  to avoid which many durst not confess Christ openly; many lose heaven, because they are ashamed to go in a fool's coat thither. Again, as some will mock, so others will persecute to death, merely for this nonconformity in the Christians principles and practices to them. This was the trap laid for the three children; they must dance after Nebuchadnezars pipe, or burn. This was the plot laid to ensnare Daniel, who walked so unblamably, that his very enemies gave him this testimony, that he had no fault, but his singularity in his Religion, Dan. 6.5. 'Tis a great honour to a Christian, yea, to Religion itself, when all their enemies can say is, they are precise, and will not do as we do. Now in such a case as this, when the Christian must turn or burn; leave praying, or become a prey to the cruel teeth of bloody men; how many politic retreats, and self-preserving distinctions would a cowardly unresolved heart invent? The Christian, that hath so great opposition had need be well locked into the saddle of his Profession, or else he will be soon dismounted.  
Thirdly, the Christian must keep on his way to heaven in the midst of all the scandals that are cast upon the ways of God, by the Apostasy and foul falls of false Professors. There were ever such in the Church, who by their sad miscarriages in judgement and practice, have laid a stone of offence in the way of Profession, at which weak Christians are ready to make a stand, (as they at the bloody body of Asahel, 
2 Sam. 2.22. ) not knowing whether they may venture any further in their Profession. Seeing such (whose gifts they so much admired) lie before them, wallowing in the blood of their slain Profession: of zealous Professors to prove, perhaps, fiery persecutors; of strict Performers of religious duties, irreligious Atheists: no more like the men they were some years past, than the vale of Sodom, (now a bog and quagmire) is, to what it was, when for fruitfulness compared to the garden of the Lord. We had need have a holy resolution to bear up against such discouragements, and not to faint: as Joshuah, who lived to see the whole Camp of Israel (a very few excepted) revolting, and in their hearts turning back to Egypt, and yet with an undaunted Spirit maintained his integrity, yea, resolved though not a man beside would bear him company, yet he would serve the Lord.  
Fourthly, the Christian must trust in a withdrawing God, Isa. 50, v. 10. Let him that walks in darkness, and sees no light, trust in the Name of the Lord, and stay upon his God. This requires a holy boldness of faith indeed to venture into God's presence, as Esther into Ahashuerus, when no smile is to be seen on his face, no golden sceptre of the promise perceived by the soul, as held forth to embolden it to come near, then to press in with this noble resolution; If I perish, I perish. Nay more, to trust not only in a withdrawing but a kill God; 
Job 13.15.  not when his love is hid, but when his wrath breaks forth: Now for a soul to make its approaches to God by a recumbency of faith, while God seems to fire upon it, and shoot his frowns like envenomed arrows into it. This is hard work, and will try the Christians metal to purpose. Yet such a masculine spirit we find in that poor woman of Canaan, who takes up the bullets Christ shot at her, and with an humble boldness of faith sends them back again in her prayer.  
Fifthly, the believer is to persevere in his Christian course to the end of his life, his work and his life must go off the stage together. This adds weight to every other difficulty of the Christians calling: We have known many who have gone into the field, and liked the work of a soldier for a battle or two, but soon have had enough, and come running home again, but few can bear it as a constant trade. Many are soon engaged in holy duties, easily persuaded to take up a Profession of Religion, and as easily persuaded to lay it down; like the new Moon, which shines a little in the first part of the night, but is down before half the night be gone; the lightsome Professors in their youth, whose old age is wrapped up in thick darkness of sin and wickedness; O this persevering is a hard word! this taking up the cross daily, this praying always, this watching night and day, and never laying aside our clothes and armour, I mean indulging ourselves to remit and unbend in our holy waiting on God, and walking with God; this sends many sorrowful away from Christ, yet this is the Saints duty, to make Religion his every day work, without any vacation from one end of the year to the other. These few instances are enough to show what need the Christian hath of resolution. The application follows.  
Use 1 This gives us then a reason why there are so many Professors, and so few Christians indeed; so many that run, and so few obtain; so many go into the field against Satan, and so few come out Conquerors; because all have a desire to be happy, but few have courage and resolution to grapple with the difficulties, that meet them in the way to their happiness. All Israel came joyfully out of Egypt under Moses his conduct, yea, and a mixed multitude with them, but when their bellies were a little pinched with hunger, and their greedy desires of a present Canaan deferred, yea, instead of peace and plenty, war and penury, they (like white-livered soldiers) are ready to fly from their colours, and make a dishonourable retreat into Egypt. Thus the greatest part of those who profess the Gospel, when they come to push of pike, to be tried what they will do, deny, endure for Christ, grow sick of their enterprise: alas, their hearts fail them, they are like the waters of Bethlehem; but if they must dispute their passage with so many enemies, they will even content themselves with their own Cistern, and leave heaven to others that will venture more for it. O how many part with Christ at this crossway! like Orpah they go a furlong or two with Christ, while he goes to take them off from their worldly hopes, and bids them prepare for hardship, and then they fairly kiss and leave him, loathe indeed to lose heaven, but more loath to buy it at so dear a rate. Like some green heads, that childishly make choice of some sweet trade (such as is the Confectioners) from a liquorish tooth they have to the junkets it affords, but meeting with sour sauce of labour and toil that goes with them, they give in, and are weary of their service; the sweet bait of Religion hath drawn many to nibble at it, who are offended with the hard service it calls to; It requires another spirit then the world can give or receive to follow Christ fully.  
Use 2 Let this then exhort you, Christians, to labour for this holy resolution and prowess, which is so needful for your Christian Profession, that without it you cannot be what you profess. The fearful are in the forlorn of those that march for hell, Rev. 21. the violent and valiant are they, which take heaven by force: Cowards never won heaven. Say not, thou hast royal blood running in thy veins, and art begotten of God, except thou canst prove thy pedigree by this heroic spirit, to dare to be holy in spite of men and devils. The Eagle tries her young ones by the Sun, Christ tries his children by their courage, that dare look on the face of death and danger for his sake, Mark 8.34, 35. O how uncomely a sight is it; a bold sinner and a fearful Saint; one resolved to be wicked, and a Christian wavering in his holy course; to see guilt put innocency to flight, and hell keep the field, impudently braving it with displayed banners of open profaneness; and Saints to hide their colours for shame, or run from them for fear, who should rather wrap themselves in them, and die upon the place, than thus betray the glorious Name of God, which is called upon by them to the scorn of the uncircumcised. Take heart therefore, O ye Saints, and be strong: your cause is good, God himself espouseth your quarrel, who hath appointed you his own Son, General of the field, called The Captain of our salvation. He shall lead you on with courage, 
Heb. 2.  and bring you off with honour. He lived and died for you, he will live and die with you: for mercy and tenderness to his soldiers, none like him. Trajan, 'tis said, rend his clothes to bind up his soldier's wounds; Christ poured out his blood as balm to heal his Saints wounds, tears of his flesh to bind them up. For prowess, none to compare with him: he never turned his head from danger: no, not when hells malice and heaven's justice appeared in field against him; Knowing all that should come upon him, went forth and said, Whom seek ye? John 18.4. For success insuperable; he never lost battle even when he lost his life: he won the field, carrying the spoils thereof in the triumphant chariot of his Ascension to heaven with him: where he makes an open show of them to the unspeakable joy of Saints and Angels. You march in the midst of gallant spirits, your fellow-soldiers, every one the Son of a Prince: Behold, some (enduring with you here below a great fight of afflictions and temptations,) take heaven by storm and force: Others you may see after many assaults, repulses and rallying of their faith and patience, got upon the walls of heaven Conquerors; from whence they do, as it were, look down, and call you their fellow-brethrens on earth, to march up the hill after them, crying aloud, Fall on, and the city is your own, as now it is ours; who for a few day's conflict, are now crowned with heaven's glory, one moments enjoyment of which hath dried up all our tears, healed all our wounds, and made us forget the sharpness of the fight, with the joy of our present victory. In a word, Christians, God and Angels are Spectators, observing how you quit yourselves like children of the most High; every exploit your faith doth against sin and Satan, causeth a shout in heaven; while you valiantly prostrate this temptation, scale that difficulty, regain the other ground you even now lost, out of your enemy's hands. Your dear Saviour, (who stands by with a reserve for your relief at a pinch) his very heart leaps within him for joy, to see the proof of your love to him, and zeal for him in all your combats; and will not forget all the faithful service you have done in his wars on earth: but when thou comest out of the field, will receive thee with the like joy, as he was entertained himself at his return to heaven of his Father. Now, Christian, if thou meanest thus courageously to bear up against all opposition, in thy march to heaven, as thou shouldest do well, to raise thy spirit with such generous and soul-ennobling thoughts, so in an especial manner look thy principles be well fixed, or else thy heart will be unstable, and an unstable heart is weak as water, it cannot excel in courage. Two things are required to fix our principles.  
First, an established judgement in the truth of God. He that knows not well what or whom he fights for, may soon be persuaded to change his side, or at least stand Neuter: such may be found that go for Professors, that can hardly give an account what they hope for, or whom they hope in; yet Christians they must be thought, though they run before they know their errand: or if they have some principles they go upon, they are so unsettled, that every wind blows them down, like loose tiles from the house top. Blind zeal is soon put to a shameful retreat, while holy resolution, built on fast principles, lifts up its head, like a rock in the midst of the waves. Those that know their God shall be strong, and do exploits, Dan. 11.32. The Angel told Daniel who were the men that would stand to their tackling, and bear up for God in that hour, both of temptation and persecution, which should be brought upon them by Antiochus; not all the Jews, some of them should be corrupt barely by flatteries, others scared by threats out of their Profession, only a few of fixed principles, who knew their God whom they served, and were grounded in their Religion, these should be strong, and do exploits, that is, to flatteries they should be incorruptible, and to power and force unconquerable.  
Secondly, a sincere aim at the right end in our Profession. Let a man be never so knowing in the things of Christ, if his aim be not right in his Profession, that man's principles will hang loose, he'll not venture much or far for Christ, no more, no further than he can save his own stake. A hypocrite may show some metal at hand, some courage for a spurt in conquering some difficulties, but he'll show himself a jade at length. He that hath a false end in his Profession, will soon come to an end of his Profession, when he is pinched on that toe where his corn is: I mean, called to deny that his naughty heart aimed at all this while, now his heart sails him, he can go no further. O take heed of this squint eye to our profit, pleasure, honour or any thing beneath Christ and heaven; for they will take away your heart, as the Prophet saith of wine and women, that is, our love, and if our love be taken away, there will be little courage left for Christ. How courageous was Jehu at first, and he tells the world it is zeal for God: but why doth his heart fail him then, before half his work be done? his heart was never right set, that very thing that stirred up h●s zeal at first, at last quenched and cowed it, and that was his ambition; his desire of a Kingdom made him zealous against ahab's house, to cut off them (who might in time justle him besides the throne) which done, and he quietly settled, he dare not go throughstitch with God's work, lest he should lose what he got by provoking the people with a thorough information. Like some soldiers, when once they meet with a rich booty at the sacking of some town, are spoiled for fight ever after.   

CHAP. II. Of the Saint's strength, where it lies, and wherefore laid up in God.  
THe second Branch of the words followeth, which contains a cautionary direction. Having exhorted the Saints at Ephesus, and in them all believers to a holy resolution and courage in their warfare; lest this should be mistaken, and beget in them an opinion of their own strength for the battle, the Apostle leads them out of themselves for this strength, even to the Lord; Be strong in the Lord. From whence observe,  
That the Christians strength lies in the Lord, not in himself. 
Doct.  The strength of the General in other hosts lies in his troops; he fl●es, as a great Commander once said to his soldiers, upon their wings; if their feathers be clipped, their power broken, he is lost; but in the Army of Saints, the strength of every Saint, yea, of the whole host of Saints lies in the Lord of hosts. God can overcome his enemies without their hands, but they cannot so much as defend themselves without his arm. It is one of God's names, The strength of Israel, 1 Sam. 15.19. He was the strength of David's heart, without him this valiant Worthy (that could, when held up in his arms, defy him that defied an whole Army) behaves himself strangely for fear, at a word or two that dropped from the Philistines mouth. He was the strength of his hands, He taught his fingers to fight, and so he is the strength of all his Saints in their war against sin and Satan. Some propound a question, whether there be a sin committed in the world, in which Satan hath not a part? but if the question were, whether there be any holy action performed without the special assistance of God concurring? that is resolved, John. 15.5. Without me you can do nothing. Thinking strength of God, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. We Apostles, we Saints that have habitual grace, yet this lies like water at the bottom of a Well, which will not ascend with all our pumping, till God pour in his exciting grace, and then it comes. To will is more than to think, to exert our will into action, more than both; these are of God, Phil. 2.13. It is God that worketh in you to will, and to do of his good pleasure. He makes the heart new, and having made it fit for heavenly motion, setting every wheel (as it were) in its right place, than he winds it up by his actuating grace, and sets it on going, the thoughts to stir, the will to move, and make towards the holy object presented; yet here the chariot is set, and cannot ascend the hill of action, till God puts his shoulder to the wheel, Rom. 7. To will is present with me, but how to perform that which is good I find not. God is at the bottom of the ladder, and at the top also, the Author and Finisher, yea, helping and lifting the soul at every round, in his ascent to any holy action. Well, now the Christian is set on work, how long will he keep close to it? Alas, poor soul, no longer than he is held up by the same hand, that impowered him at first. He hath soon wrought out the strength received, and therefore to maintain the tenure of a holy course. there must be renewing strength from heaven every moment, which David knew, and therefore when his heart was in as holy a frame as ever he felt it, and his people by their free-will-offering declared the same: yet even then he prays, that God would keep this for ever in the imagination of the thoughts of the heart of his people, and establish their hearts to him, 1 Chron. 29.18. He adored the mercy that made them willing, and then he implores his further grace to strengthen them, and tie a knot, that these precious pearls newly strung on their hearts, might not slip off. The Christian, when fullest of divine communications, is bu● a glass without a foot, he cannot stand, or hold what he hath received any longer, than God holds him in his strong hand. Therefore Christ, when bound for heaven, and ready to take his leave of his children, bespeaks his Father's care of them in his absence; Father, keep them; as if he had said, they must not be left alone, 
John 17.  they are poor shiftless children, that can neither stand nor go without help; they will lose the grace I have given them, and fall into those temptations, which I kept them from while I was with them, if they be out of thy eye or arms but one moment; and therefore, Father, keep them.  
Again, Consider the Christian, as addressing himself to any duty of God's worship, still his strength is in the Lord; Would he pray? where will he find materials for his prayer? alas, he knows not what to pray for as he ought. Let him alone, 
Rom. 8.  and he will soon pray himself into some temptation or other, and cry for that which were cruelty in God to give; and therefore God puts words in our mouths; Take words with you, and say, Hos. 14.2. Well, now he hath words put into his mouth; alas, they will freeze in his very lips, if he hath not some heart-heating affections to thaw the tap: and where shall this fire be had? not a spark to be found on his own hearth; except it be some strange fire of natural desires, which will not serve: whence then must the fire come to thaw the icenesse of the heart, but from heaven? The Spirit, he must stretch himself upon the soul, (as the Prophet on the child) and then the soul will come to some kindly warmth, and heavenly heat in his affections; the Spirit must groan, and then the soul will groan, he helps us to these sighs and groans, which turn the sails of prayer. He dissolves the heart, and then it bursts out of the heart by groans, of the lips by heavenly Rhetoric, out of the eyes as from a floodgate with tears: yet further now the creature is enabled to wrestle with God in prayer; what will he get by all this? suppose he be weak in grace, is he able to pray himself strong, or corruption weak? no, this is not to be found in prayer, as an act of the creature: this drops from heaven also. In the day that I cried, 
Ps. 138.2.  thou answeredst me, and gavest me strength in my soul. David received it in duty, but had it not from his duty, but from his God. He did not pray himself strong, but God strengthened him in his prayer. Well, cast your eye once more upon the Christian, as engaging in another Ordinance of hearing the Word preached. The soul's strength to hear the Word is from God, 
Act 16.14.  he opens the heart to attend, yea, he opens the understanding of the Saint to receive the Word, so as to conceive what it meant. It is like Samsons riddle which we cannot unfold without his Heifer: He opens the womb of the soul to conceive by it, as the understanding to conceive of it, that the barren soul becomes a joyful mother of children. David sat for half a year under the public Lectures of the Law, and the womb of his heart shut up, till Nathan comes and God with him, and now is the time of life, he conceives presently, yea, and brings forth in the same day, falls presently into the bitter pangs of sorrow for his sins, which went not over till he had cast them forth in that sweet Psalm 51. Why should this one word work more, than all the former, but that God now struck in with his Word, which he did not before? He is therefore said to teach his people to profit; 
Isa. 48.17.  he sits in heaven that teacheth hearts When God's Spirit (who is the Head-master) shall call a soul from his Usher to himself, and say, Soul, you have not gone the way to thrive by hearing the Word, thus, and thus conceive of such a truth, improve such a promise, presently the eyes of his understanding open, and his heart burns within him, while he speaks to him. Thus you see the truth of this Point, That the Christians strength is in the Lord. Now we shall give some demonstrations.  

SECT. I.  
Reason 1 The first Reason may be taken from the nature of the Saints and their grace, both are creatures, they and their grace also: now Inesse est de esse creaturae. 'Tis in the very nature of the creature, to depend on God its Maker, both for being and operation. Can you conceive an accident to be out of its subject, whiteness out of the wall, or some other subject? 'tis as impossible that the creature should be, or act without strength from God: This, to be, act in and of himself, is so incommunicable a property of the Deity, that he cannot impart it to his creature: God is, and there is none besides him: when God made the world, it is said indeed he ended his work, that is, of Creation: he made no new species and kinds of creatures more; but to this day he hath not ended his work of Providence; Hitherto my Father worketh, saith Christ, John. 5.17. that is, in preserving and empowering what he hath made with strength to be and act, and therefore he is said to hold our souls in life. Works of Art, which man makes, when finished may stand some time without the Workman's help, as the house, when the Carpenter that made it is dead; but God's works both of nature and grace are never off his hand, and therefore as the Father is said to work hitherto for the preservation of the works of nature, so the Son, to whom is committed the work of Redemption, he tells us he worketh also. Neither ended he his work, when he rose again, any otherways than his Father did in the work of Creation. God made an end of making, so Christ made an end of purchasing mercy, grace and glory for believers by once dying; and as God rested at the end of the Creation, so he, when he had wrought eternal Redemption, and by himself purged our sins, sat down on the right hand of the Majesty on High, Heb. 1.3. But he ceaseth not to work by his intercession with God for us, and by his Spirit in us for God, whereby he upholds his Saints, their graces, and comforts in life, without which they would run to ruin. Thus we see as grace is a creature, the Christian depends on God for his strength. But further,  
Reason 2 Secondly, the Christians grace is not only a creature, but a weak creature, conflicting with enemies stronger than itself, and therefore cannot keep the field without an auxiliary strength from Heaven. The weakest goes to the wall, if no succour comes in. Grace in this life is but weak, like a King in the Cradle, which gives advantage to Satan to carry on his plots more strongly, to the disturbance of this young King's reign in the soul, yea, he would soon make an end of the war in the ruin of the believers grace, did not Heaven take the Christian into protection. 'Tis true indeed, grace wherever it is, hath a principle in itself, that makes it desire and endeavour to preserve itself according to its strength, but being overpowered must perish, except assisted by God, as fire in green wood, (which deads' and damps the part kindled) will in time go out except blown up, or more fire put to that little; so will grace in the heart. God brings his grace into the heart by Conquest: now as in a conquered City, though some yield and become true subjects to the Conqueror; yet others plot how they may shake off this yoke; and therefore it requires the same power to keep, as was to win it at first. The Christian hath an unregenerate part, that is discontented at this new change in the heart, and disdains as much to come under the sweet government of Christ's Sceptre, as the Sodomites that Lot should judge them. What, this fellow, a Stranger, control us? And Satan heads this mutinous rout against the Christian: so that if God should not continually reinforce this his new-planted Colony in the heart, the very natives (I mean corruptions) that are left, would come out of their dens and holes where they lie lurking, and eat up the little grace the holiest on earth hath, it would be as bread to these devourers.  
Reason 3 A third demonstration may be taken from the grand design, which God propounds to himself in the Saint's salvation; yea, in the transaction of it from first to last. And that is twofold.  
First, God would bring his Saints to heaven in such a way, as might be most expressive of his dear love and mercy to them.  
Secondly, he would so express his mercy and love to them, as might rebound back to him, in the highest advance of his own glory possible: Now how becoming this is to both, that Saints should have all their ability for every step they take in the way to heaven, will soon appear.  
First, this way of communicating strength to Saints gives a double accent to God's love and mercy.  
First, it distils a sweetness into all the believer hath or doth, when he finds any comfort in his bosom, any enlargement of heart in duty, any support under temptations: To consider whence came all these, what friend sends them in? they come not from my own cistern, or any creatures? O 'tis my God that hath been here, and left this sweet perfume of comfort behind him in my bosom, my God, that hath (unawares to me) filled my sails with the gales of his Spirit, and brought me off the flats of my own deadness, where I lay a ground. O 'tis his sweet Spirit that held my head, stayed my heart in such an affliction and temptation, or else I had gone away in a fainting fit of unbelief. How can this choose but endear God to a gracious soul? his succours coming so immediately from heaven, which would, be lost, if the Christian had any strength to help himself, (though this stock of strength came at first from God) Which, think you, speaks more love and condescent; for a Prince to give a pension to a Favourite, on which he may live by his own care, or for this Prince to take the chief care upon himself, and come from day to day to this man's house, and look into his Cupboard, and see what provision he hath, what expense he is at, and so constantly to provide for the man from time to time? Possibly some proud spirit, that likes to be his own man, or loves his means better than his Prince, would prefer the former, but one that is ambitious to have the heart and love of his Prince, would be ravished with the latter. Thus God doth with his Saints, the great God comes and looks into their Cupboard, and sees how they are laid in, and sends in accordingly, as he finds them. Your heavenly Father knows you have need of these things, and you shall have them. He knows you need strength to pray, hear, suffer for him, and in ipsâ horâ dabitur.  
Secondly, this way of Gods dealing with his Saints, adds to the fullness and stability of their strength. Were the stock in our own hands, we should soon prove broken Merchants. God knows we are but leaking vessels, when fullest, we could not hold it long; and therefore to make all sure, he sets us under the streamings forth of his strength, and a leaking vessel under a cock gets what it loseth. Thus we have our leakage supplied continually. This was the provision God made for Israel in. the wilderness; He clavae the rock, and the rock followed them. They had not only a draught at present, but it ran in a stream after them; so that you hear no more of their complaints for water; This rock was Christ. Every believer hath Christ at his back, following him with strength as he goes, for every condition and trial. One flower with the root is worth many in a posy, which though sweet yet do not grow, but whither as we wear them in our bosoms. God's strength, as the root keeps our grace lively, without which though as orient as adam's was, it would die.  
The second design God hath in his Saint's happiness is, that he may so express his mercy and love to them, as may rebound back to him in the highest advance of his own glory therein, Eph. 1.4, 12. which is fully attained in this way of empowering Saints, by a strength not of their own, but of their God his sending, as they are put to expense. Had God given his Saints a stock of grace to have set up with, and left them to the improvement of it, he had been magnified indeed, because it was more than God did owe the creature, but he had not been omnified as now, when not only the Christians first strength to close with Christ is from God, but he is beholden still to God for the exercise of that strength, in every action of his Christian course. As a child that travels in his father's company, all is paid for, but his father carries the purse, not himself: so the Christians shot is discharged in every condition; but he cannot say this I did, or that I suffered, but God wrought all in me and for me. The very comb of pride is cut here, no room for any self exalting thoughts. The Christian cannot say, that I am a Saint is mercy, but being a Saint that my faith is strong, this is the child of my own care and watchfulness. Alas, poor Christian! who kept thine eye waking, and stirred up thy care? was not this the offspring of God as well as thy faith at first? No Saint shall say of Heaven when he comes there, This is Heaven which I have built by the power of my might. No, Jerusalem above is a City, whose builder and maker is God, Every grace, yea, degree of grace is a stone in that building, the topstone whereof is laid in glory, where Saints shall more plainly see, how God was not only Founder to begin, but Benefactor also to finish the same. The glory of the work shall not be crumbled, and piece-mealed out, some to God, and some to the creature, but all entirely paid in to God, and he acknowledged all in all.   

SECTION. 2.  
Use 1 Is the Christians strength in the Lord, not in himself, Surely then the Christlesse person must needs be a poor impotent creature, void of all strength and ability of doing any thing of itself towards its own salvation. If the ship launched, rigged, and with her sails spread cannot stir, till the wind come fair and fills them, much less can the timber that lies in the Carpenter's yard, hue and frame itself into a ship. If the living tree cannot grow, except the root communicate its sap, much less can a dead rotten stake in the hedge, which hath no root, live of its own accord. In a word, if a Christian, that hath this spiritual life of grace, cannot exercise this life, without strength from above; then surely, one void of this new life, dead in sins and trespasses, can never be able to beget this in himself, or concur to the production of it. The state of unregeneracy is a state of impotency, When we were without strength in due time Christ died for the ungodly, Rom. 5.6. And as Christ found the lump of mankind covered with the ruins of their lapsed estate, (no more able to raise themselves from under the weight of God's wrath which lay upon them, than one buried under the rubbish of a fallen house, is to free himself of that weight without help) so the Spirit finds sinners in as helpless a condition, as unable to repent, or believe on Christ for salvation, as they were of themselves to purchase it. Confounded therefore for ever be the language of those sons of pride, who cry up the power of nature, as if man with his own brick and slime of natural abilities were able to rear up such a building, whose top may reach heaven itself. It is not of him that willeth or runneth, 
Rom. 9.16  but God that showeth mercy. God himself hath scattered such Babel-builders in the imaginations of their hearts, who raiseth this spiritual Temple in the souls of men, not by might, nor by a power of their own, but by his Spirit, that so grace, grace, might be proclaimed before it for ever. And therefore if any yet in their natural estate would become wise to salvation, let them first become fools in their own eyes, and renounce their carnal wisdom, which perceives not the things of God, and beg wisdom of God, who giveth and upbraideth not. If any man would have strength to believe, let them become weak, and die to their own, for by strength shall no man prevail, 1 Sam. 2.9.  
Use 2 Secondly, doth the Christians strength lie in God, not in himself? this may for ever keep the Christian humble, when most enlarged in duty, most assisted in his Christian course. Remember, Christian, when thou hast thy best suit on, who made it, who paid for it: Thy grace, thy comfort is neither the work of thy own hands, nor the price of thy own desert, be not for shame proud of another's cost. That assistance will not long stay, which becomes a nurse to thy pride; thou art not Lord of that assistance thou hast. Thy Father is wise, who when he alloweth thee most for thy spiritual maintenance, even than keeps the Law in his own hands, and can soon curb thee, if thou growest wanton with his grace. Walk humbly therefore before thy God, and husband well that strength thou hast, remembering that it is borrowed strength. Nemo prodiget quod mendicat. Who will waste what he begs? or who will give that beggar that spends idly his alms? when thou hast most thou canst not be long from thy God his door. And how canst thou look him on the face for more, who hast embezzled what thou hast received?    

CHAP. III. Of acting our faith on the Almighty Power of God.  
THe third Branch followeth, which contains an encouraging Amplification annexed to the exhortation in these words; And in the Power of his might, where a twofold enquiry is requisite for the explication of the phrase. First, what these words import, The Power of his might? Secondly, what it is to be strong in the Power of his might?  
For the first, the Power of his might: It is an Hebraism, & imports nothing but his mighty Power; like that phrase, Eph. 1.6. To the praise of the glory of his grace, that is, to the praise of his glorious grace. And his mighty Power imports no less than his Almighty Power; sometimes the Lord is styled mighty and strong, as Ps. 24.8. sometimes most mighty, sometimes Almighty, no less is meant in all, than God's infinite Almighty Power.  
For the second, to be strong in the mighty Power, or Power of the Lords might, implies these two acts of faith.  
First, a settled firm persuasion, that the Lord is Almighty in Power. Be strong in the Power of his might, that is, be strongly rooted in your faith, concerning this one foundation-truth, that God is Almighty.  
Secondly, it implies a further act of faith, not only to believe, that God is Almighty, but also that this Almighty Power of God is engaged for its defence: so as to bear up in the midst of all trials and temptations undauntedly, leaning on the arm of God Almighty, as if it were his own strength; for that is the Apostles drift, as to beat us off from leaning on our own strength, so to encourage the Christian to make use of God's Almighty Power, as freely as if it were his own; when ever assaulted by Satan in any kind. As a man set upon by a thief, stirs up all the force and strength he hath in his whole body to defend himself and offend his adversary; so the Apostle bids the Christian be strong in the Lord, and in the Power of his might, that is, Soul, away to thy God, whose mighty Power is all intended and devoted by God himself for thy succour and defence. Go strengthen and entrench thyself in it by a steadfast faith, as that which shall be laid out to the utmost for thy good. From whence these two Notes, I conceive, will draw out the fatness of the words.  
1. That it should be the Christians great care and endeavour in all temptations and trials, to strengthen his faith on the Almighty Power of God.  
2. The Christians duty and care is not only to believe that God is Almighty, but strongly by faith to rest on this Almighty Power of God, as engaged for his help and succour in all his trials and temptations.  

Doct.  First, it should be the Christians great care in all temptations and trials, to strengthen his faith on the Almighty Power of God. When God holds forth himself as an object of the souls trust and confidence in any great strait or undertaking; commonly this attribute of his Almighty power is presented in the promise, as the surest hold fast for faith to lay hold on; as a Father in rugged way, giveth his child his arm to lay hold by, so doth God usually reach forth his Almighty power for his Saints, to exercise their faith on. Abraham, Isaac and Jacob, whose faith God tried above most of his Saints before or since, for not one of those great things which were promised to them, did they live to see performed in their days; and how doth God make known himself to them for their support, but by displaying this Attribute? Exod. 6.3. I appeared unto Abraham, Isaac and Jacob by the Name of God Almighty. This was all they had to keep house with all their days: with which they lived comfortably, and died triumphantly, bequeathing the promise to their children, not doubting (because God Almighty had promised) of the performance. Thus, Isa. 26. where great mercies are promised to Judah, and a Song penned beforehand to be sung on that gaudy day of their salvation: yet because there was a sharp Winter of Captivity to come between the Promise, and the Springtime of the promise; therefore to keep their faith alive in this space, the Prophet calls them up to act their faith on God Almighty, v. 4. Trust ye in the Lord Jehovah, for in the Lord Jehovah is everlasting strength. So when his Saints are going into the furnace of persecution, what now doth he direct their faith to carry to prison, to stake with them but this Almighty power? 1 Pet. 4.19. Let them that suffer, commit the keeping of their souls to him, as to a faithful Creator Creator is a name of Almighty Power, we shall now give some. Reasons of the Point.  
Reas. 1 First, because it is no easy work to make use of this truth, (how plain and clear soever it now appears,) in great plunges of temptation, that God is Almighty; To vindicate this Name of God from those evil reports, which Satan and carnal Reason raise against it, requires a strong faith indeed. I confess this principle is a piece of natural divinity; That light which finds out a Deity, will evince (if followed close) this God to be Almighty; yet in a carnal heart, it is like a rusty sword, hardly drawn out of the scabbard, and so of little or no use. Such truths are so imprisoned in natural conscience, that they seldom get a fair hearing in the sinner's bosom, till God gives them a Goal-delivery, and brings them out of their house of bondage, where they are shut up in unrighteousness with a high hand of his convincing Spirit. Then and not till then the soul will believe God is holy, merciful, Almighty; nay, some of God's peculiar people, and not the meanest for grace amongst them, have had their faith for a time set in this slough, much ado to get over those difficulties and improbabilities, which sense and Reason have objected, so as to rely on the Almighty Power of God, with a notwithstanding. Moses himself, a star of the first magnitude for grace, yet see how his faith blinks and twinkles, till he wades out of the temptation, Numb. 11.21. The people among whom I am are six hundred thousand, and thou hast said, I will give them flesh that they may eat a whole month, shall the flocks and the herds be slain for them to suffice them? This holy man had lost the sight for a time of the Almighty Power of God, and now he is projecting how this should be done; as if he had said in plain terms, How can this be accomplished? for so God interprets his reasoning, v. 23, And the Lord said unto Moses, Is the Lord's hand waxed short? So Mary, John 11.32. Lord, if thou hadst been here, my brother had not died. And her Sister Martha, v. 39 Lord, by this time he stinketh. Both gracious women, yet both betrayed the weakness of their faith on the Almighty Power of Christ, one limiting him to place; If thou hadst been here he had not died; as if Christ could not have saved his life absent as well as present, sent his health to him as well as brought it with him. The other to time, Now he stinketh. As if Christ had brought his Physic too late, and the grave would not deliver up its prisoner at Christ's command; and hast thou such an high opinion of thyself, Christian, that thy faith needs not thy utmost care and endeavour for further establishment on the Almighty Power of God, when thou seest such as these dash their foot against this kind of temptation?  
The second Reason may be taken from the absolute necessity of this act of faith above others, to support the Christian in the hour of temptation. All the Christians strength and comfort is fetched without doors, and he hath none to send of his errand but faith; This goes to heaven and knocks God up, as he in the parable, his neighbour at midnight for bread: Therefore when faith fails, and the soul hath none to go to market for supplies, there must needs be a poor house kept in the mean time. Now faith is never quite laid up, till the soul denies, or at least questions the Power of God. Indeed, when the Christian disputes the Will of God, whispering within its own bosom, will he pardon? will he save? this may make faith go haltingly to the throne of grace, but not knock the soul off from seeking the face of God: even than faith on the Power of God, will bear it company thither: If thou wilt, thou canst make me clean; 
Mat. 8.2.  if thou wilt, thou canst pardon, thou canst purge: But when the soul concludes he cannot pardon, cannot save, this shoots faith to the heart, so that the soul falls at the foot of Satan, not able more to resist. Now it grows listlesse to duty, indifferent whether it pray or not, as one that sees the Well dry, breaks or throws away his Pitcher.  
Reas. 3 Thirdly, because God is very tender of this flower of his Crown, this part of his Name: Indeed we cannot spell it right and leave out this letter; for that is God's Name, whereby he is known from all his creatures. Now man may be called wise, merciful, mighty: God only alwise, all-merciful, Almighty; so that when we leave out this syllable All, we nickname God, and call him by his creatures name, which he will not answer to. Now the tenderness that God shows to this Prerogative of his, appears in three particulars.  
First, in the strict command he lays on his people, to give him the glory of his power, Isa. 8. 12, 13. Fear ye not their fear, but sanctify the Lord of hosts himself: that is, in this sad posture of your affairs, when your enemies associate, and you seem a lost people to the eye of Reason, not able to contest with such united Powers, which beset you on every side: Now I charge you sanctify me in giving me the glory of my Almighty Power; believe that your God is able of himself, without any other, to defend you, and destroy them.  
Secondly, in his severity to his dearest children, when they stagger in their faith, and come not off roundly (without reasoning and disputing the case) to rely on his Almighty Power: Zacharias did but ask the Angel, How shall I know this, because I am an old man, and my wife stricken in years; yet for bewraying therein his unbelief, had a sign indeed given him, but such a one as did not only strengthen his faith, but severely punish his unbelief, for he was struck dumb upon the place. God loves his children should believe his Word, not dispute his power; so true is that of Luther, Deus amat curristas nonquaeristas. That which gave accent to Abraham's faith, Rom. 4.21. was that he was fully persuaded, that what God had promised, he was able to perform.  
Thirdly, in the way God takes of giving his choicest mercies, and greatest salvations to his people, wherein he lays the scene of his Providence so, that when he hath done, it may be said Almighty Power was here. And therefore God commonly puts down those means and second causes, which if they stood about his work, would blind and hinder the full prospect thereof in effecting the same, 2 Cor. 1.9. We received the sentence of death in ourselves, that we might not trust in ourselves, but in God which raiseth the dead. Christ stayed while Lazarus was dead, that he might draw the eyes of their faith more singly to look on his power, by raising his dead friend, rather than curing him being sick, which would not have carried so full a conviction of Almightiness with it. Yea, he suffers a contrary power many times to arise in that very juncture of time, when he intends the mercy to his people, that he may rear up the more magnificent pillar of remembrance to his own power, in the ruin of that which contests with him. Had God brought Israel out of Egypt in the time of those Kings which knew Joseph, most likely they might have had a friendly departure and an easy deliverance, but God reserves this for the reign of that proud Pharaoh, who shall cruelly oppress them, and venture his Kingdom, but he will satisfy his lust upon them. And why must this be the time? but that God would bring them forth with a stretchedout arm: The magnifying of his power was Gods great design, Exod. 9.16. In very deed for this cause have I raised thee up, to show in thee my power, and that my Name may be declared throughout the earth.  
Fourthly, in the prevalency which an argument that is pressed from his Almighty Power hath with God. It was the last string Moses had to his bow, when he begged the life of Israel, Numb, 14.16. The Nations which have heard the fame of thee will speak, saying, Because the Lord was not able, etc. And, v. 17. Let the Power of my Lord be great; And with this he hath their pardon thrown him,  
The Application of this Point will fall in under the next, which is   

CHAP. IU. Of acting our faith on the Almighty Power of God, as engaged for our help.  

Doct.  THat it is the Saints duty, and should be their care, not only to believe God Almighty, but also strongly to believe that this Almighty Power of God is theirs, (that is, engaged for their defence and help) so as to make use of it in all straits and temptations.  

SECT. I.  
First, I shall prove that the Almighty Power of God is engaged for the Christians defence, with the grounds of it. Secondly, why the Christian should strongly act his faith on this.  
First, the Almighty Power of God is engaged for the Saints defence; God brought Israel out of Egypt with an high hand, but did he set them down on the other side the Red-sea, to find and force their way to Canaan, by their own policy or power? When he had opened the iron gate of their house of bondage, and brought them into the open fields, did he vanish as the Angel from Peter, when out of prison? No, as a man carries his son, so the Lord bore them in all the way they went, Deut. 1.31. This doth lively set forth the Saints march to heaven: God brings a soul out of spiritual Egypt by his converting grace, that is the day of his power, wherein he makes the soul willing to come out of Satan's clutches. Now when the Saint is upon his march, all the country riseth upon him. How shall this poor creature pass the pikes, and get safely by all his enemies borders? God himself infolds him in the arm of his everlasting strength. We are kept by the Power of God through faith unto salvation, 1 Pet. 1.5. The Power of God is that shoulder, on which Christ carries his sheep home, rejoicing all the way he goes, Luke 15.5. These everlasting arms of his strength are those Eagles wings, upon which the Saints are both tenderly and securely conveyed to glory, Exod. 19.4. There is a five fold tie or engagement that lies upon God's power, to be the Saint's lifeguard.  
First, the near relation he hath to his Saints, they are his own dear children, every one takes care of his own, the silly Hen, how doth she bustle and bestir herself to gather her brood under her wing when the Kite appears? No care like that which Nature teacheth. How much more will God, who is the Father of such dispositions in his creature, stir up his whole strength to defend his children? He said, They are my people, so be became their Saviour, Isa. 33.8. As if God had said, Shall I sit still with my hand in my bosom, while my own people are thus misused before my face: I cannot bear it. The Mother as she sits in her house hears one shriek, and knows the voice, cries out, O 'tis my child, away she throws all, and runs to him. Thus God takes the alarm of his children's cry; I heard Ephraim bemoaning himself, saith the Lord, his cry pierced his ear, and his ear affected his bowels, and his bowels called up his power to the rescue of him.  
Secondly, the dear love he beareth to his Saints engageth his power. He that hath God's heart, cannot want his arm. Love in the creature commands all the other affections, sets all the powers of the whole man on work; thus in God, love sets all his other attributes on work, when God once pitched his thoughts of doing good to lost man, than wisdom fell on projecting the way, Almighty power that undertook to raise the fabric according to wisdom's model. All are ready to effect what God saith he likes. Now the believing soul is an object of God's choicest love, even the same, with which he loves his Son, John 17.26.  
First, God loves the believer as the birth of his everlasting counsel, when a soul believes, than God's eternal purpose and counsel concerning him, (whom he chose in Christ before the foundation of the world, and with whom his thoughts went so long big) brings forth. And how must God needs love that creature, whom he carried so long in the womb of his eternal purpose? This goodly Fabric of heaven and earth had not been built, but as a stage whereon he would in time act what he decreed in heaven of old, concerning the saving of thee, and a few more his Elect; and therefore according to the same rate of delight, with which God pleased and entertained himself in the thoughts of this before the world was, must he needs rejoice over the soul now believing, with love and complacency unconceivable; and God having brought his counsel thus far towards its issue, surely will raise all the power he hath, rather than be disappointed of his glory, within a few steps of home; I mean, his whole design in the believers salvation; The Lord who hath chosen his Saints, 
Zech. 3.  (as Christ prays for Joshua their representative will rebuke Satan and all their enemies.  
Secondly, God loves his Saints as the purchase of his Son's blood; they cost him dear, and that which is so hardly got, shall not be easily lost. He that was willing to expend his Son's blood to gain them, will not deny his power to keep them.  
Thirdly, God loves the Saints for their likeness to himself, so that if he loves himself, he cannot but love himself appearing in them; and as he loves himself in them, so he defends himself in defending them. What is it in a Saint that enrageth hell, but the image of God, without which the war would soon be at an end? It is the hatred the Panther hath to man that makes him fly at his picture; For thy sake we are slain all the day long: and if the quarrel be Gods, surely the Saint shall not go forth to war at his own cost.  
Thirdly, the Covenant engageth Gods Almighty power, Gen. 17.1. I am the Almighty God, walk before me. There is a League offensive and defensive between God and his Saints, he gives it under his hand, that he will put forth the whole power of his Godhead for them, 1 Chron. 17.24. The Lord of Hosts is the God of Israel, even a God to Israel. God doth not parcel himself out by retail; but gives his Saints leave to challenge whatever a God hath as theirs, and let him whoever he is, sit in God's throne, and take away his crown, that can fasten any untruth on the Holy One; as his Name is, so is his Nature, a God keeping Covenant for ever. The Promises stand as the mountains about Jerusalem, never to be removed; the weak as well as the strong Christian is within this line of Communication. Were Saints to fight it out in open field by the strength of their own grace, than the strong were more likely to stand, and the weak to fall in battle, but both castled in the Covenant are alike safe.  
Fourthly, the Saint's dependence on God, and expectation from God in all their straits, oblige his power for their succour; whither doth a gracious soul fly in any want or danger from sin, Satan, or his instruments, but to his God? as naturally as the Coney to her burrow; Psal. 57.3. At what time I am afraid, saith David, I will trust in thee! He tells God he will make bold of his house to step into, when taken in any storm; and doth not question his welcome. Thus when Saul hunted him, he left a city of gates and bars to trust God in open field. Indeed all the Saints are taught the same lesson, to renounce their own strength, and rely on the Power of God, their own policy, & cast themselves on the wisdom of God; their own righteousness; and expect all from the pure mercy of God in Christ which act of faith is so pleasing to God, that such a soul shall never be ashamed, Psal. 9.18. The expectation of the poor shall not perish. A Heathen could say, when a bird (scared by a Hawk) flew into his bosom, I will not betray thee unto thy enemy, seeing thou comest for Sanctuary unto me. How much less will God yield up a soul unto its enemy, when it takes Sanctuary in his Name, saying, Lord, I am hunted with such a temptation, dogged with such a lust, either thou must pardon it, or I am damned; mortify it, or I shall be a slave to it; take me into the bosom of thy love for Christ's sake; castle me in the arms of thy everlasting strength; it is in thy power to save me from, or give me up into the hands of my enemy: I have no confidence in myself or any other: Into thy hands I commit my cause, my life, and rely on thee; This dependence of a soul undoubtedly will awaken the Almighty Power of God, for such a ones defence: he hath sworn the greatest oath that can come out of his blessed lips, even by himself, that such as thus fly for refuge to hope in him shall have strong consolation, Heb. 6.17. This indeed may give the Saint the greater boldness of faith to expect kindly entertainment, when he repairs to God for refuge, because he cannot come before he is looked for, God having set up his Name and Promises as a strong Tower, both calls his people into these Chambers, and expects they should betake themselves thither.  
Sixthly, Christ's presence and employment in heaven lays a strong engagement on God to bring his whole force and power into the field upon all occasions for his Saint's defence; one special end of his journey to heaven▪ and abode there is, that he might (as the Saint's Solicitor) be ever interceding for such supplies and succours of his Father, as their exigencies call for; and the more to assure us of the same before he went, he did (as it were) tell us, what heads he meant to go upon in his intercession, when he should come there; one of which was this, that his Father should keep his children while they were to stay in the world, from the evil thereof, John 17.15. Neither doth Christ take upon him this work of his own head, but hath the same appointment of his Father, for what he now prays in heaven, as he had for what he suffered on earth: He that ordained him a Priest to die for sinners, did not then strip him of his Priestly garments (as Aaron,) but appoints him to ascend in them to heaven, where he sits a Priest for ever by God's Oath. And this office of intercession, was erected purely in mercy to believers, that they might have full content given them for the performance of all that God had promised; so that Jesus Christ lies Lieger at Court as our Ambassador, to see all carried fairly between God and us according to agreement: And if Christ follows his business close, and be faithful in his place to believers, all is well; and doth it not behoove him to be so, who intercedes for such dear relations? Suppose a King's Son should get out of a besieged City, where he hath left his wife and children; (whom he loves as his own soul,) and these all ready to die by sword or famine, if supply come not the sooner, could this Prince, when arrived at his father's house please himself with the delights of the Court, and forget the distress of his family? or rather would he not come post to his father, (having their cries and groans always in his ears) and before he eat or drink, do his errand to his father, and entreat him if ever he loved him, that he would send all the force of his Kingdom to raise the siege, rather than any of his dear relations should perish? Surely (Sirs) though Christ be in the top of his preferment, and out of the storm in regard of his own person, yet his children left behind in the midst of sins, Satan's, and the world's batteries are in his heart, and shall not be forgotten a moment by him. The care he takes in our business appeared in the speedy dispatch he made of his Spirit to his Apostles supply, when he ascended, which assoon almost as he was warm in his seat, at his Father's right hand, he sent, to the incomparable comfort of his Apostles and us, that to this day, yea, to the end of the world do, or shall believe on him.   

SECT. 2.  
The second Branch of the point follows: that Saints should eye this Power of God as engaged for them, and press it home upon their souls till they silence all doubts and fears about the matter; which is the importance of this exhortation: Be strong in the Lord, and in the Power of his might; Fortify and entrench your souls within the breast-work of this attribute of God's mighty Power made over to you by God himself.  
First, it is the end as of all Promises to be security to our faith, so of those in particular where his Almighty Power is expressly engaged, that we may count this attribute our portion, and reap the comfort it yields as freely, as one may the crop of his own field: Walk before me, saith God to Abraham, I am God Almighty; set on this as thy portion, and live upon it; The Apostle, Heb. 13.6. teacheth us what use to make of promises, verse 5. I will never leave thee nor forsake thee, there is the promise, and the inference, which he teacheth us to draw by faith from this, follows, ver. 6. So we may boldly say, The Lord is my helper. We, that is, every believer may boldly say, that is, we may conclude God will help: not sneakingly, timorously, perhaps he will; but we may boldly assert it in the face of men and devils, because he that is Almighty hath said it. Now for a Christian not to strengthen his faith on this incomparably sweet attribute, but to sit down with a few weak unsettled hopes, when he may, yea, aught to be strong in the faith of such promises, what is it but to undervalue the blessing of such promises? as if one should promise another house and land, and bid him make them as sure to himself as the Law can bind, and he should take no care to effect this, would it not be interpreted as a slighting of his friend's kindness? Is it a small matter that God passeth over his Almighty power by promise to us, and bids us make it as sure to ourselves as we can by faith, and we neglect this, leaving the Writings of the promises unsealed on our hearts.  
Secondly, our obedience and comfort are strong or weak as our faith is on this principle.  
First, our obedience, that being a child of faith partakes of its Parent's strength or weakness; Abraham being strong in faith, what an heroic act of obedience did he perform in offering up his Son? his faith being well set on the Power of God, he carries that without staggering, which would have laid a weak faith on the ground. No act of faith more strengthens for duty, then that which eyes Gods Almighty power engaged for its assistance, Go in this thy might, said God to Gideon, have not I called thee? as if he had said, Can I not, will I not carry thee through thy work? Away goes Gideon in the faith of this and doth wonders. This brought the righteous man from the East to God's foot, though he knew not whither he went, yet he knew with whom he went, God Almighty. But take a soul not persuaded of this how uneven and unstable is he in his obediential course? every threat. from man if mighty dismays him, because his faith not fixed on the Almighty, and therefore sometimes he will shift off a duty to comply with man, and betray his trust into the hands of a sorry creature, because he hath fleshly eyes to behold the power of man, but wants a spiritual eye to see God at his back, to protect him with his Almighty power; which were his eyes open to see, he would not be so routed in his thoughts at the approach of a weak creature: Should such a man as I flee? said good Nehemiah, Nehem. 6.11. He was newly come from the throne of grace, where he had called in the help of the Almighty, verse 9 O God, strengthen my hands. And truly now he will rather die upon the place, then disparage his God with a dishonourable retreat.  
Secondly, the Christians comfort increaseth or wanes, as the aspect of his faith is to the power of God. Let the soul question that or his interest in it, and his joy gusheth out, even as blood out of a broken vein: It is true, a soul may scramble to heaven with much ado, by a faith of recumbency, relying on God as able to save, without this persuasion of its interest in God; but such a soul goes with a scant side-wind, or like a ship whose masts are laid by the board, exposed to wind and weather, if others better appointed did not tow it along with them. Many fears like waves ever and anon cover such a soul, that it is more under water than above; whereas one that sees itself folded in the arms of Almighty power, O how such a soul goes mounting afore the wind, with her sails filled with joy and peace! Let affliction come, storms arise, this blessed soul knows where it shall land and be welcome. The Name of God is his harbour, where he puts in as boldly, as a man steps into his own house, when taken in a shower. He hears God calling him into this and other his attributes, as Chambers taken up for him, Isa. 26. Come my people, enter into thy Chambers. God calls them his, and it were foolish modesty not to own what God gives, Isa. 45.24. Surely shall a man say, in the Lord have I righteousness and strength, that is, I have righteousness in God's righteousness, strength in his strength, so that in this respect Christ can no more say that his strength is his own, and not the believers, than the husband can say my body is my own, and not my wives. A soul persuaded of this may sing merrily with the sharpest thorn at its breast; so David, Psal. 57.7. My heart is fixed, my heart is fixed, I will sing and give praise. What makes him so merry in so sad a place as the Cave where now he was? he will tell you, verse 1. where you have him nestling himself under the shadow of God's wings, and now well may he sing care and fear away. A soul thus provided, may lie at ease on a hard bed. Do you not think they sleep as sound who dwell on London-bridge as they who live at Whitehall or Cheapside, knowing the waves that roar under them cannot hurt them? Even so may the Saints rest quietly over the floods of death itself, and fear no ill.   

SECT. 3.  
Use 1 Is the Almighty power of God engaged for the Saints defence? surely than they will have a hard pull, (the Saints enemies I mean) who meddle with them that are so far above their match. The devil was so cunning, he would have Job out of his trench, his hedge down, before he would fall on; but so desperate are men, they will try the field with the Saints, though encircled with the Almighty power of God. What folly were it to attempt or sit down before such a City, which cannot be blocked up so as no relief can get in: the way to heaven cannot. In the Church's straitest siege, there is a river which shall make glad this City of God, with seasonable succours from heaven. The Saints freshsprings are all from God, and it is as feasible for sorry man to stop the watercourses of the clouds, as to damn up those streams, which invisibly glide like veins of water in the earth, from the fountainhead of his mercy into the bosom of his people: the Egyptians thought they had Israel in a trap, when they saw them march into such a nook by the seaside; They are entangled, they are entangled; and truly so they had been irrecoverably, had not that Almighty power which led them on, engaged to bring them off with honour and safety; well, when they are out of this danger; behold, they are in a wilderness, where nothing is to be had for back and belly, and yet here they shall live forty years, without trade or tillage, without begging or robbing of any of the Neighbour-nations, they shall not be beholden to them for a penny in their way; what cannot Almighty power do to provide for his people? what can it not do to protect them against the power and wrath of their enemies? Almighty power stood between the Israelites and the Egyptians, so that (poor creatures) they could not so much as come to see their enemy: God sets up a dark cloud as a blind before their eyes, and all the while, his eye through the cloud is looking them into disorder and confusion; And is the Almighty grown weaker now a days, or his enemies stronger, that they promise themselves better success? No, neither; but men are blinder than the Saints enemies of old, who sometimes have fled at the appearances of God among his people, crying out, Let us flee, for the Lord fighteth for them. Whereas there be many now a days will rather give the honour of their discomfitures to Satan himself, then acknowledge God in the business; more ready to say the devil fought against them, than God? O you that have not yet worn off the impressions which the Almighty power of God hath at any time made upon your spirits, beware of having any thing to do with that generation of men, whoever they are. Come not near their Tabernacle, cast not thy lot in amongst them, who are enemies to the Saints of the most High, for they are men devoted to destruction. God so loves his Saints, that he makes nothing to give whole Nations for their ransom. He ripp't open the very womb of Egypt, to save the life of Israel his child, Isa. 43.3.  
Use 2 Secondly, this shows the dismal, deplorable condition of all you, who are yet in a Christ less state, you have seen a rich mine opened, but not a penny of this treasure comes to your share, a truth laden with incomparable comfort, but it is bound for another coast, it belongs to the Saints into whose bosom this truth unlades all her comfort: see God shutting the door upon you, when he sets his children to feast themselves with such dainties, Esay 65.13. My servants shall eat, but ye shall be hungry; my servants shall drink; but ye shall be thirsty. God hath his set number, which he provides for; He knows how many he hath in his family: these and no more shall sit down. One chief dish at the Saint's board is the Almighty power of God; This was set before Abraham, and stands before all his Saints, that they may eat to fullness of comfort on it; But thou shalt be hungry; He is Almighty to pardon, but he will not use it for thee an impenitent sinner; thou hast not a friend on the bench, not an attribute in all God's Name will speak for thee: Mercy itself will sit and vote with the rest of its fellow-attributes for thy damnation. God is able to save and help in a time of need, but upon what acquaintance is it that thou art so bold with God, as to expect his saving arm to be stretched forth for thee? Though a man will rise at midnight to let in a child, that cries and knocks at his door, yet he will not take so much pains for a dog, that lies howling there. This presents thy condition, sinner, sad enough, yet this is to tell thy story fairest; for that Almighty power of God which is engaged for the believers salvation, is as deeply obliged to bring thee to thy execution, and damnation. What greater tie than an oath? God himself is under an oath to be the destruction of every impenitent soul. That oath which God swore in his wrath against the unbelieving Israelites, that they should not enter into his rest, concerns every unbeliever to the end of the world. In the Name of God consider, were it but the oath of a man, or a company of men, that like those in the Acts, should swear to be the death of such a one, and thou wert the man, would it not fill thee with fear and trembling night and day, and take away the quiet of thy life, till they were made friends? What then are their pillows stuffed with, who can sleep so sound without any horror or amazement, though they be told, that the Almighty God is under an oath of damning them body and soul, without timely repentance? O bethink yourselves, sinners, is it wisdom, or valour to refuse terms of mercy from God's hands, whose Almighty power if rejected, will soon bring you into the hands of justice? and how fearful a thing that is, to fall into the hands of Almighty God, no tongue can express, no not they who feel the weight of it.  
Use. 3 Thirdly, this speaks to you, that are Saints indeed, Be strong in the faith of this truth, make it an Article of your Creed: with the same faith that you believe there is a God, believe also this Gods Almighty power is thy sure friend▪ and then improve it to thy best advantage. As,  
First, in agonies of conscience that arise from the greatness of thy sins, fly for refuge into the Almighty power of God. Truly Sirs, when a man's sins are displayed in all their bloody colours, and spread forth in their k●lling aggravations, and the eye of conscience awakened to behold them through the multiplying, or magnifying glass of a temptation, they must needs surprise the creature with horror and amazement; till the soul can say with the Prophet: for all this huge host, There is yet more with me then against me. One Almighty is more than many Mighties. All these mighty sins and devils, make not one Almighty sin, or an Almighty devil. Oppose to all the hideous charges brought against thee by them this only attribute. As the French Ambassador once silenced the Spaniards pride in repeating his Masters many titles, with one that drowned them all. God himself, Hosea 11.9. when he had aggravated his people's sins to the height, then to show what a God can do, breaks out into a sweet promise: I will not execute the fierceness of mine anger, and why not? I am God, and not man. I will show the Almightiness of my mercy. Something like our usual phrase; when a child or a woman strikes us, I am a man, and not a child, or woman, therefore I will not strike again. The very considering God to be God, supposeth him Almighty to pardon as well as to avenge, and this is some relief; But then to consider it is Almighty power in bond and Covenant to pardon, this is more; As none can bind God but himself, so none can break the bond himself makes: and are they not his own words, that he will abundantly pardon? Isa. 55. he will multiply to pardon, as if he had said, I'll drop mercy with your sin, and spend all I have, rather than let it be said my good is overcome of your evil. It fares with the gracious soul in this case as with a Captain, that yields his Castle upon gracious terms of having his life spared, and he safely conveyed to his house, there to be settled peaceably in his estate and possessions, for all which he hath the General's hand and Seal, on which he marcheth forth; but the rude soldiers assault him, and put him in fear of his life, he appeals to the General, (whose honour now is engaged for him) and is presently relieved, and his enemies punished: Thou mayest poor soul, when accused by Satan, mollested by his terrors, say, It is God that justifies; I have his hand to it, that I should have my life given me assoon as I laid down my arms and submitted to him, which I desire to do; behold, the gates of my heart are open to let the Prince of peace in, and is not the Almighty able to perform his promise? I commit myself to him as unto a faithful Creator.  
Secondly, improve this Almighty power of God, and thy interest therein, in temptations to sin, when thou art overpowered, and fliest before the face of thy strong corruption, or fearest thou shalt one day fall by it, make bold to take hold of this attribute, and reinforce thyself from it again to resist, and in resisting, to believe a timely victory over it. The Almighty God stands in sight of thee while thou art in the valley fight, and stays but for a call from thee when distressed in battle, and then he will come to thy rescue: Jehoshaphat cried, when in the throng of his enemies, and the Lord helped him, much more mayest thou promise thyself his succour in thy soul-combates: Betake thyself to the throne of grace with that promise; Sin shall not have dominion over you: and before thou urgest it (the more to help thy faith,) comfort thyself with this, that though this word Almighty is not expressed, yet it is implied in this and every promise, and thou mayest without adding a title to the Word of God read it in thy soul; sin shall not have dominion over you, saith the Almighty God, for this and all his attributes are the constant seal to all his promises. Now soul put the bond in suit, fear not the recovery, 'tis debt, and so due: He is able whom thou suest, and so there is no fear of losing the charge of the suit, and he that was so gracious to bind himself when he was free, will be so faithful (being able) to perform now he is bound: only while thou expectest the performance of the promise, and the assistance of this Almighty power against thy corruptions, take heed that thou keep under the shadow of this attribute, and condition of this promise. 
Psal 91.1.  The shadow will not cool except in it; what good to have the shadow, though of a mighty rock, when we sit in the open Sun? To have Almighty power engaged for us, and we to throw ourselves out of the protection thereof by bold salleys into the mouth of temptation? The Saints falls have been, when they run out of their trench and hold; for like the coneys, they are a weak people in themselves, and their strength lies in the rock of God's Almightiness, which is their habitation.  
Thirdly, Christian, improve this, when oppressed with the weight of any duty and service, which in thy place and calling lies upon thee. Perhaps thou findest the duty of thy calling too heavy for thy weak shoulders, make bold by faith to lay the heaviest end of thy burden on God's shoulder, which is thine (if a believer) as sure as God can make it by promise. When at any time thou art sick of thy work, and ready to think with Ionas to run from it; encourage thyself with that of God to Gideon, whom he called from the flail to thresh the mountains, Go in this thy might, hath not God called thee? fall to the work God sets thee about, and thou engagest his strength for thee. The way of the Lord is strength. Run from thy work, and thou engagest Gods strength against thee, he'll send some storm or other after thee to bring home his runaway servant. How oft hath the Coward been killed in a ditch, or under some hedge, when the valiant soldier that stood his ground and kept his place got off with safety and honour? Art thou called to suffer? flinch not because thou art afraid, thou shalt never be able to bear the cross; God can lay it so even, thou shalt not feel it; though thou shouldest find no succour till thou comest to the prison-door, yea, till thou hast one foot on the ladder, or thy neck on the block, despair not. In the Mount will the Lord be seen. And in that hour he can give thee such a look of his sweet face, as shall make the blood come in the ghastly face of a cruel death, and appear lovely in thy eye for his sake. He can give thee so much comfort in hand, as thou shalt acknowledge God is aforehand with thee, for all thy shame & pain thou canst endure for him; And if it should not amount to this, yet so much as will bear all thy charges thou canst be put to in the way, lies ready told in that promise, 1 Cor. 10.13. Thou shalt have it at sight, and this may satisfy a Christian, especially if he considers, though he doth not carry so much of heaven's joy about him to heaven as others, yet he shall meet it as soon as he comes to his Father's house, where it is reserved for him. In a word, Christian, rely upon thy God, and make thy daily applications to the throne of grace, for continual supplies of strength: you little think how kindly he takes it, that you will make use of him, the oftener the better, and the more you come for, the more welcome; else why would Christ have told his disciples, Hitherto ye have asked nothing; but to express his large heart in giving, loath to put his hand to his purse for a little, and therefore by a familiar kind of Rhetoric puts them to rise higher in ask, as Naaman when Gehazi asks one talon, entreats him to take two; such a bountiful heart thy God hath, while thou art ask a little peace and joy, he bids thee open thy mouth wide, and he'll fill it, Go and ransack thy heart, Christian, from one end to the other, find out thy wants, acquaint thyself with all thy weaknesses, and set them before the Almighty, as the Widow her empty vessels before the Prophet, hadst thou more than thou canst bring, thou mayest have them all filled. God hath strength enough to give, but he hath no strength to deny, here the Almighty himself (with reverence be it spoken) is weak; even a child, the weakest in grace of his family, that can but say Father, is able to overcome him; and therefore let not the weakness of thy faith encourage thee. No greater motive to the bowels of mercy to stir up Almighty power to relieve thee, than thy weakness, when pleaded in the sense of it. The pale face and thin cheeks (I hope) move more with us, than the canting language of a stout sturdy beggar. Thus that soul that comes laden in the sense of his weak faith, love, patience, the very weakness of them carries an argument along with them for succour.    

CHAP. V. Wherein is answered a grand Objection, that some disconsolate souls may raise against the former Discourse.  
Object. O But, saith some disconsolate Christian, I have prayed again and again for strength against such a corruption, and to this day my hands are weak, and these sons of Zerviah are so strong, that I am ready to say, all the Preachers do but flatter me, that do pour their oil of comfort upon my head, and tell me I shall at last get the Conquest of these mine enemies, and see that joyful day wherein with David, I shall sing to the Lord, for delivering me out of the hands of all mine enemies. I have prayed for strength for such a duty, and find it come off as weakly and dead-heartedly as before. If God be with me by his mighty power to help me, why then is all this befailen me?  
Answ. 1 First, look once again, poor heart, into thy own bosom, and see whether thou findest not some strength sent into thee, which thou didst overlook before; this may be, yea, is very ordinary in this case, when God answers our prayer not in the letter, or when the thing itself is sent, but it comes in at the back door, while we are expecting it at the fore; and truly thus the friend thou art looking for, may be in thine house and thou not know it. Is not this thy case, poor soul? thou hast been praying for strength against such a lust, and now thou wouldst have God presently put forth his power to knock it on the head, and lay it for dead, that it should never stir more in thy bosom: is not this the door thou hast stood looking for God to come in at, and no sight or news of thy God his coming that way? thy corruption yet stirs, it may be is more troublesome than before; now thou askest, where is the strength promised to thy relief? let me entreat thee before thou layest down this sad Conclusion against thy God or self, see whether he hath not conveyed in some strength by another door: Perhaps thou hast not strength to conquer it so soon as thou desirest, but hath he not given further praying strength against it? Thou prayedst before, but now more earnestly, all the powers of thy soul are up to plead with God; Before thou wast more favourable and moderate in thy request, now thou hast a zeal, thou canst take no denial, yea, welcome any thing in the room of thy corruption; Would God but take thy sin and send a cross, thou wouldst bless him: Now, poor soul, is this nothing, no strength? Had not thy God reinforced thee, thy sin would have weakened thy spirit of prayer, and not increased it. David began to recover himself, when he began to recover his Spirit of prayer. The stronger the cry, the stronger the child, I warrant you. Jacob wrestled, and this is called his strength, Hos. 12. It appeared, there was much of God in him that he could take such hold of the Almighty, as to keep it, though God seemed to shake him off; If thus thou art enabled, soul, to deal with the God of heaven, no fear but thou shalt be much more able to deal with sin and Satan. If God hath given thee so much strength, to wrestle with him above and against denials, thou hast prevailed with the stronger of the two: overcome God, and he'll overcome the other for thee. Again, perhaps thou hast been praying for further strength to be communicated to thee in duty, that thou mightest be more spiritual, vigorous, united, sincere, and the like therein, and yet thou findest thy old distempers hanging about thee, as if thou hadst never acquainted God with thy ail; Well, soul, look once again into thy bosom with an unprejudiced eye, though thou dost not find the assisting strength thou prayedst for, yet hast thou no more self-abasing strength? perhaps the annoyance thou hast from these remaining distempers in duty, occasion thee to have a meaner opinion of all thy duties then ever, yea, they make thee abhor thyself in the sense of these, as if thou hadst so many loathsome vermein about thee. Jobs condition on the dunghill, with all his botches and running sores on his body, appears desirable to thee, in comparison of thine, whose soul thou complainest is worse than his body. O this afflicts thy soul deeply, doth it not? that thou shouldest appear before the Lord with such a dead, divided heart, and do his work worst that deserves best at thy hands, and is all this nothing? Surely, Christian, thine eyes are held as much as Hagars, or else thou wouldst see the streamings forth of divine grace in this frame of thy heart; surely others will think God hath done a mighty work in thy soul; What harder and more against the hair, then to bring our proud hearts to take shame for that, whereof they naturally boast and glory? And is it nothing for thee to tread on the very neck of thy duties, and count them matter of thy humiliation and abasing, which others make the matter of their confidence and self-rejoycing? Good store of virtue hath gone from Christ, to dry this issue of pride in thy heart, which sometimes in gracious ones runs through and through their duties, that it is seen or may be by those that have less grace than themselves.  
Answ. 2 Secondly, Christian, candidly interpret God's dealings with thee. Suppose it be as thou sayest, thou hast pleaded the promise, and waited on the means, and yet findest no strength from all these receipts, either in thy grace or comfort, now take heed of charging God foolishly, as if God were not what he promiseth, this were to give that to Satan which he is all this while gaping for. It is more becoming the dutiful disposition of a child, when he hath not presently what he writes for to his father, to say, my father is wiser than I, his wisdom will prompt him, what and when to send to me, and his fatherly affections to me his child, will neither suffer him to deny any thing that is good, or slip the time that is seasonable. Christian, thy heavenly Father hath gracious ends that hold his hand at present, or else thou hadst ere this heard from him.  
First, God may deny further degrees of strength to put thee on the exercise of that thou hast more carefully. As a mother doth by her child, that is learning to go, she sets it down, and stands some distance from it, and bids it come to her, the child feels its legs weak, and cries for the mother's help, but the mother steps back on purpose, that the child should put forth all its little strength in making after her: When a poor soul comes and prays against such a sin, God seems to step back and stand at a distance; the temptation increaseth, and no visible succour appears, on purpose that the Christian, though weak, should exercise that strength he hath. Indeed we shall find the sense of a soul's weakness, is an especial means to excite it into a further care and diligence: One that knows his weakness, how prone he is in company to forget himself, in passion how apt he is to fly out, if there be a principle of true grace, this will excite him to be more fearful and watchful, than another that hath obtained greater strength against such great temptations. As a child that writes for money to his father, none comes presently, this makes him husband that little he hath the better, not a penny now shall be laid out idly; Thus when a Christian hath prayed against such a sin again and again, and yet finds himself weak, prone to be worsted, O how careful will this, should this make such a one of every company, of every occasion? Such a one had not need give his enemy any advantage.  
Secondly, God may deny the Christian such assisting strength in duty, or mortifying strength of corruption as he desires, purely on a gracious design, that he may thereby have an advantage of expressing his love in such a way, as shall most kindly work upon the ingenuity of the soul to love God again. Perhaps (Christian) thou prayest for a mercy thou wantest, or for deliverance out of some great affliction, and in the duty thou findest not more assistance then ordinary, yea, many distractions of spirit in it, and mis-giving thoughts with unbelieving fears after it; Well, notwithstanding those defects in thy duty, yet God hears thy prayer, and sends in the mercy on purpose, that he may greaten his love in thine eye, and make it more luscious and sweet to thy taste, from his accepting thy weak services, and passing by the distempers of thy spirit. Here is less strength for the duty, that thou mayest have more love in the mercy, nothing will affect a gracious heart more than such a consideration. See it in David, Psal. 116.11, 12. I said in my haste, All men are liars. What shall I render to the Lord for all his benefits towards me? As if David had said, notwithstanding all the comfortable messages I had from God by his Prophets concerning this matter, my own prayers, and those remarkable providences, which carried in them a partial answer to them, and performance of what was promised, yet I betrayed much unbelief, questioning the truth of the one, and the return of the other; and hath God notwithstanding all my infirmities fulfilled my desire, and performed his promise? O what shall I render unto the Lord? Thus David reads God's mercy through the spectacles of his own weakness and infirmity, and it appears great, whereas if a mercy should come in, as an answer to a duty managed with such strength of faith, and height of other graces, as might free him and his duty from usual infirmities, this might prove a snare, and occasion some self-applauding, rather than mercy-admiring thoughts in the creature.  
Thirdly, God may communicate the less of his assisting strength, that he may show the more of his supporting strength, in upholding weak grace: We do not wonder to see a man of strong constitution, that eats his bread heartily, and sleeps sound, live: But for a crazy body, full of ails and infirmities, to be so patched and shored up by the Physician's Art that he stands to old age, this begets some wonder in the beholders. It may be thou art a poor trembling soul, thy faith is weak, and thy assaults from Satan strong, thy corruptions stirring and active, and thy mortifying strength little, so that in thy opinion they rather gain ground on thy grace, then give ground to it, ever and anon thou art ready to think, thou shalt be cast as a wrack upon the devil's shore: and yet to this day thy grace lives, though full of leaks; now is it not worth the stepping aside to see this strange sight? A broken ship with masts and hull rend and torn, thus towed along by Almighty power, through an angry sea, and Armadas of sins and devils, safely into its harbour. To see a poor dilling or rush candle in the face of the boisterous wind, and not blown out; In a word, to see a weak stripling in grace held up in God's arms, till he beats the devil craven: This God is doing in upholding thee: thou art one of those babes, out of whose mouth God is perfecting his praise, by ordaining such strength for thee, that thou a babe in grace, shalt yet foil a giant in wrath and power.  
Thirdly, if after long waiting for strength from God, it be as thou complainest, inquire whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which hinders, be not found in thyself. The head is the seat of animal spirits, yet there may be such obstructions in the body, as the other members may for a time be deprived of them; till the passage be free between Christ thy head and thee, thy strength will not come, and therefore be willing to inquire.  
First, hast thou come indeed to God for strength to perform duty, to mortify corruption and the like? perhaps thou wilt say, Yes, I have waited on those Ordinances, which are the way in which he hath promised to give out strength. But is this all? thou mayest come to them, and not wait on God in them. Hast thou not carnally expected strength from them, and so put the Ordinance, as she her husband in God's stead? Hath not the frame of thy spirit some affinity with theirs in James 4.13. We will go into such a city, and buy, and sell, and get gain: Hath not thy heart said, I will go and hear such a man, and get comfort, get strength? and dost thou wonder thou art weak, barren and unfruitful? Are Ordinances God, that they should make you strong or comfortable? Thou mayest hear them answer thee, poor soul, as the King to the woman in the siege of Samaria: Help, O prayer, sayest thou, or, O Minister; How can they help except the Lord help: These are but Christ's servants: Christ keeps the Key of his wine-cellar, they cannot so much as make you drink, when you come to their Master's house; and therefore, poor soul, stay not short of Christ, but press through all the crowd of Ordinances, and ask to speak with Jesus, to see Jesus and touch him, and virtue will come forth.  
Secondly, ask thy soul whether thou hast been thankful for that little strength thou hast; though thou art not of that strength in grace, to run with the foremost, and hold pace with the tallest of thy brethren, yet art thou thankful that thou hast any strength at all? though it be but to cry after them, whom thou seest outstrip thee in grace, this is worth thy thanks. All in David's army attained not to be equal with his few Worthies in prowess and honour, and yet did not cashier themselves: thou hast reason to be thankful for the meanest place in the army of Saints, the least communications of Gospel mercy and grace must not be overlook. Assoon as ever Moses with his army was through the sea, they strike up before they stir from the bankside, and acknowledge the wonderful appearance of God's power and mercy for them, though this was but one step in their way; a howling wilderness presented itself to them, and they not able to subsist a few days with all their provision, for all their great victory, yet Moses, he will praise God for this handsel of mercy. This holy man knew the only way to keep credit with God, so as to have more, was to keep touch, and pay down his praise for what was received. If thou wouldst have fuller communications of divine strength, own God in what he hath done. Art thou weak? bless God thou hast life. Dost thou through feebleness often fail in duty, and fall into temptation? Mourn in the sense of these: yet bless God, that thou dost not live in a total neglect of duty, out of a profane contempt thereof, and that in stead of falling through weakness, thou dost not lie in the mire of sin through the wickedness of thy heart. The unthankful soul may thank itself, it thrives not better.  
Thirdly, art thou humble under the assistance and strength God hath given thee? pride stops the conduit; if the heart begin to swell, it is time for God to hold his hand and turn the cock, for all that is poured on such a soul runs over into self-applauding, and so is as water spilt in regard of any good it doth the creature, or any glory it brings to God. A proud heart and a lofty mountain are never fruitful. Now beside the common ways that pride discovers itself, as by under-valuing others, and over-valuing itself, and such like, you shall observe two other symptoms of it. First, it appears in bold adventures, when a person runs into the mouth of temptation, bearing himself up on the confidence of his grace received. This was Peter's sin, by which he was drawn to engage further than became an humble faith, running into the devils-quarters, and so became his prisoner for a while. The good man, when in his right temper, had thoughts low enough of himself, as when he asked his Master, Is it I? but he that feared at one time, lest he might be the traitor, at another cannot think so ill of himself, as to suspect he should be the denier of his Master. What he? No, though all the rest should forsake him, yet he would stand to his colours; Is this thy case, Christian? Possibly God hath given thee much of his mind, thou art skilful in the Word of life, and therefore thou darest venture to breath in corrupt air, as if only the weak spirits of less knowing Christians, exposed them to be infected with the contagion of error and heresy; Thou hast a large portion of grace, or at least thou thinkest so, and venturest to go where an humble-minded Christian would fear his heels should slip under him. Truly now thou temptest God to suffer thy lock to be cut, when thou art so bold to lay thy head in the lap of a temptation. Secondly, pride appears in the neglect of those means, whereby the Saints graces and comforts are to be fed when strongest. May be, Christian, when thou art under fears and doubts than God hath thy company, thou art oft with thy pitcher at his door, but when thou hast got any measure of peace, there grows presently some strangeness between God and thee: thy pitcher walks not as it was wont to these Wells of salvation. No wonder if thou (though rich in grace and comfort) goest behinde-hand, seeing thou spendest on the old stock, and drivest no trade at present to bring in more: Or if thou dost not thus neglect duty, yet may be thou dost not perform it with that humility, which formerly beautified the same: then thou prayedst in the sense of thy weakness to get strength, now thou prayest to show thy strength, that others may admire thee. And if once (like Hezekiah) we call in Spectators to see our treasure, and applaud us for our gifts and comfort, than it is high time for God, if he indeed love us, to send some messengers to carry these away from us, which carry our hearts from him.  
Fourthly, if thy heart doth not smite thee from what hath been said, but thou hast sincerely waited on God, and yet hast not received the strength thou desirest, yet let it be thy resolution to live and die waiting on him. God doth not tell us his time of coming, and it were boldness to set on of our own heads. Go, saith Christ to his disciples, Luke 24.49. Stay ye in Jerusalem, until ye be endued with Power from on High. Thus he saith to thee, stay at Jerusalem, wait on him in the means he hath appointed, till thou be'st endued with further power to mortify thy corruptions, etc. And for thy comfort know  
First, thy thus persevering to wait on God, will be an evidence of strong grace in thee: the less encouragement thou hast to duty, the more thy faith and obedience to bear thee up in duty. He that can trade when times are so dead, that all his ware lies upon his hand, and yet draws not in his hand, but rather trades more and more, sure his stock is great. What, no comfort in hearing, no ease to thy spirit in praying, and yet more greedy to hear, and more-frequent in prayer? O soul, great is thy faith and patience.  
Secondly, assure thyself when thou art at the greatest pinch strength shall come: They that wait on the Lord shall renew their strength: when the last handful of meal was dressing, then is the Prophet sent to keep the Widow's house. When temptation is strong, thy little strength even spent, and thou ready to yield into the hands of thine enemies, then expect succours from heaven to enable thee to hold out under the temptation: Thus to Paul, My grace is sufficient, or power from heaven to raise the siege, and drive away the tempter; thus to Job, when Satan had him at an advantage, than God takes him off. Like a wise Moderator, when the Respondent is hard put to it by a subtle Opponent, takes him off, when he would else run him down. James 5.11. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy.    
EPHESIANS 6.11. 
Put on the whole Armour of God, that ye may be able to stand against the wiles of the devil.  
THis verse is a Key to the former, wherein the Apostle had exhorted believers to encourage, and bear up their fainting spirits on the Lord, and the power of his might. Now in these words he explains himself, and shows how he would have them do this, not presumptuously come into the field without that armour, which God hath appointed to be worn by all his soldiers, and yet with a bravado to trust in the power of God to save them. That soul is sure to fall short of home, (heaven I mean) who hath nothing but a carnal confidence on the Name of God, blown up by the ignorance of God and himself: No, he that would have his confidence duly placed on the Power of God, must conscientiously use the means appointed for his defence, and not rush naked into the battle, like that fanatic spirit at Munster, who would needs go forth, and chase away the whole army, then besieging that city, with no other cannon, than a few words charged with the Name of The Lord of hosts, (which he blasphemously made bold to use) saying, In the Name of the Lord of hosts depart. But himself soon perished; to learn others wisdom by what he paid for his folly. What foolish braving language shall you hear drop from the lips of the most profane and ignorant among us? they trust in God, hope in his mercy, defy the devil and all his works, and such like stuff, who yet are poor naked creatures, without the least piece of God's armour upon their souls. To cashier such presumption from the Saints Camp, he annexeth this Directory to his exhortation, Put on the whole armour of God, etc. So that the words fall into these two general parts.  
First, a Direction annexed to the former Exhortation, showing how we may in a regular way come to be strong in the Lord, that is, by putting on the whole armour of God.  
Secondly, a reason or argument strengthening this Direction, that ye may be able to stand against the wiles of the devil. In the Direction observe,  
First. the furniture he directs, and that is Armour.  
Secondly, the kind or quality of this Armour, Armour of God  
Thirdly, the quantity or entireness of the Armour; The whole Armour of God.  
Fourthly, the use of this Armour; Put on the whole Armour of God.  
To begin with the first, the furniture which every one must get that would fight Christ's battles. The question here will be, What is this Armour?  
First, by armour is meant Christ; we read of putting on the Lord Jesus, Rom. 13.14. where Christ is set forth under the notion of Armour. The Apostle doth not exhort them for rioting and drunkenness, to put on sobriety and temperance; for chambering and wantonness, put on chastity; (as the Philosopher would have done) but bids, Put on the Lord Jesus Christ; implying thus much till Christ be put on, the creature is unarmed. 'Tis not a man's morality and Philosophical virtues, that will repel a temptation, sent with a full charge from Satan's cannon, though possibly it may the pistol shot of some less solicitation; so that he is the man in Armour, that is in Christ. Again, the Graces of Christ these are Armour, as the Girdle of truth, the breast plate of righteousness, and the rest. Hence we are bid also put on the new man, Eph. 4.24. which is made up of all the several graces, as its parts and members. And he is the unarmed soul, that is the unregenerate soul. Not excluding those duties and means which God hath appointed the Christian to use for his defence,  
The phrase thus opened; the Point is,  

CHAP. I. showeth the Christlesse and graceless soul, to be the soul without Armour, and therein his misery.  

Observe.  THat a person in a Christlesse, graceless state is naked and unarmed, and so unfit to fight Christ's battles against sin and Satan. Or thus, A soul out of Christ is naked and destitute of all armour to defend him against sin and Satan. God at first sent man forth in complete armour, being created in righteousness and true holiness; but by a wile the devil stripped him, and therefore assoon as the first sin was completed, it is written, Gen. 3.7. They were naked, that is, poor weak creatures, at the will of Satan a subdued people, disarmed by their proud Conqueror, and unable to make head against him. Indeed it cost Satan some dispute to make the first breach, but after that he had once the gates opened to let him in as Conqueror into the heart of man, he plays Rex: behold, a troop of other sins crowd in after him, without any stroke or strife, in stead of confessing their sins, they run their head in a bush, and by their good will would not come where God is, and when they cannot fly from him, how do they prevaricate before him? They peal one of another, shifting the sin rather than suing for mercy. So quickly were their hearts hardened through the deceitfulness of sin. And this is the woeful condition of every son and daughter of Adam, naked he finds us, and slaves he makes us, till God by his effectual call delivers us from the power of Satan into the Kingdom of his dear Son, which will further appear, if we consider this Christlesse state in a fourfold notion.  
First, it is a state of alienation from God. Ephes. 2.12. Ye were without Christ, being aliens from the Commonwealth of Israel, strangers from the Covenant of Promise, etc. Such a one hath no more to do with any Covenant-promise, than he that lives at Rome hath to do with the Charter of London, which is the birthright of its own Denizens, not Strangers. He is without God in the world, he can claim no more protection from God, than an outlawed subject from his Prince; If any mischief befalls him, the mends is in his own hands, whereas God hath his hedge of special providence about his Saints, and the devil, though his spite be most at them, dares not come upon God's ground to touch any of them, without particular leave. Now what a deplored condition is that, wherein a soul is left to the wide world, in the midst of legions of lusts and devils, to be rend and torn l●ke a silly hare among a pack of hounds, and no God to call them off? Let God leave a people, though never so warlike, presently they lose their wits, cannot find their hands; A company of children or wounded men may rise up, and chase them out of their fenced Cities, because God is not with them; which made Caleb and Joshuah pacify the mutinous Israelites at the tidings of giants and walled cities with this; They are bread for us, their defence is departed from them. How much more must that soul be as bread to Satan, that hath no defence from the Almighty? Take men of the greatest parts, natural or acquired accomplishments, who only want an union with Christ, and renewing grace from Christ: O what fools doth the devil make of them, leading them at his pleasure, some to one lust, some to another; the proudest of them all is slave to one or other, though it be to the ruining of body and soul for ever, Where lies the mystery, that men of such parts and wisdom, should debase themselves to such drudgery work of hell? even here, they are in a state of alienation from God, and no more able of themselves to break the devil's prison, than a slave ro run from his chain.  
Secondly, the Christlesse state is a state of ignorance, and such must needs be naked and unarmed. He that cannot see his enemy, how can he ward off the blow he sends? One seeing Prophet leads a whole army of blind men whither he pleaseth. The imperfect knowledge Saints have here, is Satan's advantage against them; he often takes them on the blind side, how easily then may he with a parcel of good words carry the blind soul out of his way, who knows not a step of the right? Now that the Christlesse state is a state of ignorance, See Eph. 5.8. Ye were sometimes darkness, but now are ye light in the Lord. Ye were darkness, not in the dark, so one that hath an eye may be. A child of light is often in the dark, concerning some truth or promise, but then hath a spiritual eye, which the Christlesse person wants, and so is darkness. And this darkness cannot be enlightened, but by its union with Christ, which is expressed in the following phrase; But now are ye light in the Lord. As the eye of the body once put out, can never be restored by the creatures Art, so neither can the spiritual eye, lost by Adam's sin, be restored by the teaching of men or Angels. It is one of the diseases which Christ came to cure, Luke 4.18. 'Tis true, there is a light of reason, which is imparted to every man by nature, but this light is darkness, compared with the Saints. As the night is dark to the day, even when the moon is in its full glory. This night-light of Reason may save a person from some ditch or pond, great and broad sins, but it will never help him to escape the more secret corruptions, which the Saint sees like atoms in the beams of spiritual knowledge. There is such curious work the creature is to do, which cannot be wrought by candlelight of natural knowledge. Nay more, where the common illumination of the Spirit is superadded to this light of nature, yet that is darkness compared with the sanctifying knowledge of a renewed soul, which doth both discover spiritual truths, and warm the heart at the same time with the love of truth, having like the Sun a prolifical and quickening virtue, which the other wants; so that the heart lies under such common illuminations cold and dead. He hath no more strength to resist Satan, then if he knew not the command; whereas the Christians knowledge, even when taken Prisoner by a temptation, pursues and brings back the soul as Abraham his Nephew, out of the enemy's hands; which hints the third  
Thirdly, the Christlesse state is a state of impotency, Rom. 5. When we were without strength, Christ came to die for the ungodly. What can a disarmed people that have not sword or gun do to shake off the yoke of a conquering enemy? Such a power hath Satan over the soul, Luke 11.21. he is called the strong man that keeps the soul as his Palace: If he hath no disturbance from heaven, he need fear no mutiny within; he keeps all in peace there. What the Spirit of God doth in a Saint, that in a manner doth Satan in a sinner. The Spirit fills the heart of his with love, joy, holy desires, fears; so Satan fills the sinner's heart with pride, lust, lying: Why hath Satan filled thy heart, saith Peter? And thus filled with Satan (as the drunkard with wine) he is not his own man, but Satan's slave.  
Fourthly, the state of unregeneracy is a state of friendship with sin and Satan. If it be enmity against God, (as it is) than friendship with Satan. Now it will be hard to make that soul fight in earnest against his friend. Is Satan divided? will the devil within fight against the devil without? Satan in the heart shut out Satan at the door? sometimes indeed there appears a scuffle between Satan and a carnal heart, but it is a mere cheat, like the fight of two fencers on a stage, you would think at first they were in earnest, but observing how wary they are, where they hit one another, you may soon know they do not mean to kill: and that which puts all out of doubt, when the prize is done, you shall see them making merry together, with what they have got of their Spectators, which was all they fought for; when a carnal heart makes the greatest bustle against sin by complaining of it, or praying against it, follow him but off the stage of duty, (where he hath gained the reputation of a Saint, the prize he fights for) and you shall see them sit as friendly together in a corner as ever.  
Use 1 First, this takes away the wonder of Satan's great Conquests in the world: when you look abroad, and see his vast Empire, and what a little spot of ground contains Christ's subjects, what heaps of precious souls lie prostrate under this foot of pride, and what a little regiment of Saints march under Christ's banner; perhaps the strangeness of the thing may make you ask, Is hell stronger than heaven? the arms of Satan more victorious than the Cross of Christ? No such matter: Consider but this one thing, and you will wonder that Christ hath any to follow him, rather than that he hath so few. Satan finds the world unarmed, when the Prince of the world comes, he finds nothing to oppose; the whole soul is in a disposition to yield at first summons; and if Conscience, Governor for God in the creature stands out a while, all the other powers, as will and affections are in a discontent, (like mutinous soldiers in a garrison) who never rest till they have brought over conscience to yield, or against its command set open the City gate to the enemy, and so deliver traitorously their conscience prisoner to their lusts: But when Christ comes to demand the soul, he meets a scornful answer: Depart from us, we desire not the knowledge of the most High. We will not have this man to reign over us. With one consent they vote against him, and rise up as the Philistines against Samson whom they called the Destroyer of the country. Ye will not come, unto me, saith Christ. O how true are poor sinners to the devils trust! They will not deliver the Castle they hold for Satan, till fired over their heads. Pharaoh opposeth Moses on one hand, and Israel cry out upon him on the other. Such measure hath Christ both at Satan's hand, and the sinners. That which lessened Alexander's Conquests, was, he overcame a people buried in barbarism, without arms or discipline of war; and that which heightened Caesar's, (though not so many) he overcame a people more warlike and furnished. Satan's victories are of poor ignorant, graceless souls, who have neither arms, nor hands, nor hearts to oppose; but when he assaults a Saint, than he sits down before a city with gates and bars, and ever riseth with shame; unable to take the weakest hold, to pluck the weakest Saint out of Christ's hands; but Christ brings souls out of his dominion with a high hand, in spite of all the force and fury of hell, which like Pharaoh and his host pursue them.  
Use 2 Secondly, this gives us a reason why the devil hath so great a spite against the Gospel. Why? because this opens a magazine of arms and furniture for the soul; the Word is that Tower of David, Cant. 4.4. built for an Armoury, wherein there hang a thousand bucklers; all the shields of mighty men. Hence the Saints have ever had their armour, and the preaching of the Gospel unlocks it. As Gospel-light ascends, so Satan's shady Kingdom of darkness vanisheth. Rev. 14.6. there one Angel comes forth to preach the everlasting Gospel, and another Angel follows at his back, verse 8. crying Victoria, Babylon is fallen, is fallen. The very first charge the Gospel gave to the Kingdom of darkness, shaked the foundations thereof, and put the legions of hell to the run. The seventy, whom Christ sent out, bring this speedy account of their ambassage; Lord, even the devils are subject unto us through thy Name: and Christ answers, I beheld Satan as lightning fall from heaven. As if he had said, 'tis no news you tell me, I beheld Satan falllng when I sent you: I knew the Gospel would make work where it came; and therefore no wonder Satan labours to dispossess the Gospel, which dispossesseth him; he knows that army is near lost, whose magazine is blown up; 'Tis true indeed, under the very Gospel the devil rageth more in such swinish sinners, as are given over of God to be possessed of that fiend, for rejecting of his grace; but he is cast out of others, who before the loving kindness of God to man appeared in the Gospel, were commanded by him, serving divers lusts and pleasures; But now by the light of the Gospel they see their folly, and by the grace it brings are enabled to renounce him. This, this is that which torments the foul spirit, to see himself forsaken of his old friends and servants, and this new Lord to come and take his subjects from him: and therefore he labours either by persecution to drive the Gospel away, or by policy to persuade a people to send it away from their coasts, and was he ever more likely to effect it among us? What a low esteem hath he brought the preaching of the Gospel unto? the price is fallen half in half to what it was some years past, even among those that have been counted the greatest Merchants upon the Saint's Exchange. Some, that have thought it worth crossing the seas, even to the Indies (almost as far as others fetch their gold) to enjoy the Gospel, are loath now to cross the street to hear it at so cheap a rate; And some that come, (who formerly trembled at it) make it most of their errand to mock at, or quarrel with it. Nay, it is come to such a pass, that the Word is so heavy a charge to the squeamish stomaches of many Professors, that it comes up again presently, and abundance of choler with it against the Preacher, especially if it fall foul of the sins and errors of the times, the very naming of which is enough to offend, though the Nation be sinking under their weight. What reproaches are the faithful Ministers of the Gospel laden withal? I call heaven and earth to witness, whether ever they suffered a hotter persecution of the tongue, then in this apostatising age. A new generation of Professors are started up, that will not know them to be the Ministers of Christ, though those before them, (as well in grace as time, more able to derive their spiritual pedigree, than themselves) have to their death owned them for their spiritual fathers. And must not the Ark needs shake, when they that carry it are thus struck at, both in their person and office? what are these men doing? alas, they know not, Father, forgive them: They are cutting off their right hand with their left; they are making themselves and the Nation naked, by despising the Gospel, and those that bring it.  
Use 3 Consider your deplored estate, who are wholly naked and unarmed. Can you pity the beggar at your door, (when you see such in a Winter-day, shivering with naked backs, exposed to the fury of the cold) and not pity your own far more dismal soul-nakednesse, by which thou liest open to heaven's wrath, and hell's malice? Shall their nakedness cover them with shame, fill them with fear of perishing, which makes them with pitiful moans knock and cry for relief, (as it is reported of Russia, where their poor (through extreme necessity) have this desperate manner of begging in their streets; Give me and cut me, give me and kill me?) and canst thou let Satan come and cut thy throat in thy bed of sloth, rather than accept of clothes to cover, yea, Armour to defend thee? (I mean Christ and his grace, which in the Gospel is tendered to you.) And do not lightly believe your own flattering hearts, if they shall tell you, you are provided of these already. I am afraid many a gaudy Professor will be found as naked in regard of Christ, and truth of grace, as drunkards and swearers themselves; Such there are, who content themselves with a Christ in Profession, in gifts, and in duties, but seek not a Christ in solid grace, and so perish; those indeed are an ornament to the Christian, as the scarf and feather to the soldier, but these quench not the bullet in battle, 'tis Christ and his grace doth that, therefore labour to be sound rather than brave Christians. Grace embellished with gifts is the more beautiful, but these without grace only the richer spoil for Satan.  
The second Branch of the first general part of the words follows; and that is, the quality or kind of that Armour, the Christian is here directed to provide. It is not any trash will serve the turn, better none then not Armour of proof, and none such, but Armour of God. In a twofold respect it must be of God. First, in institution and appointment. Secondly, in constitution.   

CHAP. II. Shows, that the Armour we use against Satan, must be divine in the Institution, such only as God appoints.  
FIrst, 
Observe.  the Christians Armour which he wears must be of divine Institution and appointment. The soldier comes into the field with no arms, but what his General commands, 'tis not left to every one's fancy to bring what weapons he please, this will breed confusion. The Christian soldier is bound up to God's order, though the army be on earth, yet the Council of War fits in Heaven; This duty ye shall do, that means ye shall use; and to do more or use other then God commands, though with some seeming success against sin; such shall surely be called to account for this boldness. The discipline of war among men is strict in this case. Some have suffered death by a Council of war, even when they have beaten the enemy, because out of their place, or beside their order. God is very precise in this point, he will say to such as invent ways to worship him of their own, coin means to mortify corruption, obtain comfort in their own mint; Who hath required this at your hands? this is truly to be righteous overmuch, (as Solomon speaks) when we will pretend to correct God's Law, and add supplements of our own to his rule. Who will pay that man his wages that is not set on work by God? God tells Israel, 
Jer. 23.32.  the false Prophets shall do them no good, because they come not of his errand; so neither will those ways and means help, which are not of Gods appointing; God's thoughts are not as man's, nor his ways as ours, which he useth to attain his ends by. If man had been to set forth the Israelitish army, now to march out of Egypt; surely his wisdom would have directed rather to have plundered the Egyptians of their horse and arms, (as more necessary for such an expedition) then to borrow their jewels and earrings, but God will have them come out naked and on foot; and Moses keeps close to his order; yea, when any horses were taken in battle, because God commanded they should be houghed, they obeyed, though to their seeming disadvantage. It was God's war they waged, and therefore but reasonable they should be under his command, they encamped and marched by his order; as the Ark moved or rested, they fought by his command, the number appointed by him, the means and weapons they should use, all prescribed by God, as in the assault of Jericho: and what is the Gospel of all this? (for surely God had an eye in that to our marching to heaven, and our fight with these cursed spirits and lusts that stand in our way) but that we should fight lawfully, using those means, which we have from his mouth in his Word?  
Use 1 This reproveth two sorts:  
First, those that fight Satan in Armour, that hath no divine Institution, as  
First, the Papist. Look into his armoury, and hardly a piece that will be found Armour of God. They fight in the Pope's armour: his authority is the shop, wherein their weapons are forged; It were a kind of penance to your patience, to repeat all the several pieces of armour, with which they load silly souls, too heavy indeed for the broadest shoulders among them to bear; yea, more than the wiser sort of them mean to use, their masses, matins, vigils, pilgrimages, Lent-fasts, whip, vows of chastity, poverty, with a world of such trash; where is a Word of God for these? who hath required these things at their hands? a thousand woes will one day fall upon those Impostors, who have stripped the people of the true Armour of God, and put these reeds and bulrushes in their hands. This may justify us in the sight of God and men, for our departure from them, who will force us to venture the life of our souls in such, paper-armour, when God hath provided better.  
Secondly, the carnal Protestant, who fights in fleshly armour. 2 Cor. 10.3. the Apostle speaks there of warring after the flesh, that is, with weapons or means, which man's carnal wisdom prompts to, and not God commands, and so are weak. How few are clad with other in the day of battle; First, when Satan tempts to sin, if he hath not presently a peaceable entrance; yet the resistance commonly made is carnal; the strength carnal they rest on, their own, not Gods; the motives carnal, as the fear of man more than of God. Where one saith, How shall I do this and sin against God? many in their hearts say, How shall I do this and anger man, displease my Master, provoke my Parents, and lose the good opinion of my Minister? Herod feared John, and did many things: had he feared God, he would have laboured to have done every thing. The like may be said of all other motives, which have their spring in the creature, not in God; they are armour which will not outstand shot. If thy strength lie in a creature-lock, it may be soon cut off; if in God it will hold, as his command; It is written: I cannot do it, but I must set my foot on the Law of my Maker. Or the love of Christ; I cannot come at my lust, but I must go over my bleeding Saviour, and therefore away, foul Tempter, I hate thee and thy motion. This foundation is rock, and will stand; but if it be some carnal respect that balanceth thee, another more weighty may be found of the same kind, which will cast the scales another way. She that likes not the man because of his dress only, may soon be gained when he comes in another habit. Satan can change his suit, and then thy mouth will be stopped when thy carnal argument is taken off. Secondly, when the Word or Conscience rebuke for sin, what is the armour that men commonly cover their guilty souls withal? truly no other than carnal. If they cannot evade the charge that these bring, than they labour to mitigate it, by extenuating the fact. 'Tis true, will they say, I did (I confess) commit such a fault, but I was drawn in; The woman gave me, and I did eat, was Adam's fig-leaf armour: 'tis but once or twice, and I hope that breaks no such squares, was this such a great business? I know jolly Christians will do as much as this comes to; I thank God, I cannot be charged for whore or thief: This is the armour that must keep off the blow. But if Conscience will not be thus taken off, than they labour to divert their thoughts, by striking up the loud music of carnal delights, that the noise of one may drown the other, or with Cain, they will go from the presence of the Lord, and come no more at those Ordinances which make their head ache, and hinder the rest of their raving consciences. If yet the ghost haunts them, than they labour to pacify it, with some good work or other, which they set against their bad; their alms and charity in their old age, must expiate the oppression and violence of their former days: as if this little frankincense were enough to air and take away the plague of God's curse, which is in their ill gotten goods. Thus poor creatures catch at any sorry covering, which will not so much as hide their shame, much less choke the bullet of God's wrath, when God shall fire upon them; this must he Armour of Gods appointing. Adam was naked for all his fig-leaves, 
Gen. 3.21.  while God taught him to make coats of skins, covertly (as some think) shadowing out Christ the true Lamb of God, whose righteousness alone was appointed by him to cover our shame, and arm our naked souls from the sight and stroke of his justice.  
Secondly, it reproves those who use the Armour of God, but not as God hath appointed, which appears in three sorts.  
First, when a person useth a duty appointed by God, not as Armour of defence against sin, but as a cover for sin. Who would think him an enemy that wears Christ's colours in his hat, and marcheth after Christ in the exercise of all the duties of his worship? such a one may pass all the Courts of guard, without so much as being bid stand, all take him for a friend; and yet some such there are, who are fight against Christ all the while. The hypocrite is the man, he learns his postures, gets the Word, hath his tongue tip'c with Scripture-language, and walks in the habit of a Christian, merely on a design to drive his trade the more closely; Like some highway men in our days, who rob in the habit of soldiers, that they may be the less suspected; this is desperate wickedness indeed, to take up God's arms, and use them in the devil's service; of all sinners such shall find least mercy; false friends shall speed worse than open enemies.  
Secondly, they use not the Armour of God, as God hath appointed, who put a carnal confidence therein. We must not confide in the Armour of God, but in the God of this Armour, because all our weapons are only mighty through God, 2 Cor. 10. The Ark was the means of the Jews safety, but carnally applauded and gloried in, hastened their overthrow: so duties and Ordinances, gifts and graces in their place, are means for the souls defence; Satan trembles as much as the Philistines at the Ark, to see a soul diligent in the use of duty, and exercise of grace; but when the creature confides in them, this is dangerous. As some, when they have prayed, think they please God for all day, though they take little heed to their steps. Others have so good an opinion of their faith, sincerity, knowledge, thut you may assoon make them believe they are dogs, as that they may ever be taken in such an error or sinful practice. Others, when assisted in duty, are prone to stroke their own head with a Bene fecisti Bernarde, and so promise themselves to speed, because they have done their errand so well. What speak such passages in the hearts of men, but a carnal confidence in their armour to their ruin? Many souls (we may safely say) do not only perish praying, repenting and believing after a sort, but they perish by their praying and repenting etc. while they carnally trust in these. As it falls out sometimes, that the soldier in battle loseth his life by means of his own Armour, it is so heavy he cannot fly with it, and so close buckled to him, that he cannot get it off, to fly for his life without it. If we be saved, we must come naked to Christ for all our duties, we will not fly to Christ while confiding in them, and some are so locked into them, that they cannot come without them, and so in a day of temptation are trampled under the feet of God's wrath, and Satan's fury. The poor Publican throws down his arms, (that is, all confidence in himself) cries for quarter at the hands of mercy; God be merciful unto me a sinner, and he comes off with his life, he went away justified: but the Pharisee, loaden with his righteousness, and conceited of it, stands to it, and is lost.  
Thirdly, they do not use the Armour of God as such, who in the performing of divine duties, eye not God through them, and this makes them all weak and uneffectual. Then the Word is mighty, when read as the Word of God, than the Gospel preached, powerful to convince the conscience, and revive the drooping spirit, when heard, as the appointment of the great God, and not the exercise of a mean creature. Now it will appear in three things, whether we eye divine appointment in the means.  
First, when we engage in a duty, and look not up to God for his blessing. Didst thou eye God's appointment in the means, thou wouldst say, Soul, if there come any good of thy present service, it must drop from heaven, for it is God's appointment, not man's: And can I profit whether God will or no? or think to find and bring away any soul-enriching treasure from his Ordinance without his leave? had I not best look up to him, by whose blessing I live more than by my bread?  
Again, Secondly, it appears we look not at God's appointment, when we have low thoughts of the means. What is Jordan that I should wash in it? what is this preaching that I should attend on it, where I hear nothing but I knew before? what these beggarly elements of water, and bread, and wine? Are not these the reasonings of a soul that forgets who appoints these? Didst thou remember who commands, thou wouldst not question what the command is; what though it be clay, let Christ use it, and it shall open the eyes, though in itself more like to put them out. Hadst thou thy eye on God, thou wouldst silence thy carnal reason with this; 'Tis God sends me to such a duty, whatsoever he saith unto me I will do it, though he should send me (as Christ them) to draw wine out of pots filled with water.  
Thirdly, when a soul leaves off a duty, because he hath not in it what he expected from it. O, saith the soul, I see it is in vain to follow the means as I have done; still Satan foils me, I will even give over. Dost thou remember, soul, 'tis God's appointment? surely than thou wouldst persevere in the midst of discouragements. He that bids thee pray, bids thee pray without ceasing. He that bids thee hear, bids thee wait at the posts of wisdom: thou wouldst reason thus, God hath set me on duty, and here I'll stand, till God takes me off and bids me leave praying.   

CHAP. III. Shows that the Armour we use for our defence against Satan, must not only be divine by Institution, but constitution also.  
SEcondly, the Christians Armour must be Armour of God, in regard of its make and constitution. My meaning is, 'tis not only God, that must appoint the weapons and arms the Christian useth for his defence: but he must also be the efficient of them, he must work all their work in them and for them. Prayer is an appointment of God, yet this is not armour of proof, except it be a Prayer of God flowing from his Spirit. Hope, that is the helmet the Saint by command is to wear, but this hope must be God's creature; who hath begotten us to a lively hope. 
Judas 20. 1 Pet. 1.3.  Faith that's another principal piece in the Christians furniture, but it must be the faith of Gods Elect. He is to take righteousness and holiness for his breastplate: 
Tit. 1.1.  but it must be true holiness, Eph. 4.24. Put on the new man, which after God is created in righteousness and true holiness. Thus you see, 
Eph. 4.24.  it is not armour as armour, but as armour of God, that makes the soul impregnable. That which is borne of God overcometh the world. A faith borne of God, a hope borne of God, but the spurious adulterous brood of duties and graces, being begot of mortal seed, cannot be immortal.  
Must the soul's armour be of Gods make? 
Use  be exhorted then to look narrowly, whether the armour ye wear, be the workmanship of God or no. There is abundance of false ware put off now adays: little good armour worn by the multitude of Professors: 'tis Satan's aftergame he plays, if he cannot please the sinner with his naked state of profaneness; then to put him off with something like grace, some slighty stuff, that shall neither do him good, nor Satan hurt; thus many like children, that cry for a knife or dagger, and are pleased as well with a bone knife, and wooden dagger, as with the best of all? so they have some armour, it matters not what. Pray they must, but little care how it be performed: Believe in God? yes, they hope they are not infidels: but what it is, how they come by it, or whether it will hold in an evil-day, this never was put to the question in their hearts. Thus thousands perish with a vain conceit, they are armed against Satan, death and judgement, when they are miserable and naked, yea, worse on it then those who are more naked, (those I mean) who have not a rag of civility, to hide their shame from the world's eye; and that in a double respect.  
First, it is harder to work on such a soul savingly, because he hath a form, though not the power, and this affords him a plea. A soul purely naked, nothing like the wedding garment on, he is speechless; the drunkard hath nothing to say for himself, when you ask him why he lives so swinishly; you may come up to him, and get within him, and turn the very mouth of his conscience upon him, which will shoot conviction into him: But come to deal with one that prays and hears, one that is a pretender to faith and hope in God, here is a man in glistering armour, he hath his weapon in his hand, with which he will keep the Preacher, and the Word he chargeth him with at arms length. Who can say, I am not a Saint? what duty do I neglect? here's a breast-work he lies under, which makes him not so fair a mark either to the observation or reproof of another, his chief defect being within, where man's eye comes not. Again, 'tis harder to work on him, because he hath been tampered with already, and miscarried in the essay. How comes such a one to he acquainted with such duties, to make such a Profession? was it ever thus? No, the Word hath been at work upon him his conscience hath scared him from his trade of wickedness into a form of Profession, but taking in short of Christ, for want of a through change, it is harder to remove him then the other: he is like a lock whose wards have been troubled; which makes it harder to turn the Key, then if never pottered with. 'Tis better dealing with a wild ragged coal, never backed, than one that in breaking hath took a wrong stroke. A bone quite out of joint then false set. In a word, such a one hath more to deny then a profane person; the one hath but his lusts, his whores, his swill and draff; but the other hath his duties, his seeming graces. O how hard is it to persuade such a one to light, and hold Christ's stirrup, while he and his duties are made Christ's footstool.  
Secondly, such a one is deepest in condemnation. None sink so far into hell as those that come nearest heaven, because they fall from the greatest height. As it aggravates the torments of damned souls in this respect above devils, they had a cord of mercy thrown out to them, which devils had not: so by how much God by his Spirit waits on, pleads with, and by both gains on a soul more than others by so much such a one (if he perish) will find hell the hotter: these add to his sin, and the remembrance of his sin in hell thus accented will add to his torment. None will have such a sad parting from Christ, as those who went halfway with him, and then left him.  
Therefore (I beseech you) look to your armour, David would not fight in armour, he had not tried though it was a Kings; perhaps some thought him too nice: What? is not the King's armour good enough for David? Thus many will say, Art thou so curious and precise? such a great man doth thus and thus, and hopes to come to heaven at last, and darest not thou venture thy soul in his armour? No, Christian, follow not the example of the greatest on earth; 'tis thy own soul thou venturest in battle, therefore thou canst not be too choice of thy armour. Bring thy heart to the Word, as the only touchstone of thy grace and furniture; the Word (I told you) is the Tower of David, from whence thy armour must be fetch't, if thou canst find this Tower-stamp on it, then 'tis of God, else not. Try it therefore by this one Scripture-stamp. Those weapons are mighty, which God gives his Saints to fight his battles withal, 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God. The sword of the Spirit hath its point and edge, whereby it makes its way into the heart and conscience, through the impenitency of the one, and stupidity of the other, (wherewith Satan, as with buff and coat of male, arms the sinner against God) and there cuts and slashes, kills and mortifies lust in its own Castle, where Satan thinks himself impregnable. The Breastplate which is of God, doth not bend and break at every pat of temptation, but is of such a divine temperament, that it repels Satan's motions with scorn on Satan's teeth. Should such a one as I sin, as Nehemiah in another case? and such are all the rest. Now try whether your weapons be mighty or weak: what can you do or suffer more for God, than an hypocrite that is clad in fleshly armour? I'll tell you what the world faith, and if you be Christians, clear yourselves, and wipe off that dirt which they throw upon your glistering armour: they say, These Professors indeed have God more in their talk then we, they are oftener in the mount of duty than we, but when they come down into their shops, relations and worldly employments, than the best of them all is but like one of us; they can throw the Tables of God's Commandments out of their hands as well as we, come from a Sermon, and be as covetous and griping, as peevish and passionate as the worst; they show as little love to Christ as others, when it is matter of cost, as to relieve a poor Saint, or maintain the Gospel, you may get more from a stranger, an enemy, then from a professing brother. O Christians, either vindicate the Name of Christ, whose Ensign you seem to march after, or throw away your seeming armour, by which you have drawn the eyes of the world upon you. If you will not, Christ himself will cashier you, and that with shame enough ere long. Never call that Armour of God, which defends thee not against the power of Satan. Take therefore the several pieces of your armour, and try them, as the soldier before he fights, will set his helmet or head-piece, as a mark at which he lets fly a brace of bullets, and as he finds them so will wear them or leave them; but be sure thou shootest Scripture-bullets. Thou boastest of a breastplate of righteousness, ask thy soul, Didst thou ever in thy life perform a duty to please God, and not to accommodate thyself? Thou hast prayed often against thy sin, a great noise of these pieces have been heard coming from thee by others, as if there were some hot fight between thee and thy corruption, but canst thou indeed show one sin thou hast slain by all thy praying? Joseph was alive, though his coat was brought bloody to Jacob and so may thy sin be for all thy mortified look in duty, and out cry thou makest against them. If thou wouldst thus try every piece, thy credulous heart would not so easily be cheated with Satan's false ware.  
Obj. But is all armour that is of God thus mighty? we read of weak grace, little faith, how can this than be a trial of our armour, whether of God or not?  
Answ. I answer, the weakness of grace is in respect of stronger grace, but that weak grace is strong and mighty in comparison of counterfeit grace: Now I do not bid thee try the truth of thy grace by such a power as is peculiar to stronger grace, but by that power which will distinguish it from false; true grace, when weakest, is stronger than false when strongest. There is a principle of divine life in it, which the other hath not; Now life, as it gives excellency (a flea or fly by reason of its life is more excellent than the Sun in all its glory) so it gives strength. The slow motion of a living man (though so feeble that he cannot go a furlong in a day) yet coming from life, imports more strength than is in a ship, which (though it sails swiftly) hath its motion from without: Thus possibly an hypocrite may exceed the true Christian in the bulk and outside of a duty, yet because his strength is not from life, but from some wind and tide abroad that carries him, and the Christians is from an inward principle, therefore the Christians weakness is stronger than the hypocrite in his greatest enlargements. I shall name but two acts of grace when weakest, whereby the Christian exceeds the hypocrite in all his best array. You will say, than grace is at a weak stay indeed, when the Christian is persuaded to commit a sin, a great sin, such a one as possibly a carnal person would not have it said of him for a great matter, so low may the tide of grace fall, yet true grace at such an ebb will appear of greater strength and force then the other.  
First, this principle of grace will never leave till the soul weeps bitterly with Peter, that it hath offended so good a God. Speak, O ye hypocrites, can ye show one tear that ever you shed in earnest for a wrong done to God? Possibly ye may weep to see the bed of sorrow which your sins are making for you in hell, but ye never loved God so well, as to mourn for the injury ye have done the Name of God. It is a good gloss Augustine hath upon Esau's tears, Heb. 12. Flevit quòd perdidit, non quòd vendidit. He wept that he lost the blessing, not that he sold it. Thus we see an excellency of the Saints sorrow above the hypocrites. The Christian by his sorrow shows himself a Conqueror of that sin, which even now overcame him, while the hypocrite by his pride shows himself a slave to a worse lust, then that he resists. While the Christian commits a sin he hates it; whereas the other loves it while he forbears it.  
Secondly, when true grace is under the foot of a temptation, yet than it will stir up in the heart a vehement desire of revenge; like a prisoner in his enemy's hand, who is thinking and plotting how to get out, and what he will do when out, waiting and longing every moment for his delivery, that he may again take up arms; O God, remember me, saith Samson, this once I pray thee, and strengthen me, that I may be at once avenged on the Philistines, for my two eyes, Judg. 16.27. Thus prays the gracious soul, that God would but spare him a little, and strengthen him but once before he dies, that he may be avenged on his pride, unbelief, and those sins whereby he hath most dishonoured his God; but a false heart is so far from studying revenge, that he rather swells, like the sea, against the Law which banks his lust in, and is angry with God who hath made sin such a leap, that he must hazard his soul if he will have it.   

CHAP. IU. Of the entireness of our furniture, It must be the whole Armour of God.  
THe third Branch in the Saint's furniture is, the entireness thereof, The whole Armour of God. The Christians Armour must be complete, and that in a threefold respect.  

SECT. 1.  
First, he must be armed in every part cap-a-pe, soul and body, the powers of the one, and senses of the other, not any part left naked. A dart may fly in at a little hole, (like that which brought a message of death to Ahab, through the joints of his harness) and Satan is such an Archer, who can shoot at a penny breadth. If all the man be armed, and only the eye lest without, Satan can soon shoot his fire-balls of lust in at that loophole, which shall set the whole house on flame. Eve looked but on the tree, and a poisonous dare struck her to the heart. If the eye be shut, and the ear be open to corrupt communication, Satan will soon wriggle in at this hole; If all the outward senses be guarded, and the heart not kept with all diligence, he will soon by his own thoughts be betrayed into Satan's hands. Our enemies are on every side, and so must our armour be, on the right hand and on the left, 2 Cor. 6.7. The Apostle calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an enemy that surrounds us. 
Heb. 12.1  If there be any part of the line unguarded or weakly provided, there Satan falls on; we see the enemy often enter the city at one side, while he is beat back on the other, for want of care to keep the whole line. Satan divides his temptations into several squadrons, one he employs to assault here, another to storm there. We read of fleshly wickedness and spiritual wickedness; while thou repellest Satan tempting thee to fleshly wickedness, he may be entering thy city at the other gate of spiritual wickedness. Perhaps thou hast kept thy integrity in the practical part of thy life; but what armour hast thou to defend thy head, thy judgement? If he surprise thee here, corrupting that with some error, than thou wilt not long hold out in thy practice. He that could not get thee to profane the Sabbath among Sensualists and Atheists, will under the disguise of such a corrupt principle as Christian liberty prevail. Thus we see what need we have of universal armour, in regard of every part.   

SECT. II.  
Secondly, the Christian must be in complete armour, in regard of the several pieces and weapons, that make up the whole Armour of God. Indeed there is a concatenation of graces, they hang together like links in a chain, stones in an arch, members in the body; prick one vein, and the blood of the whole body may run out at that sluice; neglect one duty, and no other will do us good. The Apostle Peter, in his second Epistle, chap. 1. ver. 5, 6, 7. presseth the Christian to a joint endeavour, to increase the whole body of grace; indeed, that is health when the whole body thrives. Add (saith he) to your faith virtue; Faith is the file-leading grace. Well, hast thou faith, add virtue: True, faith is of a working stirring nature; without good works it is dead or dying. Fides pinguescit operibus, Luther. 'Tis kept in plight and heart by a holy life, as the flesh which plasters over the frame of man's body, though it receives its heat from the vitals within, yet helps to preserve the very life of those vitals; thus good works and gracious actions have their life from faith, yet are necessary helps to preserve the life of faith; thus we see sometimes the child nursing the Parent that bore it, and therein performs but his duty. Thou art fruitful in good works, yet thou art not out of the devils shot, except thou addest to thy virtue knowledge. This is the candle without which faith cannot see to do its work. Art thou going to give an alms? if it be not oculata charitas, if charity hath not this eye of knowledge to direct when, how, what, and to whom thou art to give, thou mayest at once wrong God, the person thou relievest, and thyself. Art thou humbling thyself for thy sin? for want of knowledge in the tenor of the Gospel, Satan may play upon thy ignorance, and either persuade thee thou art not humbled enough, when, God knows, thou art almost quackled with thy tears, and even carried down by the impetuous torrent of thy sorrow into despair, or else showing thee thy blubbered face, may flatter thee into a carnal confidence of thy humiliation. Perhaps thou seest the Name of God dishonoured in the place where thou livest, and thy spirit is stirred within thee, (as Paul's at Athens) now if knowledge sits not in the saddle to rhene and bridle in thy zeal, thou wilt be soon carried over hedge and ditch, till thou fallest into some precipice or other by thy irregular acting. Neither is knowledge enough, except thou be'st armed with Temperance, which here (I conceive) is that grace, whereby the Christian (as Master of his own house) so order his affections (like servants to reason and faith,) that they do not irregularly move, or inordinately lash out into desires of, cares for, or joy in the creature-comforts of this life, without which Satan will be too hard for thee. The Historian tells us, that in one of the famous battles between the English and French, that which lost the French the day was a shower of English arrows, which did so gall their horse, as put the whole army into disorder, their horse knowing no ranks, did tread down their own men: The affections are but as the horse to the Rider, on which knowledge should be mounted, if Satan's barbed arrows light on them, so that thy desires of the creature prove unruly, and justle with thy desires of Christ, thy care to keep thy credit or estate, put thy care to keep a good conscience to disorder, and thy carnal joy in wife and child trample down, or get before thy joy in the Lord, judge on which side victory is like to fall. Well, suppose thou marchest provided thus far in goodly array towards heaven, while thou art swimming in prosperity; most thou not also prepare for foul way and weather, I mean, an afflicted estate? Satan will line the hedges with a thousand temptations, when thou comest into the narrow lanes of adversity, where thou canst not run from this sort of temptation, as in the Champagne of prosperity: Possibly, thou that didst escape the snare of an alluring world, mayest be dismounted by the same when it frowns; though temperance kept thee from being drunk with the sweet wines of those pleasures, yet for want of patience thou mayest be drunk with the wine of astonishment, which is in afflictions hand: therefore, saith the Apostle, to temperance add patience; either possess thyself in patience, or else some raving devil of discontent will possess thee. An impatient soul in affliction is a bedlam in chains, yea, too like the devil in his chains, that rageth against God, while he is fettered by him. Well, hast thou patience? an excellent grace indeed, but not enough; thou must be a pious man as well as a patient. Therefore saith the Apostle, to patience? add godliness. There is an atheistical stupid patience, and there is a godly Christian patience: Satan numbs the conscience of the one, and no wonder he complains not that feels not; but the Spirit of Christ sweetly calms the other, not by taking away the sense of pain, but by overcoming it with the sense of his love. Now godliness comprehends the whole worship of God, inward and outward. If thou be'st never so exact in thy morals, and not a worshipper of God, than thou art an Atheist. If thou dost worship God, and that devoutly, but not by Scripture-rule, thou art an idolater. If according to the rule, but not in Spirit and truth, than thou art an hypocrite, and so fallest into the devil's mouth. Or if thou dost give God one piece of his worship, and deniest another, still Satan comes to his market. Prov. 28.9 He that turneth back his ear from hearing the Law, his prayer is an abomination to the Lord. Yet (Christian) all thy Armour is not on. Thy godliness indeed would suffice, wert thou to live in a world by thyself, or hadst nothing to do but immediate communion with God; But (Christian) thou must not always dwell on this mount of immediate worship, and when thou descendest, thou hast many brethren and servants to thy Father, who live with thee in the same family; and thou must comport thyself becomingly, or else thy Father will be angry. First, thou hast brethren, heirs of the same promise with thee, therefore you must add to godliness brotherly kindness. If Satan can set you at odds, he gives a deep wound to your godliness. You will hardly join hearts in a duty, that cannot join hands in love. Secondly, there are not only brethren, but servants, a multitude of profane carnal ones, who though they never had the names of sons and daughters, yet retain to God's family, and thy heavenly Father will have thee walk unblamably, yea, winningly to those that are without, which that thou mayest do, thou must add to brotherly kindness charity; by which grace thou shalt be willing to do good to the worst of men; when they curse thee, thou must pray for them, yea, pray for no less than a Christ, a heaven for them. Father, forgive them, said Christ, while they were raking in his side for his heartblood. And truly, I am persuaded the want of this last piece of armour, hath given Satan great advantage in these our times. We are so afraid our charity should be too broad, whereas in this sense, if it be not as wide as the world, it is too straight for the command which bids us do good to all. May not we Ministers be charged with the want of this? when the strain of our preaching is solely directed to the Saints; and no pains taken in rescuing poor captived souls, yet uncalled, out of the devils clutches, who may hale them to hell without any disturbance, while we are comforting the Saints, and preaching their privileges; but in the mean time let the ignorant be ignorant still, and the profane profane still, for want of a compassionate charity to their souls, which would excite us to the reproving and exhorting of them, that they might also be brought in to the way of life, as well as the Saints encouraged, who are walking therein. We are stewards to provide bread for the Lords house; the greatest part of our hearers cannot, must not have the children's bread, and shall we therefore give them no portion at all? Christ's charity pitied the multitude, to whom in his public preaching he made special application, as in that famous Sermon, most part of which is spent in rousing up the sleepy consciences of the hypocritical Pharisees, by those thunderclaps of woes and curses, so often denounced against them, Mat. 23. Again, how great advantage hath Satan from the want of this charity in our families? Is it not observed, how little care is taken by professing Governors of such Societies, for the instructing their youth? Nay, 'tis a principle which some have drunk in, that 'tis not their duty. O where is their charity in the mean time, when they can see Satan come within their own walls, and let him drive a child, a servant in their ignorance and profaneness to hell, and not so much as sally out upon this enemy by a word of reproof or instruction, to rescue these silly souls out of the murderer's hand? We must leave them to their liberty forsooth, and that is as fair play as we can give the devil; give but corrupt nature enough of this rope, and it will soon strangle the very principles of God and Religion in their tender years.   

SECT. III.  
Thirdly, the entireness of the Saints armour may be taken not only for every part and piece of the Saints furniture, but for the completeness and perfection of every piece. As the Christian is to endeavour after every grace, so is he to press after the advance and increase of every grace, even to perfection itself; as he is to add to his faith virtue, so he is to add faith to faith; he is ever to be completing of his grace. It is that which is frequently pressed upon believers, Mat. 5.48. Be ye perfect, as your heavenly Father is perfect. And purify yourselves, as God is pure. Where we have an exact copy set, not as if we could equalise that purity and perfection which is in God, but to make us strive the more, when we shall see how infinitely short we fall of our copy, when we write the fairest hand. So James 1.3. Let patience have its perfect work, that you may be entire, wanting nothing, or wanting in nothing. Thou who makest a hard shift to carry a little burden with thy little patience, wouldst sink under a greater, therefore there is need that patience should be ever perfecting, lest at last we meet a burden too heavy for our weak shoulders. Take a few reasons why the Christian should thus be completing of his grace.  
First, because grace is subject to decays, and therefore ever needs completing, as in an army especially which often engageth in battle, their arms are battered and broken, one man hath his helmet bend, another his sword gaped, a third his pistol unfixed; and therefore recruits are ever necessary. In one temptation the Christian hath his helmet of hope beaten off his head, in another his patience hard put to it. The Christian had need have an Armourers shop at hand to make up his loss, and that speedily, for Satan is most like to fall on, when the Christian is least prepared to receive his charge; Simon, Simon, Satan hath desired to sift you; he knew they were at that time weakly provided, (Christ their Captain now to be taken from the head of their troop, discontents among themselves, striving who should be greatest, and their recruits of stronger grace, which the Spirit was to bring, not yet come.) Now he hath a design to surprise them: and therefore Christ carefully to prevent him, promiseth speedily to dispatch his Spirit for their supply, and in the mean time sends them to Jerusalem, to stand as it were in a body in their joint supplications, 
Acts 1.4.  upon their guard, while he comes to their relief, showing us in the weakness of our graces what to do, and whither to go for supply.  
Secondly, because Satan is completing his skill and wrath. 'Tis not for nought that he is called the old Serpent, subtle by nature, but more by experience; wrathful by nature, yet every day more and more enraged; like a bull, the longer he is baited, the more fury he shows. And therefore we who are to grapple with him, now his time is so short, had need come well appointed into the field.  
Thirdly, it is the end of all God's dispensations, to complete his Saints in their graces and comforts. Wherefore doth he lop and prune by afflictions, but to purge, 
joh. 15.2. Rom. 5.3  that they may bring forth more fruit (that is, fuller and fairer?) Tribulation works patience; 'Tis God's appointment for that end: It works, that is, it increaseth the Saint's patience, it enrageth indeed the wicked, but meekens the Saints. 'Tis his design in the Gospel preached to carry on his Saints, from faith to faith, Rom. 1.17. And accordingly he hath furnished his Church with instruments, and those with gifts, for the perfecting of the Saints, and for the edifying of the body of Christ, Eph. 4.14. Wherefore doth the Scaffold stand, and the Workman on it, if the building go not up? For us not to advance under such means, is to make void the counsel of God: Therefore the Apostle blames the Christian Jews, Heb. 5.12. for their nonproficiency in the School of Christ. When for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God.  
O how few are there who endeavour thus to promove in their spiritual state, 
Use.  and labour to perfect what is yet lacking in their knowledge, patience, and the rest. First, tell some of adding faith to faith, one degree of grace to another, and you shall find they have more mind to join house to house, and lay field to field; their souls are athirst, ever gaping for more, but of what? not of Christ, or Heaven: It is earth, earth they never think they have enough of, till death comes and stops their mouth with a shovelfull, digged out of their own grave. What a tormenting life must they needs have, who are always crying for more weight, and yet cannot press their covetous desires to death? O Sirs, the only way, (if men would believe it) to quench this thirst to the creature, were to enkindle another after Christ and Heaven. Get but a large heart vehemently thirsting after these, and the other will die alone. As the Feverish thirst doth when nature comes to her temper. Secondly, others labour not thus to perfect grace, because they have a conceit they are perfect already, and upon this fancy throw away praying, hearing, and all other Ordinances, as strings for those babes in grace, to be carried by, who are not arrived to their high attainments. O what fools does pride make men! Truly Heaven were no such desirable place, if we should be no more perfect, then, thus a sort of people that are too high for this world, and too low for another. The way by which God cures this frenzy of pride, we have in these days seen to be something like that of Nabuchadnezzar, To give them a heart of a beast, (I mean) for a time, suffer them to fall into beastly practices, by which he shows them how far they are from that perfection they dreamt of so vainly. Thirdly, others who have true grace, and desire the advancement of it, yet are discouraged in their endeavour for more, from too deep a sense of their present penury. Bid some such labour to get more power of corruption, more faith on, and love to God, that they may be able to do the Will of God cheerfully, and suffer it in the greatest afflictions patiently, yea, thankfully; and they will never believe, that they whose faith is so weak, love so i'll, and stock so little in hand, should ever attain to any thing like such a pitch: You may as well persuade a beggar with one poor penny in his purse, that if he will go and trade with that, he shall come to be Lord Major of London before he die: But why, poor hearts, should you thus despise the day of small things? Do you not see a little grain of mustard seed spread into a tree, and weak grace compared to it for its growth at last as well as littleness at first? Darest thou say thou hast no grace at all? If thou hast but any, (though the least that ever any had to begin with) I dare tell thee, that he hath done more for thee in that, than he should in making that which is now so weak, as perfect as the Saints grace is now in heaven. First, he hath done more, considering it as an act of Power. There is a greater gulf between no grace & grace, then between weak grace and strong, between a Chaos and nothing, then between a Chaos and this beautiful frame of heaven and earth. The first days work of both Creations is the greatest. Secondly, consider it as an act of grace, it is greater mercy to give the first grace of conversion, then to crown that with glory. It is more grace and condescent in a Prince to marry a poor Damosel, then having married her to clothe her like a Prince; he was free to do the first or not, but his relation to her pleads strongly for the other. God might have chose whether he would have given thee grace or no, but having done this, thy relation to him and his Covenant also do oblige him, to add more and more till he hath fitted thee as a Bride for himself in glory.    

CHAP. V. Of the use of our spiritual Armour, or the exercise of grace.  
THe fourth and last branch in the Saint's furniture is, the use they are to make thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Put on the whole Armour of God. Briefly what is this duty, put on? These being Saints, (many of them at least) he writes to, 'tis not only putting on by Conversion, what some of them might not yet have; but also, he means they should exercise what they have. It is one thing to have armour in the house, and another thing to have it buckled on: to have grace in the principle, and grace in the act; so that the instruction will be,  
It is not enough to have grace, but this grace must be kept in exercise. The Christians Armour is made to be worn; 
Doct.  no laying down, or putting off our Armour, till we have done our warfare, and finished our course. Our Armour, and our garment of flesh go off together; then indeed will be no need of watch and ward, shield or helmet. Those military duties and field-graces, (as I may call faith, hope, and the rest) they shall be honourably discharged. In heaven we shall appear, not in armour, but in robes of glory; but here they are to be worn night and day: we must walk, work, and sleep in them, or else we are not true soldiers of Christ: this Paul professeth to endeavour, Acts 24.16 Herein do I exercise myself, to have always a conscience void of offence towards God and towards man. Here we have this holy man at his arms, training and exercising himself in his postures, like some soldier by himself handling his pike, and inuring himself before the battle. Now the Reason of this is,  

SECT. 1.  
First, Christ commands us to have our Armour on, our grace in exercise, Luke 12.35. Let your loins be girded about, and your lights burning. Christ speaks, either in a martial phrase as to soldiers, or in a domestic as to servants: If as to soldiers, then let your loins he girded, and your lights burning, is, that we should be ready for a march, having our armour on, (for the belt goes over all,) and our match light, ready to give fire at the first alarm of a temptation. If as to servants, which seems more natural, than he bids us (as our Master that is gone abroad) not through sloth or sleep put off our clothes, and put out our lights, but stand ready to open when he shall come, though at midnight. 'Tis not fit the Master should stand at the door knocking, and the servant within sleeping; indeed there is no duty the Christian hath in charge, but implies this daily exercise; 
1 Thes. 5.16, 17. 1 Pet. 1.13  Pray, but how? without ceasing: Rejoice, but when? evermore: Give thanks, for what? in every thing. The shield of faith, and helmet of hope, we must hold them to the end. The sum of all which is, that we should walk in the constant exercise of these duties and graces. Where the soldier is placed, there he stands, and must neither stir nor sleep, till he be brought off. When Christ comes, that soul shall only have his blessing, whom he finds so doing.  
Secondly, Satan's advantage is great when grace is not in exercise. When the devil found Christ so ready to receive his charge, and repel his temptation, he soon had enough, it is said, He departed for a season, 
Luke 4.13  as if in his shameful retreat he had comforted himself with hopes of surprising Christ unawares, at another season more advantageous to his design; and we find him coming again, in the most likely time indeed to have attained his end, had his enemy been man, and not God. Now if this bold fiend did thus watch and observe Christ from time to time, doth it not behoove thee to look about thee, lest he take thy grace at one time or other napping? what he misseth now by thy watchfulness, he may gain anon by thy negligence. Indeed he hopes thou wilt be tired out with continual duty: Surely, saith Satan, (when he sees the Christian up, and servant in duty) this will not hold long. When he finds him tender of conscience, and scrupulous of occasions to sin, This is but for a while, ere long I shall have him unbend his bow, and unbuckle his armour, and then have at him. Satan knows what orders thou keepest in thy house and closet, and though he hath not a key to thy heart, yet he can stand in the next room to it, and lightly hear what is whispered there: He hunts the Christian by the sent of his own feet, and if once he doth but smell which way thy heart inclines, he knows how to take the him; if but one door be unbolted, one work unmanned, one grace of its carriage here is advantage enough.  
Thirdly, because it is so awky a business, and hard a work, to recover the activity of grace once lost, and to revive a duty in disuse: I have put off my coat, saith the Spouse, Cant. 5.3. She had given way to a lazy distemper, was laid upon her bed of sloth, and how hard is it to raise her? her beloved is at the door, beseeching her by all the names of love, which might bring to her remembrance the near relation between them: My Sister, my Love, my Dove, open to me, and yet she riseth not; he tells her, his locks are filled with the drops of the night; yet she stirs not. What is the matter? her coat was off, and she is loath to put it on; she had given way to her sloth, and now she knows not how to shake it off, she could have been glad to have her Beloved's company, if himself would have opened the door; and he desired as much hers, if she would rise to let him in; and upon these terms they part. The longer a soul hath neglected duty, the more ado there is to get it taken up: partly through shame, the soul having played the truant, now knows not how to look God on the face; and partly from the difficulty of the work, being double to what another finds, that walks in the exercise of his grace; here is all out of order. It requires more time and pains for him to tune his instrument, then for another to play the lesson. He goes to duty as to a new work, as a Scholar that hath not looked on his book some while, his lesson is almost out of his head, whereas another that was but even now cunning it over, hath it ad unguem. Perhaps 'tis an affliction thou art called to bear, and thy patience unexercised, little or no thoughts thou hast had for such a time; (while thou wert frisking in a full pasture) and now thou kickest and flingest, eeven as a bullock unaccustomed to the yoke, Jer. 31.18. whereas another goes meekly and patiently under the like cross, because he had been stirring up his patience, and fitting the yoke to his neck. You know what a confusion there is in a town, at some sudden alarm in the dead of the night, the enemy at the gates, and they asleep within, O what a cry is there heard! one wants his clothes, another his sword, a third knows not what to do for powder; thus in a fright they run up and down, which would not be, if the enemy did find them upon their guard, orderly waiting for his approath; Such a hubbub there is in a soul that keeps not his armour on, this piece and that will be to seek when he should use it.  
Fourthly, we must keep grace in exercise in respect of others our fellow-soldiers. Paul had this in his eye when he was exercising himself to keep a good conscience, that he might not be a scandal to others. The Cowardice of one may make others run; the ignorance of one soldier that hath not skill to handle his arms, may do mischief to his fellow-soldiers about him; some have shot their friends for their enemies; the unwise walking of one Professor makes many other fair the worse. But say, thou dost not fall so far as to become a scandal, yet thou canst not be so helpful to thy fellow-brethrens as thou shouldest; God commanded the Reubenites and Gadites to go before their brethren ready armed, until the land was conquered: Thus, Christian, thou art to be helpful to thy fellow-brethrens, who have not (it may be) that settlement of Peace in their spirit as thyself, not that measure of grace or comfort; Thou art to help such weak ones, and go before them (as it were) armed for their defence; now if thy grace be not exercised, thou art so far unserviceable to thy weak brother. Perhaps thou art a Master or a Parent who hast a family under thy wing, they fare as thou thrivest; if thy heart be in a holy frame they fare the better in the duties thou performest, if thy heart be dead and down, they are losers by the hand. So that as the Nurse eats the more for the Babes sake she suckles, so shouldest thou for their sake, who are under thy tuition, be more careful to exercise thy own grace, and cherish it.   

SECT. 2.  
Object. O but (may some say) this is hard work indeed, our armour never off, our grace always in exercise. Did God ever mean Religion should be such a toilsome business as this would make it?  
Answ. Thou speakest like one of the foolish world, and showest thyself a mere stranger to the Christians life that speakest thus: a burden to exercise grace? why? it is no burden to exercise the acts of nature, to eat, to drink, to walk, all delightful to us in our right temper, if any of these be otherwise, nature is oppressed, as if stuffed, then dfficult to breath, if sick, than the meat offensive we eat; so take a Saint in his right temper, 'tis his joy to be employed in the exercise of his grace in this or that duty, Ps. 122.1. I was glad when they said unto me, Let us go into the house of the Lord. His heart leapt at the motion. When any occasion diverts him from communion with God, though he likes it never so well, yet it is unwelcome and unpleasing to him, as you who are used to be in your shops from morning to night, how tedious is it for you to be abroad some days, though among good friends, because you are not where your work and calling lies? A Christian in duty is one in his calling, as it were in his shop where he should be; yea, where he would be, and therefore far from being tedious. Religion is burdensome to none, as to those who are infrequent in the exercise of it. Use makes heavy things light, we hardly feel the weight of our clothes, because fitted to us, and worn daily by us, whereas the same weight on our shoulder would trouble us: thus the grievousness of religious duties to carnal ones, is taken away in the Saints, partly by the fitness of them to the Saints principles, as also by their daily exercise in them. The disciples, when newly entered into the ways of Christ, could not pray much or fast long; the bottles were new, and that wine too strong, but by that time they had walked a few years, they grew mighty in both; dost thou complain that heaven-way is rugged? be the oftener walking in it, and that will make it smooth.  
But secondly, were this constant exercise of grace more troublesome to the flesh, (which is the only complainer) the sweet advantage that accrues by this to the Christian, will abundantly recompense all his labour and pains.  
First, the exercise of thy grace will increase thy grace; The diligent hand makes rich. A provident man counts that lost which might have been got, not only when his money is stole out of his chest, but when it lies there unimproved. Such a commodity (saith the Tradesman) if I had bought with that money in my bags, would have brought me in so much gain, which is now lost; so the Christian may say, My dawning knowledge, had I followed on to know the Lord, might have spread to broad day; I have more understanding, saith David, than all my teachers. How came he by it? he'll tell you in the next words, for thy testimonies are my meditation. 
Ps. 119.99  He was more in the exercise of duty and grace. The best wits are not always the greatest Scholars, because their study is not suitable to their parts; neither always proves he the richest man, that sets up with the greatest stock. A little grace well-husbanded by daily exercise will increase, when greater neglected shall decay.  
Secondly, as exercise increaseth, so it evidenceth grace. Would a man know whether he be lame or no, let him rise, he'll be sooner satisfied by one turn in a room, then by a long dispute, and he sit still. wouldst thou know whether thou lovest God? be frequent in exerting acts of love; the more the fire is blown up, the sooner 'tis seen, and so of all other graces. Sometimes the soul is questioning whether it hath any patience, any faith; till God comes and puts him into an afflicted estate, (where he must either exercise this grace or perish) and then it appears like one that thinks he cannot swim, yet being thrown into the river, then uniting all his strength he makes a shift to swim to land, and sees what he can do. How oft have we heard Christians say, I thought I could never have endured such a pain, trusted God in such a straight, but now God hath taught me what he can do for me, what he hath wrought in me? and this thou mightest have known before, if thou wouldst have oftener stirred up and exercised thy grace.  
Thirdly, exercise of grace doth invite God to communicate himself to such a soul. God sets the Christian at work, and then meets him in it. Up and be doing, and the Lord be with you. He sets a soul a reading as the Eunuch, and then joins to his chariot a praying, and then comes the messenger from heaven, O Daniel greatly beloved. The Spouse, who lost her Beloved on her bed, finds him as she comes from the Sermon, Cant. 3.4. It was but a little that I passed from them, but I found him whom my soul loved.   

SECT. 3.  
Use. 1 This falls heavy on their heads, who are so far from exercising grace, that they walk in the exercise of their lusts, their hearts are like a glass-house, the fire is never out, the shop-windows never shut, they are always at work, hammering some wicked project or other, upon the anvil of their hearts; there are some who give full scope to their lusts, what their wretched hearts will, they shall have; they cocker their lusts as some their children, deny them nothing, who (as it is recorded of David to Adonijah) do not so much as say to their souls, Why dost thou so? why art thou so proud, so covetous, so profane? They spend their days in making provision for these guests: as at some Inns, the house never cools, but as one guest goes out, another comes in, as one lust is served, another is calling for attendance; as some exercise grace more than others, so there are greater traders in sin, that set more a work than others, and return more wrath in a day than others in a month; Happy are such (in comparison of these) who are chained up by God's restraint upon their outward man or inward, that they cannot drive on so furiously as these, who by health of body, power and greatness in place, riches and treasures in their coffers, numbness and dedolency in their consciences, are hurried on to fill up the measure of their sins. We read of the Assyrian, that he enlarged his heart as hell, stretching out his desires as men do their bags that are thracked full with money to hold more, Hab. 2.5. Thus the adulterer, as if his body were not quick enough to execute the commands of his lust, stirs it up by sending forth his amorous glances, which come home laden with adultery, blows up this fire with unchaste sonnets and belly-chear, proper fuel for the devil's kitchen; and the malicious man, who that he may lose no time from his lust, is a tearing his neighbour in pieces as he lies on his bed, cannot sleep unless some such bloody sacrifice be offered to his ravening lust. O how may this shame the Saints: how oft is your zeal so hot, that you cannot sleep till your hearts have been in heaven, as you are on your beds, and there pacified with the sight of your dear Saviour, and some embraces of love from him?  
Use 2 It reproves those who flout and mock at the Saints, while exercising their graces. None jeered as the Saint in his calling. Men may work in their shops, and every one follow his calling as diligently as they please, and no wonder made of this by those that pass by in the streets; but let the Christian be seen at work for God, in the exercise of any duty or grace, and he is hooted at, despised, yea, hated. Few so bad indeed, but seem to like Religion in the notion; they can commend a Sermon of holiness like a discourse of God or Christ in the Pulpit, but when these are really set before their eyes, as they sparkle in a Saint's conversation, they are very contemptible and hateful to them; this living and walking holiness bites; and though they liked the Preachers Art, in painting forth the same in his discourse, yet now they run from them, and spit at them; this exercise of grace offends the profane heart, and stirs up the enmity that lies within: As Michal she could not but flout David to see him dancing before the Ark. He that commended the Preacher for making a learned discourse of zeal, will raise on a Saint, expressing an act of zeal in his place and calling; now grace comes too near him. A naughty heart must stand at some distance from holiness, that the beams thereof may not beat too strongly on his conscience, and so he likes it. Thus the Pharisees, the Prophets of old, these were holy men in their account, and they can lavish out their money on their Tombs, in honour of them: but Christ, (who was more worth than all of them) he is scorned and hated: what's the mystery of this? the reason was, these Prophets are off the stage, and Christ on▪ Pascitur in vivis livor, post fata quiescit.  
Use 3 Try by this whether you have grace or no, dost thou walk in the exercise of thy grace? He that hath clothes, surely will wear them, and not be seen naked; men talk of their faith, repentance, love to God; these are precious graces, but why do they not let us see these walking abroad in their daily conversation? surely if such guests were in thy soul, they would look out sometimes at the window, and be seen abroad in this duty, and that holy action; grace is of a stirring nature, and not such a dead thing, (like an image) which you may lock up in a chest, and none shall know what God you worship; no, grace will show itself, it will walk with you into all places and companies, it will buy with you, and sell for you, it will have a hand in all your erterprises, it will comfort you when you are sincere and faithful for God, and it will complain and chide you when you are otherwise; go to, stop its mouth, and heaven shall hear its voice, it will groan, mourn and strive, even as a living man when you would smother him. I'll as soon believe the man to be alive, that lies peaceably as he is nailed up in his Coffin, without strife or bustle, as that thou hast grace, and never exercise it in any act of spiritual life. What man! hast thou grace, and carried so peaceably, as a fool to the stocks, by thy lust? Why hangest thou there nailed to thy lust? if thou hast grace, come down and we will believe it, but if thou be'st such a tame slave, as to sit still under the command of lust, thou deceivest thyself: Hast thou grace, and show none of it in the condition thou art placed in? May be thou art rich; dost thou show thy humility towards those that are beneath thee? dost thou show a heavenly mind breathing after heaven more than earth? It may be thy heart is puffed with thy estate, that thou lookest on the poor as creatures of some lower species than thyself, and disdainest them, and as for heaven thou thinkest not of it. Like that wicked Prince, that said, He would lose his part in Paradise rather than in Paris. Art thou poor, why dost not exercise grace in that condition? Art thou contented, diligent? may be in stead of contentation thou repinest, canst not see a fair lace on thy rich brother's cloth, but grudgest it in stead of concurring with Providence by diligence to supply thy wants, thou art ready to break through the hedge into thy neighbours fat pasture, thus serving thy own turn by a sin, rather than waiting for God's blessing on thy honest diligence; if so, be not angry we call thee by thy right name, or at least question whether we may style thee Christian, whose carriage is so cross to that sacred name, which is too holy to be written on a rotten post.  
Use. 4 Be exhorted, O ye Saints of God, to walk in the exercise of grace. It is the Ministers duty with the continual breath of exhortation, and if need be, reproof, to keep this heavenly fire clean on the Saint's Altar. Peter saw it necessary to have the bellows always in his hands, 2 Pet. 1.12. I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth; (that shall not take him off) as long as he is in this Tabernacle, he saith he will stir them up, and be putting them in remembrance, v. 13. There is a sleepy disease we are subject to in this life; Christ though he had roused up his disciples twice, yet takes them napping the third time. Either exercise thy grace, or Satan will act thy corruption, as one bucket goes down, the other riseth; there is a body of sin within, which like a malignant party watcheth for such a time to step into the saddle, and 'tis easier to keep them down then to pull them down: Thy time is short, and thy way long, thou hadst best put on, lest thou meanest to be overtaken with night, before thou gettest within sight of thy Father's house. How uncomfortable 'tis for a traveller in Heaven-road (above all other) to go potching in the dark, many can with aching hearts tell thee. And what hast thou here to mind like this? Are they worldly cares and pleasures? Is it wisdom to lay out so much cost on thy tenement, which thou art leaving, and forget what thou must carry with thee? Before the fruit of these be ripe which thou art now planting, thyself may be rotting in the grave. Time is short, saith the Apostle, 1 Cor. 7.29, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The world is near its Port, and therefore God hath contracted the sails of man's life but a while, and there will not be a point to choose, whether we had wives or not, riches or not, but there will be a vast difference between those that had grace, and those that had not; yea, between those that did drive a quick trade in the exercise thereof, and those that were more remiss; 
2 Pet. 1.11.  the one shall have an abundant entrance into glory, while the other shall suffer loss in much of his lading, which shall be cast overboard as merchandise that will bear no price in that heavenly country; yea, while thou art here others shall far the better by thy lively graces. Thy cheerfulness and activity in thy heavenly course, will help others that travel with thee; he is dull indeed that will not put on, when he sees so much metal for God in thee who leadest the way. Yea, thy grace will give a check to the sins of others, who never stand in such awe, as when grace comes forth and sits like a Ruler in the gate, to be seen of all that pass by. The Swearer knows not such Majesty is present, when the Christian is mealy-mouthed, and so goes on and fears no colours, whose grace had it but her dagger of zeal ready, and courage to draw it forth in a wise reproof, would make sin quit the place, and with shame run into its hole. Job 29.8. The young men saw me and bid themselves, the Princes refrained talking, and laid their hand on their mouth. And doth not God deserve the best service thou canst do him in thy generation? Did he give thee grace to lay it up in a dead stock, and none to be the better? or can you say that he is wanting to you in his love and mercy? are they not ever in exercise for your good? Is the eye of providence ever shut? No, he slumbers not that keeps thee, or is it one moment off thee? No, The eye of the Lord is upon the righteous; He hath fixed it for ever, and with infinite delight pleaseth himself in the object. When was his ear shut, or his hand, either from receiving thy cries, or supplying thy wants? nay, doth not thy condition take up the thoughts of God, and are they any other than thoughts of peace, which he entertains? A few drops of this oil will keep the wheel in motion.     
That ye may be able to stand against the wiles of the devil. 
THese words present us with the reason, why the Christian soldier is to be thus completely armed, That he may be able to stand against the wiles of the devil. The strength of which argument lies in these two particulars.  
First, the danger, if unarmed, the enemy is no mean contemptible one, no less than the devil, set out as a cunning Engineer by his wiles and stratagems.  
Secondly, the certainty of standing against all his wits and wiles, if we be thus armed, That ye may be able to stand. As no standing without armour, so no fear of falling into the fiends hands if armed.  
To begin with the first, the Saints enemy, the devil described by his wiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly the methods of Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, that Art and order one observes in handling a point; we say such a one is methodical; Now because it shows ingenuity and acuteness of wit so to compose a discourse, therefore it is transferred to express the subtlety of Satan in laying of his plots and stratagems, in his warlike preparations against the Christian. Indeed, the expert soldier hath his order as well as the scholar, there is method in forming of an army, as well as framing an argument. The Note which lies before us is,  

Doct.  The devil is a very subtle enemy. The Christian is endangered most by his policy and craft; he is called the old Serpent. The serpent? subtle above other creatures, an old Serpent above other serpents; Satan was too crafty for man in his perfection, much more now in his maimed estate, having never recovered that first crack he got in his understanding by the fall of Adam. And as man hath lost, so Satan hath gained more and more experience; he lost his wisdom indeed assoon as he became a devil, but ever since he hath increased his craft; though he hath not wisdom enough to do himself good, yet subtlety enough to do others hurt. God shows us where his strength lies, when he promiseth he will bruise the head of the Serpent; his head crushed and he dies presently. Now in handling this Point of Satan's subtlety, we shall consider him in his two main designs, and therein show you his wiles and policies. His first main design is to draw into sin. The second is to accuse, vex and trouble the Saint for sin. First, let us consider the devil as a tempter to sin, and there he shows his wily subtlety in three things.  
First, in choosing the most advantageous season for tempting.  
Secondly, in managing his temptations, laying them in such a method and form, as shows his craft.  
Thirdly, in pitching on fit instruments for his turn, to carry on his design.  

CHAP. I. Of Satan's subtlety to choose the most advantageous seasons for tempting.  
FIrst, he shows his subtlety in choosing the most proper and advantageous seasons for tempting. To every thing there is a season, Solomon saith, Eccl. 3.1. that is, a nick of time, which taken gives facility and speedy dispatch to a business; And therefore the same Wise man gives this reason why man miscarries so frequently, and is disappointed in his erterprises, because he knows not his time, Eccl. 9.11. He comes when the bird is flown. A hundred soldiers at one time may turn a battle, save an army, when thousands will not do at another: Satan knows when to make his approaches, when (if at any time) he is most likely to be entertained. As Christ hath the tongue of the learned to speak a word in season of counsel and comfort, to a doubting drooping soul, so Satan shows his black Art, and hellish skill, in speaking words of seduction and temptation in season, and a word in season is a word on its wheels. I shall give you a view of his subtlety in special seasons, which he chooseth to tempt in.  
The first season he takes to tempt in is, when newly converted. No sooner is this child of grace, the new creature borne, but this Dragon pours a flood of temptation after it. He learned the Egyptians but some of his own craft, when he taught them that bloody and cruel baptism, which they exercised upon the Israelitish babes, in throwing them into the river assoon as they were borne. The first cry of the new creature, gives all the legions of hell an alarm; they are as much troubled at it, as Herod and Jerusalem were, when Christ was borne; and now they sit in Council to take away the life of this new born King. The Apostles met with more opposition and persecution in their latter days, when endued with larger portions of the Spirit, but with temptations from Satan in their former when young Converts; as you may observe in the several passages recorded of them. Satan knew grace within was but weak, and their supplies promised at the Spirits coming, not landed; and when is an enemy more like to carry the town then in such a low condition? and therefore he tries them all. Indeed the advantages are so many, that we may wonder how the young Convert escapes with his life; knowledge weak, and so soon led into an error, especially in divided times, when many ways are held forth, one saying, Here is Christ; another, There is Christ, and the Christian ready to think every one means honestly, that comes with good words, as a little child who hath lost his way to his father's house, is prone to follow any that offer him their conduct. Experience of what he knows little; and if Adam whose knowledge so perfect, yet was soon cheated, (being assaulted before he was well warm in his new possessions,) how much more advantage hath Satan of the new Convert? in whom he finds every grace in so great an indisposition to make resistance, both from its own weakness, and the strength of the contrary corruption, (which commonly in such is much unmortified) which makes it act with more difficulty and mixture, as in a fire newly kindled where the smoke is more than the flame, or like beer newly turned which runs thick; so that though there appear more strength of affection in such, that it works over into a greater abundance of duty then in others, yet with more dregs of carnal passions, which Satan knows, and therefore chooseth to stir what he sees troubled already.  
Secondly, when the Saint is beset with some great affliction, This is as some blind lane or solitary place, fit for this thief to call for his purse in. An expert Captain first labours to make a breach in the wall, and then falls on instorming the City. Satan first got power from God to weaken Job in his estate, children, health and other comforts he had, and now tempts him to impatience, and what not? he le's Christ fast forty days before he comes, and then he falls to his work; as an army stays till a Castle be pinched for provision within, and then sends a parley, never more likely to be embraced then in such a strait. A temptation comes strong when the way to relief seems to lie through the sin that Satan is wooing to; when one is poor and Satan comes, What wilt starve rather than step over the hedge and steal for thy supply? this is enough to put flesh and blood to the stand.  
Thirdly, when the Christian is about some notable enterprise for God's glory, than Satan will lie like a Serpent in the way, an Adder in the path, that biteth his horse-heels, so that his Rider shall fall backward. Thus he stood at Joshua's right hand to resist him. The right hand is the working hand, and his standing there implies his desire to hinder him in his enterprise. Indeed the devil was never friend to Temple-work, and therefore that work is so long a doing. What a handsome excuse doth he help the Jews unto, The time is not come: God's time was come, 
Ezek. 1.2, 6, 8.  but not the devils, and therefore he helps them to this poor shift, perverting the sense of Providence as if it were not time, because they were so poor, whereas they thrive no better because they went no sooner about the work, as God tells them plainly. Paul and Barnabas had a holy design in their thoughts, to go visit the brethren in every City, and strengthen their faith; the devil knew what a blow this might give to his Kingdom, their visiting might hinder him in his Circuit, and he stirs up an unhappy difference between these two holy men, who grow so hot that they part in this storm, Acts 15.30. There were two remarkable periods of Christ's life, his Intrat and Exit, his entrance into his public Ministry at his Baptism, and his finishing it at his passion, and at both we have the devil fiercely encountering him. The more public thy place, Christian, and the more eminent thy service for God, the more thou must look that the devil will have some more dangerous design or other against thee, and therefore if every private soldier needs armour against Satan's bullets of temptation, than the Commanders and Officers, who stand in the front of the battle, much more.  
Fourthly, when he hath the presence of some object to enforce his temptation. Thus he takes Eve when she is near the tree, and had it in her eye while he should make the motion, that assaulting two Ports at once, it might be the harder for her to hinder the landing of his temptation; and if Eves eye did so soon affect her heart with an inordinate desire, then much more now is it easy for him by the presence of the object, to excite and actuate that lust which lies dormant in the heart. As Naomi sent her daughter to lie at Boaz his feet, knowing well, if he endured her there, there were hope he might take her into his bed at last; If the Christian can let the object come so near, Satan will promise himself his suit may in time be granted. Therefore it should be our care if we would not yield to the sin, not to walk by, or sit at the door of the occasion; Look not on that beauty with a wand'ring eye, by which thou wouldst not be taken Prisoner; parley not with that in thy thoughts, which thou meanest not to let into thy heart; conversation begets affection: some by this have been brought to marry those, whom at first they thought they could not have liked.  
Fifthly, after great manifestations of God's love, than the Tempter comes. Such is the weak constitution of grace, that it can neither well bear smiles or frowns from God without a snare: As one said of our English Nation, Totam nec pati potest libertatem nec servitutem; It cannot well bear liberty nor bondage in the height: So neither can the soul, if God smile and opens himself a little familiarly to us, than we are prone to grow high and wanton, if he frown, than we sink as much in our faith; thus the one like fair weather and warm gleams, bring up the weeds of corruption; and the other, l●ke sharp frosts, nip and even kill the flowers of grace; the Christian is in danger on both hands, therefore Satan takes this advantage, when the Christian is flush of comfort, even as a cheater, who strikes in with some young heir, when he hath newly received his rents, and never leaves till he hath eased him of his money: thus Satan lies upon the catch, then to inveigle a Saint into one sin or other, which he knows will soon leak out his joy. Had ever any a larger testimony from Heaven then Peter? Matth. 16.17. where Christ pronounceth him blessed, and puts a singular honour upon him, making him the Representative for all his Saints. No doubt this favour to Peter, stirred up the envious spirit the sooner to fall upon him. If joseph's particoloured coat made the Patriarches to plot against him their brother, no wonder malice should prompt Satan to show his spite, where Christ had set such a mark of love and honour; and therefore we find him soon at Peter's elbow, making him his instrument to tempt his Master, who soon espied his cloven foot, and rebukes Peter with a Get thee behind me Satan. He that seemed a Rock even now, through Satan's policy, is laid as a stone of offence for Christ to stumble at. So David, when he had received such wonderful mercies, settled in his throne with the ruin of his enemies, yea, pardoned for his bloody sin, now ready to lay down his head with peace in the dust: Satan chaps in to cloud his clear evening, and tempts him to number the people; so ambitious is Satan, then chiefly to throw the Saint into the mire of sin, when his coat is cleanest.  
Sixthly, at the hour of death, when the Saint is down and prostrate in his bodily strength, now this coward falls upon him: 'tis the last cast indeed he hath for the game, now or never, overcome him now and ever; as they say of the natural serpent, Nunquam nisi moriens producitur in longum: he never is seen at his length till dying: so this mystical serpent never strains his wits and wiles more, than when his time is thus short. The Saint is even stepping into eternity, and now he treads upon his heel, which if he cannot trip up so as to hinder his arrival in heaven, yet at least to bruise it, that he may go with more pain thither.   

CHAP. II. Satan's subtlety in managing his temptations, where several stratagems used by him to deceive the Christian, are laid down.  
THe second way wherein Satan shows his tempting subtlety, is in those stratagems he useth to deceive the Christian in the act of temptation.  
First, he hangs out false colours, and comes up to the Christian in the disguise of a friend, so that the gates are opened to him, and his motions received with applause, before either be discovered; therefore he is said to transform himself into an Angel of light, 2 Cor. 11.14. Of all plots 'tis most dangerous when he appears in samuel's mantle, and silvers his foul tongue with fair language. Thus in point of error, he corrupts some in their judgements, by commending his notions for precious Gospel-truths, and like a cunning Chapman puts off his old ware, (errors I mean that have lain long upon his hand) only turkening them a little after the mode of the times, and they go for new light, under the skirt of Christian liberty; he conveys in Libertinism, by crying up the Spirit; he decries and vilifies the Scripture by magnifying faith: he labours to undermine repentance, and blow up good works; by bewailing the corruption of the Church in its administrations, he draws unstable souls from it, and amuseth them, till at last they fall into a vertigo, and can see no Church at all in being. And he prevails no less on the hearts and lives of men by this wile, then on their judgements. Under the notion of zeal, he kindles sometimes a dangerous flame of passion and wrath in the heart, which like a rash fire makes the Christians spirit boil over into unchristian desires of, and prayers for revenge where he should forgive; of which we have an instance in the disciples, Luke 9.55. where two holy men are desiring that fire may come down from heaven. Little did they think from whence they had their coal, that did so heat them, till Christ told them, Ye know not what Spirit you are of. Sometimes he pretends pity and natural affection, which in some cases may be good counsel, and all the while he desires to promote cowardice and sinful self-love; whereby the Christian may be brought to fly from his colours, shrink from the truth, or decline some necessary duty of his calling; this his wile Christ soon spied, when he got Peter to be his spokesman, saying, Master, pity thyself: who stopped his mouth with that sharp rebuke, Get thee behind me, Satan. O what need have we to study the Scriptures, our hearts and Satan's wiles, that we may not bid this enemy welcome, and all the while think its Christ that is our guest.  
A second policy he useth is to get intelligence of the Saints affairs. This is one great wheel in the Politicians clock, to have Spies in all places, by whom they are acquainted with the counsels and motions of their enemies, and this gives them advantage, as to disappoint their designs, so more safely to compass their own. 'Tis no hard matter for him to play his game well, that sees his enemy's hand. David knew how the squares went at Court, Jonathans' arrows carried him the news, and accordingly he removed his quarters, and was too hard for his great enemy Saul. Satan is the greatest Intelligencer in the world, he makes it his business to inquire into the inclinations, thoughts, affections, purposes of the creature, that finding which humour abounds, he may apply himself accordingly, which way the stream goes, that he may open the passage of temptation, and cut the channel to the fall of the creatures affections, and not force it against the torrent of nature. Now if we consider but the piercing apprehension of the Angelical nature, how quick he is to take the sent which way the game goes by a word dropped, the cast of an eye or such a small matter (signal enough to give him the alarm) his experience in heart-anatomy, having inspected, and (as it were) dissected so many in his long practice, whereby his knowledge is much perfected, as also his great diligence to add to both these, being as close a Student as ever, considering the Saints, and studying how he may do them a mischief, as we see in Jobs case, whom he had so observed that he was able to give an answer ex tempore to God what Jobs state and present posture was, and what might be the most probable means of obtaining his will of him; and besides all this, the correspondence that he hath with those in and about the Christian, from whom he learns much of his state, as David by Hushai in Absaloms' counsel: all these considered, 'tis almost impossible for the creature to stir out of the closet of his heart, but it will be known whither he inclines; some corrupt passion or other will bewray the soul to him, as they did David to Saul, who told him where he might find him, 
1 Sam 24 1.  in the wilderness of Engedi. Thus will these give intelligence to Satan, and say, If thou wouldst surprise such a one, he is gone that way, you shall have him in the wood of worldly employments, over head and ears in the desires and cares of this life, see where another sits under such a bower, delighting himself in this child, or that gift, endowment of mind, or the like; lay but the lime-twig there, and you shall soon have him in it. Now Satan having this intelligence, lets him alone to act his part; he sure cannot be at a loss himself, when his scholars, (the Jesuits I mean) have such agility of mind, to wreath and cast themselves into any form becoming the persons they would seduce. Is ambition the lust the heart favours? O the pleasing projects that he will put such upon! how easily having first blown them up with vain hopes, doth he draw them into horrid sins? Thus Human, that he may have a monopoly of his Prince's favour, is hurried into that bloody plot (fatal at last to himself) against the Jews. Is uncleanness the lust after which the creatures eye wanders? Now he'll be the Pander, to bring him and his Minion together. Thus he finding Amnon sick of this disease, sends Jonadah a deep-pated fellow, 
1 Sam. 13.3▪  to put this fine device into his head of feigning himself sick whereby his Sister fell into his snare.  
Thirdly, in his gradual approaches to the soul. When he comes to tempt, he is modest & asks but a little, he knows he may get that at many times, which he should be denied if lie asked all at once. A few are let into a city, when an army coming in a body, would be shut out, and therefore that he may beget no suspicion, he presents may be a few general propositions, which do not discover the depth of his plot; these like Scouts go before, while his whole body lies hid as it were in some swamp at hand. Thus he wriggled into Eves bosom, whom he doth not at first dash bid Take and eat, no, he is more mannerly than so, this would have been so hideous, that as the fish with some sudden noise, by a stone cast into the river, is scared from the bait, so would she have been affrighted from holding parley with such a one: no, he propounds a question which shall make way for this, Hath God said? art not mistaken? could this be his meaning whose bounty lets thee eat of the rest to deny thee the best of all? Thus he digs about and loosens the roots of her faith, and then the tree falls the easier the next gust of temptation. This is a dangerous policy indeed. Many have yielded to go a mile with Satan, that never intended to go two; but when once on the way, have been alured further and further, till at last they know not how to leave his company. Thus Satan leads poor creatures down into the depths of sin by winding stairs, that let them not see the bottom whither they are going; First he presents an object that ocasions some thoughts, these set fire on the affections, and these fume up into the brain, and cloud the understanding, which being thus disabled, now Satan dares a little more declare himself, and boldly solicit the creature to that it would even now have defied. Many who at this day lie in open profaneness, never thought they should have rolled so far from their Profession but Satan beguiled them, poor souls, with their modest beginnings. O Christians, give not place to Satan, no not an inch in his first motions; he that is a beggar and a modest one without doors, will command the house if let in; yield at first, and thou givest away thy strength to resist him in the rest, when the hem is worn, the whole garment will ravel out, if that be not mended by timely repentance.  
The fourth way, wherein Satan shows his subtlety in managing his temptations, is in his Reserves. A wise Captain hath ever some fresh troops at hand to fall in at a pinch, when other are worsted. Satan is seldom at a loss in this respect, when one temptation is beat back, he soon hath another to fill up the gap, and make good the line. Thus he tempts Christ to diffidence and distrust, by bidding him turn stones into bread, as if it were time now to carve for himself, being so long neglected of his Father, as to fast forty days, and no supplies heard of; No sooner had Christ quenched this dart with that, It is written, Man shall not live by bread alone, 
Mat. 4 4, 5  but by every word that proceedeth out of the mouth of God, but he hath another on the string which he let fly at him, tempting him to presumption, v. 5. Then the devil taketh and sets him on a pinnacle, and bids, Cast thyself down headlong, for it is written, He shall give his Angels charge over thee, etc. As if he had said, If thou hast such confidence on God and his Word, as thou pretendest, show it by casting thyself down, for thou hast a Word between thee and the ground, if thou darest trust God; and truly, though Christ had his answer ready, and was prepared to receive his charge on the right hand and on the left, being so completely armed that no temptation could come amiss, yet note we, Satan's temptations on Christ, were like the Serpent's motion on a rock, (of which Solomon speaks) that makes no impression, no dint at all, but on us they are as a Serpent on sand or dust, 
Pro. 30.19  that leaves a print, when not in the heart, yet in the fancy, colours that which is next door to it, and so the object there is ready to slip in, if great care be not observed, especially when he doth thus change his hand, as when we have resisted one way, fall on afresh another, yea, plant his succeeding temptation upon our very resistance in the former. Now it requires some readiness in our postures, and skill at all our weapons to make our defence, like a disputant, when he is put out of his road, and hath a new question started, or argument unusual brought, now he is tried to purpose. And truly this is Satan's way when he tempts the Christian to neglect of duties of God's worship (from his worldly occasions, the multitude of them or necessity of following them) and this takes not, than he is on the other side, and is drawing the Christian to the neglect of his worldly calling, out of a seeming zeal to promote his other in the Worship of God. Or first, he comes and labours to dead the heart in duty, but the Christian too watchful for him there, than he is puffing of him up with an opinion of his enlargement in it, and ever he keeps his sliest and most sublimated temptations for the last.  
Fifthly, in his politic retreats you shall have an enemy fly as overcome, when it is on a design of overcoming; this was Joshua's wile, by which he catcht the men of Ai in a trap, Josh. 3.8. We read not only of Satan's being cast out, but of the unclean spirits going out, (voluntarily) yet with a purpose to come again, and bring worse company with him, Matth. 12.43. Satan is not always beat back by the dint and power of conquering grace, but sometimes he draws off, and raiseth his own siege, the more handsomely to get the Christian out of his fastnesses and trenches, that so he may snap him on the plains, whom he cannot come at in his works and Fortifications. Temptations send the Saint to his Castle, as the sight of the dog doth the coney to her Burrow; Now the soul walks the rounds, stands upon its guard, dares not neglect duty, because the enemy is under its very walls, shooting in his temptations continually; but when Satan seems to give the soul over, and the Christian finds he is not haunted with such motions as formerly, truly now he is prone to remit in his diligence, fail in his duty, and grow either infrequent or formal therein; As the Romans, whose valour decayed for want of the Carthaginian troops to alarm them; let Satan tempt or not tempt, assault or retreat, keep thou in order, stand in a fight posture, let his flight strengthen thy faith, but not weaken thy care. The Parthians do their enemies most hurt in their flight, shooting their darts as they run, and so may Satan do thee, if thy seeming victory makes thee secure.   

CHAP. III. Of Satan's subtlety, in choosing instruments fit for his turn to carry on his tempting design.  
THe third particular in which Satan shows his subtlety, as a Tempter is in the choice of those instruments, whom he useth for the carrying on this his design, he as the Master-workman cuts out the temptation, and gives it the shape, but sometimes he hath his Journeymen to make it up, he knows his work may be carried on better by others, when he appears not above-board himself. Indeed there is not such a suitableness between the Angelical nature & man's, as there is between one man & another, and therefore he cannot make his approaches so familiarly to us, as man can do to man; and here (as in other things) he is God's Ape; you know this very reason was given, why the Israelites desired God might not speak to them, but Moses, and God liked the motion; 
Deut. 18.17.  They have well said, saith God, I will raise up a Prophet from the midst of them like unto thee. Thus Satan, he useth the Ministry of men like ourselves, by which as he becomes more familiar, so he is less suspected, while Joab-like, he gets another to do his errand. Now 'tis not any will serve his turn for this employment, he is very choice in his instruments he pitcheth on; 'tis not every soldier is fit for an Ambassage to treat with an enemy, to betray a town and the like. Satan considers who can do his work to his greatest advantage; and in this he is unlike God, who is not at all choice in his instruments, because he needs none, and is able to do as well with one as another; but Satan's power being finite, he must patch up the defect of the Lion's skin with the Foxes. Now the persons Satan aims at for his instruments are chiefly of four sorts.  
First, persons of place and power. Secondly, persons of parts and policy. Thirdly, persons of holiness, or at least reputed so. Fourthly, persons of relation and interest.  
First, Satan makes choice of persons of place and power. These are either in the Commonwealth or Church, if he can he will secure the Throne and the Pulpit, as the two Forts that command the whole line. First, men of power in the Commonwealth, 'tis his old trick to be tampering with such. A Prince, a Ruler may stand for a thousand; therefore saith Paul to Elymas, when he would have turned the Deputy from the faith; O full of all subtlety, thou child of the devil! acts 13.8 As if he had said, you have learned this of your father the devil, to haunt the Courts of Princes, wind into the favour of great ones. There it a double policy Satan hath, in gaining such to his side. First, none have such advantage to draw others to their way: corrupt the Captan, and 'tis hard if he bring not off his troop with him. 
Numb. 16 2, 19  When the Princes, men of renown in their tribes, stood up with Corah, presently a multitude are drawn into the conspiracy. Let Jeroboam set up idolatry, and Israel is soon in a snare; it's said the people willingly walked after his Commandment, Hos. 5.11. Secondly, should the sin stay at Court, and the infection go no further, yet the sin of such a one, (though a good man) may cost a whole Kingdom dear. 1 Chron. 21.1. Satan stood up against Israel, and provoked David to number the people. He owed Israel a spite, and he pays them home in their King's sin, which dropped in a fearful plague upon their heads. Secondly, such as are in place and office in the Church. No such way to infect the whole town, as to poison the Cistern at which they draw their water; who shall persuade Ahab that he may go to Ramoth-Gilead and fall? Satan can tell, I will be a lying spirit in the mouth of his Prophets, 2 Kings 22.21. How shall the profane be hardened in their sins? let the Preacher sow pillows under their elbows, and cry peace, peace, and it's done. How may the worship of God come to be neglected? let Hophni and Phineas be but scandalous in their lives, and many both good and bad will abhor the sacrifice of the Lord.  
Secondly, he employeth persons of parts and policy, if any hath more pregnancy of wit, and depth of reason then other, he is the man Satan looks upon for his service: and so far he prevails that very few of this rank are found among Christ's disciples, Not many wise. Indeed, God will not have his Kingdom, either in the heart or in the world, maintained by carnal policy, 'tis a Gospel-command that we walk in godly simplicity, sine plicis; though the Serpent can shrink up into his folds, and appear what he is not, yet it doth not become the Saints to juggle or shuffle with God or men; and truly when any of them have made use of the Serpent's subtlety, it hath not followed their hand; Jacob got the blessing by a wile, but he might have had it cheaper with plain dealing. Abraham and Sarah both dissemble to Abimelech, God discovers their sin, and reproves them for it by the mouth of an Heathen. Asa out of State-policy joins league with Syria, yea, pawns the vessels of the Sanctuary, and all for help, and what comes of all this? Herein thou hast done foolishly, saith God, from henceforth thou shalt have wars. Sinful policy shall not long thrive in the Saints hands well, but Satan will not out of his way, he inquires for the subtilest-pated men, a Balaam, Achitoph●l, Haman, Sanballat, men admired for their counsel and deep plots, these are for his turn. A wicked cause needs a smooth Orator, bad ware a pleasing Chapman, as in particular, his instruments he useth to seduce and corrupt the minds of men are commonly subtile-pated men, such, that if it were possible should deceive the very elect. This made the Apostle so jealous of the Corinthians, whom he had espoused to Christ, lest as Eve by the Serpent, so their minds should be corrupted from the simplicity that is in Christ. He must be a cunning devil indeed, that can draw off the Spouses love from her beloved, yet there is such a witchery in Satan's instruments, that many have been brought to fly on the face of those truths and ordinances, yea, Christ himself to whom they have seemed espoused formerly. Now in three particulars this sort of Satan's instruments show their Master's subtlety.  
First, in aspersing the good name of the sincere messengers of Christ. Satan's old trick to raise his credit upon the ruined reputation of Christ's faithful servants. Thus he taught Corah, Dathan and Abiram, to charge Moses and Aaron, Ye take too much upon you, seeing all the Congregation is holy; they would make the people believe, that it was the pride of their heart, to claim a monopoly to themselves, 
Numb. 16 3, 19  as if none but Aaron and his fraternity were holy enough to offer incense, and by this subtle practice they seduced (for a while) in a manner, the whole Congregation to their side. So the lying Prophets (that were Satan's Knights of the post to Ahab,) fell foul on good Micaiah. Our Saviour himself was no better handled by the Pharisees and their Confederates, and Paul the chief of the Apostles, his Ministry undermined, and his reputation blasted by false teachers, as if he had been some weak sorry Preacher, 
2. Cor. 10.10.  His bodily presence is weak, say they, and his speech contemptible; and is this your admired man?  
Secondly, in covering their impostures and errors with choice notions and excellent truths. Arrius himself, and other dangerous instruments of Satan were too wise to stuff their discourses with nothing but heterodoxe matter, precious truths dropped from them with which they sprinkled their corrupt principles, yet with such Art as should not easily be discerned. This (as one observs) our Saviour warns his disciples of, when he bids them beware of the leaven of the Pharisees, (that is, of their errors.) But why leaven? for the secret mixture of it with the wholesome bread; you do not make your bread all of leaven, none would then eat it, but crumble a little into a whole batch, which sowers all: thus Christ doth tell the disciples, that the Pharisees among many truths mix their errors, and therefore it behoves them to beware, lest with the truth the error goes down also. Again, leaven is very like the dough, of the same grain with it, only differs in age and sourness: thus Christ intimates the resemblance of their errors to the truth, scraped, as it were, out of the Scriptures, but sowered with their own false glosses. This indeed makes it easy for Christ's sheep to be infected with the scab of error, because that weed which breeds the rot is so like the grass that nourisheth them.  
Thirdly, their subtlety appears in holding forth such principles as are indulgent to the flesh. This brings in whole shoals of silly souls into their net, the heart of man loves of life to shape a Religion according to its own humour, and is easy to believe that to be a truth, which favours its own inclination. Now there are three lusts that Satan's instruments labour to gratify in their doctrine, Carnal Reason, Pride, and steshly Liberty.  
First, Carnal reason, this is the great idol which the more intelligent part of the world worship, making it the very standard of their faith, and from this bitter root have sprung those Arrian and Socinian heresies. And truly he that will go no further than reason will carry him, may hold out in the plain way of the Moral Law, but when he comes to the depths of the Gospel, must either go back, or be content that faith should help reason over.  
Secondly, another lust that Satan cockers, is pride. Man naturally would be a god to himself, [though for clambering so high he got his fall] and whatever doctrine nourisheth a good opinion of man in his own eye, this is acceptable to him, and this hath spawned another fry of dangerous errors. The Pelagian and semi-Pelagian, which set nature upon its own legs, and persuade man he can go alone to Christ, or at least with a little external help, of an hand to lead, or argument to excite, without any creating work in the soul. O, we cannot conceive how glib such stuff goes down. If one Workman should tell you that your house is rotten, and must be pulled down, and all new materials prepared; and another should say no such matter, such a beam is good, and such a sparre may stand; a little cost will serve the turn: it were no wonder that you should listen to him that would put you to least cost and trouble: the faithful servants of Christ tell sinners from the Word, that man in his natural state is corrupt and rotten, that nothing of the old frame will serve, and there must needs be all new; but in comes an Arminian and blows up the sinner's pride, and tells him he is not so weak or wicked as the other represents him, if thou wilt thou mayest repent and believe, or at least by exerting thy natural abilities, oblige God to superadd what thou hast not. This is the Workman that will please proud man best.  
Thirdly, Satan by his instruments nourisheth that desire of fleshly liberty, which is in man by nature, who is a son of Belial, without yoke; and if he must wear any, that will please best, which hath the softest lining, and pincheth the flesh least, and therefore when the sincere teachers of the Word will not abate of the strictness of the command, but press sincere obedience to it, then come Satan's instruments and say, these are hard taskmasters, who will not allow one playday in a year to the Christian, but tie him to continual duty, we'll show you an easier way to heaven: Come, saith the Papist, confess but once a year to the Priest, (pay him well for his pains) and be an obedient son of the Church, and we'll dispense with all the rest. Come, saith the Familist, the Gospel-Charter allows more liberty than these legal Preachers tell you of; they bid you repent and believe, when Christ hath done all these to your hand. What have you left to do but to nourish the flesh? something sure is in it, that Impostors find such quick return for their ware, while Truth hangs upon the log; and is it not this? that they are content to afford heaven cheaper to their disciples, than Christ will to his. He that sells cheapest shall have most customers, though at last best will be best cheap; Truth with self-denial, a better pennyworth, than error with all its flesh-pleasing.  
Thirdly, Satan makes choice of such as have a great name for holiness, none to a live bird to draw other birds into the net. But is it possible that such should do this work for the devil? yes, such is the policy of Satan, and the frailty of the best, that the most holy men have been his instruments to seduce others, Abraham he tempts his wife to lie, Say thou art my Sister. The old Prophet leads the man of God out of his way, 1 Kings 13. the holiness of the man, and the reverence of his age, 'tis like, gave authority to his counsel. O how should this make you watchful, whose long travel and great progress in the ways of God have gained you a name of eminency in the Church, what you say, do; or hold, because you are file-leading men, and others look more on you: then their way.  
Fourthly, Satan chooseth such, as by relation or affection have deep interest in the persons he would gain. Some will kiss the child for the Nurse's sake, and like the Present for the hand that brings it. 'Tis like David would not have received that from Nabal, which he took from Abigail, and thanks her. Satan sent the apple by Eves hand to Adam. Delilah doth more with Samson, than all the Philistines bands, Jobs wife brings him the poison, Curse God and die. Some think Satan spared her life, when he slew his children and servants, (though she was also within his Commission) as the most likely instrument, by reason of her relation and his affection, to lead him into temptation. Satan employs Peter a disciple to tempt Christ, at another time his friends and kinsfolk. Some Martyrs have confessed, the hardest work they met withal, was to overcome the prayers and tears of their friends and relations. Paul himself could not get off this snare without heart-breaking: What mean ye to weep, and to break my heart? Acts 21.13.   

CHAP. IU. Wherein this Point of Satan's subtlety, as a Tempter to sin, is briefly applied.  
Use 1 First, affect not sinful policy and subtlety, it makes you but like the devil. There is the wisdom of the Serpent, which is commended, and that is his perfection as a creature, in which both the literal and the mystical excel, the one in an ingenious observing nature above the beasts of the field, and the other in knowledge as an Angel above men; but as the subtlety of the one, and knowledge of the other is degenerate, and makes them more able to do mischief, the one to the bodies, the other to the souls of men, this kind of wisdom and subtlety is to be abhorred by us: The Serpent's eye (as one saith) does well only in the Doves head.  
First, affect not subtlety in contriving any sin. Some are wise to do evil, Jer. 4.22. Masters of this craft, who can as they lie on their beds, cast their wicked designs into an artificial method, showing a kind of devilish wit therein, as the Egyptians who dealt wisely (as they thought) with the Israelites and Jezabel, who had printed her bloody design in so fair a letter, that some might read her Saint while she was playing the devil. This is the black Art indeed, and will make the soul black as hell that practiseth it. It is not hard for any (though a fool) to learn. Be but wicked, and the devil will help thee to be witty; Come but a while to his school, and thou mayest soon be a cunning man. No sins speak a higher attainment in wickedness, than those which are the result of deliberate counsel and deep plottings. Creatures, as they go longer with their young, so their birth is more strong and perfect, as the Elephant above all others. The longer a sin is a forming and forging within, and the oftener the head and heart meet about it, the completer the sin. Here are many litters of unformed sins in one, such I mean, that are conceived and cast forth in the hurry of an extemporary passion, such sudden acts show weakness, these other deep wickedness.  
Secondly, take heed of hiding sin when thou hast committed it. This is one of the devices that are in man's heart, and as much Art and cunning is shown in this, as in any one part of the sinner's trade. What a trick had the Patriarches to blind their father's eye with a bloody coat? joseph's Mistress to prevent a charge from joseph, accuseth him for what she is guilty, like the Robber who scap't by crying Stop the Thief. God taught man to make coats to cover his naked body, but the devil learned him to wove these cover to hide the nakedness of his soul; the more subtle thou seemest in concealing thy sin, the more egregiously thou playest the fool. None so shamed as the liar when found out, and that thou art sure to be. Thy covering is too short to hide thee from God's eye, and what God sees, (if thou dost not put thyself to shame) he will tell all the world of hereafter) however thou escapest in this life.  
Thirdly, take heed of subtlety and sinful policy, in compassing that which is lawful in itself; 'tis lawful to improve thy estate and husband it well for thy posterity, but take not the devil's counsel, who will be putting thee upon some tricks in thy trade and slights in thy dealing; such may go for wise men a while, but the Prophet reads their destiny, jer. 17.11. At his end he shall be a fool. 'Tis lawful to love our estate, life, liberty, but beware of sinful policy to save them. 'Tis no wisdom to shuffle with God, by denying his truth, or shifting of our duty to keep correspondence with men; he is a weak fencer that lays his soul at open guard to be stabbed and wounded with guilt, while he is lifting up his hands to save a broken head, Our fear commonly meets us at that door by which we think to run from it. He that will save his life shall lose it As you love your peace, Christians, be plainhearted with God and man, and keep the King's highway; go the plain way of the command to obtain thy desire, and not leap over hedge and ditch to come a little sooner to the journey's end; such commonly either meet with some stop that makes them come back with shame, or else put to venture their necks in some desperate leap. He is sure to come safer (if not sooner) home, that is willing to go a little about to keep God company. The Historians observation is worth the Christians remembrance: Consilia callida primâ specie laeta, tractatu dura, eventu tristia, Livius. Crafty counsels promise fair at first, but prove more difficult in the managing, and in the end do pay the undertaker home with desperate sorrow.  
Use 2 Is Satan so subtle? O then think not to be too cunning for the devil, he'll be too hard for thee at last, sin not with thoughts of an after-repentance; it is possible thou meanest this at present: but dost thou think who sits down to play with this cheater, to draw out thy stock when thou pleasest? alas, poor wretch, he has a thousand devices to carry thee on, and engage thee deeper, till he hath not left thee any tenderness in thy conscience. As some have been served at play, intending only to venture a shilling or two, yet have by the secret witchery in gaming, played the very clothes off their back before they had done; O how many have thus sinned away all their principles, yea, Profession itself, that they have not so much as this cloak left, but walk naked to their shame? Like children, who got into a boat, think to play near the shore, but are unawares by a violent gust carried down to the wide sea. O how know you that dally with Satan, but that at last you may (who begin modestly) be carried down to the broad sea of profaneness? Some men are so subtle to overreach, and so cruel when they get men into their hands, that a man had better beg his bread then borrow of them. Such a Merchant is Satan cunning to insinuate, and get the creature into his books, and when he hath him on the hip, no more mercy to be had at his hand, than the Lamb may expect from the ravenous Wolf.  
Use 3 Study the wiles, and acquaint thyself with Satan's policy. Paul takes it for granted, that every Saint doth in some measure understand them; We are not ignorant of his devices, 2 Cor. 2.11. He is but an ill fencer that knows and observes nothing of his emies play; many particular stratagems I have laid down already, which may help a little, and for thy direction in this study of, and enquiry into Satan's wiles, take this threefold counsel.  
First, take God into thy counsel. Heaven overlooks hell. God at any time can tell thee, what plots are hatching there against thee. Consider Satan as he is God's creature, so God cannot but know him. He that makes the Watch, knows every pin in it. He form this crooked Serpent, though not the crookedness of this Serpent, and though Satan's way in tempting is as wonderful as the way of a Serpent on a rock, yet God traceth him; yea, knows all his thoughts together. Hell itself is naked before him, and this destroyer hath no covering. Again, consider him as God's Prisoner, who hath him fast in chains, and so the Lord, who is his Keeper, must needs know whither his Prisoner goes, who cannot stir without his leave. Lastly, consider him as his messenger, for so he is, An evil spirit from the Lord vexed Saul, and he that gives him his errand, is able to tell thee what it is. Go then and plough with God's heifer, improve thy interest in Christ, who knows what his Father knows, and is ready to reveal all that concerns thee to thee, Joh. 15.15. It was he who descried the devil coming against Peter and the rest of the Apostles, and faithfully revealed it to them, Luke 22. before they thought of any such matter. Through Christ's hands pass all that is transacted in heaven and hell. We live in days of great actions, deep counsels, and plots on all sides, and only a few that stand on the upper end of the world know these mysteries of State, all the rest know little more than Pamphlet-Intelligence: Thus it is in regard of those plots which Satan in his infernal Conclave is laying against the souls of men, they are but a few that know any thing to purpose of Satan's designs against them; and those are the Saints from whom God cannot hide his own counsels of love, but sends his Spirit to reveal unto them here, what he hath prepared for them in heaven, 1 Cor. 2.10. and therefore much less will he conceal any destructive plot of Satan from them.  
Be intimately acquainted with thy own heart, and thou wilt the better know his design against thee, who takes his method of tempting, from the inclination and posture of thy heart. As a General walks about the City, and views it well, and then raiseth his Batteries, where he hath the greatest advantage: So doth Satan compass, and consider the Christian in every part before he tempts.  
Lastly, be careful to read the Word of God with observation. In it thou hast the History of the most remarkable battles that have been fought by the most eminent Worthies in Christ's Army of Saints, with this great Warrior Satan; Here thou mayest see how Satan hath foiled them, and how they have recovered their lost ground. Here you have his Cabinet-counsels opened, there is not a lust which you are in danger of, but you have it descried, not a temptation which the Word doth not arm you against. It is reported that a certain Jew should have poisoned Luther, but was happily prevented by his picture which was sent to Luther, with a warning from a faithful friend, that he should take heed of such a man when he saw him, by which he knew the Murderer, and escaped his hands. The Word shows thee, O Christian, the face of those lusts, which Satan employs to butcher thy precious soul; By them is thy servant warned, saith David, Psal. 19.11.   

CHAP. V. Wherein is showed the subtlety of Satan, as a Troubler and an Accuser for sin, where many of his wiles and policies to disquiet the Saints spirits are discovered.  
THe second General in which Satan appears such a subtle enemy; is in molesting the Saints peace, and disquieting the Saints spirit. As this holy Spirits work is not only to be a Sanctifier, but also a Comforter, whose fruits are righteousness and peace, so the evil spirit Satan is both a seducer unto sin, and an accuser for sin, a Tempter and a Troubler, and indeed in the same order. As the Holy Ghost is first a Sanctifier, and then a Comforter; so Satan first a Tempter, than a Troubler. joseph's Mistress first tries to draw him to gratify her lust, that string breaking she hath another to trounce him and charge him, and for a plea she hath his coat to cover her malice, nor is it hard for Satan to pick some hole in the Saint's coat, when he walks most circumspectly. The proper seat of sin is the Will, of comfort the Conscience; Satan hath not absolute knowledge of, or power over these, (being locked up from any other but God; and therefore what he doth, either in defiling temptations, or disquieting, is by wiles more than by open force, and he is not inferior in troubling, to himself in tempting. Satan hath as the Serpent, away by himself; other beasts, their motion is direct, right on, but the Serpent goes a skue (as we say) winding and wreathing its body, that when you see a serpent creeping along, you can hardly discern which way it tends; thus Satan in his vexing temptations hath many intricate policies, turning this way and that way, the better to conceal his design from the Saint, which will appear in these following methods.  

SECT. I.  
First, he vexeth the Christian by laying his brats at the Saint's door, and charging him with that which is his own creature, and here he hath such a notable Art, that many dear Saints of God are woefully hampered and dejected, as if they were the vilest blasphemers, and veriest Atheists in the world: whereas indeed the cup is of his own putting into the sack, but so slily conveyed into the Saint's bosom, that the Christian, though amazed and frighted at the sight of them, yet being jealous of his own heart, and unacquainted with Satan's tricks of this kind, cannot conceive how such motions should come there, (if not bred in, and vomited out by his own naughty heart) and so bears the blame of the sin himself, because he cannot find the right father, mourning as one that is forlorn and cast off by God, or else (saith he) I should never have such vermin of hell creeping in my bosom, and here Satan hath his end he proposeth; for he is not so silly as to hope he should have welcome with such a horrid crew of blasphemous and atheistical thoughts in that soul, where he hath been denied when he came in an enticing way; no, but his design is by way of revenge, because the soul will not prostitute it self to his lust otherways, therefore to haunt it and scare it with those imps of blasphemy; As he served Luther to whom he appeared, and when repulsed by him, went away and left a noisome stinch behind him in the room. Thus when the Christian hath worsted Satan in his more pleasing temptations, being madded, he belcheth forth this stinch of blasphemous motions to annoy and affright him, that from them the Christian may draw some sad conclusion or other; and indeed the Christians sin lies commonly more in the conclusion, which he draws from them (as that he is not a child of God) then in the motions themselves. All the counsel therefore I shall give thee in this case, is to do with these motions, as you use to serve those vagrants and rogues that come about the country, whom, though you cannot keep from passing through your town, yet you look they settle not there, but whip them and send them to their own home: Thus give these motions the Law, in mourning for them, resisting of them, and they shall not be your charge, (yea, 'tis like you shall seldomer be troubled with such guests,) but if once you come to entertain them, and be Satan's nurse to them, than the Law of God will cast them upon you.   

SECT. II.  
Secondly, another wile of Satan as a troubler, is in aggravating the Saints sins, (against which he hath a notable declamatory faculty) not that he hates the sin, but the Saint; now in this, his chief subtlety is so to lay his charge, that it may seem to be the act of the holy Spirit; he knows an arrow out of God's quiver wounds deep; and therefore when he accuseth he comes in God's Name: as suppose a child were conscious to himself of displeasing his father, and one that owes him a spite (to trouble him) should counterfeit a letter from his father, and cunningly conveys it into the son's hand, who receives it as from his father, wherein he chargeth him with many heavy crimes, disownes him, and threatens he shall never come in his sight, or have penny portion from him, the poor son (conscious to himself of many undutiful carriages, and not knowing the plot) takes on heavily, and can neither eat nor sleep for grief, here is a real trouble begot from a false and imaginary ground: Thus Satan observes how the squares go between God and his children, such a Saint he sees tardy in this duty, faulty in that service, and he knows the Christian is conscious of this, and that the Spirit of God will also show his distaste for these, both which prompts Satan to draw a charge at length, raking up all the bloody aggravations he can think of, and give it in to the Saint as sent from God. Thus he taught Jobs friends to pick up those infirmities, which dropped from him in his distress, and shoot them back in his face, as if indeed they had been sent from God to declare him an hypocrite, and denounce his wrath for the same.  
Quest. But how should we know the false accusations of Satan from the rebukes of God and his Spirit?  
Answ. First if they cross any former act or work of the Spirit in thy soul, they are Satan's, not the Holy Spirits. Now you shall observe, Satan's scope in accusing the Christian, and aggravating his sin, is to unsaint him, and persuade him he is but an hypocrite. O, saith Satan, now thou hast shown what thou art, see what a foul spot is on thy coat, this is not the spot of a child; whoever that was a Saint committed such a sin after such a sort? All thy comforts and confidence which thou hast bragged of, were false, I warrant you; thus you see Satan at one blow dasheth all in pieces. The whole fabric of grace which God hath been rearing up many years in the soul, must now at one puff of his malicious mouth be blown down, and all the sweet comforts with which the Holy Spirit hath sealed up God's love, must be defaced with this one blot, which Satan draws over the fair copy of the Saints evidence. Well, soul, for thy comfort know, if ever the Spirit of God hath begun a sanctifying or comforting work, causing thee to hope in his mercy, he never is, will, or can be the messenger to bring contrary news to thy soul, his language is not yea and nay, but Yea and Amen for ever. Indeed when the Saint plays the wanton, he can chide, yea, will frown and tell the soul roundly of its sin, as he did David by Nathan, Thou art the man, this thou hast done, and paints out his sin with such bloody colours, as made David's heart melt, as it were, into so many drops of water: but that shall not serve his turn, he tells him what a rod is steeping for him (that shall smart to purpose,) one of his own house, no other than his darling son shall rise up against him, that he may the more fully conceive how ill God took the sin of him, a child, a Saint, when he shall know what it is to have his beloved child traitorously invade his Crown, and unnaturally hunt for his precious life; yet not a word all this while is heard from Nathan teaching David to unsaint himself, and call in question the work of God in his soul. No, he had no such commission from God, he was sent to make him mourn for his sin, not from his sin to question his state which God had so oft put out of doubt.  
Secondly, when they asperse the riches of God's grace, and so charge the Christian, that withal they reflect upon the good Name of God, than they are not of the Holy Spirit, but from Satan. When you find your sins so represented and aggravated to you, as exceeding either the mercy of God's nature, or the grace of his Covenant, Hic se aperit diabolus: this comes from that foul liar. The Holy Spirit is Christ's Spokesman to commend him to souls, and to woo sinners to embrace the grace of the Gospel, and can such words drop from his sacred lips, as should break the match, and sink Christ's esteem in the thoughts of the creature? you may know where this was minted. When you hear one commend another for a wise or good man, and at last come in with a but that dasheth all, you will easily think he is no friend to the man, but some sly enemy that by seeming to commend, desires to disgrace the more: Thus when you find God represented to you as merciful and gracious, but not to such a great sinner as you, to have power and strength, but not able to save thee, you may say, Avaunt Satan, thy speech bewrayeth thee.   

SECT. III.  
Thirdly, another wile of Satan lies in cavilling at the Christians duties and performances, by which he puts him to much toil and trouble. He is at Church assoon as thou canst be, Christian, for thy heart, yea, he stands under thy closet-window, and hears what thou sayest to God in secret, all the while studying how he may commence a suit against thee from thy duty; like those that come to Sermons to carp and catch at what the Preacher saith, that they may make him an offender for some word or other misplaced; or like a cunning Opponent in the Schools, while his adversary is busy in reading his position, he is studying to confute it; and truly Satan hath such an Art at this, that he is able to take our duties in pieces, and so disfigure them that they shall appear formal, though never so zealous, hypocritical, though enriched with much sincerity. When thou hast done thy duty, Christian, then stands up this Sophister to ravel out thy work, there (will he say) thou playedst the hypocrite, zealous, but serving thyself, here wand'ring, there nodding; a little further puffed up with pride, and what wages canst thou hope for at God's hands, now thou hast spoiled his work, and cut it all out into chips? Thus he makes many poor souls lead a weary life, nothing they do but he hath a fling at, that they know not whether best pray or not, hear or not; and when they have prayed and heard, whether it be to any purpose or not: Thus their souls hang in doubt, and their days pass in sorrow, while their enemy stands in a corner, and laughs at the cheat he hath put upon them; as one, who by putting a counterfeit spider into the dish, makes those that sit at table either out of conceit with the meat, that they dare not eat, or afraid of themselves if they have eaten, lest they should be poisoned with their meat.  
Quest. But you will say, What will you have us do in this case to withstand the cavils of Satan, in reference to our duties?  
First, let this make thee more accurate in all thou dost: 
Answ. 1.  'tis the very end God aims at in suffering Satan thus to watch you, that you his children might be the more circumspect, because you have one overlooks you, that will be sure to tell tales of you to God, and accuse thee to thy own self. Doth it not behoove thee to write thy Copy fair, when such a Critic reads and scans it over? Doth it not concern thee to know thy heart well, to turn over the Scriptures diligently, that thou mayest know the state of thy soule-controversie in all the cases of conscience thereof, when thou hast such a subtle Opponent to reply upon thee?  
Secondly, let it make thee more humble. If Satan can charge thee with so much in thy best duties, O what then can thy God do! God suffers sometimes the infirmities of his people to be known by the wicked, (who are ready to check and frump them for them) for this end, to humble his people, how much more low should these accusations of Satan, which are in a great part too true, lay us before God?  
Thirdly, observe the fallacy of Satan's argument, which discovered, will help thee to answer his cavil: the fallacy is double.  
First, he will persuade thee that thy duty and thyself are hypocritical, proud, formal, &c, because something of these sins are to be found in thy duty: Now, Christian, learn to distinguish between pride in a duty, and a proud duty, hypocrisy in a person and an hypocrite, wine in a man and a man in wine. The best of Saints have the stir of such corruptions in them and in their services; these birds will light on an Abraham's sacrifice, but comfort thyself with this, that if thou findest a party within thy bosom pleading for God, and entering its protest against these, thou and thy services are Evangelically perfect. God beholds these as the weaknesses of thy sickly state here below, and pities thee, as thou wouldst do thy lame child; how odious is he to us that mocks one for natural defects, a blear eye, or a stammering tongue? such are these in thy new nature. Observable is that in Christ's prayer against Satan, Zech. 3.3. The Lord said unto Satan, The Lord rebuke thee, is not this a brand plucked out of the fire? As if Christ had said, Lord, wilt thou suffer this envious spirit to twit thy poor child with, and charge him for those infirmities that cleave to his imperfect state? he is but new plucked out of the fire. No wonder there are some sparks unquenched, some corruption unmortified, some disorders unreformed in his place and calling, and what Christ did for Joshuah, he doth uncessantly for all his Saints, apologizing for their infirmities with his Father.  
Secondly, his other fallacy is in arguing from the sin that is in our duties, to the non-acceptance of them. Will God, saith he, think'st thou, take such broken groats at thy hand? Is he not a holy God? Now here, (Christian) learn to distinguish and answer Satan. There is a double acceptance. There is an acceptance of a thing by way of payment of a debt, and there is an acceptance of a thing offered as a token of love, and testimony of gratitude. He that will not accept of broken money, or half the sum for payment of a debt: the same man, if his friend sends him, though but a bent six pence, in token of his love, will take it kindly. 'Tis true (Christian) the debt thou owest to God must be paid in good and lawful money, but (for thy comfort) here Christ is thy Paymaster; send Satan to him, bid him bring his charge against Christ, who is ready at Gods right hand to clear his accounts, and show his discharge for the whole debt; but now thy performances and obedience come under another notion, (as tokens of thy love and thankfulness to God,) and such is the gracious disposition of thy heavenly Father, 
Pro. 19.22  that he accepts thy mite: Love refuseth nothing that love sends. 'Tis not the weight or worth of the gift, but the desire of a man is his kindness.   

SECT. IV.  
A fourth wile of Satan as a troubler, is to draw the Saint into the depths of despair, under a specious pretence of not being humbled enough for sin. This we find singled out by the Apostle for one of the devils fetches. We are not ignorant (saith he) of his devices. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Sophistical reasonings. 
2 Cor. 2.11  Satan sets much by this slight; no weapon oftener in his hand: where is the Christian that hath not met him at this door? here Satan finds the Christian easy to be wrought on, the humours being stirred to his hand, while the Christian of his own accord complains of the hardness of his heart, and is very prone to believe any, who comply with his musing thoughts; yea, thinks every one flatters him, that would persuade him otherwise. 'Tis easier to die that soul into black, which is of a sad colour already, then to make such a one take the lightsome tincture of joy and comfort.  
Quest. But how shall I answer this subtle enemy, when he thus perplexeth my spirit, with not being humbled enough for sin, & c?  
Answ. I answer as to the former, labour to spy the fallacy of his argument, and his mouth is soon stopped.  
First, Satan argues thus: There aught to be a proportion between sin and sorrow: But there is no proportion between thy sins and thy sorrow: Therefore thou art not humbled enough. What a plausible argument is here at first blush? For the major, that there ought to be a proportion between sin and sorrow, this Satan will show you Scripture for. 
2 Chro. 33 12.  Manasseh was a great sinner, and an ordinary sorrow will not serve his turn; He humbled himself greatly before the Lord. Now (saith Satan) weigh thy sin in the balance with thy sorrow; art thou as great a Mourner as thou hast been a sinner? so many years thou hast waged war against the Almighty, making havoc of his laws, loading his patience till it groaned again, raking in the sides of Christ with thy bloody dagger (while thou didst grieve his Spirit, and reject his grace▪) and dost think a little remorse (like a rolling cloud letting fall a few drops of sorrow) will now be accepted? no, thou must steep in sorrow as thou hast soaked in sin. Now to show you the fallacy, we must distinguish of a twofold proportion of sorrow.  
First, an exact proportion of sorrow to the inherent nature and demerit of sin.  
Secondly, there is a proportion to the Law and Rule of the Gospel. Now the first is not a thing feasible, because the injury done in the least sin is infinite, because done to an infinite God; and if it could be feasible, yet according to the tenor of the first Covenant it would not be acceptable; because it had no clause to give any hope for an aftergame by repentance; but the other which is a Gospel-sorrow, 
Acts 5.31. Zech. 12.10.  this is indeed repentance unto life, (both given by the Spirit of the Gospel, and to be tried by the Rule of the Gospel.) This is given for thy relief. As you see sometimes in the highway (where the waters are too deep for travellers,) you have a footbridge or Causey, by which they may scape the flood, and safely pass on; so that none but such as have not eyes, or are drunk, will venture to go through the waters, when they may avoid the danger. Thou art a dead man, if thou think to answer thy sin with proportionable sorrow, thou wilt soon be above thy depth, and quackle thyself with thy own tears, but never get over the least sin thou committedst; go not on therefore as thou lovest thy life, but turn aside to this Gospel-path, and thou escapest the danger. O you tempted souls, when Satan saith you are not humbled enough, see where you may be relieved; I am a Roman, (saith Paul,) I appeal to Cesar. I am a Christian, (say) I appeal to Christ's law; and what is the Law of the Gospel concerning this? Heart-sorrow is Gospel-sorrow; They were pricked in their heart, 
Acts 2.37  and Peter (like an honest Chirurgeon) will not keep these bleeding Patients longer in pain with their wounds open; but presently claps on the healing plaster of the Gospel; Believe in the Lord Jesus. Now a prick to the heart is more than a wound to the conscience. The heart is the seat of life. Sin wounded there lies a dying. To do any thing from the heart makes it acceptable, Eph. 6.6. Now▪ 
2 Co. 5.11  poor soul, hadst thou sat thus long in the devil's stocks, if thou hadst understood this aright? doth thy heart clear or condemn thee, when in secret thou art bemoaning thy sin before God? if thy heart be false I cannot help you, no, not the Gospel itself, 
1 Joh. 3.21  but if sincere, thou hast boldness with God.  
A second argument Satan useth, is this: He whose sorrow falls short of theirs, that never truly repent, he is not humbled enough: But, soul, thy sorrow falls short of some, that never truly repent; Ergo. Well, the first Proposition is true, but how will Satan prove his minor? Thus, Ahab he took on for his sin, and went in sackcloth. Judas he made bitter complaint. O (saith Satan) didst thou not know such a one that lay under terror of conscience, walking in a sad mournful condition so many months, and every one took him for the greatest Convert in the country? and yet he at last fell foully, and proved an Apostate; but thou never didst feel such smart, pass so many weary nights and days in mourning and bitter lamentation as he hath done, therefore thou fallest short of one that fell short of repentance. And truly this is a sad stumbling block to a soul in an hour of temptation. Like a ship sunk in the mouth of the harbour, which is more dangerous to others than if it had perished in the open sea. There is less scandal by the sins of the wicked, who sink (as it were) in the broad sea of profaneness, then in those who are convinced of sin, troubled in conscience, and miscarry so near the harbour, within sight, as it were, of saving grace. Tempted souls can hardly get over these without dashing. Am I better than such a one that proved naught at last? Now to help thee a little to find out the fallacy of this argument, we must distinguish between the terrors that accompany sorrow, and the intrinsical nature of this grace. The first which are necessary may be separated from the other, as the raging of the sea, which is caused by the wind from the sea, when the wind is down. From this distinction take two Conclusions.  
First, one may fall short of an hypocrite in the terrors that sometimes accompany sorrow, and yet have the truth of this grace, which the other with all his terrors wants. Christians run into many mistakes, by judging rather according to that which is accessary, then that which is essential to the nature of duties and graces. Sometimes thou hearest one pray with a moving expression (while thou canst hardly get out a few broken words in duty,) and thou art ready to accuse thyself and to admire him; as if the gilt of the Key made it open the door the better; thou seest another abound with joy which thou wantest, and are ready to conclude his grace more and thine less, whereas thou mayest have more real grace, only thou wantest a light to show thee where it lies. Take heed of judging by accessaries, perhaps thou hast not heard so much of the rattling of the chains of hell, nor in thy conscience the out-cries of the damned, to make thy flesh tremble, but hast thou not seen that in a bleeding Christ which hath made thy heart melt and mourn, yea, loath and hate thy lusts more than the devil himself? Truly (Christian) 'tis strange, to hear a Patient complain of his Physician, (when he finds his Physic work effectually, to the evacuating of his distempered humours, and the restoring his health) merely because he was not so sick as some others with the working of it; soul, thou hast more reason to be blessing God that the convictions of his Spirit wrought so kindly on thee, to effect that in thee, without those terrors which have cost others so dear.  
Secondly, this is so weak an argument, that chose the more the terrors are, the less the sorrow is for sin while they remain. These are indeed preparatory sometimes to sorrow, they go before this grace, as austere John before meek Jesus. But as John went down when Christ went up, his increase was John's decrease; so as true godly sorrow goes up, these terrors go down. As the wind gathers the clouds, but those clouds seldom melt into a set rain, until the wind falls that gathered them: so these terrors raise the clouds of our sins in our consciences, but when these sins melt into godly sorrow, this lays the storm presently; indeed, as the loud winds do blow away the rain, so these terrors do keep off the soul from this Gospel-sorrow. While the creature is making an outcry, 'tis damned▪ 'tis damned, it is taken up so much with the fear of hell, that sin as sin, (which is the proper object of godly sorrow) is little looked on or mourned for. A Murderer condemned to die, is so possessed with the fear of death, and thought of the gallows, that there lies the slain body (it may be) before him, unlamented by him: but when his pardon is brought, than he can bestow his tears freely on his murdered friend; They shall look on him whom they have pierced, and mourn. Faith is the eye, this eye (beholding its sin piercing Christ, and Christ pardoning its sin) affects the heart, the heart affected sighs, these inward clouds melt and run from the eye of faith in tears: and all this is done when there is no tempest of terror upon the spirit, but a sweet serenity of love and peace: and therefore, Christian, see how Satan abuseth thee, when he would persuade thee thou art not humbled enough, because thy sorrow is not attended with these legal sorrows.    

CHAP. VI A brief Application of the second Branch of the Point, viz. Of Satan's subtlety as a Troubler and Accuser for sin.  
Use 1 IS Satan so subtle to trouble the Saint's peace? this proves them to be the children of Satan, who show the same Art and subtlety in vexing the spirits of the Saints, as doth their infernal father: not to speak of bloody Persecutors, who are the devils slaughter-slaves to butcher the Saints, but of those who more slily trouble and molest the Saints peace.  
First, such as rake up the Saints old sins, which God hath forgiven and forgotten, (merely to grieve their spirits and bespatter their names,) these show their devilish malice indeed, who can take such pains to travel many years back, that they may find a handful of dirt to throw on the Saint's face. Thus Shimei twitted David, 
1 Sam. 16.7  Come out thou bloody man. When you that fear God meet with such reproaches, answer them as Beza did the Papists, who for want of other matter charged him for some wanton Poems penned by him in his youth, Hi homunciones invident mihi gratiam Dei. These men (said he) grudge me the pardoning mercy of God.  
Secondly, such as watch for the Saints halting, and catch at every infirmity to make them odious and themselves merry. 'Tis a dreadful curse such bring upon themselves; (though they little think of it,) no less than Amaleks, the remembrance of whose name, 
Deut. 25.19.  God threatened to blot from under heaven; why, what had Amalek done to deserve this? they smote the hindermost, those that were feeble, and could not march with the rest. And was it so great a cruelty to do this? much more to smite with the edge of a mocking tongue the feeble in grace.  
Thirdly, such who father their sins upon the Saints, thus Ahab calls the Prophet the Troubler of Israel, when it was himself and his father's house. What a grief was it, think you to Moses his spirit, for the Israelites to lay the blood of those that died in the wilderness at his door? whereas (God knows) he was their constant Bail, when at any time God's hand was up to destroy them: and this is the charge which the best of God's servants in this crooked generation of ours lie under: We may thank them (say the profane) for all our late miseries in the Nation: we were well enough till they would reform us. O for shame, blame not the good Physic that was administered, but the corrupt body of the Nation that could not bear it.  
Fourthly, such as will themselves sin, merely to trouble the Saint's spirit. Thus Rabshakeh blasphemed, and when desired to speak in another language, he goes on the more to grieve them. Sometimes you shall have a profane wretch (knowing one to be conscientious, and cannot brook to hear the Name of God taken in vain, or the ways of God flouted,) will on purpose fall upon such discourse as shall grate his chaste ears, and trouble his gracious spirit, such a one strikes father and child at one blow, think it not enough to dishonour God, except the Saint stands by to see and hear the wrong done to his heavenly Father.  
Use 2 Secondly, This may afford matter of admiration and thankfulness to any of you, (O ye Saints) who are not at this day under Satan's hatches. Is he so subtle to disquiet, and hast thou any peace in thy conscience? To whom art thou beholden for that serenity that is on thy spirit? to none but thy God, under whose wing thou sittest to warm and safe. Is there not combustible matter enough in thy conscience for his sparks to kindle? Perhaps thou hast not committed such bloody sins as others: that's not the reason of thy peace, for the least is big enough to damn, much more to trouble thee. Thou hast not grossly fallen (may be) since Conversion, that's rare, (if thou be'st of long standing) yet the ghosts of thy unregenerate sins might walk in thy conscience: thou hast had many testimonies of God's favour, hast thou not? who more than David? 
Psal. 77.  yet he at a loss sometimes learning to spell his evidences, as if he could never have read them. The sense of God's love comes and goes with the present taste. He that is in the dark (while there) sees not the more for former light. O bless God for that light which shines in at thy window; Satan is plotting to undermine thy comfort every day. This Thief sees thy pleasant fruits as they hang, and his teeth water at them, but the wall is too high for him to climb; thy God keeps this Serpent out of thy Paradise. 'Tis not the grace of God in thee, but the favour of God, as a shield about thee, defends thee from the wicked one.  
Use 3 Thirdly, let Satan's subtlety to molest your peace, make thee, (O Christian) more wise and wary, thou hast not a fool to deal with, but one that hath wit enough to spill thy comfort, and spoil thy joy, if not narrowly watched, this is the dainty bit he gapes for; 'tis not harder to keep the flies out of your Cup-boards in Summer, from tainting your provision, than Satan out of your consciences; many a sweet meal hath he robbed the Saints of, and sent them supperless to bed; take heed therefore that he roams not thine away also.   

CHAP. VII. Containing some Directions, tending to entrench and fortify the Christian against the assaults and wiles of the devil, as a Troubler of the soul's Peace.  
Quest. HOw shall I stand in a defensive posture (may the Christian say) against these wiles of Satan as a Troubler?  

SECT. I.  

Answ. 1.  First, if thou wouldst be guarded from him as a Troubler, take heed of him as a seducer. The haste of Satan's hatchet, (with which he lies chopping at the root of the Christians comfort) is commonly made of the Christians wood: First, he tempts to sin, and then for it. Satan is but a creature, and cannot work without tools, he can indeed make much of a little, but not any thing of nothing (as we see in his assaulting of Christ, where he troubled himself to little purpose, because he came and found nothing in him. 
Joh. 14.30  Though the devil throws the stone, yet 'tis the mud in us which roils our comforts. 'Twas in vain for the Philistines to fall on Samson till his lock was cut: take heed therefore of yielding to his enticing motions; these are the stumbling block, at which he hopes thou'lt break thy shins, and bruise thy conscience, which once done, let him alone to spin out the cure. Indeed a Saint's flesh heals not so easily as others: drink not of the devil's wassail, there is poison in the cup, his wine is a mocker, look not on it as it sparkles in the temptation; what thou drinkest down with sweetness, thou wilt be sure to bring up again as gall and wormwood. Above all sins, take heed of presumptuous ones, 
Ps. 19.13.  thou art not out of the danger of such. Sad stories we have of Saints falls, and what follows? then, Take him Jailor, (saith God,) Deliver such a one unto Satan; and if a Saint be the Prisoner, and the devil the Keeper, you may guess how he shall be used. O how he will tear and rend thy conscience! Though that dreadful Ordinance is not used (as it should be) in the Church, yet God's Court sits, and if he excommunicate a soul from his presence, he falls presently into Satan's clutches. Well, if through his subtlety thou hast been overtaken, take heed thou stayest not in the devil's quarters: shake the viper off thy hand, ply thee to thy Chirurgeon: green wounds cure best, but if thou neglectest, and the wind get to it, thy conscience will soon fester. 
1 Kings 22.35.  Ahab (we read) was wounded in battle, and was loath to yield to it, (it is said) he was held up in his chariot, but he died for it: when a soul hath received a wound, committed a sin, Satan labours to bolster him up with flattering hopes, holds him up, as it were, in his chariot against God; what yield for this? afraid for a little scratch, and lose the spoil of thy future pleasure for this? O take heed of listening to such counsel, the sooner thou yieldest, the fairer quarter thou shalt have. Every step in this way sets thee further from thy peace. A rend garment is catched by every nail, and the rent made wider. Renew therefore thy repentance speedily, whereby this breach may be made up, and worse prevented, which else will befall thee.   

SECT. II.  
2ly, study that grand Gospel-truth of a souls justification before God, acquaint thyself with this in all its causes; the moving cause, the free mercy of God, Being justified freely by his grace, the meritorious, which is the blood of Christ; and the instrumental, faith, 
Rom. 3.24  with all the sweet privileges that flow from it. An effectual door once opened to let the soul into this truth, would not only spoil the Pope's market (as Gardner said) but the devils also; when Satan comes to disquiet the Christians peace, (for want of a right understanding here) he is soon worsted by his enemy: as the silly hare which might escape the dogs in some covert or burrow that is at hand, but (trusting to her heels) is by the print of her own feet and sent, which she leaves behind, followed, till at last (weary and spent) she falls into the mouth of them. In all that a Christian doth, there is a print of sinful infirmity, and a sent by which Satan is enabled to trace and pursue him over hedge and ditch, this grace and that duty, till the soul, not able to stand before the accusation of Satan, is ready to fall down in despair at his feet: whereas here's a hiding place, whither the enemy durst not come, the clefts of the rock, the hole of the stairs, which this truth leads unto. When Satan chargeth thee for a sinner, perhaps thou interposest thy repentance and reformation, but soon art beaten out of those works, (when thou art shown the sinful mixtures that are in them) whereas this truth would choke all his bullets, that thou believest on him who hath said, Not unto him that worketh, 
Rom. 4.5.  but unto him that believeth on him that justifieth the ungodly, his faith is imputed for righteousness. Get therefore into this tower of the Gospel-Covenant, and roll this truth, (as she that stone on the head of Abimelech) on the head of Satan.   

SECT. III.  
Thirdly, be sure (Christian) thou keepest the Plains. Take heed that Satan coop thee not up in some straits, where thou canst neither well fight, nor fly. Such a trap the Egyptians hoped they had the Israelites in, when they cried, They are entangled, they are entangled. There are three kinds of straits wherein he labours to entrap the Christians; Nice Questions, obscure Scriptures, and dark Providences.  
First, he labours to puzzle him with nice and scrupulous questions, (on purpose to retard the work, and clog him in his motion) that meeting with such intricacies in his Christian course, which he cannot easily resolve, thereby he may be made, either to give over, or go on heavily: therefore we have particular charge not to trouble the weak heads of young Converts with doubtful disputations. 
Rom. 14.1  Sometimes Satan will be ask the soul, how it knows its election: and where he finds one not so fully resolved, as to dare to own the same, he frames his Argument against such a one's closing with Christ and the promise; as if it were presumption to assume that, (which is the only portion of the Elect) before we know ourselves of that number. Now, Christian, keep the Plains and thou art safe. 'Tis plain; we are not to make Election a ground for our faith, but our faith and calling a medium or argument to prove our Election. Election indeed is first in order of divine acting. God chooseth before we believe; yet faith is first in our acting. We must believe before we can know we are elected, yea, by believing we know it. The Husbandman knows 'tis Spring by the sprouting of the grass, though he hath no Astrology to know the Position of the Heavens; thou mayest know thou art Elect, as surely by a work of grace in thee, as if thou hadst stood by God's elbow when he writ thy name in the book of life. It had been presumption for David to have thought he should have been King, till Samuel anointed him, but then none at all; when thou believest first, and closest with Christ, then is the Spirit of God sent to anoint thee to the Kingdom of Heaven: this is that holy oil which is poured upon none but heirs of glory; and 'tis no presumption to read what Gods gracious purpose was towards thee of old, when he prints those his thoughts, and makes them legible in thy effectual calling; here thou dost not go up to heaven, and pry into God's secrets, but heaven comes down to thee, and reveals them. Again, he will ask the Christian what was the time of his Conversion; Art thou a Christian (will he say) and dost thou not know when thou commencedst? now keep the Plains, & content thyself with this, that thou seest the streams of grace, though the time of thy Conversion be like the head of Nilus, not to be found. God oft comes betimes, before gross sins have deflowered the soul, and steals into the creatures bosom without much noise. In such a case Satan doth but abuse thee when he sends thee on this errand; you may know the Sun is up, though you did not observe when it rose. Again, what will become of thee (saith Satan) if God should bring thee into such an affliction on trial, when thou must burn or turn, or when all thy outward estate shall be rend from thee, no meal in the barrel, no money in the purse; darest thou have so good an opinion of thyself, as to think that thy faith will hold out in such an hour of temptation? It thou hast but half an eye, Christian, thou mayest see what Satan drives at: this is an ensnaring question; by the fear of future troubles he labours to bring thee into a neglect of thy present duty, and indispose thee also for such a stare whenever it falls. If a man hath much business to do on the morrow, 'tis his wisdom to discharge his mind thereof, (when composing to sleep) lest the thoughts thereof break his rest, and make him the more unfit in the morning. The less rest the soul hath in God and his promise concerning future events, the less strength it will find to bear them when the pinch comes. When therefore thou art molested with such fears, pacify thy heart with these three plain Conclusions.  
First, every event is the product of God's Providence, not a sparrow, much less a Saint falls to the ground by poverty, sickness, persecution, etc. but the hand of God is in it.  
Secondly, God hath put in caution he will never leave thee, nor forsake thee. 
Heb. 13.5.  He that enables thee in one condition, will in another. God learns his servants their whole trade. Grace is an universal principle. At the first moment of thy spiritual life suffering grace was infused as well as praying grace.  
Thirdly, God is wise to conceal the succours he intends in the several changes of thy life, that so he may draw thy heart into an entire dependence on his faithful promise. Thus to try the metal of Abraham's faith he let him go on, till his hand was stretched forth, and then he comes to his rescue. Christ sends his disciples to sea, but stays behind himself, on a design to try their faith, and show his love. Comfort thyself therefore with this, though thou seest not thy God in the way, yet thou shalt find him in the end.  
Secondly, Satan perplexeth the tender consciences of doubting Christians with obscure Scriptures, whose sense lies too deep for their weak and distempered judgements, readily to find out, and with these he hampers poor souls exceedingly; indeed as melancholy men delight in melancholy walks, so doubting souls most frequent such places of Scripture in their musing thoughts, as increase their doubts; how many have I known that have looked so long on those difficult places, Heb. 6.7. Heb. 10.26. (which pass the understanding, as a swift stream the eye, so that the sense is not perceived without great observation,) till their heads have turned round, and they at last (not able to untie the difficulties,) have fallen down into despairing thoughts and words of their own condition, crying out, O they have sinned against knowledge of the truth, and therefore no mercy remains for them; who if they would have refreshed their understandings by looking off these places, (whose engraving is too curious to be long pored on by a weak eye,) they might have found that in other Scriptures plainly expressed, which would have enabled them, as through a glass, more safely to have viewed these? Therefore, Christian, keep the Plains; thou mayest be sure 'tis thine enemy that gives thee such stones to break thy teeth, when thy condition calls rather for bread and wine, such Scriptures, I mean, as are most apt to nourish thy faith, and cheer thy drooping spirit. When thou meetest such plain Scriptures which speak to thy case, go over where it is fordable, and do not venture beyond thy depth. Art thou afraid because thou hast sinned since the knowledge of the truth, and therefore no sacrifice remains for thee? See David and Peter's case, how it patterns thine, and left upon record that their recovery may be a Key in thine hand to open such places as these; mayest thou not safely conclude from these, this is not their meaning, that none can be saved that sin after knowledge? Indeed in both those places, it is neither meant of the falls of such as ever had true grace, nor of a falling away in some particular acts of sin, but of a total universal falling away from the Faith, (the doctrine of it as well as seeming practice of it.) Now if the root of the matter were ever in thee, other Scriptures will first comfort thee against those particular apostasies into which thou hast relapsed, by sweet promises inviting such to return, and Precedents of Saints, who have had peace spoken to them after such folly, and also they will satisfy thee against the other, by giving full security to thy faith, that thy little grace shall not die, being immortal, though not in its proper essence, because but a creature, yet by Covenant, as it is a child of Promise.  
Thirdly, Dark Providences. From these Satan disputes against God's love to, and grace in a soul. First, he got a commission to plunder Job of his temporal estate, and bereave him of his chilchildrens, and then labours to make him question his spiritual estate and sonship: his wife would have him entertain hard thoughts of God, (saying, Curse God and die,) and his friends as hard thoughts of himself, (as if he were an hypocrite) and both upon the same mistake, as if such an afflicted condition and a gracious state were inconsistent. Now (Christian) keep the Plains, and neither from this charge God foolishly for thine enemy, nor thyself as his. Read the saddest Providence with the Comment of the Word, and thou canst not make such an harsh interpretation. As God can make a straight line with a crooked stick, be righteous when he useth wicked instruments; so also gracious when he dispenseth harsh Providences. Joseph kept his love, when he spoke roughly to his brethren. I do not wonder that the wicked think they have God's blessing, because they are in the warm Sun: Alas, they are strangers to God's counsels, void of his Spirit, and sensual, judging of God and his Providence, by the report their present feeling makes of them; like little children, who think every one loves them that gives them plums. But 'tis strange, that a Saint should be at a loss for his afflicted state, when he hath a Key to decipher God's character: Christian, hath not God secretly instructed thee by his Spirit from the Word, how to read the shorthand of his Providence? dost not thou know that the Saints afflictions stand for blessings? Every son whom he loves he corrects; and prosperity in a wicked state, must it not be read a curse? doth not God damn such to be rich, honourable, victorious in this world, as well as to be tormented in another world? God gives them more of these than they seem to desire sometimes, and all to bind them faster up in a deep sleep of security, as Jael served Sisera, 
Judg. 5.25  he shall have milk though he asked but water, that she might nail him the surer to the ground. Milk having a property (as some write) to incline to sleep.   

SECT. IV.  
Fourthly, be careful to keep thy old receipts which thou hast had from God for the pardon of thy sins. There are some gaudy days, and Jubilee-like Festivals, when God comes forth clothed with the robes of his mercy, and holds forth the Sceptre of his grace more familiarly to his children then ordinary, bearing witness to their faith, sincerity, etc. and then the firmament is clear, not a cloud to be seen to darken the Christians comfort. Love and joy are the soul's repast and pastime, while this feast lasts. Now when God withdraws, and this cheer is taken off, Satan's work is how he may deface and wear off the remembrance of this testimony, which the soul so triumphs in for its spiritual standing, that he may not have it as an evidence when he shall bring about the suit again, and put the soul to produce his writings for his spiritual state, or renounce his claim. It behoves thee therefore to lay them up safely; such a testimony may serve to nonsuit thy accuser many years hence; one affirmative from God's mouth for thy pardoned state, carries more weight (though of old date) than a thousand negatives from Satan's. David's Songs of old spring in with a light to his soul in his midnight-sorrowes.  
Quest. But what counsel would you give me (saith the distressed soul,) who cannot fasten on my former comforts, nor dare to vouch those evidences, which once I thought true? I find indeed there have been some treaties of old between God and my soul; some hopes I have had, but these are now so defaced and interlined with back-slidings, repentances, and falls again, that now I question all my evidences, whether true or counterfeit, what should one in this case do?  
Answ. First, renew thy repentance, as if thou hadst never repent. Put forth fresh acts of faith, as if thou hadst never believed. This seriously done will stop Satan's mouth with an unexpected answer. Let him object against thy former actings as hypocritical, what can he say against thy present repenting and believing, which if true, sets thee beyond his shot. It will be harder for Satan to disprove the present workings of Gods gracious Spirit, whilst the impressions thereof are fresh, then to pick an hole in thy old deeds and evidences. Acts are transient, and as wicked men look at sins committed many years since, as little or none, by reason of that breadth of time which interposeth; so the Christian upon the same account stands at great disadvantage, to take the true aspect of those acts of grace, which so long ago passed between God and him, though sometimes even these are of great use. As God can make a sinner possess the sins of his youth, as if they were newly acted to his terror in his old age; so God can present the comforts and evidences which of old the Saint received, with those very thoughts he had then of them, as if they were fresh and new.  
And therefore secondly; If yet he haunts thee with the fears of thy spiritual estate, ply thee to the throne of grace, and beg a new copy of thy old evidence, which thou hast lost. The Original is in the Pardon-Office in Heaven, whereof Christ is Master; if thou be'st a Saint thy name is upon record in that Court; make thy moan to God, hear what news from Heaven, rather than listen to the tales which are brought by thine enemy from hell. Did such reason less with Satan, and pray over their fears more to God, they might sooner be resolved. Can you expect truth from a liar, and comfort from an enemy? Did he ever prophesy well of believers? Was not Job the Devil's hypocrite, whom God vouched for a non-such in holiness, and proved him so at last? If he knew thou wert a Saint, would he tell thee so? if an hypocrite, he would be as loath thou shouldest know it; turn thy back therefore on him, and go to thy God: fear not, but sooner or later he will give his hand again to thy Certificate. But look thou dost not rashly pass a censure on thyself, because a satisfactory answer is not presently sent at thy desire; the Messenger may stay long, and bring good news at last.  
Thirdly, eat battle with thine enemy while thou art in a fitter posture? and that thou mayest draw into thy trenches, and make an honourable retreat into those fastnesses and strengths, which Christ hath provided for his sick and wounded soldiers. Now there are two places of advantage into which deserted souls may retire; the Name of God, and the absolute Promises of the Gospel; these I may call the fair Havens, which are then chiefly of use, when the storm is so great that the ship cannot live at sea. O, saith Satan, dost thou hope to see God? none but the pure in heart shall be blest with that vision. Think'st thou to have comfort? that is the portion of the Mourners in spirit. Now, soul, though thou canst not say (in the hurry of temptation) thou art the pure and the Mourner in spirit, yet then say thou believest God is able to work these in thee, yea, hath promised such a mercy to poor sinners, 'tis his Covenant, (He will give a new heart, a clean heart, a soft heart,) and here I wait, knowing, as there was nothing in the creature to move the great God to make such Promises; so there can be nothing in the creature to hinder the Almighty his performance of them, where and when he pleaseth. This act of faith, accompanied with a longing desire after that grace thou canst not yet find, and an attendance on the means, though it will not fully satisfy all thy doubts, (may be) yet will keep thy head above water, that thou despairest not; and such a shore thou needest in this case, or the house falls.  
Fourthly, If yet Satan dog's thee, call in help, and keep not the devil's counsel. The very strength of some temptations lies in the concealing of them, and the very revealing of them to some faithful friend, (like the opening and pricking of an imposthume) gives the soul present ease: Satan knows this too well; and therefore, as some thiefs, when they come to rob an house, either gag them in it, or hold a pistol to their breast, frighting them with death, if they cry or speak: Thus Satan that he may more freely rifle the soul of its peace and comfort, over-awes it so, that it dares not disclose his temptation. O, saith Satan, if thy brethren or friends know such a thing by thee, they'll cast thee off, others will hoot at thee. Thus many a poor soul hath been kept long in its pangs by biting them in; thou losest (Christian) a double help by keeping the devils secret, the counsel and prayers of thy fellow-brethrens; and what an invaluable loss is this?    

CHAP. VIII. Of the Saint's victory over their subtle enemy, and whence it is that creatures so overmatched should be able to stand against Satan's wiles.  
THe second Branch of the Apostles Argument follows, to excite them the more vigorously to their arms; and that is from the possibility, yea, certainty of standing against this subtle enemy, if thus armed, That ye may be able to stand against the wiles of the devil. So that this gives the Apostles argument its due temperament: for he meant not to scare them into a cowardly flight, or sullen despair of victory, when he tells them their enemy is so subtle and politic: but to excite them to a vigorous resistance, from the assured hope of strength to stand in battle, and victoriously after it; which two I conceive are comprehended in that phrase, (standing against the wiles of Satan. Sometimes to stand implies a fight posture; so verse 14. Sometimes a conquering posture, Job 19.25. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. That earth which was the field, where all the bloody battles were fought betwixt him and Satan, on it shall he stand, when not an enemy shall dare to show his head. So that taking both these in: the Observation is,  

Doct.  Satan with all his wits and wiles shall never vanquish a soul armed with true grace; nay, he that hath this armour of God on, shall vanquish him. Look into the Word, you shall not find a Saint, but hath been in the list with him, sifted and winnowed more or less by this enemy, yet at last we find them all coming off with an honourable victory: as in David, Job, Peter, Paul, who were the hardest put to it of any upon record, and lest some should attribute their victory to the strength of their inherent grace, above other of their weaker brethren, you have the glory of their victories appropriated to God, in whom the weak are as strong as the strongest. We shall give a double Reason of this truth, why the Christian who seems to be so overmatched, 
2 Cor. 12.9 Jam. 5.11.  is yet so unconquerable.  
First, the curse that lies upon Satan and his cause. 
Pe●s. 1.  God's curse blasts wherever it comes. The Canaanites with their neighbour-Nations were bread for Israel, though people famous for war; and why? They were cursed Nations. The Egyptians a politic people; Let us deal wisely, (say they) yet being cursed of God; this lay like a thorn at their heart, and was at last their ruin; yea, let the Israelites themselves, (who carry the badge of God's Covenant on their flesh) by their sins once become the people of God's curse, and they are trampled like dirt under the Assyrians feet. 
Isa. 10.5.  This made Balak beg so hard for a curse upon Israel, Now there is an irrevokeable curse cleaves to Satan from Gen. 3.14, 15. And the Lord said to the Serpent, Because thou hast done this, thou art cursed, etc. which place, though partly meant of the literal serpent, yet chiefly of the devil and the wicked, (his spiritual serpentine brood) as appears by the enmity pronounced against the Serpent's seed and the woman's, which clearly holds forth the feud between Christ with his seed, against the devil and his. Now there are two things in that curse which may comfort the Saints. First, the curse prostrates Satan under their feet: Upon thy belly shalt thou go, which is no more than is elsewhere promised, that God will subdue Satan under our feet. Now this prostrate condition of Satan assures believers, that the devil shall never lift his head (that is, his wily policy) higher than the Saint's heel. He may make thee limp, but not bereave thee of thy life, and this bruise which he gives thee shall be rewarded with the breaking of his own head, that is, the utter ruin of him and his cause. Secondly, his food is here limited and appointed. Satan shall not devour whom he will. The dust is his food, which seems to restrain his power to the wicked, who are of the earth earthy, mere dust; but for those who are of a heavenly extraction, their graces are reserved for Christ's food, Cant. 7.13. and their souls surely are not a morsel for the devil's tooth.  
The second reason is taken from the wisdom of God, who as he undertakes the ordering of the Christians way to heaven, Ps. 37.24. so especially this business of Satan's temptations. We find Christ was not led of the evil spirit into the wilderness to be tempted, but of the Holy Spirit, Mat. 4.1. Satan tempts not when he will, but when God pleaseth: and the same Holy Spirit which led Christ into the field, brought him off with victory. And therefore we find him marching in the Power of the Spirit (after he had repulsed Satan) into Galilee, Luke 4.14. When Satan tempts a Saint, he is but God's messenger, 2 Cor. 12.7. There was given to me a thorn in the flesh, the Messenger of Satan to buffet me. So our Translation. But rather as Beza, who will have it in casu recto, the Messenger Satan, implying that he was sent of God to Paul; And indeed the errand he came a- was too good and gracious to be his own, Lest I should be exalted above measure; The devil never meant to do Paul such a good office: but God sends him to Paul, as David sent Vriah with letters to Joab, neither knew the contents of their message. The devil and his instruments both are Gods instruments, therefore the wicked are called his sword, 
Ps. 17.13. Isa. 10.15.  his axe: now let God alone to wield the one and handle the other. He is but a bungler that hurts and hackles his own legs with his own axe; which God should do, if his children should be the worse for Satan's temptations. Let the devil choose his way, God is for him at every weapon. If he'll try it by force of arms, and assault the Saints by persecution, as the Lord of Hosts, he will oppose him. If by policy and subtlety, he is ready there also. The devil and his whole counsel are but fools to God. Nay, their wisdom, foolishness. Cunning and Art commend every thing but sin. The more artificial the watch, the picture, etc. the better; but the more wit and Art in sin, the worse, because it is employed against an Alwise God, that cannot be out-witted, and therefore will in the end but pay the workmen in greater damnation. The foolishness of God is wiser than men, yea then the wisdom of men and devils, that is, the means and instruments which God opposeth Satan withal. What weaker than a Sermon? who sillier than the Saints in the account of the wise world? yet God is wiser in a weak Sermon, than Satan is in his deep plots (wherein the State-heads of a whole Conclave of profound Cardinals are knocked together:) wiser in his simple ones, then Satan in his Achitophel's and Sanballats; and truly God chooseth on purpose to defeat the policies of hell and earth by these, that he may put such to greater shame, 1 Cor. 1.21. How is the great Scholar ashamed to be baffled by a plain Countrey-mans argument? thus God calls forth Job to wrestle with Satan and his Seconds, (for such his three friends showed themselves in taking the devil's part) and sure he is not able to hold up the cudgels against the fencing-Master, who is beaten by one of the scholars. God sits laughing while hell and earth sit plotting, Psal. 2.4. He disappointeth the devices of the crafty, he breaketh their studied thoughts and plots, as the words import, Job 5.12. in one moment pulling down the labours of many years' policy. Indeed as great men keep wild beasts for game and sport, (as the fox, the boar, etc.) so doth God Satan and his instruments, to manifest his wisdom in the taking of them. It is observed, that the very hunting of some beasts affords not only pleasure to the Hunter, but also more sweetness to the eater. Indeed God by displaying of his wisdom in the pursuit of the Saints enemies doth superadde a sweet relish to their deliverances at last. He broke the heads of Leviathan in pieces, and gave him to be meat to his people. After he had hunted Pharaoh out of all his forms and burrows, now he breaks the very brains of all his plots, and serves him up to his people, with the garnishment of his wisdom and power about.   

CHAP. IX. An Account is given, how the Alwise God doth out-wit the devil in his tempting of Saints to sin, wherein are laid down the ends Satan propounds, and how he is prevented in them all, with the gracious issue that God puts to these his temptations.  
Quest. But how doth God defeat Satan, and out-wit his wiles in tempting his Saints?  
Answ. This God doth by accomplishing his own gracious ends for the good and comfort of his people out of those temptations from which Satan designs their ruin, this is the noblest kind of Conquest, to beat back the devil's weapon to the wounding of his own head, yea, to cut it off with the devils own sword; thus God sets the devil to catch the devil, and lays, as it were, his own counsels under Satan's wings, and makes him hatch them. Thus the Patriarches helped to fulfil joseph's dream, while they are thinking to rid their hands of him. To instance in a few particulars.  

SECT. I.  
First, Satan by his temptations aims at the defiling of the Christians conscience, and disfiguring that beautiful face of God's image, which is engraven with holiness in the Christians bosom, he is an unclean spirit himself, and would have them such, that he might glory in their shame; but God out-wits him, for he turneth the temptations of Satan to sin, to the purging them from sin; they are the black soap with which God washeth his Saints white.  
First, God useth the temptations of Satan to one sin, as a preventive against another; to Paul's thorn in the flesh to prevent his pride. God sends Satan to assault Paul on that side where he is strong, that in the mean time he may fortify him where he is weak. Thus Satan is befooled, as sometimes we see an army sitting down before a town, where it wastes its strength to no purpose, and in the mean time gives the enemy an advantage to recruit; and all this by the counsel of some Hushai, that is a secret friend to the contrary side: God, who is the Saints true friend, sits in the devil's Council, and overrules proceedings there to the Saints advantage; He suffers the devil to annoy the Christian with temptations to blasphemy, atheism, and by these, together with the troubles of spirit they produce; the soul is driven to duty, is humbled in the sense of these horrid apparitions in its imagination, and secured from abundance of formality and pride, which otherwise God saw invading him. As in a family, some business falls out, which keeps the Master up later than ordinary, and by this the thief, who that night intended to rob him, is disappointed; had not such a soul had his spirit of prayer and diligence kept awake by those afflicting temptations, 'tis likely Satan might have come as a seducer, and taken him napping in security.  
Secondly, God purgeth out the very sin Satan tempts to, even by his tempting. Peter never had such a conquest over his selfconfidence, never such an establishment of his faith, as after his foul fall in the High Priests hall. He that was so well persuaded of himself before, as to say, Though all were offended with Christ, yet would not he, how modest and humble was he in a few days become, 
Joh. 21.15.  when he durst not say he loved Christ more than his fellow-brethrens, to whom before he had preferred himself? what an undaunted Confessor of Christ and his Gospel doth he prove before Counsels and Rulers, who even now was dashed out of countenance by a silly maid? and all this the product of Satan's temptation sanctified unto him. Indeed a Saint hath a discovery by his fall, what is the prevailing corruption in him, so that the temptation doth but stir the humour, which the soul having found out, hath the greater advantage to evacuate, by applying those means, and using those ingredients which do purge that malady cum delectu. Now the soul sure will call all out against this destroyer? Paul had not took such pains to buffet his body, had he not found Satan knocking at that door.  
Thirdly, God useth these temptations for the advancing of the whole work of grace in the heart. One spot occasions the whole garment to be washed. David overcome with one sin, renews his repentance for all, Psal. 51. A good husband when he seeth it rain in at one place, sends for the Workman to look over all the house. This indeed differenceth a sincere heart from an hypocrite, whose repentance is partial, soft in one plot, and hard in another. Judas cries out of his treason, but not a word of his thievery and hypocrisy. The hole was no wider in his conscience then where the bullet went in, whereas true sorrow for one, breaks the heart into shivers for others also.   

SECT. II.  
Secondly, Satan by tempting one Saint hath a mischievous design against others, either by encouraging them to sin by the example of such a one, or discouraging them in their holy course by the scandal he hath given; but God here befools him,  
First, making the miscarriages of such a seasonable caveat to others to look to their standing. Dost thou see a meek Moses provoked to anger, what watch and ward hast thou need keep over thy unruly heart? though loud winds do some hurt by blowing down here a loose tile, and there a turret, (which was falling before,) yet the common good surmounts the private damage of some few; these being as a broom in God's hand to sweep and cleanse the air: so though some (that are wicked) are by God's righteous judgement for the same hardened into further abominations by the Saints falls, yet the good which sincere souls receive by having their formality and security in a further degree purged doth abundantly countervail the other, who are but sent a little faster, whither they were going before.  
Secondly, God makes his Saints falls an argument for comfort to distressed consciences. This hath been, and is as a feather, (when the passage seems so stopped, that no comfort can be got down otherwise) to drop a little hope into the soul, to keep the creature alive from falling into utter despair; some have been revived with this, when next door to hell in their own fears. David's sin was great, yet found mercy; Peter fell foully, yet now in heaven. Why sittest thou here, O my soul, under the hatches of despair? up and call upon thy God for mercy, who hath pardoned the same to others.  
Thirdly, God hath a design in suffering Satan to trounce some of his Saints by temptation, to train them up into a fitness to succour their fellow-brethrens in the like condition: he sends them hither to school, (where they are under Satan's ferular and lash) that his cruel hand over them may make them study the Word and their own hearts, by which they get experience of Satan's policies, till at last they commence Masters in this Art of comforting tempted souls. It is an Art by itself, to speak a word in season to the weary soul: 'tis not serving out an Apprenticeship to humane Arts will furnish a man for this: great Doctors have proved very dunces here, knowing no more how to handle a wounded conscience then a Rustic the Surgeon's instrument in dissecting the body when an Anatomy-Lecture is to be read. 'Tis not the knowledge of the Scripture (though a man were as well acquainted with it, as the Apothecary with his pots and glasses in his shop, able to go directly to any promise on a sudden,) will suffice. No, not grace itself, except exercised with these buffet and soul-conflicts. Christ himself we find trained up in this school, Isa. 50.4. He wakeneth mine ear to hear as the learned. Even as the Tutor calls up his Pupil to read to him; and what is the Lecture which is read to Christ, that he may have the tongue of the learned to speak a word in season to the weary soul? see, vers. 5. The Lord hath opened mine ear, and I was not rebellious, neither turned I away my back, I gave my back to the smiters, etc. His sufferings (which were all along mingled with temptations,) were the Lecture from which Christ came out so learned, to resolve and comfort distressed souls. So that the devil had better have let Christ alone, yea, and his Saints also, who do him but the greater disservice in comforting others; none will handle poor souls so gently as those, who remember the smart of their own heart-sorrowes; none so skilful in applying the comforts of the Word to wounded consciences, as those who have lain bleeding themselves; such know the symptoms of soul-troubles, and feel others pains in their own bosoms, which some that know the Scriptures, (for sack of experience) do not, and therefore are like a novice Physician, who perhaps can tell you every plant in the Herbal, yet wanting the practic part, when a Patient comes, knows not well how to make use of his skill: The Saints experiences help them to a sovereign treacle made of the Scorpions own flesh, (which they through Christ have slain) and that hath a virtue above all other to expel the venom of Satan's temptations from the heart.   

SECT. III.  
Thirdly, Satan in tempting the Saint to sin, labours to make a breach between God and the soul. He hates both, and therefore labours to divide these dear friends. If I can (thinks he) get such a one to sin, God will be angry, and when angry he'll whip his child fondly, this will be some sport, and when God is correcting the Saint, he'll be questioning the love of God to him, and cools in his love to God; so though I should not keep him from heaven at last, yet he shall have little joy thither in the way. In this case God and the soul will be like man and wife fallen out, who neither of them look kindly one upon another. Now see how God befools Satan in both these.  
First, God useth his Saints temptations, as his method by which he advanceth the communications of his love unto them. The devil thought he had got the goal, when he got Adam to eat the forbidden fruit, he thought now he had man in the same predicament with himself, as unlikely ever to see the face of God, as those Apostate spirits; but (alas!) this was by God intended to usher in that great Gospel-plot of saving man by Christ, who (assoon as this Prologue of man's fall is done) is brought upon the stage in that grand Promise of the Gospel made to Adam, and at God's command undertakes the charge of recovering lost man out of Satan's clutches, and reinstating him in his primitive glory, with an access of more than ever man had at first, so that the meanest lily in Christ's field, exceeds Adam in all his native Royalty. And as Satan sped in his first temptation, so he is still on the losing hand: what got he by all his pains upon Job, but to let that holy man know at last how dearly God loved him? When he foiled Peter so shamefully, do we not find Christ owning Peter with as much love as ever? Peter must be the only disciple, to whom by name the joyful news of his resurrection is sent: Go tell my disciples and Peter. As if Christ had said, Be sure let his sad heart be comforted with this news, that he may know I am friends with him for all his late cowardice.  
Quest. But doth not this seem to countenance sin, and make Christians heedless, whether they fall into temptation or no? If God do thus show his love to his Saints after their falls and foils, why should we be so shy of sin, which ends so well at last?  
Answ. Two things will prevent the danger of such an inference.  
First, we must distinguish between a souls being foiled through his own infirmity, and his enemy's subtlety and power over-matching him; and another, who through a false heart doth voluntarily prostrate himself to the lust of Satan; though a General will show little pity to a soldier that should traitorously throw down his arms, and run to the enemy, yet if another in fight receives a wound and be worsted, it will be no dishonour for him to express his pity and love, no, though he should send him out of the field in his own coach, lay him in his own bed, and appoint him his own Chirurgeon. God doth not encourage wickedness in his Saints, but pities weakness. Even when the Saints fall into a sin in its nature presumptuous, they do not commit it so presumptuously as others; there is a part true to God in their bosoms, though over-voted Moses spoke unadvisedly, but the devil had his instruments to provoke him, quite against the good man's temper. David numbers the people, but see how the devil dogged and hunted him, till at last he got the better, 1 Chron. 21.1. Satan stood up and provoked David to number Israel. How bravely did Job repel Satan's darts? no wonder if in such a shower some one should get between the joints of his armour. And for Peter, we know (good man) with what a loyal heart, yea, zealous he went into the field, though when the enemy appeared his heart failed him.  
Secondly, consider but the way how God communicates his love after his Saints falls, not in sinning, or for sinning, but in mourning and humbling their souls for their sins. Indeed did God smile on them, while acting sinfully, this might strengthen their sin, as wine in a fever would the disease; but when the fit is off, the venom of the disease spent, and breathed out in a kindly humiliation, now the creature lies low. God's wine of comfort is a cordial to the drooping spirit, not fuel for sin. When David was led into temptation first, he must be clad in sackcloth and mourning, and then God takes it off, and puts on the garment of joy and praise, 1 Chron. 21.10, 15. Job, though he expressed so much courage and patience, yet (bewraying some infirmities after he was baited long by so many fresh dogs, men and devils) he must cry peccavi, and abhor himself in dust and ashes, before God will take him into his arms, Job 42.6. and the same way God takes with all his children. Now to his Saints in such a posture, God may with safety to his honour and their good, give a larger draught of his love then ordinary; their fears and sorrow which their sin hath cost them, will serve instead of water to dash this strong wine of joy, and take away its headiness, that it neither fume up into pride, nor occasion them to reel backward into Apostasy.  
Quest. But why doth God now communicate his love?  
Answ. 1 First, from his own pitiful nature; You have heard of the patience of Job, and have seen the end of the Lord, that the Lordis very pitiful, and of tender mercy. God loves not to rake in bleeding wounds, he knows a mourning soul is subject to be discouraged. A frown or an angry look from God, whom the Saint so dearly loves, must needs go near the heart, therefore God declares himself at hand to revive such, Isa. 57, 15. and he gives the reason, verse 16. For I will not contend for ever, neither will I be always wretch, for the spirit should fail before me. Whose spirit is there meant? not of the presumptuous sinner; he goes on, and never blunks; but of the contrite and humble ones. As the father observes the disposition of his children, one commits a fault and goes on rebelliously, despising his father's anger, another (when offending him) lays it to heart, refuseth to eat, gets into some corner to lament the displeasure of his father; the father sees it, and his bowels yearn towards him. Indeed should he not put his child out of fear by discovering his love, the spirit of such a one would fail; 'tis not possible there should be a long breach between such a father and such a son, the one relenting over his sin, the other over his mourning son.  
Secondly, God doth thus to pour the greater shame upon Satan, who is the great makebate between God and the soul. How is the man ashamed that hath stirred up variance between husband and wife, father and son, to see the breach made up, and all set themselves against him? It went ill on Christ's side, when Herod and Pilate were made friends, and can it go well with Satan to see all well between God and his children? If Esther be in favour, Haman her enemy shall have his face covered. Indeed, this covers Satan's face with shame, to see a poor Saint even now his prisoner, whom he had leave to rob and plunder, tempt and disquiet, now sitting in the Sunshine of God's love, while he like a ravening Lion takes on for the loss of his prey.  
Secondly, Satan's aim is to weaken the Saint's faith on God, and cool his love to God, but befooled in both; for, first God turns their temptations, yea, their falls, to the further establishment of their faith, which (like the tree) stands stronger for its shaking, or like the Giant Anteus, who in his wrestling with Hercules is feigned to get strength by every fall to the ground. False faith indeed once foiled, seldom comes on again; but true faith riseth and fights more valiantly, as we see in Peter and other Scripture-examples. Temptation to faith is as fire to gold, 1 Pet. 1.7. The fire doth not only discover which is true gold, but makes the true gold more pure; it comes out may be less in bulk and weight, (because severed from that soil and dross which embased it) but more in value and worth, when Satan is bound up, and the Christian walks under the shines of divine favour, and encouragement of divine assistance; his faith may appear great, if compared with another under the withdrawings of God, and buffet of Satan, but this is not equal judging; as if to try who is biggest of two men, we should measure one naked, and the other over his clothes; or in comparing two pieces of gold, weigh one with the dross and dirt it contracts in the purse, with the other purged from these in the fire; faith before temptation hath much heterogeneal stuff that cleaves to it, and goes for faith; but when temptation comes, these are discovered. Now the Christian feels corruption stir, which lay as dead before, now a cloud comes between the soul and the sweet face of God, (the sense of which latter, and the little sense of the other bore up his faith before) but these bladders pricked, he comes now to learn the true stroke in this heavenly Art of swimming on the promise, having nothing else to beat him up but that; and a little of this carries more of the precious nature of faith in it, than all the other; yea, is (like gideon's handful of men) stronger, when all these accessaries to faith are sent away, then when they were present; and here is all the devil gets: in stead of destroying his faith which he aims at, he is the occasion of the refining of it, and thereby adding to its strength.  
Secondly, the love of tempted Saints is enkindled to Christ by their temptations, and foils in their temptations. Possibly in the fit there may seem a damp upon their love, as when water is first sprinkled upon the fire, but when the Conflict is a little over, and the Christian comes to himself, his love to Christ will break out like a vehement flame; First, the shame and sorrow which a gracious soul must needs feel in his bosom for his sinful miscarriage, while under the temptation, will provoke him to express his love to Christ above others, as is sweetly set forth in the Spouse, who when the cold fit of her distemper was off, and the temptation over, bestirs her to purpose, her lazy sickness is turned to love-sickness: she finds it as hard now to sit, as she did before to rise: she can rest in no place out of her Beloved's sighed, but runs and asks every one she meets for him; and whence came all this vehemency of her zeal? all occasioned by her undutiful carriage to her husband: she parted so unkindly with him, that (bethinking what she had done) away she goes to make her peace. If sins committed in unregeneracy have such a force upon a gracious soul, that the thought of them, though pardoned, will still break and melt the heart into sorrow, (as we see in Magdalen) and prick on to show zeal for God above others, (as in Paul) how much more will the sins of a Saint, who after sweet acquaintance with Jesus Christ, lifts up the heel against that bosom where he hath lain, affect, yea, dissolve the heart as into so many drops of water, and that sorrow provoke him to serve God at a higher rate than others? No child so dutiful in all the family, as he who is returned from his rebellion. Again secondly, as his own shame, so the experience which such a one hath of Christ's love above others will increase his love. Christ's love is fuel to ours. Ex iisdem nutrimur quibus constamus; as it gives its being, so it affords growth: It is both Mother and Nurse to our love. The more Christ puts forth his love, the more heat our love gets, and next to Christ's dying love, none greater than his succouring love in temptation. The Mother never hath such advantage to show her affection to her child, as when in distress, sick, poor or imprisoned; so neither hath Christ to his children as when tempted, yea, worsted by temptation. When his children lie in Satan's prison, bleeding under the wounds of their consciences, this is the season he takes to give an experiment of his tender heart in pitying, his faithfulness in praying for them, his mindfulness in sending succour to them, yea, his dear love in visiting them by his comforting Spirit. Now when the soul hath got off some great temptation, and reads the whole history thereof together, (wherein he finds what his own weakness was to resist Satan, nay, his unfaithfulness in complying with Satan, which might have provoked Christ to leave him to the fury of Satan) now to see both his folly pardoned, and ruin graciously prevented, and that by no other hand, but Christ's coming in to his rescue (as Abishai to David, 
2 Sam. 21.  when that giant thought to have slain him.) This must needs exceedingly endear Christ to the soul. At the reading of such records the Christian cannot but inquire, (as Ahashuerus concerning Mordecai, who by discovering a treason had saved the King's life,) what honour hath been done to his sweet Saviour for all this. And thus Jesus Christ, whom Satan thought to bring out of the soul's favour, and liking, comes in the end to sit higher and surer in the Saints affections then ever.    

CHAP. X. A brief Application of the Point in two Branches.  
Use 1 THis affords a reason why God suffers his dear children to fall into temptation, because he is able to out-shoot Satan in his own bow, and in the thing wherein he thinks to out-wit the Christian to be above him. God will not only be admired by his Saints in glory for his love in their salvation, but for his wisdom in the way to it. The love of God in saving them will be the sweet draught at the marriage-feast, and the rare wisdom of God in effecting this, as the curious workmanship with which the cup shall be enamelled. Now wisdom appears most in untying knots, and wading through difficulties. The more cross wards there are in a business, the more wisdom to fit a key to the lock, to make choice of such means as shall meet with the several turnings in the same. On purpose therefore doth God suffer such temptations to intervene, that his wisdom may be the more admired in opening all these, and leading his Saints that way to glory, by which Satan thought to have brought them to hell. The Israelites are bid remember all the way that God led them in the wilderness for forty years, Deut. 8.2. The History of these wars (Christian) will be pleasant to read in heaven, though bloody to fight on earth. Moses and Elias talked with Christ on Tabor, (an Emblem of the sweet communion which shall pass between Christ and his Saints in glory,) and what was their talk, Luke 9.30. but of his death and sufferings? It seems a discourse of our sufferings and temptations, are not too low a subject for that blissful state. Indeed this left out, would make a blemish in the fair face of Heaven's glory. Could the damned forget the way they went into hell, how oft the Spirit of God was wooing, and how far they were overcome by the conviction of it; in a word, how many turns and returns there were in their journey forward and backward, what possibilities, yea, probabilities they had for heaven, when on earth; were but some hand so kind as to blot these tormenting passages out of their memories, it would ease them wonderfully. So were it possible glorified Saints could forget the way, wherein they went to glory, and the several dangers that intervened from Satan, and their own back-sliding hearts, they and their God too would be losers by it, I mean in regard of his manifestative glory. What is the glory wherein God appears at Zions' deliverance? those royal garments of salvation, that make him so admired of men and Angels? but the celebration of all his Attributes, according to what every one hath done towards their salvation. Now wisdom being that which the creature chiefly glories in, (and chosen by Satan for his first bait, who made Eve believe she should be like God in knowledge and wisdom) therefore God, to give Satan the more shameful fall, gives him leave to use his wits and wiles in tempting and troubling his children, in which lies his great advantage over the Saints, that so the way to his own Throne (where his Wisdom shall at last, as well as his mercy sit in all its Royalty) may be paved with the sculls (as I may so speak) of devils.  
Use 2 Secondly, this gives a strong cordial to our fainting faith, in the behalf of the Church of Christ. If all the devils wits and wiles will not serve him to overcome one single soldier in Christ's Camp, much less shall he ever ruin the whole Army. These are days of great confusions in the Christian world, and the chief fear of a gracious heart is for the Ark, lest that should fall into the enemy's hand, (and when this Palladium is taken, the City of God (his Church,) be trod under the feet of pride,) I confess Satan seems to get ground daily; he hath strangely wriggled into the bosoms and principles of many, who by the fame of their Profession and zeal, had obtained in the opinion of others, to be reckoned among the chief of Christ's Worthies in their generation. He hath sadly corrupted the truths of Christ, brought a disesteem on Ordinances, (that by this, and as a judgement for this, the womb of the Gospel is become in a great measure barren, and her children which hang upon her breasts, thrive not in love and holiness as of old, when the milk was not so much nor that so spiritful) he hath had advantage by the divisions of the godly, to harden those that are wicked into a further disdain of Religion, and by the bloody wars of late years, to boil up the wrath of the Popish and profane crew to a higher pitch of rage and fury against Christ's little remnant then ever: so that if ever God should suffer the sword to fall into their hand, they are disciplined and fitted to play the bloody butchers on Christ's sheep above their forefathers, (neither are they so crestfallen, but that they can hope for such a day, yea, take up some of those joys upon trust aforehand to solace themselves, while the rest follow.) And now (Christian) may be their confidence, together with the distracted state of Christ's affairs in the world, may discompose thy Spirit, concerning the issue of these rolling Providences that are over our heads, but be still, poor heart, and know that the contest is not between the Church and Satan, but between Christ and him. These are the two Champions. Stand now, O ye Army of Saints, still by faith, to see the Alwise God wrestle with a subtle devil. If you live not to see the period of these great confusions, yet generations after you shall behold the Almighty smite off this Geliah's head with his own sword, and take this cunning hunter in the toil of his own policies, that saith which ascribes greatness and wisdom to God, will shrink up Satan's subtlety into a nigrum nihil, a thing of nothing. Incredulitiment diabolum, quasi leonem, qui fide fortes despiciunt quasi vermiculum. Bern. Unbelief fears Satan as a Lion, faith trends on him as a worm Behold therefore thy God at work, and promise thyself that what he is about, will be an excellent piece. None c●n drive him from his work. The Pilot is beaten from the helm, and can do little in a storm, but lets the ship go a drift. The Architect cannot work, when night draws the curtain, yea, is driven off the Scaffold with a storm of rain, such Workmen are the wisest Counselors and mightiest Princes on earth. A pinch may come, when it is as vain to say, Help O King, as, Help O beggar; man's wisdom may be levelled with folly, but God is never interrupted. All the plots of hell and commotions on earth, have not so much as shaked God's hand, to spoil one letter or line that he hath been drawing. The mysteriousness of his Providence may hang a curtain before his work, that we cannot see what he is doing, but then when darkness is about him, righteousness is the seat of his Throne for ever. O. where's our faith (Sirs!) let God be wise, and all men and devils fools. What though thou seest a Babel more likely to go up, than a Babylon to be pulled down, yet believe God is making his secret approaches, and will clap his ladders on a sudden to the walls thereof: Suppose truth were Prisoner with Joseph, and error the Courtier, to have its head lift up by the favour of the times, yet dost not remember that the way to truth's preferment lies through the prison? yea, what though the Church were like Jonah in the Whale's belly, swallowed up to the eye of reason by the fury of men, yet dost not remember the Whale had not power to digest the Prophet? O be not too quick to bury the Church before she be dead. Stay while Christ tries his skill before you give it over: bring Christ by your prayers to its grave, to speak a Resurrection-word. Admirable hath the Saint's faith been in such straits: as joseph's, who pawned his bones that God would visit his brethren, willing them to lay him where he believed they should be brought; Jeremiah purchaseth a field of his Uncle, and pays down the money for it, and this when the Caldean army quartered about Jerusalem, ready to take the Cisy, and carry him with the rest into Babylon: And all this by God's appointment, Jer. 22.6, 7, 8. that he might show the Jews by this, how undoubtedly he (in that sad juncture of time) did believe the performance of the Promise for their return out of captivity. Indeed God counts himself exceedingly disparaged in the thoughts of his people, (though at the lowest ebb of his Church's affairs) if his naked word, and the single bond of his Promise will not be taken as sufficient security to their faith for its deliverance.    
VERSE 12. 
For we wrestle not against flesh and blood, but against Principalities and Powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places.  
THe words are coupled to the Precedent with that causal particle For, which either refers to the two foregoing verses, and then they are a further reason, pressing the necessity of Christian fortitude in the tenth verse, and furniture in the eleventh: or else to the last words of the eleventh verse, where the Apostle having descried the Saints grand enemy to be Satan, and described him in one of his attributes, his wily subtlety, he in this further displays him in his proper colours, not to weaken the Saints hands, but waken their care, that seeing their enemy marching up in a full body, they might stand in better order to receive his charge. Where by the way we may observe the Apostles simplicity and plain dealing; he doth not undervalue the strength of the enemy, and represent him inconsiderable, as Captains use to keep their soldiers together, by slighting the power of their adversary; no, he tells them the worst at first. If Satan had been to set out his own power, he could have challenged no more than is here granted him. See here the difference between Christ dealing with his followers, and Satan with his. Satan dares not let sinners know who that God is they fight against; this were enough to breed a mutiny in the devil's camp. Silly souls they are drawn into the field by a false report of God and his ways, and are kept there together with lies and fair tales, but Christ is not afraid to show his Saints their enemy in all his Power and Principality, the Weakness of God being stronger than the powers of hell.  

CHAP. I. showeth, the Christians life here to be a continual wrestling with sin and Satan, and the paucity of those who are true Wrestlers, as also how the true Wrestlers should manage their combat.  
THe words contain a lively description of a bloody and lasting war between the Christian and his implacable enemy; in which we may observe; First, the Christians state in this life, set out by this word wrestling.  
Secondly, the Assailants that appear in arms against the Christian, who are described; First, Negatively, Not flesh and blood: Or rather comparatively, not chiefly flesh and blood. Secondly, Positively, but against Principalities, Powers, etc.  

SECT. I.  
First, for the first, the wrestling or conflicting state of a Christian in this life, is rendered observable here by a threefold circumstance.  
First, the kind of combat which the Christians state is here set out by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though it be used sometimes for a wrestling of sport and recreation, yet here to set out the sharpness of the Christians encounter; there are two things in wrestling that render it a sharper combat than others. First, wrestling is not properly fight against a multitude, but when one enemy singles out another, and enters the list with him, each exerting their whole force and strength against one another, as David and Goliath, when the whole Armies stood as it were in a ring to behold the bloody issue of that duel. Now this is more fierce then to fight in an army, where though the battle be sharp and long, the soldier is not always engaged, but falls off when he hath discharged, and takes breath a while: yea, possibly may escape without hurt or stroke, because there the enemies aim is not at this or that man, but at the whole heap, but in wrestling one cannot scape so, he being the particular object of the enemy's fury, must needs be shaked and tried to purpose. Indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a strife, as makes the body shake again, quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satan hath not only a general malice against the army of Saints, but a spite against thee John, thou Joan: he'll single thee out for his enemy. We find Jacob, when alone, a man wrestled with him. As God delights to have private communion with his single Saints, so the devil to try it hand to hand with the Christian, when he gets him alone. As we lose much comfort, when we do not apply the Promise and Providence of God to our particular persons and conditions, God loves me, pardons me, taketh care of me: the water at the town-conduit doth me no good, if I want a pipe to empty it into my cistern; so it obstructs our care and watchfulness, when we conceive of Satan's wrath and fury, as bend in general against the Saints, and not against me in particular. O how careful would a soul be in duty, if as going to Church or Closet he had such a serious meditation as this, Now Satan is at my heels to hinder me in my work, if my God help me not!  
Secondly, 'tis a close combat. Armies fight at some distance. Wrestlers grapple hand to hand. An arrow shot from afar may be seen and shunned, but when the enemy hath hold of one there is no declining, but either he must resist manfully, or fall shamefully at his enemy's foot. Satan comes close up, and gets within the Christian, takes his hold of his very flesh and corrupt nature, and by this shakes him.  
Secondly, the universality of the combat. We wrestle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comprehends all, on purpose you may perceive the Apostle changeth the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this, that he may include himself as well as them; as if he had said, the quarrel is with every Saint. Satan neither fears to assault the Minister, nor despiseth to wrestle with the meanest Saint in the Congregation; great and small, Minister and people, all must wrestle: Not one part of Christ's Army in the field, and the other at ease in their quarters, where no enemy comes, here are enemies enough to engage all at once.  
Thirdly, the permanency or duration of this combat, and that lies in the tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not, our wrestling was at first Conversion, but now over, and we passed the pikes; not, we shall wrestle when sickness comes, and death comes, but our wrestling is; the enemy is ever in sight of us, yea, in fight with us, there is an evil of every day's temptation, which (like Paul's bonds,) abides us wherever we become. So that these particulars summed up will amount to this Point:   

SECT. II.  
The Christians life is a continual wrestling. 
Doct.  He is as Jeremy said of himself, borne a man of strife, or what the Prophet to Asa, may be said to every Christian; From hence thou shalt have wars, from thy spiritual birth to thy natural death, from the hour when thou first didst set thy face to heaven, till thou shalt set thy foot in heaven. Israel's march out of Egypt was in Gospel-sense our taking the field against sin and Satan, and when had they peace? not till they lodged their colours in Canaan. No condition wherein the Christian is here below is quiet. Is it prosperity or adversity, here is work for both hands, to keep pride and security down in the one, faith and patience up in the other: no place which the Christian can call privileged ground. Lot in Sodom wrestled with the wicked inhabitants thereof, his righteous soul being vexed with their unclean conversation. And how fares he at Zoar? do not his own daughters bring a spark of Sodom's fire into his own bed, whereby he is inflamed with lust? Some have thought if they were but in such a family, under such a Ministry, out of such occasions: O than they should never be tempted as now they are; I confess change of air is a great help to weak nature, and these forenamed as vantage-ground against Satan; but think'st thou to fly from Satan's presence thus? No, though thou shouldst take the wings of the morning he would fly after thee, these may make him change his method in tempting, but not lay down his design; so long as his old friend is alive within, he will be knocking at thy door without. No duty can be performed without wrestling; The Christian needs his sword as much as his trowel. He wrestles with a body of flesh; this to the Christian in duty is as the beast to the traveller; he cannot go his journey without it, and much ado to go with it. If the flesh be kept high and lusty, then 'tis wanton and will not obey; if low, then it's weak and soon tires: Thus the Christian rids but little ground, because he must go his weak body's pace. He wrestles with a body of sin as well as of flesh, this mutters and murmurs when the soul is taking up any duty. Sometimes it keeps the Christian from duty, so that he cannot do what he would. As Paul said, I would have come once and again, but Satan hindered me. I would have prayed may the Christian say at such a time, and meditated on the Word I heard, the mercies I received at another, but this enemy hindered. 'Tis true indeed, grace sways the Sceptre in such a soul, yet as Schoolboys taking their time when their Master is abroad do shut him out, and for a while lord it in misrule, though they are whipped for it afterwards: thus the unregenerate part takes advantage when grace is not on its watch to disturb its government, and shut it out from duty, though this at last makes the soul more severe in mortifying, yet it costs some scuffle before it can recover its throne, and when it cannot shut from duty, yet then is the Christian woefully yoked with it in duty; it cannot do what it doth as it would; many a letter in its copy doth this enemy spoil, while he joggs him with impertinent thoughts; when the Christian is a praying, than Satan and the flesh are a prating; he cries, and they louder, to put him out or drown his cry. Thus we see the Christian is assailed on every side by his enemy; and how can it be other, when the seeds of war are laid deep in the natures of both, which can never be rooted up till the devil cease to be a devil, sin to be sin, and the Saint to be a Saint? Though wolves may snarl at one another, yet soon are quiet again, because the quarrel is not in their nature; but the Wolf and the Lamb can never be made friends. Sin will lust against grace, and grace draw upon sin whenever they meet.   

SECT. III.  
Use 1 First, this may reprove such as wrestle, but against whom? against God, not against sin and Satan. These are bold men indeed, who dare try a fall with the Almighty; yet such there are, and a Woe pronounced against them. Isa. 45.9. woe unto him that striveth with his Maker. 'Tis easy to tell which of these will be worsted. What can he do, but break his shins that dasheth them against a rock? A goodly battle there is like to be, when thorns contest with fire, and stubble with flame. But where live those giants, that dare enter the list with the great God? what are their names that we may know them, and brand them for creatures above all other unworthy to live? Take heed O thou who askest, that the wretched man whom thou seemest so to defy, be not found in thy own clothes itself. judas was the Traitor, though he would not answer to his name, but put it off with a Master is it I? and so mayest thou be the fighter against God. The heart is deceitful. Even holy David, for all his anger was so hot against the rich man, that took away the poor man's ewe-Lamb, that he bound it with an oath, the man should not live who had done it, yet proves at last to be himself the man, as the Prophet told him, 2 Sam. 12.  
Now there are two ways wherein men wrestle against God; First, when they wrestle against his Spirit. Secondly, when they wrestle against his Providence.  
First, when they wrestle against his Spirit. We read of the Spirits striving with the creature, Gen. 6.3. My spirit shall not always strive with man. Where the striving is not in anger and wrath to destroy them, (that God could do without any stir or scuffle) but a loving strife and contest with man. The old world was running with such a career headlong into their ruin, he sends his Spirit to interpose, and by his counsels and reproofs to offer, as it were, to stop them and reclaim them. As if one seeing another ready to offer violence on himself, should strive to get the knife out of his hand, with which he would do the mischief. Or one that hath a purse of gold in his hand to give, should follow another by all manner of entreaties, striving with him to accept and take it. Such a kind of strife is this of the Spirits with men. They are the lusts of men, (those bloody instruments of death, with which sinners are mischieving themselves) that the holy Spirit strives by his sweet counsels and entreaties to get out of our hands. They are Christ's, his grace and eternal life he strives to make us accept at the hands of God's mercy; and for repulsing the Spirit thus striving with them, sinners are justly counted fighters against God: Ye stiffnecked, and uncircumcised in heart and ears, 
Acts 7.51  ye do always resist the Holy Ghost. Now there is a twofold striving of the Spirit, and so of our wrestling against it. First, the Spirit strives in his messengers with sinners. They coming on his errand, and not their own, he voucheth the faithful counsels, reproofs and exhortations which they give as his own act. Noah, that Preacher of righteousness, what he said to the old world, is called the Preaching of the Spirit, 1 Pet. 3.19. The pains that Moses, Aaron and other servants of God took in instructing Israel, is called the instruction of the Spirit, Nehem. 9.20. so that when the Word, which Gods Ministers bring in his Name, is rejected, the faithful counsels they give are thrown at sinners heels and made light of; then do they strive with the Spirit, and wrestle against Christ as really, as if he visibly in his own person had been in the Pulpit, and preached the same Sermon to them. When God comes to reckon with sinners, it will prove so; then God will rub up your memories, and mind you of his striving with you, and your unkind resisting him. They, whether they will hear, or whether they will forbear, 
Ezek. 2.5.  shall know they had a Prophet among them. Now men soon forget whom and what they hear; ask them what was pressed upon their conscience in such a Sermon, they have forgot; what were the precious truths laid out in another, and they are lost: & well were it for them if their memories were no better in another world: it would ease their torments more than a little. But then they shall know they had a Prophet among them, and what a price they had with him in their hands, though it was in fools keeping. They shall know what he was, and what he said, though a thousand years past, as fresh as if it were done but last night. The more zealous and compassionate, the more painful and powerful he was in his place, the greater shall their sin be found, to break from such holy violence offered to do them good. Surely God will have something for the sweat, yea, lives of his servants which were worn out in striving with such rebellious ones. May be yet, sinners, your firmament is clear, no cloud to be seen that portends a storm; but know (as you use to say) winter does not rock in the clouds, you shall have it at last: every threatening which your faithful Ministers have denounced against you out of the Word, God is bound to make good. He confirmeth the Word of his servant, 
Isa. 44.25.  and performeth the counsel of his messengers, and that in judgement against sinners, confirming the threaten, as well as in mercy performing the promises, which they declare as the portion of his children. But it will be time enough to ask such on a sickbed, or a dying hour, whether the words of the Lord delivered by their faithful Preachers have not taken hold of them. Some have confessed with horror they have, as the Jews, Zech. 1.6. Like as the Lord of hosts thought to do unto us, so hath he dealt with us. Secondly, the Spirit strives with men more immediately, when he makes his inward approaches to the consciences of men, debating in their own bosoms the case with them; one while he shows them their sins in their bloody colours, and whether they will surely bring them, if not looked to timely, which he doth so convincingly, that the creature smells sometimes the very fire and brimstone about him, and is at present in a temporary hell; another while he falls a parlying and treating with them, making gracious overtures to the sinner, if he will return at his reproof, presents the grace of the Gospel, and opens a door of hope for his recovery, yea, falls a wooing and beseeching of him to throw down his rebellious arms, and come to Christ for life, whose heart is in a present disposition to receive and embrace the first motion the returning sinner makes for mercy. Now when the Spirit of God follows the sinner from place to place, and time to time, suggesting such motions, and renewing his old suit, and the creature shall fling out of the Spirits hands thus striving with him re infectâ, as far from renouncing his lusts, or taking any liking to Christ as ever: This is to resist the Spirit to his face, and it carries so much malignity in it, that (even where it hath not been final) poor humbled souls have been so over-set with the horror of it, that they could not for a long time be persuaded, but that it was the unpardonable sin. Take heed therefore sinners, how you use the Spirit when he comes, knocking at the door of your hearts: Open at his knock, and he will be your guest, you shall have his sweet company; repulse him, and you have not a Promise he'll knock again. And if once he leave striving with thee, unhappy man, thou art lost for ever; thou liest like a ship cast up by the waves upon some high rock, where the tide never comes to fetch it off. Thou mayest come to the Word, converse with other Ordinances, but in vain. 'Tis the Spirit in them, which is both tide and wind, to set the soul afloat, and carry it on, or else it lies like a ship on dry ground which stirs not.  
Secondly, we wrestle against God when we wrestle with his Providence, and that two ways; First, when we are discontented with his providential disposure of us. God's carving for us doth not please us so, but that we are objecting against his dealings towards us, at least muttering something with the fool in our hearts, which God hears as lightly as man our words. God counts then we begin to quarrel with him, when we do not acquiesce in, and say Amen to his Providence whatever it is. He calls it a contending with the Almighty, job. 40.1. yea, a reproving of God. And he is a bold man sure that dare find fault with God, and article against heaven. God challengeth him, whoever he is that doth this, to answer it at his peril. He that reproveth God, let him answer it, v. 2. of the chapter forementioned. It was high time for job to have done, when he hears what a sense God puts upon those unwary words, which dropped from him in the anguish of his Spirit, and paroxysm of his sufferings; contend with the Almighty? reprove God? Good man, how blank he is, and cries out, I am vile, what shall I answer thee? I will lay my hand upon my mouth. Let God but pardon what is past, and he shall hear such language no more. O Sirs, take heed of this wrestling above all other. Contention is uncomfortable, with whomsoever it is we fall out. Neighbours or friends, wife or husband, children or servants: but worst of all with God. If God cannot please thee, but thy heart riseth against him, what hopes are there of thy pleasing him, who will take nothing kindly from that man who is angry with him? And how can love to God be preserved in a discontented heart, that is always muttering against him? Love cannot think any evil of God, nor endure to hear anyspeak evil of him, but it must take God's part, as jonathan david's, when Saul spoke basely of him, and when it cannot be heard, will like him arise and be gone. When afflicted, love can allow thee to groan, but not to grumble. If thou wilt ease thy encumbered spirit into God's bosom by prayer, and humbly wrestle with God on thy knees, love is for thee, and will help thee to the best arguments thou canst use to God; But if thou wilt vent thy distempered passions, and show a mutinous spirit against God, this stabs it to the heart.  
Secondly, we wrestle against Providence, when uncorrigible under the various dispensations of God towards us. Providence has a voice, if we had an ear; mercies should draw, afflictions drive; now when neither fair means nor foul do us good, but we are impenitent under both; this is to wrestle against God with both hands. Either of these have their peculiar aggravations. One is against love, and so disingenuous; the other is against the smart of his rod, and therein we slight his anger, and are cruel to ourselves in kicking against the pricks. Mercy should make us ashamed, wrath afraid to sin. He that is not ashamed, has not the spirit of a man. He that is not afraid when smitten, is worse than the beast, who stands in awe of whip & spur. Sometimes mercy (especially these outward mercies, which have a pleasing relish to the carnal part in a Christian) hath proved a snare to the best of men, but then affliction useth to recover them; but when affliction makes men worse, and they harden themselves against God, to sin more and more while the rod is on them, what is like to reclaim them? few are made better by prosperity, whom afflictions make worse. He that will sin, though he goes in pain, will much more if that once be gone. But take heed of thus contesting with God. There is nothing got by scuffling with God, but blows, or worse. If he say he will afflict thee no more, 'tis even the worst he can say; 'tis as much as if he should say he'll be in thy debt till another world, and there pay thee altogether. But if he means thee mercy, thou shalt hear from him in some sharper affliction than ever. He hath wedges that can rive thee, wert thou a more knotty piece than thou art. Are there yet the treasures of wickedness, and the scant measure that is abominable? (
* Mic. 6.9  saith God to Israel) what uncorrigible, though the Lords voice crieth unto the City, bidding you hear the rod, and him that hath appointed it? See what course God resolus on, v. 13. Therefore will I make thee sick in smiting of thee. As if he had said, my other Physic I see was too weak, it did not work or turn your stomach, but I will prepare a potion that shall make you sick at heart.  
Secondly, It reproves those who seem to wrestle against sin, but not according to the Word of Command that Christ gives. There is a Law in wrestling which must be observed, 2 Tim. 2.5. If a man also strive for Masteries, yet is he not crowned except he strive lawfully. He alludes to the Roman games, to which there were Judges appointed to see that no foul play were offered contrary to the Law for wrestling; the prize being denied to such, though they did foil their adversary, which the Apostle improves to make the Christian careful in his war, as being under a stricter Law and Discipline, that requires not only valour to fight, but obedience to fight, by order and according to the Word of Command: Now few do this that go for great Wrestlers.  
First, some while they wrestle against one sin, embrace another; and in this case 'tis not the person wrestles against sin, but one sin wrestles with another, and 'tis no wonder to see thiefs fall out when they come to divide the spoil; Lusts are divers, Tit. 3.3. and 'tis hard to please many Masters, especially when their commands are so contrary; when pride bids lay on in bravery, lavish out in entertainment; covetousness bids lay up, when malice bids revenge; carnal policy saith, conceal thy wrath, though not forgive. When lust sends to his whores, hypocrisy pulls him back for shame of the world. Now is he God's Champion that resists one sin at the command of another, it may be a worse.  
Secondly, some wrestle, but they are pressed into the field, not Volunteers, their slavish fear scares them at present from their lust; so that the Combat is rather betwixt their Conscience and Will, then them and their lust, Give me such a sin saith Will; No, saith conscience, it will scald, and throws it away. A man may love the wine though he is loath to have his lips burnt. Hypocrites themselves are afraid to burn. In such Combats the Will at last prevails, either by bribing the understanding to present the lust it desires in a more pleasing dress, (that conscience may not be scared with such hideous apparitions of wrath) or by pacifying conscience with some promise of repentance for the future, or by forbearing some sin for the present, which it can best spare, thereby to gain the reputation of something like a reformation; Or if all this will not do, than (prompted by the fury of its lust) the Will proclaims open war against conscience, sinning in the face of it, like some wild horse, (impatient of the spur which pricks him, and bridle that curbs him) gets the bit between his teeth, and runs with full speed, till at last he easeth himself of his Rider; and then where he sees fattest pasture, no hedge or ditch can withhold him, till in the end you find him, starving in some pound for his trespass: Thus many sin at such rate, that conscience can no longer hold the reins, nor sit the saddle. but is thrown down and laid for dead; and then the wretches range where their lusts can have the fullest meal, till at last they pay for their stolen pleasures most dearly, when conscience comes to itself, pursues them, and takes them more surely by the throat then ever, never to let them go till it brings them before God's Tribunal.  
Thirdly, others wrestle with sin, but they do not hate it, and therefore they are favourable to it, and seek not the life of sin as their deadly enemy; these wrestle in jest, and not in earnest; the wounds they give sin one day, are healed by the next. Let men resolve never so strongly against sin, yet it will creep again into their favour, till the love of sin be quenched in the heart, and this fire will never the of itself, the love of Christ must quench the love of sin, as Jerome excellently, Vnus amor extinguit alium. This heavenly fire will indeed put out that flame of hell, which he illustrates by Ahashuerus his carriage to Vashti his Queen, who in the first Chapter makes a decree in all haste, that she comes no more before him; but when his passion is a little down, chap. 2. v. 1. he begins to relent towards her, which his Council perceiving, presently seek out for a beautiful Virgin, on whom the King might place his love, and take into his royal bed, which done, we hear no more of Vashti, then and not till then will the souls decree stand against sin, when the soul hath taken Christ into his bosom.   

SECT. IV.  
Secondly, to the Saints, seeing your life is a continual wrestling here on earth, 'tis your wisdom to study how you may best manage the combat with your best enemy, which that you may do, take these few directions.  
First, look thou goest not into the field without thy Second; my meaning is, engage God by prayer to stand at thy back; God is in a league offensive and defensive with thee, but he looks to be called. Did the Ephraimites take it ill, that Gideon called them into the field, and may not God much more? as if thou meanedst to steal a victory before he should know it. Thou hast more valour than Moses, who would not stir without God, no, though he sent an Angel for his Lieutenant. Thou art wiser than jacob, who to overcome Esau, now marching up, turns from him, and falls upon God; he knew if he could wrestle with God, he might trust God to deal with his brother. Engage God and the backdoor is shut, no enemy can come behind thee, yea, thine enemy shall fall before thee. God turn the counsel of Achitophel into foolishness, saith David, Heaven saith Amen to his prayer, and the wretch hangs himself.  
Secondly, be very careful of giving thine enemy hand-hold. Wrestlers strive to fasten upon some part or other, which gives them advantage more easily to throw their adversary; to prevent which, they used, First, to lay aside their garments. Secondly, to anoint their bodies. For the first, Christian, labour to put off the old man which is most personal, that corruption, which David calls his own iniquity, Psal. 18.23. This is the skirt which Satan lays hold of, observe what it is, and mortify it daily, than Satan will retreat with shame, when he sees the head of that enemy upon the wall, which should have betrayed thee into his hands. Secondly, the Roman wrestlers used to anoint their bodies; so do thou, bathe thy soul with the frequent meditation of Christ's love. Satan will find little welcome, where Christ's love dwells, love will kindle love, and that will be as a wall of fire to keep off Satan, it will make thee disdain the offer of a sin, and as oil supple thy joints, and make agile to offend thy enemy. Think how Christ wrestled in thy quarrel, sin, hell and wrath had all come full mouth upon thee, had not he coped with them in the way. And canst thou find in thy heart to requite his love, by betraying his glory into the hands of sin, by cowardice or treachery: say not thou lovest him, so long as thou canst lay those sins in thy bosom, which plucked his heart out of his bosom. It were strange if a child should keep, and delight to use no other knife, but that wherewith his father was stabbed.  
Thirdly, improve the advantage thou gettest at any time wisely. Sometimes the Christian hath his enemy on the hip, yea, on the ground, can set his foot on the very neck of his pride, and throw away his unbelief, as a thing absurd and unreasonable; now (as a wise wrestler) fall with all thy weight upon thine enemy; though man think it foul play to strike when his adversary is down, yet do not thou so compliment with sin, as to let it breath or rise. Take heed thou be'st not charged of God, as once Ahab, for letting go this enemy now in thy hands, whom God hath appointed to destruction. Learn a little wisdom of the Serpent's brood, who when they had Christ under their foot, never thought they had him sure enough; no, not when dead, and therefore both seal and watch his grave. Thus do thou to hinder the resurrection of thy sin, seal it down with stronger purposes, solemn covenants, and watch it by a wakeful circumspect walking,  
Use. 3 This is ground of consolation to the weak Christian, who disputes against the truth of his grace, from the inward conflicts and fightings he hath with his lusts, and is ready to say (like Gideon, in regard of outward enemies,) If God be with me, why is all this befallen me? why do I find such struggle in me, provoking me to sin, pulling me back from that which is good? Why dost ask? The Answer is soon given, because thou art a Wrestler, not a Conqueror. Thou mistakest the state of a Christian in this life: when one is made a Christian, he is not presently called to triumph over his slain enemies, but carried into the field to meet and fight them. The state of grace is the commencing of a war against sin, not the ending of it; rather than thou shalt not have an enemy to wrestle with, God himself will come in a disguise into the field, and appear to be thine enemy. Thus when Jacob was alone, a man wrestled with him until breaking of the day, and therefore set thy heart at rest if this be thy scruple: Thy soul may rather take comfort in this, that thou art a wrestler; This struggling within thee, if upon the right ground, and to the right end, doth evidence there are two Nations within thee, two contrary natures, the one from earth earthly, and the other from heaven heavenly; yea, for thy further comfort know, though thy corrupt nature be the elder, yet it shall serve the younger.  
Use. 4 O how should this make thee (Christian) long to be gone home, where there is none of this stir and scuffle! 'Tis strange, that every hour seems not a day, and everyday a year, till death sounds thy joyful retreat, and calls thee off the field, where the bullets fly so thick, and thou art fight for thy life with thy deadly enemies, to come to Court, where not swords, but palms are seen in the Saints hands; not drums, but harps; not groans of bleeding soldiers and wounded consciences, but sweet and ravishing music is heard of triumphing Victors carolling the praises of God and the Lamb, through whom they have overcome. Well, Christians, while you are below, comfort yourselves with these things; There is a place of Rest remains for the people of God: You do not beat the air, but wrestle for a Heaven that is yonder above these clouds; you have your worst first, the best will follow. You wrestle but to win a Crown, and win to wear it, yea wear never to lose it, which once on none shall take off, or put you to the hazard of battle more. Here we overcome to fight again, the battle of one temptation may be over, but the war remains. What peace can we have, as long as devils can come abroad out of their holes, or anything of sinful nature remains in ourselves unmortified? which will even fight upon its knees, and strike with one arm while the other is cut off; but when death comes, the last stroke is struck: this good Physician will perfectly cure thee of thy spiritual blindness and lameness, (as the Martyr told his fellow at the stake bloody Bonner would do their bodily.) What is it, Christian, which takes away the joy of thy life, but the wrestle and combats which this bosome-enemy puts thee to? Is not this the Peninnah, that vexing and disturbing thy Spirit, hath kept thee off many a sweet meal, thou mightest have had in communion with God and his Saints? or if thou hast come, hath made thee cover the Altar of God with thy tears and groans? and will it not be a happy hand that cuts the knot, and sets thee loose from thy deadness, hypocrisy, pride, and what not, wherewith thou wert yoked? 'Tis life which is thy loss, and death which is thy gain. Be but willing to endure the rending of this veil of thy flesh, and thou art where thou wouldst be, out of the reach of sin, at rest in the bosom of thy God. And why should a short evil of pain affright thee more, than the deliverance from a continual torment of sins evil ravish thee? Some you know have chose to be cut, rather than to be ground daily with the stone, and yet, may be, their pain comes again, and canst thou not quietly think of dying, to be delivered from the torment of these sins, never to return more? And yet that is not the half that death doth for thee: Peace is sweet after war, ease after pain; but what tongue can express what joy, what glory must fill the creature at the first sight of God, and that blessed company? none but one that dwells there can tell. Did we know more of that blissful state, we Ministers should find it as hard a work to persuade Christians to be willing to live here so long, as now it is to persuade them to be willing to die so soon.    

CHAP II. Wherein is showed what is meant by flesh and blood, how the Christian doth not, and how he doth wrestle against the same.  

SECT. I.  
NOw follows the description of the Saints enemies, with whom he is to wrestle;  
First, described Negatively, Not with flesh and blood.  
Secondly, Positively, But against Principalities and Powers, etc.  
First, for the Negative part of the Description; we are not to take it for a pure negation, as if we had no conflict with flesh and blood, but wholly and solely to engage against Satan; but by way of comparison, not only with flesh and blood, and in some sense not chiefly. It is usual in Scripture such manner of phrase, Luke 14.12. Call not thy friends to dinner, but the poor; that is, not only those, so as to neglect the poor. Now what is meant here by flesh and blood? there is a double interpretation of the words.  
First, by flesh and blood may be meant our own bosome-corruptions; that sin which is in our corrupt nature so oft called flesh in the Scripture; The flesh lusteth against the Spirit, and sometimes flesh and blood, as Matth. ●6. 17. Flesh and blood hath not revealed this, that is, this Confession thou hast made comes from above; thy fleshly corrupt mind could never have found out this supernatural truth, thy sinful Will would never have embraced it. So, 1 Cor 15.20. Flesh and blood cannot inherit the Kingdom of God, that is, sinful mortal flesh, as it's expounded in the words following. So, Gal. 1.21. I consulted not with flesh and blood, that is, carnal reason. Now this bosome-enemy may be called flesh, partly from its derivation, and partly from its operation; from its derivation, because it's derived and propagated to us by natural generation; thus Adam is said to beget a son in his own likeness, sinful as he was, as well as mortal and miserable; yea, the holiest Saint on earth having flesh in him, derives this corrupt and sinful nature to his child, as the circumcised Jew begat an uncircumcised child; and the wheat cleansed and fanned (being sown) comes up with a husk, John 3.6. That which is borne of the flesh is flesh.  
Secondly, it's called flesh from the operations of this corrupt nature, which are fleshly and carnal; The reasonings of the corrupt mind fleshly, therefore called the carnal mind, uncapable indeed of the things of God, which it neither doth nor can perceive: As the Sun doth obsignare superiora dum revelat inferiora; hide the Heavens which are above it from us, while it reveals things beneath; so carnal reason leaves the creature in the dark concerning spiritual truths, when it is most able to conceive and discourse of creature-excellencies, and carnal interests here below. What a childish question, for so wise a man did Nicodemus put to Christ? though Christ to help him did wrap his speech in a carnal phrase. If fleshly reason cannot understand spiritual truths when thus accommodated, and the notions of the Gospel translated into its own language, what skill is it like to have of them, if put to read them in their original tongue? I mean, if this garment of carnal expression were taken off, and spiritual truths in their naked hue presented to its view. The motions of the natural will are carnal, and therefore, Rom. 8.5. They that are after the flesh, are said to mind the things of the flesh. All its desires, delights, cares, fears, are in and of carnal things; it savours spiritual food no more than an Angel fleshly. Omnis vita gustu ducitur: What we cannot relish we will hardly make our daily food. Every creature hath its proper diet, the Lion eats not grass, nor the horse flesh; what is food to the carnal heart, is poison to the gracious; and that which is pleasing to the gracious, is distasteful to the carnal. Now according to this Interpretation the sense of the Apostle is not, as if the Christian had no combat with his corrupt nature, (for in another place it's said, the Spirit lusts against the flesh, and the flesh against the Spirit, and this enemy is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb 12. 1●.  the sin that besets the Christian round) but to aggravate his conflict with this enemy by the access of a foreign power, Satan who strikes in with this domestic enemy. As if while a King is fight with his own mutinous subjects, some outlandish troops should join with them, now he may be said not to fight with his subjects, but with a foreign power. The Christian wrestles not with his naked corruption, but with Satan in them; were there no devil, yet we should have our hands full in resisting the corruptions of our own hearts, but the access of this enemy makes the battle more terrible, because he heads them who is a Captain so skilful and experienced. Our sin is the engine, Satan is the Engineer; lust the bait, Satan the Angler; when a soul is enticed by his own lust, he is said to be tempted, James 1.14. because both Satan and our own lust concur to the completing the sin.  
First, let this make thee, Christian, 
Use.  ply the work of mortification close; it is no policy to let thy lusts have arms, who are sure to rise and declare against thee when thine enemy comes. Achish his Nobles did but wisely, in that they would not trust David in their army, when to fight against Israel, lest in the battle he should be an adversary to them; And darest thou go to duty, or engage in any action, where Satan will appear against thee, and not endeavour to make sure of thy pride, unbelief, etc. that they join not with thine enemy?  
Secondly, are Satan and thy own flesh against thee, not single corruption, but edged with his policy, and backed by his power? see then what need thou hast of more help than thy own grace; take heed of grappling with him in the strength of thy naked grace; here thou hast two to one against thee: Satan was too hard for Adam, though he went so well appointed into the field, because left to himself, much more easily will he foil thee; cling therefore about thy God for strength, get him with thee, and then though a worm, thou shalt be able to deal with this Serpent.   

SECT. II.  
Secondly, flesh and blood is interpreted as a periphrasis of man. We wrestle not with flesh and blood, that is, not with man, who is here described by that part which chiefly distinguisheth him from the Angelical nature; Touch me, saith Christ, and handle me, a Spirit hath not flesh. Now according to this Interpretation observe;  
First, how meanly the Spirit of God speaks of man.  
Secondly, where he lays the stress of the Saints battle, not in resisting flesh and blood, but Principalities and Powers; where the Apostle excludes not our combat with man, for the war is against the Serpent and his seed. As wide as the world is, it cannot peaceably hold the Saints and wicked together; but his intent is to show, what a complicated enemy (man's wrath and Satan's interwoven together) we have to deal with.  
First, for the first, how meanly doth the Spirit of God speak of man, call him flesh and blood? Man hath a Heaven-borne soul, which makes him a kin to Angels, yea, to the God of them who is the Father of Spirits; but this is passed by in silence, as if God would not own that which is tainted with sin, and not the creature God at first made it, or because the soul, though of such noble extraction, yet being so immersed in sensuality, deserves no other name then flesh, which part of man levels him with the beast, and is here intended to express the weakness and frailty of man's nature. 'Tis the phrase which the Holy Ghost expresseth the weakness and impotency of a creature by, Isa. 31.3. They are men, and their horses are flesh; that is, weak; as on the contrary, when he would set out the power and strength of a thing, he opposeth it to flesh, 2 Cor. 10.3. Our weapons are not carnal, but mighty; and so in the text, not flesh and blood, but Powers. As if he should say, Had you no other to fear but a weak sorry man, it were not worth the providing arms or ammunition; but you have enemies that neither are flesh, nor are resisted with flesh; so that here we see what a weak creature man is, not only weaker than Angels, as they are Spirit, and he flesh, but in some sense beneath the beasts, as the flesh of man is frailer than the flesh of beasts, therefore the Spirit of God compares man to the grass, which soon withers, Isa. 40.6. and his goodliness to the flower of the field. Yea, he is called vanity, Psal. 62.9. Men of low degree are vanity, and men of high degree are a lie, both alike vain; only the rich and the great man, his vanity is covered with honour, wealth, etc. which are here called a lie, because they are not what they seem, and so worse than plain vanity, which is known to be so, and deceives not.  
Use. 1 First, Is man but frail flesh? let this humble thee, O man, in all thy excellency, flesh is but one remove from filth and corruption: thy soul is the salt that keeps thee sweet, or else thou wouldst stink above ground. Is it thy beauty thou pridest in? flesh is grass, but beauty is the vanity of this vanity. This goodliness is like the flower, which lasts not so long as the grass, appears in its month, and is gone, yea, like the beauty of the flower, which fades while the flower stands. How soon will times plough make furrows in thy face, yea, one fit of an Ague so change thy countenance, as shall make thy doting lovers afraid to look on thee? Is it strength? alas, it is an arm of flesh, which withers oft in the stretching forth; ere long thy blood which is now warm, will freeze in thy veins; thy Spring crowned with May-buds, will tread on December's heel; thy marrow dry in thy bones, thy sinews shrink, thy legs bow under the weight of thy body, thy eyestrings crack, thy tongue not able to call for help; yea, thy heart with thy fl●sh shall fail; and now thou, who art such a giant, take a turn if thou canst in thy chamber, yea, raise but thy head from thy pillow if thou art able, or call back thy breath, which is making haste to be gone out of thy nostrils, never to return more; and darest thou glory in that which so soon may be prostrate?  
Is it wisdom? the same grave rhat covers thy body, shall bury all that, (the wisdom of thy flesh I mean) all thy thoughts shall perish, and goodly plots come to nothing. Indeed, if a Christian, thy thoughts as such shall ascend with thee, not one holy breathing of thy soul lost. Is it thy blood and birth? whoever thou art, thou art base-born till borne again, the same blood runs in thy veins, with the beggar in the street, Acts 17.26. All Nations there we find made of the same blood, in two things all are alike, we come in and go out of the world alike; as one is not made of finer earth, so not resolved into purer dust.  
Use. 2 Secondly, Is man flesh? trust not in man; Cursed be he that makes flesh his arm. Not the mighty man; robes may hide and garnish, they cannot change flesh, Psal. 146. Put not your trust in Princes; alas, they cannot keep their crowns on their own heads, their heads on their own shoulders, and lookest thou for that which they cannot give themselves? Not in wise men, whose designs recoil oft upon themselves, that they cannot perform their enterprise.— Amphora coepit institui currente rot â cur urceus exit. Man's carnal wisdom intends one thing, but God turns the wheel, and brings forth another. Trust not in holy men, they have flesh, and so their judgement not infallible, yea, their way sometimes doubtful. His mistake may lead thee aside, and though he returns, thou mayest go on and perish. Trust not in any man, in all men, no not in thyself, thou artflesh. He is a fool, (saith the Wise man) that trusts his heart. Not in the best thou art or dost, the garment of thy righteousness is spotted with the flesh; all is counted by Saint Paul, confidence in the flesh, besides our rejoicing in Christ, Phil. 3.3.  
Use 3 Thirdly, fear not man, he is but flesh. This was David's resolve, Ps. 56.4. I will not fear what flesh can do unto me; thou needest not thou ought'st not to fear. Thou needest not. What, not such a great man, not such a number of men, who have the keys of all the prisons at their girdle, who can kill or save alive, no, not these, only look they be thy enemies for Righteousness sake. Take heed thou makest not the least child thine enemy, by offering wrong to him, God will right the wicked even upon the Saint. If he offends, he shall find no shelter under God's wing for his sin. This made Jerome complain that the Christians sins made the arms of those barbarous Nations which invaded Christendom victorious: Nostris peccatis fortes sunt barbari. But if man's wrath finds thee in God's way, and his fury take fire at thy holiness, thou needest not fear, though thy life be the prey he hunts for. Flesh can only wound flesh, he may kill thee, but not hurt thee, why shouldest thou fear to be stripped of that which thou hast resigned already to Christ? 'tis the first lesson thou learnest, if a Christian, to deny thyself, take up thy cross, and follow thy Master; so that the enemy comes too late; thou hast no life to lose, because thou hast given it already to Christ, nor can man take away that without God's leave; all thou hast is insured; and though God hath not promised thee immunity from suffering in this kind, yet he hath undertaken to bear thy loss, yea, to pay thee a hundred fold, and thou shalt not stay for it till another world. Again, thou ought'st not to fear flesh. Our Saviour, Mat. 10. thrice in the compass of six verses, commands us not to fear man; if thy heart quails at him, how wilt thou behave thyself in the list against Satan, whose little finger is heavier than man's loins? The Romans had arma praelusoria; weapons rebated or cudgels, which they were tried at before they came to the sharp. If thou canst not bear a bruise in thy flesh from man's cudgel and blunt weapon, what wilt thou do when thou shalt have Satan's sword in thy side? God counts himself reproached when his children fear a sorry man; therefore we are bid, Sanctify the Lord, and not to fear their fear. Now if thou wouldst not fear man who is but flesh; Labour,  
First, to mortify thy own flesh. Flesh only fears flesh: when the soul degenerates into carnal desires and delights, no wonder he falls into carnal fears. Have a care, Christian, thou bring'st not thyself into bondage: perhaps thy heart feeds on the applause of men, this will make thee afraid to be evil spoken of, as those who shuffled with Christ, John 12.42. owning him in private when they durst not confess him openly, for they loved the praise of men; David saith, the mouth of the wicked is an open Sepulchre; and in this grave hath many a Saints name been buried; but if this fleshly desire were mortified, thou wouldst not pass to be judged by man, and so of all carnal affections. Some meat you observe is aguish; if thou settest thy heart on any thing that is carnal, wife, child, estate, etc. these will incline thee to a base fear of man, who may be God's messenger to afflict thee in these.  
Secondly, set faith against flesh. Faith fixeth the heart, and a fixed heart is not readily afraid. Physicians tell us we are never so subject to receive infection as when the spirits are low, and therefore the antidotes they give are all cordials: When the spirit is low through unbelief, every threatening from man makes sad impression. Let thy faith take but a deep draught of the Promises, and thy courage will rise.  
Fourthly, comfort thyself, Christian, with this, that as thou art fl●sh, so thy heavenly Father knows it, and considers thee for it.  
First, in point of affliction, Psal. 103.14. He knoweth our frame, he remembreth that we are but dust. Not like some unskilful Empiric, who hath but one receipt for all, strong or weak, young or old, but as a wise Physician considers his Patient, and then writes his bill: men and devils are but God's Apothecaries, they make not our physic, but give what God prescribes. Balaam loved Bal●ks see well enough, but could not go an hairs breadth beyond God's Commission. Indeed God is not so choice with the wicked, Isa. 27.7. Hath he smitten him, as he smote those that smote h●m? In a Saint's cup the poison of the affliction is corrected, not so in the wickeds, and therefore what is medicine to the one is ruin to the other.  
Secondly, in duty; he knows you are but flesh, and therefore pities and accepts thy weak service, yea, he makes apologies for thee; The Spirit is willing, saith Christ, but the flesh is weak.  
Thirdly, in temptations he considers thou art flesh, and proportions the temptation to so weak a nature: 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a temptation as is common to man, a moderate temptation (as in the margin) fitted for so frail a creature. Whenever the Christian begins to faint under the weight of it, God makes as much haste to his succour, as a tender mother would to her swooning child; therefore he is said to be nigh, to revive such, lest their spirits should fail.   

SECT. III.  
The second thing follows: The conjuncture of the Saints enemies; We have not to do with naked man, but with man led on by Satan; not with flesh and blood, but Principalities and Powers acting in them. There are two sorts of men the Christian wrestles with, good men and bad. Satan strikes in with both.  
First, the Christian wrestles with good men. Many a sharp conflict there hath been betwixt Saint and Saint, scuffling in the dark through misunderstanding of the truth, and each other: Abraham and Lot at strife. Aaron and Miriam justled with Moses for the wall, till God interposed and ended the quarrel by his immediate stroke on Miriam. The Apostles even in the presence of their Master, were at high words, contesting who should be greatest. Now in these Civil wars among Saints, Satan is the great kindle-coale, though little seen, because, like Ahab, he fights in a disguise, playing first on one side, and then on the other, aggravating every petty injury, and thereupon provoking to wrath and revenge: therefore the Apostle dehorting from anger, useth this argument, Give no place to the devil; as if he had said, Fall not out among yourselves, except you long for the devil's company, who is the true soldier of fortune (as the common phrase is.) living by his sword, and therefore hastes thither where there is any hope of war. Gregory compares the Saints in their sad differences to two cocks, which Satan the Master of the pit sets on fight, in hope, when killed to sup with them at night. Solomon saith, Prov. 18.6. The mouth of the contentious man calls for strokes. Indeed we by our mutual strifes give the devil a staff to beat us with; he cannot well work without fire, and therefore blows up these coals of contention, which he useth as his forge, to heat our spirits into wrath, and then we are malleable, easily hammered as he pleaseth. Contention puts the soul into disorder, and inter arma silent leges. The Law of grace acts not freely, when the Spirit is in a commotion; Meek Moses provoked, speaks unadvisedly. Me thinks this (if nothing else will) should sound a retreat to our unhappy differences, that this Joab hath a hand in them, he sets this evil spirit betwixt brethren, and what folly is it for us to bite and devour one another to make hell sport? we are prone to mistake our heat for zeal, whereas commonly in strifes between Saints, it is a fireship sent in by Satan to break their unity and order; wherein while they stand they are an Armado invincible, and Satan knows he hath no other way but this to shatter them: when the Christians language which should be one, begins to be confounded, they are then near a scattering; 'tis time for God to part his children, when they cannot live in peace together.  
Secondly, the Christian wrestles with wicked men. Because you are not of the world, saith Christ, the world hates you. The Saint's nature and life are Antipodes to the world, fire and water, heaven and hell, may assoon be reconciled as they with it. The Heretic is his enemy for truth's sake, the profane for holiness, to both the Christian is an abomination, as the Israelite to the Egyptian; hence come wars▪ the fire of persecution never goes out in the hearts of the wicked, who say in their hearts as they once with their lips, Christiani ad leones. Now in all the Saints wars with the wicked, Satan is Commander in chief, 'tis their father's work they do, his lusts they fulfil. The Sabeans plundered Job, but went on Satan's errand. The Heretic broacheth corrupt doctrine, perverts the faith of many, but in that the Minister of Satan, 2 Cor. 11.15. they have their call, their wiles and wages from him. Persecutors their work ascribed to hell; is it a persecution of the tongue? 'tis hell sets it on fire; is it of the hand? still they are but the devil's instruments, Rev. 2.10. The devil shall cast some of you into prison.  
Use, 1 First, do you see any driving furiously against the truths or servants of Christ; O pity them as the most miserable wretches in the world, fear not their power, admire not their parts, they are men possessed of, and acted by the devil, they are his drudges and slaughter-slaves, as a Martyr called them. Augustine in his Epistle to Lycinius, one of excellent parts, but wicked, who once was his Scholar, speaks thus pathetically to him: O how I could weep and mourn over thee, to see such a sparkling wit prostituted to the devil's service! If thou hadst found a golden chalice, thou wouldst have given it to the Church, but God hath given thee a golden head, parts and wit, and in this propinas teipsum Diabolo, thou drinkest thyself to the devil. When you see men of power or parts, using them against God that gave them, weep over them; better they had lived and died, the one slaves, the other fools, then do the devil such service with them.  
Use. 2 Secondly, O ye Saints, when reproached and persecuted, look further than man, spend not your wrath upon him; alas, they are but instruments in the devil's hand; save your displeasure for Satan who is thy chief enemy, these may be won to Christ's side, and so become thy friends at last Now and then we see some running away from the devil's colours, and washing the wounds with their tears, which they have made by their cruelty. 'Tis a notable passage in Anselm, who compares the heretic and persecutor to the horse, and the devil to the Rider. Now, saith he, in battle, when the enemy comes riding up, the valiant soldier, Non irascitur equo, sed equiti, & quantum potest agit ut equitem percutiat, equum possideat; sic contra malos homines agendum, non contra illos, sed illum qui illos instigat, ut dum Diabolus vincitur, infoelices quos ille possidet liberentur: He is angry not with the horse but horseman, he labours to kill the man that he may possess the horse for his use: Thus must we do with the wicked, we are not to bend our wrath against them, but Satan that rides them, and spurs them on labouring by prayer for them as Christ did on the Cross, to dismount the devil, that so these miserable souls hackneyed by him may be delivered from him. 'Tis more honour to take one soul alive out of the devils clutches, then to leave many slain upon the field. Erasmus saith of Augustine, that he begged the lives of those heretics, at the hands of the Emperor's Officers, who had been bloody persecutors of the Orthodox; Cupiebat, saith he, amicus medicus superesse, quos arte suâ sanaret: Like a kind Physician he desired their life, that if possible he might work a cure on them, and make them sound in the faith.    

CHAP II. Wherein is shown, what a Principality Satan hath, how he came to be such a Prince, and how we may know whether we be under him as our Prince, or not.  VERSE 12. 
But against Principalities and Powers, etc.  

SECT. I.  
THe Apostle having shown what the Saints enemies are not, flesh and blood, frail men, who cannot come but they are seen, who may be resisted with man's power, or escape by flight; now he describes them Positively, against Principalities, against Powers, etc. Some think the Apostle by these divers names and titles, intends to set forth the distinct orders, whereby the devils are one subordinate to another, so they make the Devil, verse 11. to be the Head or Monarch, and these, verse 12. so many inferior orders, as among men there are Princes, Dukes, Earls, etc. under an Emperor. That there is an order among the devils cannot be denied. The Scripture speaks of a Prince of devils, Matth. 9 and of the Devil and his Angels, who with him fell from their first station, called his Angels as it's probably conceived, because one above the rest (as the head of the faction) drew with him multitudes of other into his party, who with him sinned and fell. But that there should be so many distinct orders among them, as there are several branches in this description, is not probable; too weak a notion to be the foundation of a Pulpit-discourse, therefore we shall take them as meant of the devil collectively. We wrestle not with flesh and blood, but devils, who are Principalities, Powers, etc. and not distributively, to make Principalities one rank, Powers another; for some of these branches cannot be meant of distinct orders, but promiscuously of all as spiritual wickednesses; it being not proper to one to be spirits or wicked, but common to all.  
First, than the devil or whole pack of them are here described by their Government in this world, Principalities.  
Secondly, by their strength and puissance, called Powers.  
Thirdly, by their nature in its substance and degeneracy, Spiritual wickednesses.  
Fourthly, in their Kingdom or proper Territories, Rulers of the darkness of this world.  
Fifthly, by the ground of the war, In heavenly places, or about heavenly things.  
First, of the first, Principalities; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the abstract for the concrete, that is, such as have a Principality; So, Titus 3.1. we are bid to be subject to Principalities and Powers, that is, Princes and Rulers, so the vulgar reads it. We wrestle against Princes, which some will have to express the eminency of their nature above man's, that as the state and spirit of Princes is more raised than others, great men have great spirits, as Zeba and Zalmunna to Gideon, ask who they were they slew at Tabor; As thou art, (say they) so were they, each one resembled the children of a King, that is, for Majesty and Presence beseeming a Princely race; so they think, the eminent nature of Angels here to be intended, who are as far above the highest Prince, as he above the basest peasant; but because they are described by their nature in the fourth branch, I shall subscribe to their judgement, who take this for their Principality of Government, which the devil exerciseth in this lower world; and the Note shall be,  
That Satan is a great Prince, 
Doct.  Christ himself styles him the Prince of the world, John 14. Princes have their thrones where they sit in state; Satan hath his, Rev. 2.13. Thou dwellest where Satan hath his throne; and that such a one as no earthly Prince may compare; few Kings are enthroned in the hearts of their subjects, they rule their bodies, and command their purses, but how oft in a day are they pulled out of their thrones by the wishes of their discontented subjects: But Satan hath the heart of all his subjects. Princes have their homage and peculiar honour done to them; Satan is served upon the knee of his subjects, the wicked are said to worship the devil, Rev. 13.4. No Prince expects such worship as he, no less than religious worship will serve him, 2 Chron. 11.15. Jeroboam there is said to ordain Priests for devils, and therefore he is called not only the Prince, but the god of this world, because he hath the worship of a god given him. Princes such as are absolute have a Legislative Power, nay, their own will is their law, as at this day in Turkey, where their Laws are writ in no other Tables, then in the proud Sultan's breast; thus Satan gives law to the poor sinner, who is bound and must obey, though the Law be writ with his own blood, and the creature hath nothing but damnation for fulfilling the devil's lust; 'tis called a Law of sin, Rom. 8.2. because it comes with authority; Princes have their Ministers of State, whom they employ for the safety and enlargement of their Territories: So Satan his, 2 Cor. 11.15. who propagates his cursed designs, therefore we read of doctrine of devils. Princes have their Arcana Imperii, which none knows but a few Favourites in whom they confide: thus the devil hath his mysteries of iniquity, and depths of Satan we read of, which all his subjects know not of, Rev. 2.24▪ these are imparted to a few Favourites, such as Elymas, whom Paul calls full of all subtlety, and child of the devil; such, whose consciences are so debauched, that they scruple not the most horrid sins, these are his white boys. I have read of a people in America, that love meat best when 'tis rotten and stinks. The devil is of their diet, the more corrupt and rotten the creature is in sin, the better he pleaseth his tooth; some are more the children of the devil than others. Christ had his beloved disciple; and Satan those that lie in his very bosom, and know what is in his heart. In a word, Princes have their Vectigalia, their tribute and custom; so Satan his. Indeed he doth not so much share with the sinner in all, but is owner of all he hath, so that the devil is the Merchant, and the sinner but the broker to trade for him, who at last puts all his gains into the devil's purse: time, strength, parts, yea, conscience and all spent to keep him in his throne.   

SECT. II.  
Quest. But how comes Satan to this Principality?  
Answ. Not lawfully, though he can show a fair claim. As,  
First, he obtained it by Conquest, as he won his crown; so he wears it by power and policy. But conquest is a cracked title. A thief is not the honester, because able to force the traveller to deliver his purse; and a thief on the throne is no better than a private one on the road, or Pirate in a Pinnace, as he boldly told Alexander. Neither doth that prove good with process of time, which was evil at first: Satan indeed hath kept possession long, but a thief will be so as long, as he keeps his stolen goods; He stole the heart of Adam from God at first, and doth no better to this day. Christ's Conquest is good, because the ground of the war righteous, to recover what was his own, which Satan cannot say of the meanest creature, 'Tis my own.  
Secondly, Satan may lay claim to his Principality by Election; 'Tis true he came in by a wile, but now he is a Prince elect, by the unanimous voice of corrupt nature; Ye are of your father the devil, saith Christ, and his lusts ye will do. But this also hath a flaw in it, for man by law of Creation is God's subject, and cannot give away God's right; by sin he loseth his right in God, as a Protector; but God loseth not his right as a Sovereign. Sin disabled man to keep God's Law, but it doth not enfranchise or disoblige him that he need not keep it.  
Thirdly, Satan may claim a deed of gift from God himself, as he was bold to do to Christ himself upon this ground, persuading him to worship him as the Prince of the world, Luke 4.5, 6. He showed unto him all the Kingdoms of the world, saying, All this will I give thee, for that is delivered unto me, and to whomsoever I will I give it. Where there was a truth, though he spoke more than the truth, (as he cannot speak truth, but to gain credit to some lie at the end of it.) God indeed hath delivered in a sense this world to him, but not in his sense to do what he will with it, nor by any approbatory act given him a Patent to vouch him his viceroy, not Satan by the grace of God, but by the permission of God Prince of the world.  
Quest. But why doth God permit this Apostate-creature, to exercise such a Principality over the world?  
Answ. First, as a righteous act of vengeance on Man, for revolting from the sweet Government of his rightful Lord and Maker; 'Tis the way that God punisheth rebellion; Because ye would not serve me with gladness in the abundance of all things, therefore ye shall serve your enemies in hunger, etc. Satan is a King given in God's wrath. Cham's curse is man's punishment, a Servant of servants. The devil is God's slave, man the devils. Sin hath set the devil on the creatures back, and now he hurries him without mercy, (as he did the swine) till he be choked with flames, if mercy interpose not.  
Secondly, God permits this his Principality, in order to the glorifying of his Name in the recovery of his Elect from the power of this great Potentate. What a glorious Name will God have when he hath finished this war, wherein at first he found all possessed by this enemy, and not a man of all the sons of Adam to offer himself as a Volunteer in this service, till made willing by the day of his Power? this, this will gain God a Name above every name, not only of creatures, but of those by which himself was known to his creature. The workmanship of heaven and earth gave him the Name of Creator, Providence of Preserver, but this of Saviour, wherein he doth both the former, preserve his creature which else had been lost, and create a new creature, I mean the Babe of Grace, which, through God, shall be able to beat the devil out of the field, who was able to drive Adam (though created in his full stature) out of Paradise, and may not all the other works of God empty themselves as rivers into this sea, losing their names, or rather swelling into one of Redemption? Had not Satan taken Gods Elect prisoners, they would not have gone to heaven with such acclamations of triumph. There are three expressions of a great joy in Scripture; the joy of a woman after her travel, the joy of harvest, and the joy of him that divideth the spoil: the exultaton of all these is wrought upon a sad ground, many a pain and tear it costs the travelling woman, many a fear the husbandman, perils and wounds the soldier, before they come at their joy, but at last are paid for all, the remembrance of their past sorrows feeding their present joys. Had Christ come and entered into affinity with our nature, and returned peaceably to heaven with his Spouse, finding no resistance; though this would have been admirable love, and that would have afforded the joy of marriage, yet this way of carrying his Saints to heaven will greaten the joy, as it adds to the nuptial Song, the triumph of a Conqueror, who hath rescued his Bride out of the hands of Satan, as he was leading her to the chambers of hell.   

SECT. III.  
Use 1 Is Satan such a great Prince? try whose subject thou art. His Empire is large, only a few privileged, who are translated into the Kingdom of God's dear Son; even in Christ's own territories, (visible Church I mean) where his Name is professed, and the Sceptre of his Gospel held forth, there Satan hath his subjects. As Christ had his Saints in Nero's Court; so the devil his servants in the outward Court of his visible Church. Thou must therefore have something more to exempt thee from his Government, then living within the pale, and giving an outward conformity to the Ordinances of Christ, Satan will yield to this, and be no loser: As a King lets his Merchant's trade to, yea, live in a foreign Kingdom, and while they are there learn the language, and observe the customs of the place; this breaks not their allegiance, nor all that thy loyalty to Satan. When a Statute was made in Queen Elizabeth's reign, that all should come to Church, the Papists sent to Rome to know the Pope's pleasure, he returned them this answer, (as 'tis said) Bid the Catholics in England give me their heart, and let the Queen take the rest. His subject thou art whom thou crownest in thy heart, and not whom thou flatterest with thy lips.  
But to bring the trial to an issue, know thou belongest to one of these, and but to one, Christ and Satan divide the whole world; Christ will bear no equal, and Satan no Superior, and therefore hold in with both thou canst not. Now if thou sayest Christ be thy Prince, answer to these Interrogatories.  
First, how came he into the throne? Satan had once the quiet possession of thy heart: thou wast by birth as the rest of thy neighbours, Satan's vassal, yea, hast oft vouched him in the course of thy life to be thy Liege Lord, how then comes this great change? Satan surely would not of his own accord resign his Crown and Sceptre to Christ; and for thyself thou wert neither willing to renounce, nor able to resist his, power: this than must only be the fruit of Christ's victorious arms, whom God hath exalted to be a Prince and a Saviour, Acts 5.31. Speak therefore, hath Christ come to thee, as once Abraham to Lot, when prisoner to Kederlaomer, rescuing thee out of Satan's hands, as he was leading thee in chains of lust to hell? Didst thou ever hear a voice from heaven in the Ministry of the Word calling out to thee, as once to Saul, so as to lay thee at God's foot, and make thee face about for heaven, to strike thee blind in thine own apprehension, who before hadst a good opinion of thy state, to tame and meeken thee; so as how thou art willing to be led by the hand of a child after Christ? Did ever Christ come to thee, as the Angel to Peter in prison, rousing thee up, and not only causing the chains of darkness and stupidity to fall off thy mind and conscience, but make thee obedient also, that the iron gate of thy Will hath opened to Christ before he left thee? then thou hast something to say for thy freedom: But if in all this I be a Barbarian, and the language I speak be strange, thou knowest no such work to have passed upon thy spirit, than thou art yet in thy old prison; can there be a change of Government in a Nation by a Conqueror that invades it, and the subjects not hear of this? one King unthroned, and another crowned in thy soul, and thou hear no scuffle all this while? The regenerating Spirit is compared to the wind, John 3.8. His first attempts on the soul may be so secret, that the creature knows not whence they come, or whither they tend; but before he hath done, the sound will be heard throughout the soul, so as it cannot but see a great change in itself, and say, I that was blind, now I see; I that was as hard as ice, now relenting for sin; now my heart gives, I can melt and mourn for it. I that was well enough without a Christ, yea, did wonder what others saw in him, to make such a do for him, now have changed my note with the Daughters of Jerusalem; and for what, is your Beloved (as I scornfully have asked) I have learned to ask where he is, that I might seek him with you. O soul! canst thou say 'tis thus with thee, thou mayest know who has been here; no less than Christ, who by his victorious Spirit hath translated thee from Satan's power into his own sweet Kingdom.  
Secondly, whose law dost thou freely subject thyself unto? the laws of these Princes are as contrary as their natures; the one a law of sin, Rom. 8.2. the other a law of holiness, Rom. 7.12. and therefore if sin hath not so far bereaved thee of thy wits, as not to know sin from holiness, thou mayest, (except resolve to cheat thy own soul) soon be resolved; confess therefore and give glory to God, to which of these laws doth thy soul set its seal? When Satan sends out his Proclamation, and bids sinner go, set thy foot upon such a command of God, observe what is thy behaviour, dost thou yield thyself, as Paul phraseth it, Rom. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a metaphor from Prince's servants or others, who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to present themselves before their Lord, as ready and at hand to do their pleasure, by which the Apostle elegantly describes the forwardness of the sinner's heart to come to Satan's foot, when knock or call; Now doth thy soul go out thus to meet thy lust, (as Aaron his brother) glad to see its face in an occasion? thou art not brought over to sin with much ado, but thou likest the command: Transgress at Gilgal, (saith God) this liketh you well, Hos. 4.5. As a Courtier, who doth not only obey, but thank his Prince that he'll employ him. Needest thou be long in resolving whose thou art? did ever any question, whether those were Jeroboams subjects, who willingly followed his command? Hos. 5.11. Alas, for thee, thou art under the power of Satan, tied by a chain stronger than brass or iron; thou lovest thy lust. A Saint may be for a time under a force, sold under sin, as the Apostle bemoans, and therefore glad when deliverance comes, but thou sellest thyself to work iniquity. If Christ should come to take thee from thy lusts, thou wouldst whine after them, as Micah after his gods.  
Thirdly, to whom goest thou for protection? as it belongs to the Prince to protect his subjects, so Princes expect their subjects should trust them with their safety; the very bramble bids, judg. 9.15. If in truth ye anoint me King, then put your trust under my shadow. Now who hath thy confidence? Darest thou trust God with thy soul, and the affairs of it in well-doing? Good subjects follow their calling, commit State-matters to the wisdom of their Prince and his Council; when wronged, they appeal to their Prince in his Laws for right; and when they do offend their Prince, they submit to the penalty of the Law; and bear his displeasure patiently, till humbling themselves they recover his favour, and do not in a discontent fall to open rebellion. Thus a gracious soul follows his Christian calling, committing himself to God as a faithful Creator, to be ordered by his wise Providence. If he meets with violence from any, he scorns to beg aid of the devil to help him, or be his own Judge to right himself; No, he acquiesceth in the counsel and comfort the Word of God gives him. If himself offends, and so comes under the lash of Gods correcting hand, he doth not then take up rebellious arms against God, and refuse to receive correction, but saith, Why should a living man complain? a man for the punishment of his sin; whereas a naughty heart dares not venture his estate, life, credit, or any thing he hath with God in well-doing, he thinks he shall be undone presently, if he sits still under the shadow of God's promise for protection; and therefore he runs from God as from under an old house that would fall on his head, and lays the weight of his confidence in wicked policy, making lies his refuge, like Israel, he trusts in perverseness, when God, tells him, In returning and rest he shall be saved, in quietness and confidence shall be his strength: he hath not faith to take God's Word for his security in ways of obedience. And when God comes to afflict him for any disloyal carriage, in stead of accepting the punishment for his sin, and so to own him for his Sovereign Lord, that may righteously punish the faults of his disobedient subjects, his heart is filled with rage against God, and in stead of waiting quietly and humbly, (like a good subject) till God upon his repentance receives him into his favour, his wretched heart (presenting God as an enemy to him) will not suffer any such gracious and amiable thought of God to dwell in his bosom, but bids him look for no good at his hand. This evil is of the Lord, why should I wait on the Lord any longer? whereas a gracious heart is most encouraged to wait from this very consideration that drives the other away; Because 'tis the Lord afflicts, Micah 7.6.  
Fourthly, whom dost thou sympathise with? he is thy Prince, whose victories and losses thou layest to heart, whether in thy own bosom, or abroad in the world. What saith thy soul, when God hedgeth up thy way, and keeps thee from that sin which Satan hath been soliciting for? If on Christ's side thou wilt rejoice when thou art delivered out of a temptation, though it be by falling into an affliction; as David said of Abigail, so wilt thou here: Blessed be the Ordinance, blessed be the Providence which kept me from sinning against my God; but if otherwise thou wilt harbour a secret grudge against the Word which stood in thy way, and be discontented, thy design took not. A naughty heart (like Amnon) pines while his lust hath vent, Again, what music do the achievements of Christ in the world make in thy ear? when thou hearest the Gospel thrives, the blind see, the lame walk, the poor gospellized, doth thy spirit rejoice in that hour? If a Saint, thou wilt, as God is thy Father, rejoice thou hast more brethren borne; as he is thy Prince, that the multitude of his subjects increase; so when thou seest the plots of Christ's enemies discovered, powers defeated, canst thou go forth with the Saints to meet King Jesus, and ring him out of the field with praises? or do thy bells ring backward, and such news make thee haste like Haman, mourning to thine house, there to empty thy spirit swollen with rancour against his Saints and truth? or if thy policy can master thy passion, so far as to make fair weather in thy countenance, and suffer thee to join with the people of God in their acclamations of joy, yet then art thou a close mourner within, and likest the work no better than Haman his office in holding Mordecai's stirrup, who had rather have held the ladder; this speaks thee a certain enemy to Christ, how handsomely soever thou mayest carry it before men.  
Use 2 Secondly, bless God, O ye Saints, who upon the former trial can say, you are translated into the Kingdom of Christ, and so delivered from the tyranny of this usurper: There are few but have some one gaudy day in a year which they solemnize; some keep their birthday, others their marriage; some their manumission from a cruel service, others their deliverance from some imminent danger; here is a mercy where all these meet. You may call it, as Adam did his wife, Chavah, the mother of all the living; every mercy riseth up and calls this blessed; this is thy birthday, thou wert before, but beganst to live, when Christ began to live in thee, the father of the Prodigal dated his son's life from his return; This my son was dead, and is alive. It is It is thy marriage-day; I have married you to one husband, even Christ Jesus, said Paul to the Corinthians. Perhaps thou hast enjoyed this thy husbands sweet company many a day, and had a numerous offspring of Joys and comforts by thy fellowship with him, the thought of which cannot but endear him to thee, and make the day of thy espousals delightful to thy memory; 'Tis thy manumission, than were the Indentures cancelled, wherein thou wert bound to sin and Satan; when the Son made thee free, thou becamest free indeed: Thou canst not say thou wast borne free, for thy father was a slave, nor that thou boughtest thy freedom with a sum; By grace ye are saved. Heaven is settled on thee in the promise, and thou not at charge so much as for the writings drawing. All is done at Christ his cost, with whom God indented, and to whom he gave the promise of eternal life before the world began, as a free estate to settle upon every believing soul in the day they should come to Christ, and receive him for their Prince and Saviour; so that from the hour thou didst come under Christ's shadow, all the sweet fruit that grows on this tree of life is thine; with Christ all that both worlds have falls to thee: All is yours, because you are Christ's. O Christian, look upon thyself now, and bless thy God to see what a change there is made in thy state, since that black and dismal time, when thou wert slave to the Prince of darkness; how couldst thou like thy old Scullions work again? or think of returning to thy house of bondage? now thou knowest the privileges of Christ's Kingdoms. Great Princes, who from baseness and beggary have ascended to Kingdoms and Empires, (to add to the joy of their present honour) have delighted to speak often of their base birth; to go and see the mean cottages where they were first entertained, and had their birth and breeding, and the like. And 'tis not unuseful for the Christian to look in at the grate, to see the smoky hole where once he lay, to view the chains wherewith he was laden, and so to compare Christ's Court, & the devil's prison; the felicity of the one, and the horror of the other together. But when we do our best to affect our hearts with this mercy by all the inhancing aggravations we can find out. Alas, how little a portion of it shalwe know here? this is a nimium excellens, which cannot be fully seen, unless it be by a glorified eye; how can it be fully known by us, where it cannot be fully enjoyed? thou art translated into the Kingdom of Christ, but thou art a great way from his Court. That is kept in heaven, and that the Christian knows, but as we far countries which we never saw, only by map, or some rarities that are sent us as a taste of what grows there in abundance.  
Use 3 Thirdly, this (Christian) calls for thy loyalty and faithful service to Christ, who hath saved thee from Satan's bondage. Say, O ye Saints, to Christ, as they to Gideon, Come thou and rule over us, for thou hast delivered us from the hand, not of Midian, but of Satan. Who so able to defend thee from his wrath, as he who broke his power? who like to rule thee so tenderly, as he that could not brook another's tyranny over thee? In a word, who hath right to thee besides him, who ventured his life to redeem thee? that being delivered from all thine enemies, thou mayest serve him without fear in holiness all the days of thy life. And we it not pity that Christ should take all this pains to lift up thy head from Satan's house of bondage, and give thee a place among those in his own house, who are admitted to minister unto him, (which is the highest honour the nature of men or Angels is capable of,) and that thou shouldest after all this be found to have a hand in any treasonable practice against thy dear Saviour? surely Christ may think he hath deserved better at your hands, if at none besides. Where shall a Prince safely dwell, if not in the midst of his own Courtiers; and those such who were all taken from chains and prisons to be thus preferred, the more to oblige them in his service? Let devils and devilish men do their own work, but let not thy hand (O Christian) be upon thy dear Saviour. But this is too little to bid thee not play the traitor. If thou hast any loyal blood running in thy veins, thy own heart will smite thee when thou rendest the least skirt of his holy Law; thou canst as well carry burning coals in thy bosom, as hide any treason there against thy dear Sovereign. No, 'tis some noble enterprise I would have thee think upon, how thou mayest advance the Name of Christ higher in thy heart, and world too as much as in thee lies. O how kindly did God take it, that David (when peaceably set in his throne) was casting about, not how he might entertain himself with those pleasures, which usually corrupt and debauch the Courts of Princes in times of peace, but how he might show his zeal for God, in building a house for his worship, that had reared a throne for him, 2 Sam. 7. And is there nothing (Christian) thou canst think on, wherein thou mayest eminently be instrumental for God in thy generation? He is not a good subject that is all for what he can get of his Prince, but never thinks what service he may do for him. Nor he the true Christian, whose thoughts dwell more on his own happiness then the honour of his God. If subjects might choose what life stands best for their own enjoyment, all would desire to live at Court with their Prince: But because the Prince's honour is more to be valued then this: therefore noble spirits (to do their Prince service) can deny themselves the delicacies of a Court, to jeopard their lives in the field, and thank their Prince too for the honour of their employment. Blessed Paul upon these terms was willing to have his day of coronation in glory prorogued, & he to stay as companion with his brethren in tribulation here, for the furtherance of the Gospel. This indeed makes it opera pretium vivere, worth the while to live, that we have by it a fair opportunity, (if hearts to husband it) in which we may give a proof of our real gratitude to our God, for his redeeming love in rescuing us out of the power of the Prince of darkness, and translating us into the Kingdom of his dear Son. And therefore (Christian) lose no time, but what thou meanest to do for God, do it quickly: Art thou a Magistrate? now it will be soon seen on whose side thou art; if indeed thou hast renounced allegiance to Satan, and taken Christ for thy Prince, declare thyself an enemy to all that bear the name of Satan, and march under his colours. Study well thy commission, and when thou understandest the duty of thy place, fall to work zealously for God. Thou hast thy Prince's sword put into thy hand, be sure thou use it, and take heed how thou usest it; that when called to deliver it up, and thy account also, it may not be found rusty in the sheath through sloth and cowardice, besmeared with the blood of violence, nor bend and gaped with partiality and injustice. Art thou a Minister of the Gospel? thy employment is high, an Ambassador, and that not from some petty Prince, but the great God to his rebellious subjects. A calling so honourable, that the Son of God disdained not to come in extraordinary from heaven to perform it, called therefore the messenger of the Covenant; 
Mal. 3.1.  yea, he had to this day stayed on earth in person about it, had he not been called to reside as our Ambassador and Advocate in heaven with the Father: and therefore in his bodily absence he hath entrusted thee and a few more to carry on the Treaty with sinners, which when on earth himself began. And what can you do more acceptable to him, then to be faithful in it, as a business on which he hath set his heart so much? As ever you would see his sweet face with joy, (you that are his Ambassadors) attend to your work, and labour to bring this Treaty of Peace to a blessed issue between God and those you are sent to. And then if sinners will not come off, and seal the Articles of the Gospel, you shall (as Abraham said to his servant) be clear of your oath. Though Israel he not gathered, yet you shall be glorious in the eyes of the Lord. And let not the private Christian say he is a dry tree, and can do nothing for Christ his Prince, because he may not bear the Magistrates fruit or Ministers. Though thou hast not a commission to punish the sins of others with the sword of justice, yet thou mayest show thy zeal, in mortifying thy own with the sword of the Spirit, and mourn for theirs also: though thou mayest not condemn them on the bench, yet thou mayest, yea, oughtest by the power of a holy life to convince and judge them. Such a Judge Lot was to the Sodomites. Though thou art not sent to preach and baptise, yet thou mayest be wonderful helpful to them who are. The Christians prayers whet Magistrates and Ministers sword also. O pray, Christian, and pray again, that Christ's Territories may be enlarged; never go to hear the Word, but pray, Thy Kingdom come. Loving Princes take great content in the acclamations and good wishes of their subjects as they pass by. A vivat rex, Long live the King, coming from a loyal breath, though poor, is more worth than a subsidy from those who deny their hearts while they part with their money. Thou servest a Prince (Christian) who knows what all his subjects think of him, and he counts it his honour, not to have a multitude feignedly submit to him, but to have a people that love him and cordially like his government, who if they were to choose their King, and make their own laws they should live under every day would desire no other than himself, nor any other laws then what they have already from his mouth. It was no doubt great content to David, that he had the hearts of his people so, 
2 Sam. 3.26.  as Whatever the King did, pleased them all. And surely God took it as well, that what he did pleased David; for indeed David was as content under the rule and disposure of God as the people were under his; witness the calmness of his Spirit in the greatest affliction that ever befell him, 2 Sam. 15.26. Behold, here am I, let him do to me as seemeth good unto him. Loyal soul! he had rather live in exile with the good Will of God, then have his throne, if God will not say 'tis good for him.    

CHAP. IU. Of the great power Satan hath not only over the elementary and sensitive part of the world, but intellectual also, the souls of men.  

SECT. I.  
THis is the Second Branch of the Description, wherein Satan is set forth by his might and Power. This gives weight to the former, were he a Prince, and not able to raise a force that might dread the Saints, the swelling name of Prince were contemptible; but he hath power answerable to his dignity, which in five particulars will appear.  
First, in his names; Secondly, his nature; Thirdly, his number; Fourthly, his order and unity; Lastly, the mighty works that are attributed to him.  
First, for the first, he hath names of great power called the strong man, Luke. 11.21. so strong that he keeps his house in peace in defiance of all the sons of Adam, none on earth being able to cope with this giant: Christ must come from Heaven to destroy him and his works, or the field is lost. He is called the roaring lion, which beast commands the whole forest; If he roars all tremble, yea, in such a manner, as Pliny relates, that he goes amongst them, and they stand exanimated while he chooseth his prey without resistance; such a lion is Satan, who leads sinners captive at his will, 2 Tim. 3.26. He takes them alive, as the word is, as the Fowler the bird, which with a little scrap is enticed into the net; or as the Conqueror his cowardly enemy, who has no heart to fight, but yields without contest. Such cowards the devil finds sinners, he no sooner appears in a motion, but they yield; They are but a very few noble spirits and those are the children of the most High God, who dare valiantly oppose him, and in striving against sin resist to blood. He is called the great red dragon, who with his tail, wicked men his instruments, sweeps down the third part of the stars of Heaven. The Prince of the power of the air, because as a Prince can muster his subjects, and draw them into the field for his service, so the devil can raise the posse coeli aërii. In a word, he is called the God of this world, 2 Cor. 4.4. because sinners give him a Godlike worship, fear him as the Saints do God himself.  
Secondly, the devil's nature shows his power: 'Tis Angelical. Bless the Lord, ye his Angels, that excel in strength, Psal. 103.20. Strength is put for Angels, Psal. 78.25. They did eat Angel's food, Heb. the food of the mighty. In two things the power of Angelical nature will appear; In its Superiority, and in its Spirituality.  
First, its Superiority, Angels are the top of the Creation; man himself made a little lower than the Angels. Now in the works of Creation, the Superior hath a power over the Inferior; the beasts over the grass and herb, man over the beasts, and Angels over man.  
Secondly, the Spirituality of their nature. The weakness of man is from his flesh: his soul made for great erterprises, but weighed down with a lump of flesh, is forced to row with a strength suitable to its weak Partner; but now the devils being Angels have no such encumbrance, no sums from a fleshly part to cloud their understanding, which is clear and piercing; no clog at their heel to retard their motion, which for swiftness is set out by the wind and flame of fire. Yea, being spiritual they cannot be resisted with carnal force, fire and sword hurt not them. The Angel which appeared to Manoah, went up in the fire that consumed the sacrifice, though such hath been the dotage, and is at this day of superstitious ones, that they think to charm the devil with their carnal exorcisms; hence the Romish Relics, Cross, holy water, yea, and among the Jews themselves in corrupter times, who thought by their phylacteries and Circumcision, to scare away the devil, which made some of them expound that, Cant. 3.8. of Circumcision, Every man hath his sword on his thigh, because of fear in the night. By sword on the thigh, they expound Circumcision, which they will vainly have given as a charm against evil spirits that affright them in the night. But alas, the devil cares for none of these, no, not for an Ordinance of God, when by fleshly confidence we make it a spell: he hath been often bound with these fetters and chains, (as is said of him in the Gospel) and the chains have been plucked asunder by him, neither could any man thus tame him. He esteems, as Job saith of the Leviathan, iron as straw, and brass as rotten wood. It must be a stronger than the strong man must bind him, and none stronger but God the Father of spirits. The devil lost indeed by his fall much of his power, in relation to that holy and happy estate in which he was created, but not his natural abilities, he is an Angel still, and hath an Angel's power.  
Thirdly, the number of devils adds to their power. What lighter than the sand? yet number makes it weighty? what creature less than louse? yet what plague greater to the Egyptians? How formidable then must devils be, who are both for nature so mighty, and for number such a multitude? there are devils enough to beleaguer the whole earth; not a place under heaven where Satan hath not his troops; not a person without some of these cursed spirits haunting and watching him wherever he goes; yea, for some special service he can send a legion to keep garrison in one single person, as, Mark 5. and if so many can be spared to attend one, to what a number would the muster-rolle of Satan's whole army amount if known? And now tell me, if we are not like to find our march difficult to heaven, (if ever we mean to go thither) that are to pass through the very quarters of this multitude, who are scattered over the face of all the earth. When armies are disbanded and the roads full of debautched soldiers, wandering up and down, it's dangerous travelling: we hear then of murders and robberies from all quarters: These powers of hell are that party of Angels, who for their mutiny and disobedience were cashiered heaven, and thrust out of that glorious host, and ever since they have straggled here below, endeavouring to do mischief to the children of men, especially travelling in heaven's road.  
Fourthly, their unity and order makes their number formidable. We cannot say there is love among them, that heavenly fire cannot live in a devil's bosom, yet there is unity and order as to this, they are all agreed in their design against God and man: so their unity and consent is knit together by the ligaments, not of love, but of hatred and policy; Hatred against God and his children which they are filled with; and policy, which tells them, that if they agree not in their design, their Kingdom cannot stand. And how true they are to this wicked brotherhood, our Saviour gives a fair testimony, when he saith, Satan fights not against Satan. Did you ever hear of any mutiny in the devil's army? or that any of those Apostate Angels did freely yield up one soul to Christ? They are many, and yet but one spirit of wickedness in them all. My name, said the devils, (not our name,) is legion. The devil is called the Leviathan, Isa. 27.1. The Lord with his strong sword shall punish Leviathan, from their cleaving together of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compact or joined together, used for the Whale, Jeb 4. whose strength lies in his scales, which are so knit, that he is, as it were, covered with armour. Thus these cursed spirits do accord in their machinations, and labour to bring their instruments into the same league with them, not contented with their bare obedience, but where they can obtain it do require an express oath of their servants to be true to them, as in witches.  
Fifthly, the mighty works that are attributed to these evil spirits in Scripture declare their power, and these either respect the elementary, sensible, or intellectual part of the world. The Elementary, what dreadful effects this Prince of the power of the air is able to produce on that, see in the Word; he cannot indeed make the least breath of air, drop of water, or spark of fire, but he can, if let loose, (as Reverend Master Caryl saith on Job 1.) go to God's store-house, and make use of these in such a sort, as no man can stand before him; he can hurl the sea into such a commotion, that the depths shall boil like a pot, and disturb the air into storms and tempests, as if heaven and earth would meet. Jobs children were buried in the ruins of their house by a puff of his mouth, yea, he can go to God's magazine, (as the former Author saith) and let off the great ordnance of heaven, causing such dreadful thunder and lightning, as shall not only affright, but do real execution, and that in a more dreadful way then in the ordinary course of nature. If man's Art can so sublimate nature, as we see in the invention of powder, that hath such a strange force, much more able is he to draw forth its power. Again, over the sensitive world his power is great, not only the beasts, as in the herd of swine, hurried by him into the deep; but over the bodies of men also, as in job, whose sore boiles were not the break out of a distempered nature, but the print of Satan's sangs on his flesh, doing that suddenly, which in nature would have required more time to gather and ripen: and the demoniacs in the Gospel grievously vexed and tormented by him. But this the devil counts small game, his great spite is at the souls of men, which I call the Intellectual world, his cruelty to the body is for the soul's sake. As Christ's pity to the bodies of men, (when on earth) healing their diseases, was in a subserviency to the good of their souls, bribing them with those mercies suitable to their carnal desires, that they might more willingly receiv mercies for their souls, from that hand which was so kind to their bodies, as we give children something that pleaseth them, to persuade them to do something that pleaseth them not, go to school, learn their book: so the devil who is cruel, as Christ is meek, and wisheth good neither to body nor soul, yet shows his cruelty to the body, but on a design against the soul, knowing well that the soul is soon discomposed by the perturbation of the other, the soul cannot but lightly hear, (and so have its peace and rest broken by the groans and complaints of the body) under whose very roof it dwells; and than it is not strange, if as for want of sleep the tongue talk idly, so the soul should break out into some sinful carriage, which is the bottom of the devil's plot on a Saint. And as for other poor silly souls, he gains little less than a God like fear and dread of them by that power he puts forth (through divine permission) in smiting their goods, beasts and bodies, as among the Indians at this day. Yea, there are many among ourselves plainly show what a throne Satan hath in their hearts upon this account, such who, as if there were not a God in Israel, go for help and cure to his Doctors, wizzards I mean. And truly had Satan no other way to work his will on the souls of men, but by this vantage he takes from the body, yet considering the degeneracy of man's state, how low his soul is sunk beneath its primitive extraction, how the body which was a lightsome house is now become a prisoner to it, that which was its servant is now become its Master; it is no wonder he is able to do so much. But besides this, he hath as a spirit a nearer way of access to the soul, and as a superior spirit, yet more over man a lower creature. And above all, having got within the soul by man's fall, he hath now far more power than before; so that where he meets not resistance from God he carrries all before him: As in the wicked, whom he hath so at his devotion, that he is (in a sense) said to do that in them, which God doth in the Saints. God works effectually in them, Gal. 2.8. 1 Thes. 2.13. Satan worketh effectually in the children of disobedience, Eph. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word with the former places, he is in a manner as efficacious with them, as the holy Spirit with the other. His delusions strong, 2 Thes. 2.11. They return not re infectâ. The Spirit enlightens, he blinds the minds of those that believe not, 2 Cor. 4.4. The Spirit fills the Saints, Ephes. 5.18. Why hath Satan filled thy heart, saith Peter to Ananias, Acts. 5.3. The Spirit fills with knowledge, and the fruits of righteousness; Satan fills with envy and all unrighteousness. The holy Spirit fills with comfort; Satan the wicked with terrors: As in Saul vexed by an evil spirit; and judas, into whom 'tis said he entered, and when he had satisfied his lust upon him, (as Amnon on Tamar) shuts the door of mercy upon him, and makes him that was even now Traitor to his Master, Hangman to himself. And though Saints be not the proper subjects of his power, yet they are the chief objects of his wrath, his foot stands on the wickeds back, but he wrestles with these, and when God steps aside, he is far above their match: He hath sent the strongest among them home, trembling and crying to their God, with the blood running about their consciences. He is mighty, both as a tempter to and for sin, knowing the state of the Christians affairs so well, & able to throw his fireballs so far into the inward senses, (whether they be of lust or horror) and to blow up these with such unwearied solicitations, that if they at first meet not with some suitable dispositions in the Christian, at which (as from loose corns of powder) they may take fire, (which is most ordinary) yet in time he may bring over the creature by the length of the siege, and continued volleys of such motions, to listen to a parley with them, if not a yielding to them. Thus many times he even wearies out the soul with importunity.   

SECT. II.  
Use 1 First, let this (O man make the plumes of thy pride fall, whoever thou art that gloriest in thy power; hadst thou more than thou or any of the sons of Adam ever had, yet what were all that to the power of these Angels? Is it the strength of thy body thou gloriest in? Alas, what is the strength of frail flesh, to the force of their spiritual nature? thou art no more to these than a child to a giant, a worm to a man: who could tear up the mountains, and hurl the world into a confusion, if God would but suffer them. Is it the strength of thy parts above others? dost thou not see what fools he makes of the wisest among men? winding them about as a Sophister would do an Idiot, making them believe light is dark, bitter is sweet, and sweet bitter; were not the strength of his parts admirable, could he make a rational creature as man is, so absurdly throw away his scarlet, and embrace dung: I mean, part with God and the glorious happiness he hath in him, in hope to mend himself, by embracing sin? Yet this he did when man had his best wits about him in innocency. Is it the power of place and dignity got by warlike achievement? Grant thou wert able to subdue Nations, and give laws to the whole world, yet even then without grace from above thou wouldst be his slave. And he himself for all this his power is a cursed spirit, the most miserable of all God's creatures, and the more because he hath so much power to do mischief; had the devil lost all his Angelical abilities, when he fell, he had gained by his loss. Therefore tremble (O man) at any power thou hast, except thou usest it for God. Art strong in body? who hath thy strength? God, or thy lusts? some are strong to drink, strong to sin, Thy bands shall therefore be stronger, Isa. 28.22. Hast thou power by thy place to do God and his Church service, but no heart to lay it out for them, but rather against them? thou and the devil shall be tried at the same bar, it seems thou meanest to go to hell for something, thou wilt carry thy full lading thither. No greater plague can befall a man then power without grace. Such great ones in the world, while here, make a brave show, like chief Commanders and field-Officers at the head of their Regiments, the common soldiers are poor creatures to them; but when the Army is beaten, and all taken prisoners, than they fling off their scarf and feather, and would be glad to pass for the meanest in the army. Happy would devils be, Princes and great ones in the world be, if then they could appear in the habit of some poor sneaks to receiv their sentence as such, but then their titles, and dignity, and riches shall be read, not for their honour, but further shame and damnation.  
Us; e 2 Secondly, it shows the folly of those that think it is such an easy matter to get heaven. If the devil be so mighty, and heaven's way so full of them, then sure it will cost hot water before we display our banners upon the walls of that new jerusalem. Yet it is plain many think otherwise by the provision they make for their march. If you should see a man walking forth without a cloak, or with a very thin one, you will say, Surely he fears no foul weather, or one riding a long journey alone and without arms, you will conclude he expects no thiefs on the road. All (if you ask them) will tell you they are on their way to heaven, but how few care for the company of the Saints, as if they needed not their fellowship in their journey? Most go naked, without so much as any thing like armour, have not enough to gain the name of Professors at large; others, it may be, will show you some vain slighty hopes on the mercy of God, without any Scripture-bottom for the same, and with these content themselves, which will like a rusty unsound pistol fly in their own face, when they come to use it, and is it any wrong to say these make nothing of getting heaven? Surely these men, (many of whom thrive so well in the world) never got their estates with so little care as they think to get heaven. Ask them why they follow their trade so close, they will tell you estates are not got by sleeping, families are not provided for with the hands in the pocket, they meet with many rooks and cheaters in their dealing, who should they not look to themselves would soon undo them: and are there none that thou needest fear will put a cheat on thy soul, and bereave thee of thy crown of glory if they can? thou art blinder than the Prophet's servant, if thou seest not more devils encompassing thee then he saw men about Samaria. Thy worldly trade they will not hinder, nay, may be help thee to sinful tricks in that to hinder thee in this: but if once thou resolvest to seek out for Christ and his grace, they will oppose thee to thy face; they are under an oath, as Paul's enemies were, to take away the life of thy soul if they can; desperate creatures themselves, who know their doom is irrecoverable, and sell their own lives they will as dear as they can. Now what folly is it to betray thy soul into their hands, when Christ stands by to be thy convoy? out of him thou art a lost creature, thou canst not defend thyself alone against Satan, nor with Satan against God. Close with Christ, and thou art delivered from one of thy enemies, and him the most formidable, God I mean: yea, he is become thy friend, who will stick close to thee in thy conflict with the other.  
Us; e 3 Thirdly, to the Saints; be not ye dismayed at this report which the Scripture makes of Satan's power. Let them fear him who fear not God. What are these mountains of power and pride before thee, O Christian, who servest a God that can make a worm thresh a mountain? the greatest hurt he can do thee, is by nourishing this false fear of him in thy bosom: It is observed (Bernard saith) of some beasts in the forest, Plerunque superant leonem ferientem, quae non sustinent rugientem: Though they are too hard for the Lion in fight, yet tremble when he roars, Thus the Christian▪ when he comes to the pinch indeed, is able through Christ to trample Satan under his feet, yet before the conflict stands trembling at the thought of him. Labour therefore to get a right understanding of Satan's power, and then this Lion will not appear so fierce, as you paint him in your melancholy fancy. Three considerations will relieve you, when at any time you are beset with the fears of his power.  
First, it is a derived power; he hath it not in himself, but by patent from another, and that no other but God: All powers are of him, whether on earth or in hell. This truth subscribed in faith would first sccure thee (Christian) that Satan's power shall never hurt thee. Would thy Father give him a sword to mischief thee his child? I have created the Smith (saith God) that bloweth the coals, I have created the waster to destroy, and therefore assures them, that no weapon form against them shall prosper, Isa. 54.16, etc. If God provides his enemy's arms, they shall (I warrant you) be such as will do them little service. When Pilate thought to scare Christ, with what he could do towards the saving or taking away of his life, he replies, that he could do nothing except it were given from above, john 19.10. as if he had said, Do your worst, I know who sealed your commission,  
Secondly, this considered, would meeken and quiet the soul, when troubled by Satan within, or his instruments without; 'Tis Satan buffets, man persecutes me, but God who gives them both power. The Lord (saith David) bids him curse. The Lord (saith job) hath given, and the Lord hath taken. This kept the King's peace in both their bosoms. O Christian, look not on the Jailer that whips thee, may be he is cruel, but read the warrant, who wrote that, and at the bottom thou shalt find thy Father's hand.  
Secondly, Satan's power is limited, and that two ways; he cannot do what he will, and he shall not do what he can.  
First, he cannot do what he will. His desires are boundless, they walk not only to and fro here below, but in heaven itself, where he is pulling down his once fellow-Angels, knocking down the carved-work of that glorious Temple, as with axes and hammers, yea, unthroning God, and setting himself in his place, this fool saith in his heart, There is no God; but he cannot do this, nor many other things which his cankered malice stirs him up to wish; he is but a creature, and so hath the length of his Tedder to which he is staked and cannot exceed; and if God be safe than thou also, for thy life is hid with Christ in God; If I live (saith Christ) you shall live also. You are engraven on the table of his heart, if he plucks one away, he must the other also. Again, as he cannot hurt the being of God, so he cannot pry into the boseme of God. He knows not man's, much less the thoughts of God. The Astrologers nor their Master could bring back Nebuchadnezars dream. As men have their closerts for their own privacy, where none can enter in but with their Key: so God keeps the heart as his withdrawing room, shut to all besides himself, and therefore when he takes upon him to foretell events: if God teach him not his lesson, nor second causes help him, he is beside his book; so to save his credit, delivers them dubiously, that his text may bear a gloss suitable to the effect whatever it is. And when he is bold to tell the state of a person, there is no weight to be laid on his judgement. Job was an hypocrite in his mouth, but God proved him a liar. Again, thirdly, he cannot-hinder those purposes and counsels of God he knows. He knew Christ was to come in the flesh and did his worst, but could not hinder his landing, though there were many devices in his heart, yet the counsel of the Lord concerning him did stand, yea, was delivered by the midwifery of Satan suggesting, and his instruments executing his lust as they thought, but fulfilling God's counsel against themselves. Fourthly, he cannot ravish thy will, Diabolus non est jussor vitiorum, sed incentor. He cannot command thee to sin against thy will; he can motum agere, make the soul go faster, that is, on its way, as the wind carries the tide with more swiftness, but he cannot turn the stream of the heart contrary to its own course and tendency.  
Secondly, Satan's power is so limited, that he shall not do what he can. God lets out so much of his wrath as shall praise him, and be as a stream to set his purpose of love to his Saints on work, and then lets down the floodgate by restraining the residue thereof; God ever takes him off before he can finish his work on a Saint. He can (if God suffers him) rob the Christian of much of his joy, and disturb his peace by his cunning insinuations, but he is under command; he stands like a dog by the Table while the Saints si● at this sweet fe●st of comfort▪ but dares not stir to roam off their cheer, his Master's eye is on him. The want of this consideration loseth God his praise, and us our comfort, God having locked up our comfort in the performance of our duty. Did the Christian consider what Satan's power is, and who dams it up; This would always be a Song of praise in his mouth. Hath Satan power to rob and burn, kill and slay, torment the body, distress the mind? whom may I thank that I am in any of these out of his hands? doth Satan love one better than Job? or am I out of fight, or beside his walk? is his courage cooled, or his wrath appeased, that I scape so well? no, none of these, his wrath is not against one, but all the Saints; his eye is on thee, and his arm can reach thee; his spirit is not cowed, nor his stomach stayed with those millions he hath devoured, but keen as ever; yea, sharper, because now he sees God ready to take away, and the end of the world drawing on so fast. 'Tis thy God alone whom thou art beholden to for all this, his eye keepeth thee; when Satan finds the good man asleep, than he finds our good God awake; therefore thou art not consumed, because he changeth not. Did his eye slumber or wander one moment, there would need no other flood to drown thee, yea, the whole world, then what would come out of this dragon's mouth.  
Thirdly, Satan's power is ministerial, appointed by God for the service and benefit of the Saints: 'Tis true (as it's said of the proud Assyrian,) be weaneth not so, neither doth his heart think so; 
Isa. 10.7.  but it is in his heart to destroy those he tempts: but no matter what he thinks: as Luther comforted himself, when told what had passed at the diet at Noremburg against the Protestants, that it was decreed one way there, but otherwise in heaven; so for the Saints comfort, the thoughts which God thinks to them are peace, while Satan's are ruin to their graces, and destruction to their souls; and his counsel shall stand in spite of the devil. The very mittimus which God makes, when he commits any of his Saints to the devil's prison, runs thus, Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. so that tempted Saints may say, we had perished if we had not perished to our own thinking. This Leviathan, while he thinks to swallow them up, is but sent of God, (as the whale to Jonah) to waft them safe to land. Some of them of understanding shall fall to try them, and to purge them, and to make them white, Dan. 11.35. This God intends when he lets his children fall into temptation, as we do with our linen, the spots they get at our feasts are taken out by washing, rubbing and laying them out to bleech. The Saints spots are most got in peace, plenty and prosperity, and they never recover their whiteness to such a degree as when they come from under Satan's scouring. We do too little, not to fear Satan, we should comfort ourselves with the usefulness and subserviency of his temptations to our good. All things are yours, who are Christ's. He that hath given life to be yours, hath given death also. He that hath given heaven for your inheritance, Paul and Cephas, his Ministers and Ordinances to help you thither; hath given the world with all the afflictions of it, yea, the Prince of it too, with all his wrath and power in order to the same end. This indeed is love and wisdom in a riddle, but you who have the Spirit of Christ can unfold it.    

CHAP V. Of the time when, the place where, and the subjects whom Satan rules.  
Against the Rulers of the darkness of this world.  
THese words contain the third Branch in the Description of our great enemy the devil; and they hold forth the proper seat of his Empire, with a threefold boundary; he is not Lord over all, that is, the incommunicable title of God, but a Ruler of the darkness of this world, where the time, place, and subjects of his Empire are stinted.  
1. The time when this Prince hath his rule, In this world, that is, now, not hereafter.  
2. The place where he rules, In this world, that is, here below, not in heaven.  
3. The subjects or persons whom he rules, not all in this lower world neither: and they are wrapped up in these words: The darkness of this world. First, of the first boundary.  

SECT.  
The time when he rules: so this word (world) may be taken in the text for that little spot of time, which (like an inconsiderable parenthesis) is clasped in on either side with vast eternity; called sometimes the present world. 
Tit. 2.12  On this stage of time this mock-King acts the part of a Prince, but when Christ comes to take down this scaffold at the end of this world, than he shall be degraded, his crown taken off, his sword broke over his head, and he hist off with scorn and shame; yea, of a Prince become a close prisoner in hell; no more than shall he infest the Saints, no nor rule the wicked: but he with them, and they with him, shall lie under the immediate execution of God's wrath, for this very end Christ hath his Patent and Commission, which he will not give up, till he shall have put down all rule, 
1 Cor. 15.24.25.  then and not till then will he deliver up his Oeconomical Kingdom to his Father, when he shall have put down all rule; for he must reign till he hath put all enemies under his feet. Satan is cast already, his doom is passed upon him, as adam's was upon his first sin, but full execution is stayed till the end of the world. The devil knows it, it is an Article in his Creed, which made him trembling ask Christ why he came to torment him before his time.  
Use 1 First, this brings ill news to the wicked. Your Prince cannot long sit in his throne, sinners at present have a merry time of it, if it would hold; they rejoice, while Christ's disciples weep and mourn; they ruffle in their silks, while the Saint goes in his rags. Princes are not more careful to oblige their Courtiers with pensions and preferments, than the devil is to gratify his followers. He hath his rewards also; All this will I give thee; Am not I able to promote thee, saith Balak to Balaam? O 'tis strange, (and yet not strange, considering the degeneracy of man's nature) to see how Satan carries sinners after him with this golden hook. Let him but present such a bait as honour, pelf or pleasure, and their hearts skip after it, as a dog would at a crust; he makes them sin for a morsel of bread: O the naughty heart of man loves the wages of unrighteousness, (which the devil promiseth) so dearly, that it fears not the dreadful wages which the great God threatens. As sometimes you shall see a Spaniel so greedy of a bone, that he'll leap into the very river for it, if you throw it thither, and by that time he comes with much ado thither, 'tis sunk, and he gets nothing but a mouthful of water for his pains; Thus sinners will after their desired pleasures, honours and profits, swimming through the very threaten of the Word to them, and sometimes they lose even what they gaped for here. Thus God kept Balaam, (as Balak told him) from honour, Numb. 24.11. But however they speed here, they are sure to lose themselves everlastingly without repentance. They that are resolved they will have these things, are the men that fall into the devil's snare, and are led into those foolish and hurtful lusts, which will drown them in destruction and perdition, 1 Tim. 6.9. O poor sinners! were it not wisdom before you truck with the devil, to inquire what title he can give you to these goodly vanities? will he settle them as a free estate upon you? can he secure your bargain and keep you from suits of law? or is he able to put two lives into the purchase, that when you die, you may not be left destitute in another world? Alas, poor wretches! you shall ere long see what a cheat he hath put on you, from whom you are like to have nought but Caveat emptor, Let the buyer look to that; yea, this great Prince that is so brag, to tell what he will give you, must down himself: and a sad Prince must needs make a sad Court; O what howling will there then be of Satan and his vassals together! O but, saith the sinner, the pleasures and honour's sin and Satan offer are present, and that which Christ promiseth we must stay for: This indeed is that which takes most. Demas, saith Paul, forsook me, having loved this present world, 2 Tim. 4.10. 'Tis present indeed (sinners,) for you cannot say it will be yours the next moment; your present felicity is going, and the Saints (though future,) is coming never to go; and who for a gulp of pottage, and sensual enjoyments at present, would part with a reversion of such a Kingdom? except thou art of his mind, who thought he had nothing, but what he had swallowed down his throat. 
Haec habeo quae edi, quaeque exaturata libido  
— Hausit.  which Cicero could say, was more fit to be writ on an ox's grave then a man's. Vile wretch, that thinkest 'tis not better to deal with God for time, than the devil for ready pay. Tertullian wonders at the folly of the Romans ambition, who would endure all manner of hardship in field and fight, for no other thing but to obtain at last the honour to be Consul, which he calls unius anni volaticum gaudium, a joy that flies away at the years end. But O what desperate madness is it of sinners then, not to endure a little hardship here, but entail on themselves the eternal wrath of God hereafter, for the short feast, and running banquet their lusts entertain them here withal: which often is not gaudium unius horae, a joy that lasts an hour.  
Use 2 Secondly, let this encourage thee, O Christian, in thy conflict with Satan, the skirmish may be sharp, but it cannot be long. Let him tempt thee, and his wicked instruments trounce thee, 'tis but a little while, and thou shalt be rid of both their evil neighbourhoods. The cloud while it drops is rolling over thy head, and then comes fair weather, an eternal Sunshine of glory. Canst thou not watch with Christ one hour or two? keep the field a few days? if yield, thou art undone for ever; persevere but while the battle is over, and thine enemy shall never rally more; bid faith look through the Keyhole of the promise, and tell thee what it sees there laid up for him that overcomes: bid it listen and tell thee whether it cannot hear the shout of those crowned Saints, as of those that are dividing the spoil, and receiving the reward of all their services and sufferings here on earth: and dost thou stand on the other side, afraid to wet thy foot with those sufferings and temptations, which like a little plash of water, run between thee and glory?   

SECT. II.  
Secondly, the devil's Empire is confined to place as well as time: he is the Ruler of this lower world, not of the heavenly. The highest the devil can go is the air, called the Prince thereof, as being the utmost marches of his Empire, he hath nothing to do with the upper world. Heaven fears no devil, and therefore its gates stand always open; never durst this fiend look into that holy place since he was first expelled, but rangeth to and fro here below as a vagabond creature, excommunicated the presence of God, doing what mischief he can to Saints in their way to heaven; but is not this matter of great joy, that Satan hath no power there, where the Saints happiness lies? What hast thou (Christian) which thou needest value that is not there? Thy Christ is there, and if thou lovest him, thy heart also, which lives in the bosom of its beloved. Thy friends, and kindred in Christ are there, or expected; with whom thou shalt have a merry meeting in thy Father's house, notwithstanding the snare on Tabor, the plots of Satan which lie in the way. O friends get a title to that Kingdom, and you are above the flight of this Kite. This made Job a happy man indeed, who when the devil had plundered him to his skin, and worried him almost out of that too, could then vouch Christ in the face of death and devils to be his Redeemer, whom he should with those eyes, that now stood full with brinish tears, behold, and that for himself as his own portion. It is sad with him indeed, who is robbed of all he is worth at once, but this can never be said of a Saint. The devil took away Jobs purse, (as I may say) which put him into some straits, but he had a God in Heaven that put him into stock again. Some spending money thou hast at present in thy purse, in the activity of thy faith, the evidence of thy sonship, and comfort flowing from the same, enlargement in duty and the like, which Satan may for a time disturb, yea, deprive thee of but he cannot come to the rolls, to blot thy name out of the book of life; he cannot null thy faith, make void thy relation, dry up thy comfort in the Spring, though damn up the stream; nor hinder thee a happy issue of thy whole war with sin, though worst thee in a private skirmish; these all are kept in Heaven, among Gods own Crown-Jewels, who is said to keep us by his power through faith unto salvation.   

SECT. III.  
The third boundary of the devil's Principality is in regard of his subjects, and they are described here to be the darkness of this world, that is, such who are in darkness. This word is used sometimes to express the desolate condition of a creature in some great distress, Isa 150. He that walks in darkness, and sees no light; sometimes to express the nature of all sin; so, Eph. 5.1. sin is called the work of darkness; sometimes the particular sin of ignorance; often set out by the darkness of the night, blindness of the eye, all these I conceive may be meant, but chiefly the latter; for though Satan makes a foul stir in the soul; that is, in the dark of sorrow, whether it be from outward crosses or inward desertions; yet if the creature be not in the darkness of sin at the same time, though he may disturb his peace as an enemy, yet cannot be said to rule as a Prince. Sin only sets Satan in the Throne; so that I shall take the words in the two latter Interpretations.  
First, for the darkness of sin in general.  
Secondly, for the darkness of ignorance in special; and the sense will be, that the devil's rule is over those that are in a state of sin and ignorance, not over those who are sinful or ignorant, so he would take hold of Saints as well as others; but over those who are in a state of sin, which is set out by the abstract, Ruler of the darkness, the more to express the fullness of the sin and ignorance that possesseth Satan's slaves; and the Notes will be two.  
First, Every soul in a state of sin is under the rule of Satan.  
Secondly, Ignorance above other sins enslaves a soul to Satan, and therefore all sins are set out by that which chiefly expresseth this, viz. darkness.  
Every soul in a state of sin is under the rule of Satan; 
Doct. 1.  under which point these two things must be enquired.  
First, the reason why sin is set out by darkness.  
Secondly, how every one in such a state appears to be under the devil's rule. For the first,  
First, sin may be called darkness, because the spring and common cause of sin in man is darkness. The external cause Satan, who is the great promoter of it, he is a cursed spirit held in chains of darkness. The internal is the blindness and darkness of the soul: we may say when any one sins, he doth he knows not what, as Christ said of his murderers. Did the creature know the true worth of the soul, (which he now sells for a song,) the glorious amiable nature of God and his holy ways, the matchless love of God in Christ, the poisonful nature of sin, and all these not by a sudden beam darted into the window at a Sermon, and gone again, like a flash of lightning, but by an abiding light; this would spoil the devil's market, and poor creatures would not readily take this toad into their bosoms; sin goes in a disguise, and so is welcome.  
Secondly, it is darkness, because it brings darkness into the soul, and that naturally and judicially.  
First Naturally. There is a noxious quality in sin offensive to the understanding, which is to the soul what the eye and palate are to the body; It discerns of things, and distinguisheth true from false, as the eye white from black: It trieth words as the mouth tasteth meats. Now as there are some things bad for the sight, and others bad for the palate vitiating it, so that it shall not know sweet from bitter; so here sin besots the creature, and makes it injudicious, that he who could see such a practice absurd and base in others before, when once he hath drunk of this enchanting cup himself, (as one that hath for done his understanding) is mad of it himself, not able now to see the evil of it, or use his reason against it. Thus Saul before he had debauched his conscience, thinks the Witch worthy of death; but after he had trodden his conscience hard with other foul sins, goes to ask counsel of one himself.  
Again, sin brings darkness judiciously; such have been threatened, whose ear God hath been trying to open and instruct, and have run out of God's school into the devils, by rebelling against light, that they shall die without knowledge, job 36.10, 12. What should the candle burn waste, when the creature hath more mind to play then work?  
Thirdly, Sin runs into darkness. Impostors bring in their damnable Heresies privily, like those who sell bad ware, loath to come to the Market, where the Standard tries all; but put it off in secret: so in moral wickedness, sinners like beasts go out in the night for their prey, loath to be seen, afraid to come where they should be found out. Nothing more terrible to sinners then light of truth, John 3.19. because their deeds are evil. Felix was so nettled with what Paul spoke, that he could not sit out the Sermon, but flings away in haste, and adjourns the hearing of Paul till a convenient season, but he never could find one. The Sun is not more troublesome in hot Countries, than truth is to those who sit under the powerful preaching of it; and therefore as those seldom come abroad in the heat of the day, and when they must, have their devices over their heads to screen them from the Sun; so sinners eat as much as may be the preaching of the Word; but if they must go to keep in with their relations, or for other carnal advantages, they, if possible, will keep off the power of truth, either by sleeping the Sermon away, or prating it away with any foolish imagination which Satan sends to bear them company and chat with them at such a time: or by choosing such a cool Preacher to sit under, whose toothless discourse shall rather flatter then trouble, rather tickle their fancy then prick their consciences; and then their sore eyes can look upon the light. Froreseentem amant veritatem qui non redarguentem: they dare handle and look on the sword with delight when in a rich scabbard, who would run away to see it drawn.  
Fourthly, Sin is darkness for its uncomfortab'enesse, and that in a threefold respect.  
First, Darkness is uncomfortable, as it shuts out of all employment. What could the Egyptians do under the plague of darkness but sit still? and this to an active spirit is trouble enough. Thus in a state of sin man is an unserviceable creature, he can do his God no service acceptably, spoils everything he takes in hand, like one running up and down in a shop when windows shut, doth nothing right. It maybe writ on the grave of every sinner, who lives and dies in that state, Here lies the man, that never did God an hours work in all his life.  
Secondly, Darkness is uncomfortable in point of enjoyment; be there never such rare pictures in the room, if dark, who the better? A soul in a state of sin may possess much, but enjoys nothing: this is a sore evil, and little thought of. One thought of its state of enmity to God, would drop bitterness into every cup; all he hath smells of hell fire, and a man at a rich feast would enjoy it sure but little, if he smelled fire, ready to burn his house and himself in it.  
Thirdly, Darkness fills with terrors, fears in the night are most dreadful; a state of sin is a state of fear. Men that owe much, have no quiet, but when they are asleep, and not then neither, the cares and fears of the day sink so deep, as makes their rest troublesome and unquiet in the night. The wicked hath no peace, but when his conscience sleeps, and that sleeps but brokenly, awaking often with sick fits of terror: when he hath most prosperity, he is scared like a flock of birds in a cornfield at every piece going off He eats in fear, and drinks in fear; when afflicted, he expects worse behind, and knows not what this cloud may spread to, and where it may lay him; whether in hell or not he knows not, and therefore trembles (as one in the dark) not knowing but his next step may be into the pit.  
Fifthly, sin leads to utter darkness; utter darkness is darkness to the utmost. Sin in its full height, and wrath in its full heat together; both universal, both eternal. Here's some mixture, peace and trouble, pain and ease; sin and thoughts of repenting, sin and hopes of pardon; there the fire of wrath shall burn without slacking, and sin run parallel with torment; hell-birds are no changelings; their torment makes them sin, and their sin feeds their torment, both unquenchable, one being fuel to another.  
Secondly, let us see how it appears, that such as are under a state of sin, are under the rule of Satan. Sinners are called the children of the devil, 1 John 3.10. and who rules the child but the Father? they are slaves; who rules the slave but the Master? they are the very mansionhouse of the devil; where hath a man command, but in his own house? I will go to my house, Mat. 12.44. As if the devil had said, I have walked among the Saints of God, to and fro, knocking at this door and that, and none will bid me welcome, I can find no rest; well. I know where I may be bold; I'll even go to my own house, and there I am sure to rule the roast without control; and when he comes, he finds it empty, swept and garnished; that is, all ready for his entertainment. Servants make the house trim and handsome against their Master come home, especially when he brings guests with him, as here the devil brings seven more. Look to the sinner, there is nothing he is or hath, but the devil hath dominion over it: He rules the whole man, their minds blinding them. All the sinner's apprehension of things are shaped by Satan: he looks on sin with the devils spectacles: he reads the Word with the devil's comment: he sees nothing in its native colours, but is under a continual delusion. The very wisdom of a wicked man is said to be devilish, James 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or devil-like, because taught by the devil, and also such as the devils is, wise only to do evil. He commands their Wills, though not to force them, yet effectually to draw them. His work (saith Christ) ye will do. You are resolved on your way, the devil hath got your hearts, and him you will obey: and therefore when Christ comes to recover his throne, he finds the soul in an uproar, as Ephesus at Paul's Sermon, crying him down, and Diana up. We will not have this man reign over us, what is the Almighty that we should serve him? He rules over all their members, they are called weapons of unrighteousness, all at the devil's service; as all the arms of a Kingdom, to defend the Prince against any that shall invade. The head to plot, the hand to act, the feet swift to carry the body up and down about his service; He rules over all he hath. Let God come in a poor member, and beseech him to lend him a penny, or bestow a morsel to refresh his craving bowels; and the covetous wretch his hand of charity is withered, that he cannot stretch it forth; but let Satan call, and his purse flies open and heart also. Nabal that could not spare a few fragments for David and his followers, this churl could make a feast like a Prince, to satiate his own lust of gluttony and drunkenness. He commands their time, when God calls to duty, to pray, to hear, no time all the week to be spared for that; but if the sinner hears there is a merry meeting, a knot of good fellows at the Alehouse; all is thrown aside to wait on his Lord and Master; calling left at six and seven, yea, wife and children crying, (may be starving) while the wretch is pouring out their very blood, (in wasting their livelihood) at the foot of his lust. The sinner is in the bond of iniquity, and being bound he must obey. He is said to go after his lust, as the fool to the stocks, Prov. 7.22. The pinioned malefactor can assoon untie his own arms and legs, and so run from his Keeper, as he from his lusts. They are servants, and their members instruments of sin: even as the Workman takes up his axe and it resists not; so doth Satan dispose of them, except God saith nay.  
See here the deplored condition of every one in a state of sin. 
Use.  He is under the rule of Satan, and government of hell, What tongue can utter, what heart can conceive the misery of this state? It was a dismal day which Christ foretold, Matth. 24. When the abomination of desolation should be seen, standing in the Holy place; then (saith Christ) let him that is in Judea flee into the mountains. But what was that to this? they were but men, though abominable; these devils. They did but stand in the material Temple, & defile and deface that: but these display their banners in the souls of men, pollute that throne, which is more glorious than the material heaven itself, made for God alone to sit in. They exercised their cruelties at furthest on the bodies of men, killing and torturing them: here the precious souls of men are destroyed. When David would curse to purpose the enemies of God, he prays, that Satan may be at their right hand. 'Tis strange sinners should no more tremble at this, who should they see but their swine, or a beast bewitched and possessed of the devil run headlong into the sea, would cry out as half undone: and is not one foul more worth than all these? what a plague is it to have Satan possess thy heart and spirit, hurrying thee in the fury of thy lusts to perdition? O poor man! what a sad change hast thou made? Thou who wouldst not sit under the meek and peaceful Government of God thy rightful Lord, art paid for thy rebellion against him, in the cruelty of this Tyrant who writes all his Laws in the blood of his subjects, and why will you sit any longer, (O sinners) under the shadow of this Bramble, from whom you can expect nothing but eternal fire, to come at last and devour you? Behold, Christ is in the field, sent of God to recover his right, and your liberty. His royal Standard is pitched in the Gospel, and Proclamation made, that if any poor sinners, weary of the devil's Government, and heavy laden with the miserable chains of his spiritual bondage, (so as these irons of his sins enter into his very soul to afflict it with the senfe of them) shall thus come, and repair to Christ: he shall have protection from God's justice, the devil's wrath, and sins dominion; In a word, 
Mat. 11.28. I●…. 11.10.  he shall have rest, and that glorious. Usually when a people have been ground with the oppression of some bloody Tyrant, they are apt enough to long for a change, and to listen to any overture that gives them hope of liberty, though reached by the hand of a stranger, who may prove as bad as the other, yet bondage is so grievous, that people desire to change, (as sick men their beds) though they find little ease thereby. Why then should deliverance be unwelcome to you, sinners? Deliverance brought not by a stranger whom you need fear, what his design is upon you; but your near Kinsman in blood, who cannot mean you ill, but he must first hate his own flesh; 
Heb. 2.14, 15.  and whoever did that? To be sure not he, who though he took part of our flesh, that he might have the right of being our Redeemer: yet would have no kindred with us in the sinfulness of our nature. And 'tis sin that makes us cruel, yea, to our own flesh. 
Heb. 4.15.  What can you expect from him but pure mercy, who is himself pure? They are the mercies of the wicked which are cruel. Believe it (Sirs) Christ counts it his honour, that he is a King of a willing people, and not of slaves. He comes to make you free, not to bring you into bondage; to make you Kings, not vassals. None give Christ an evil word, but those who never were his subjects. Inquire but of those who have tried both Satan's service and Christ's; they are best able to resolve you what they are. You see when a soul comes over from Satan's quarters unto Christ, and has but once the experience of that sweetness which is in his service, there is no getting him back to his old drudgery, as they say of those, who come out of the North, (which is cold and poor) they like the warm South so well, they seldom or never go back more. What more dreadful to a gracious soul then to be delivered into the hands of Satan? or fall under the power of his lusts? It would choose rather to leap into a burning furnace, then be commanded by them. This is the great request a child of God makes, that he would rather whip him in his house, then turn him out of it to become a prey to Satan. O sinners, did you know (which you cannot till you come over to Christ and embrace him as your Lord & Saviour) what the privileges of Christ's servants are, & what gentle usage Saints have at Christ's hands, you would say those were the only happy men in the world, which stand continually before him. His laws are writ, not with his subjects blood, (as Satan's are) but with his own. All his commands are acts of grace; 
Phil. 1.29.  'tis a favour to be employed about them. To you 'tis given to believe, yea, to suffer. Such an honour the Saints esteem it to do any thing he commands, that they count God rewards them for one piece of service, if he enables them for another. This I had, (saith David) because I kept thy Precepts, Psal. 119.56. what was the great reward he got? see, v. 55. I have remembered thy Name, O Lord, in the night, and kept thy Law; then follows, This I had: He got more strength and skill to keep the Law for the future, by his obedience past, and was he not well paid (think you for his pains? There's fruit even in holiness, the Christian hath in hand, which he eats while he is at work, that may stay his stomach until the full reward comes, which is eternal life, Rom. 6.22. Jesus Christ is a Prince that loves to see his people thrive, and grow rich under his Government. This is he whom sinners are so afraid of, that when he sets open their prison, and bids them come forth, they choose rather to boar their ears to the devil's post, then enjoy this blessed liberty. It is no wonder that some of the Saints have indeed) when tortured, not accepted deliverance, 
Heb. 11.3.  that they might obtain a better resurrection. But what a riddle is this, that forlorn souls bound with the chains of their lusts, and the irresistible decree of God for their damnation, (if they believe not on the Lord Jesus,) should, as they are driving to execution, refuse deliverance? This may set heaven and earth on wondering. Surely, dying in their sins, they cannot hope for a better resurrection than they have a death. I am afraid rather, that they do not firmly believe they shall have any resurrection; and then no wonder they make so light of Christ's offer, who think themselves safe, when once earthed in this burrow of the grave. But let sinners know, 'tis not the grave can hold them, when the day of Assize comes, and the Judge calls for the prisoners to the bar. The grave was never intended to be a Sanctuary to descend sinners from the hand of justice, but a close Prison to secure them against the day of trial, that they may be forthcoming. Then sinners shall be digged out of their burroughs, and dragged out of their holes to answer their contempt of Christ and his grace. O how will you be astonished to see him become your Judge, whom you now refuse to be your King? to hear that Gospel witness against you for your damnation, which at the same time shall acquit others for their salvation? what think you to do, sinners, in that day? wilt thou cry and shream for mercy at Christ's hands? Alas, when the sentence is past, thy face will immediately be covered: condemned prisoners are not allowed to speak: tears than are unprofitable, when no place left for repentance, either in Christ's heart or thine own. Or meanest thou to apply thyself to thy old Lord, in whose service thou hast undone thy soul, and cry to him, as she to Ahab, Help, O King: Alas, thine eye shall see him in the same condemnation with thyself. Hadst thou not better now renounce the devil's rule, while thou mayest be received into Christ's Government? pour out thy tears and cries now for mercy and grace when they are to be had, then to save them for another world to no purpose?  
Quest. But possibly, thou wilt say, How may I that am a home-born slave to sin, yea, who have lived so many years under his cursed rule, get out of his dominion and power, and be translated into the Kingdom of Christ?  
Answ. The difficulty of this great work lies not in prevailing with Christ to receive thee for his subject, who refuseth none that in truth of heart desire to come under his shadow. It doth not stand with his design to reject any such. Do Physicians use to chide their Patients away? Lawyers their Clients? or General's discourage those who fall off from the enemy, and come to their side? surely no. When David was in the field, 'tis said, 1 Sam. 22.2. Every one that was in distress, in debt, or in discontent gathered themselves to him, and he became a Captain over them. And so will Christ be to every one that is truly discontented with Satan's Government, and upon an inward dislike thereof repairs to him. But the main business will be to take thee off from thy engagements to thy lusts and Satan, till which be done, Christ will not own thee as a subject, but look on thee as a Spy. It fares with sinners as with servants. There may be fall out between them and their Masters, and high words pass between them, that you would think they would take up their pack and be gone in all haste: but the fray is soon over, and by next morning all is forgot, and the servants are as hard at their work as ever. O how oft are sinners taking their leave of their lusts, and giving warning to their old Masters, they will repent and reform, and what not? but in a few days they have repent of their repentance, and deformed their reformings, which shows they were drunk with some passion, when they thought or spoke this; and no wonder they reverse all when they come to their true temper. Now because Satan has many policies, by which he useth to keep his hold of sinners; I shall discover some of them, which if thou canst withstand, it will be no hard matter to bring thee out of his power and rule.  
First, Satan doth his utmost, that sinners may not have any serious thoughts of the miserable state they are in, while under his rule; or hear any thing from others, which might the least unsettle their minds from his service. Consideration (he knows) is the first step to repentance: He that doth not consider his ways what they are, and whither they lead him, is not like to change them in haste. Israel stirred not, while Moses came, and had some discourse with them about their woeful slavery, and the gracious thoughts of God towards them; and then they begin to desire to be gone. Pharaoh soon bethought him what consequence might follow upon this, and cunningly labours to prevent by doubling their task: Ye are idle, ye are idle, therefore ye say, Let us go, and do sacrifice to the Lord. Go thorefore and work, Exod. 5.17, 18. As if he had said, Have you so much spare time to think of gadding into the wilderness, and have you your seditious Conventicles, (Moses and you) to lay your plots together? I'll break the knot, give them more work, scatter them all over the land to gather straw, that they may not meet to entice one another's hearts from my service. Thus Satan is very jealous of the sinner, afraid every Christian that speaks to him, or Ordinance he hears should inveigle him. By his goodwill he should come at neither, no, nor have a thought of heaven or hell from one end of the week to the other, and that he may have as few as may be, he keeps him full-handed with work. The sinner grinds, and he is filling the hopper, that the Mill may not stand still. He is with the sinner as soon as he wakes, and fills his wretched heart with some wicked thoughts, which as a morning draught may keep him from the infection of any favour of good, that may be breathed on him by others in the daytime. All the day long he watcheth him, as the Master would do his man, that he fears will run away. And at night he like a careful Jailer locks him up again in his chamber with more bolts and fetters upon him, not suffering him to sleep as he lies on his bed, till he hath done some mischief. Ah, poor wretch! was ever slave so looked to? 
Luke 15.  as long as the devil can keep thee thus, thou art his own sure enough. The Prodigal came to himself, before he came to his Father. He considered with himself what a starving condition he was in, his husks were poor meat, and yet he had not enough of them neither, and how easily he might mend his commons, if he had but grace to go home and humble himself to his Father. Now and not till now he goes: Resolve thus poor sinner to sit down and consider what thy state is, and what it might be, if thou wouldst but change the bondage of Satan for the sweet Government of Jesus Christ. First, ask thy soul, whether the devil can, after thou hast worn out thy miserable life herein his drudgery, prefer thee to a happy state in the other world, or so much as secure thee from a state of torment and woe? If he cannot, whether there be not one jesus Christ, who is able and willing to do it? and if so, whether it be not bloody cruelty to thy precious soul, to stay any longer under the shadow of this bramble, when thou mayest make so blessed a change? A few of these thoughts abidingly laid home to thy soul, (may God striking in with them) shake the foundations of the devil's prison, and make thee haste as fast from him, as one out of a house on fire about his ears.  
2ly. Satan hath his instruments to oppose the messengers and overtures, which God sends by them to bring the sinner out of Satan's rule. When Moses comes to deliver Israel out of the Egyptian bondage, up start jannes' and jambres to resist him. When Paul preacheth to the Deputy, the devil hath his Chaplain at Court to hinder him: Elymas, one that was full of all subtlety and mischief. Some or other (to be sure) he will find, when God is parlying with a sinner, and persuading him to come over to Christ, that shall labour to clog the work. Either carnal friends, these he sends to plead his cause, or old companions in wickedness, these bestir them, one while labouring to jeer him out of his new way, or if that take not, by turning their old love into bitter wrath against him for playing the Apostate, and leaving him so. Or if yet he will not be stopped in his way, than he hath his daubing Preachers, (still like jobs messengers the last the worst) who with their soul-flattering, or rather murdering doctrine shall go about to heal his wound slightly. Now as ever you desire to get out of Satan's bondage, have a care of all these, harden thyself against the entreaties of carnal friends and relations. Resolve, that if thy children should hang about thy knees to keep thee from Christ, thou wilt throw them away. If thy father and mother should lie prostrate at thy foot, rather than not go to Christ, to go over their very backs to him. Never can we part with their love upon such advantageous terms as these. And for thy brethren in iniquity, I hope thou dost not mean to stay while thou hast their good will, than even ask the devils also. Heaven is but little worth if thou hast not a heart to despise a little shame, and bear a few frumps from profane ishmael's for thy hopes of it. Let them spit on thy face, Christ will wipe it off; let them laugh so thou winnest. If they follow not thy example before they die, the shame will be their own; God himself shall spit it on their face before men and Angels, and then kick them into hell. And lastly, scape but the snare of those flatterers, who use their tongues only to lick sinners consciences whole with their placentia's soothing doctrine, and thou art fair for a Christ; ask not counsel of them, they may go about to give you ease, but all those stitches with which they sow up thy wounds, must be ripped open, or thou diest for it.  
Thirdly, Satan labours to while off the sinner with delays. Floating, flitting thoughts of repenting he fears not, he can give sinners leave to talk what they will do; so he can beg time, and by his Art keep such thoughts from coming to a head, and ripening into a present resolution; few are in hell but thought of repenting; but Satan so handled the matter, that they could never pitch upon the time in earnest when to do it. If ever thou meanest to get out of his clutches, fly out of his doors, and run for thy life, wherever this warning finds thee stay not, though in the midst of thy joys, with which thy lusts entertain thee: As the paper which came to Brentius, (from that Senator his dear friend) took him at supper with his wife and children, and bade him flee citò, citiùs, citissimè; which he did, leaving his dear company and sweet cheer; so do thou or else thou mayest repent thy stay when 'tis too late. A vision charged the wise men to go back another way, and not so much as see Herod, though he had charged them otherwise. O go not back, drunkard, to thy good fellows; adulterer to thy Queans; covetous wretch, to thy usury and unlawful gain: turn another way, and gratify not the devil a moment. The command saith, now repent; the Imperative hath no future tense. God saith, To day, while it is to day: The devil saith, To morrow; which wilt thou obey, God or him? Thou sayest, thou meanest at last to do it, then why not now? Wilt thou stand with God for a day or two, huckle with him for a penny? Heaven is not such a hard pennyworth, but thou mayest come up to his terms: And which is the morrow thou meanest? thou hast but a day in thy life for aught thou knowest, where then canst thou find a morrow for repentance? but shouldest thou have as many days to come is Methuselah lived, yet know, sin is hereditary, and such sort of diseases grow more upon us with our years. 'Tis with long accustomed sinners, as with those who have sat long under a Government, they rather like to be as they are, (though but ill on it) then think of a change, or like those who in a journey have gone out of their way all the day, will rather take any new way, overhedge and ditch, then think of going so far back to be set right.  
Fourthly, Satan labours to compromise the business, and bring it to a composition between him and Christ: when conscience will not be pacified, than Satan for quiets sake will yield to something, as Pharaoh with Moses: after much ado he is willing they should go, Exod. 8.28. And Pharaoh said, I will let you go, that you may sacrifice to the Lord your God in the wilderness. But than comes in his caution, only you shall not go very far away. Thus Satan will yield the sinner may pray, and hear the Word, and make a goodly Profession, so he doth not go very far, but that he may have him again at night. If God hath the matin's, he looks for the vigils, and thus he is content the day should be divided. Doth conscience press a reformation and change of the sinner's course, rather than fail, he'll grant that also: yet as Pharaoh when he yielded they should go, he meant their little ones should stay behind as a pledge for those that went, Exod. 10.11. So Satan must have some one sin that must be spared, and no matter though it be a little one. Now if ever you would get out of the devils rule, make no composition with him. Christ will be King or no King. Not a hoof must be left behind, or any thing which may make an errand for thee afterwards to return. Take therefore thy everlasting farewell of every sin, as to the sincere and fixed purpose of thy heart, or thou dost nothing. Paul joins his faith and his purpose togethes, 2 Tim. 3.10. not the one without the other. At the promulgation of the Law in Sinai, God did, as it were, give Israel the oath of Allegiance to him; then he told them what law he would rule them by, and they gave their consent: this was the espousal which God puts them in mind of, Jerem. 2. in which they were solemnly married together, as King and subjects. Now mark, before God would do this, he will have them out of Egypt. They could not obey his laws, and Pharaoh's idolatrous customs also, and therefore he will have them out, before he solemnly espouseth them to be a Nation peculiarly his. Thou must be a widow before Christ marry thee, he will not lie by the side of another's wife. O that it were come to this! then the match would soon be made between Christ and thee. Let me ask thee, poor soul, hast thou seriously considered who Christ is, and what his sweet Government is? and couldst thou find in thy heart (out of an inward abhorrency of sin and Satan, and a liking to Christ) to renounce sin and Satan, and choose Christ for thy Lord? Doth thy soul say as Rebecca, I will go, if I could tell how to get to him. But alas, I am here a poor prisoner, I cannot shake off my fetters, and set myself at liberty to come unto Christ. Well, poor soul, canst thou groan heartily under thy bondage? then for thy comfort know, thy deliverance is at the door; he that heard the cry of Israel in Egypt, will hear thine also, yea, come and save thee out of the hands of thy lusts. He will not, as some, who entangle thy affections by making love to thee, and then give over the suit, and come at thee no more. If Christ has won thy heart, he'll be true to thee, and be at all the cost to bring thee out of thy prisonhouse also, yea, take the pains to come for thee himself, and bring with him these wedding-garments in which he will carry thee from thy prison to his Father's house with joy, where thou shalt live not only as a subject under his Law, but as a Bride in the bosom of his love, and what can be added to thy happiness more? when thy Prince is thy husband, and that such a Prince to whom all other are vassals, even the Prince of the world himself; and yet so gracious, that his Majesty hinders not his familiar converse with thee a poor creature, but adds to the condescent thereof, therefore God chooseth to mix names of greatness and relation together; the one to sweeten the other: Thy Maker is thy husband, thy Redeemer the Holy One of Israel. The God of the whole earth shall he be called, Isa. 54.5. And to usher in those promises with titles of greatest dread and terror to the creature, that hold forth the greatest condescensions of love; How can God stoop lower than to come and dwell with a poor humble soul? which is more, then if he had said such a one should dwell with him; for a beggar to live at Court is not so much as the King to dwell with him in this cottage. Yet this promise is ushered in with the most magnificent titles; Thus saith the high and lofty one, that inhabits eternity, whose Name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, Isa. 57.15. and why such titles? but to take away the fears, which his Saints are prone to take up from them. Will the high and lofty One, (saith the humble soul) look on me a poor worm? will the Holy God come near such an unclean creature, (saith the contrite one?) Isaiah himself cried he was undone at the sight of God, and this attribute proclaimed before him, Isa. 6. Now God prefixeth these, that the creature may know his Majesty and holiness, which seems so terrible to us, are no prejudice to his love; yea, so gracious a Prince is thy husband, that he delights rather his Saints should call him by names of love, than state. Thou shalt call me Ishi, and shalt no more call me Baali, Hos. 2.16. that is, my Husband, not my Lord.   

SECT. IV.  
The second point follows. 
Doct. 2.  Ignorance above other sins enslaves a soul to Satan, a knowing man may be his slave, but an ignorant one can be no other. Knowledge doth not make the heart good, but it is impossible that without knowledge it should be good. There are some sins which an ignorant person cannot commit, there are more which he cannot but commit: Knowledge is the Key, Luke 11.52. Christ the door, John 15. Christ opens Heaven, Knowledge opens Christ. In three particulars the Point will appear more fully.  
First, ignorance opens a door for sin to enter.  
Secondly, as ignorance lets sin in, so it locks it up in the soul, and the soul in it.  
Thirdly, as it locks it up, so it shuts all means of help out.  
First, Ignorance opens the door for Satan to enter in with his troops of lusts; where the watch is blind, the City is soon taken: an ignorant man sins, and like drunken Lot, he knows not when the tempter comes, nor when he goes: he is like a man that walks in his sleep, knows not where he is, nor what he does. Father, forgive them, (said Christ) they know not what they do. The Apostle, 1 Cor. 15. having reproved the sensuality of some, verse 32. who made the consideration of death, by which others are awed from sin, a provocative to sin, Let us eat and drink for to morrow we shall die, he gives an account of this absurd reasoning; All have not the knowledge of God. An ignorant person is a man in shape, and a beast in heart. There is no knowledge in the land, saith the Prophet, Hosea 4.2: and see what a regiment follows this blind Captain, swearing; lying, kill, stealing, and what not? We read, 2 Tim. 3.5. of some laden with sins; here are trees full of bitter fruit, and what dung shall we find at the root, that makes them so fruitful but ignorance? silly women, and such who never come to the knowledge of the truth.  
Secondly, ignorance as it lets sin in, so it locks it up, and the soul in it, such a one lies in Satan's inner dungeon, where no light of conviction comes, darkness inclines to sleep, a blind mind and a drowsy conscience go together. When the storm arose, the mariners who were awake fell a praying to their God; but the sleeper fears nothing. Ignorance lays the soul asleep under the hatches of stupidity. God hath planted in the beast a natural fear of that which threatens hurt to it. Go to thrust a beast into a pit, and it hangs back, nature shows its abhorrency. Man being of a nobler nature, and subject to more dangers, God hath set a double guard on him, as a natural fear of danger, so a natural shame that covers the face at the doing of any unworthy action. Now an ignorant man hath slipped from both these his Keepers: he sins and blusheth not, because he knows not his guilt: he wants that Magistrate within, which should put him to shame; neither is he afraid, because he knows not his danger; and therefore he plays with his sin; as the child with the waves, that by and by will swallow him up. Conscience is God's alarm to call the sinner up; It doth not always ring in his ear that hath knowledge, being usually set by God to go off at some special hour; when God is speaking in an Ordinance, or striking in a Providence; but in an ignorant soul, this is silent. The Clock cannot go when the weights are taken off; Conscience is only a witness to what it knows.  
Thirdly, ignorance shuts out the means of recovery. Friends and Ministers, yea, Christ himself stands without, and cannot help the creature, as such threaten and promises, all of no use; he fears not the one, he desires not the other, because he knows neither: Heaven-way cannot be found in the dark, and therefore the first thing God doth, is to spring in with a light, and let the creature know where he is, and what the way is to get out of his prisonhouse, without which all attempts to escape are in vain. There is some shimmering light in all, Non dantur purae tenebrae, I think, is good Divinity as well as Philosophy: and this night-light may discover many sins, produce inward prickings of conscience for them, yea, stir up the creature to step aside, rather than drown in such broad waters. There are some sins so cruel and costly, that the most prostrate soul may in time be weary of their service for low ends: but what will all this come to, if the creature be not acquainted with Christ the true way to God, faith and repentance the only way to Christ? such a one after all this bustle, in stead of making an escape from Satan, will run full into his mouth another way. There are some ways, which at first seem right to the traveller; yet wind about so insensibly, that when a man hath gone far, and thinks himself near home, he is carried back to the place from whence he set forth. This will befall every soul ignorant of Christ, and the way of life through him; after many years travel, as they think, towards heaven by their good meanings, blind devotions and reformation, when they shall expect to be within sight of heaven, they shall find themselves even where they were at first, as very slaves to Satan as ever.  
Use 1 This speaks to you that are Parents, see what need you have of instructing your children, and training them up betimes in the nurture and admonition of the Lord. Till these chains of darkness be knocked off their minds, there is no possibility of getting them out of the devil's prison; he hath no such tame slave as the ignorant soul: such a one goes before Satan (as the silly sheep before the butcher) and knows not who he is, nor whither he carries him; and can you see the devil driving your children to the shambles and not labour to rescue them out of his hands? Bloody parents you are, that can thus harden your bowels against your own flesh. Now the more to provoke you to your duty, take these considerations.  
1. Your relation obligeth you to take care of their precious souls. 'Tis the soul is the child rather than the body: and therefore in Scripture put for the whole man. Abraham and Lot went forth with all the souls they had gotten in Haran, Gen. 12. so All the souls that came with Jacob into Egypt, that is, all the persons. The body is but the sheath; and if one should leave his sword with you to be kept safely for him, would you throw away the blade, and only preserve the scabbard? And yet parents do commonly judge of their care and love to their children by their providing for the outward man, by their breeding, that teaching them how to live like men (as they say) when they are dead and gone, and comport themselves to their civil place and rank in the world, These things indeed are commendable, but is not the most weighty business of all forgotten in the mean time, while no endeavour is used that they may live as Christians, and know how to carry themselves in duty to God and man as such? and can they do this without the knowledge of the holy rule they are to walk by? I am sure David knew no means effectual without this, and therefore propounds the question, Wherewithal shall a young man cleanse his way? and he resolves it in the next words, By taking heed thereto according to thy word, Psal. 119.9. And how shall they compare their way and the Word together, if not instructed? our children are not borne with Bibles in their heads or hearts. And who ought to be the instructor if not the parent? yea, who will do it with such natural affection? As I have heard sometimes a mother say in other respects, Who can take such pains with my child, and be so careful as myself that am its Mother? Bloody parents than they are who acquaint not their children with God or his Word; what do they but put them under a necessity of perishing, if God stir not up some to show more mercy than themselves to them. Is it any wonder to hear that ship to be sunk, or dashed upon the rock, which was put to sea without card or compass? no more is it, they should engulf themselves in sin and perdition, that are thrust forth into the world (which is a sea of temptation) without the knowledge of God or their duty to him. In the fear of God think of it parents: your children have souls, and these God set you to watch over; It will be a poor account at the last day, if you can only say, Lord, here are my children. I bred them complete Gentlemen, left them rich and wealthy. The rust of that silver you left them will witness your folly and sin, that you would do so much for that which rusts, and nothing for the enriching their minds with the knowledge of God, which would have endured for ever; happy if you had left them less money and more knowledge.  
2. Consider it hath ever been the Saint's practice to instruct and teach their children the way of God. David we find dropping instruction into his son Solomon, 1 Chron. 28.9. Know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind. Though a King, he did not put it off to his chaplains, but whetted it on him with his own lips. Neither was his Queen Bathsheba forgetful of her duty, her gracious counsel is upon record, Prov. 31. and that she may do it with the more seriousness and solemnity, we find her stirring up her motherly bowels, to let her son see, that she fetched her words deep, even from her heart. What my son! and what the son of my womb! and what the son of my vows? Ver. 2. Indeed that counsel is most like to go to the heart, which comes from thence. Parents know not what impression such melting expressions of their love mingled with their instructions leave on their children. God bids draw forth our souls to the hungry, that is more than draw our purse, which may be done, and the heart hard and churlish. Thus we should draw forth our souls with our instructions. What need I tell of Timothy's Mother and Grandmother who acquainted him with the Scripture from his youth? And truly I think, that man calls in question his own Saintship, that takes no care to acquaint his child with God, and the way that leads to him. I have known some, that though profane themselves, have been very solicitous, their children should have good education; but never knew I a Saint that was regardless whether his child knew God or not.  
3. It is an act of great unrighteousness not to instruct our children. We read of some that hold the truth in unrighteousness: among others those Parents do it, that lock up the knowledge of these saving truths from their children, which God hath imparted to themselves. There is a double unrighteousness in it.  
First they are unrighteous to their children, who may lay as much claim to their care of instructing them, as to their labour and industry in laying up a temporal estate for them. If he should do unrighteously with his child, that should not endeavour to provide for his outward maintenance, or having gathered an estate, should lock it up, and deny his child necessaries, then much more he that lives in ignorance of God, whereby he renders himself incapable of providing for his child's soul; but most of all, he that having gathered a stock of knowledge, yet hides it from his child.  
Secondly, they are unrighteous to God.  
First, in that they keep that talon in their own hands which was given to be paid out to their children. When God revealed himself to Abraham, he had respect to Abraham's children, and therefore we find God promising himself this at Abraham's hands, upon which he imparts his mind to him concerning his purpose of destroying Sodom; Shall I hide from Abraham (saith God) that thing Which I do? I know that he will command his children, and his household after him, and they shall keep the way of the Lord, Gen. 18.17, 19 The Church began at first in a family, and was preserved by the godly care of Parents in instructing their children and household in the truths of God, whereby the knowledge of God was transmitted from generation to generation; and though now the Church is not confined to such straight limits, yet every private family is as a little nursery to the Church; if the nursery be not carefully planted, the Orchard will soon decay. O could you be willing, Christians, that your children when you are laid in the dust, should be turned into the degenerate plant of a strange vine; and prove a generation that do not know God? Atheism needs not be planted, you do enough to make your children such, if you do not endeavour to plant Religion in their minds. The very neglect of the Gardener to sow and dress his garden, gives advantage enough to the weeds to come up. This is the difference between Religion and Atheism, Religion doth not grow without planting, but will die even where it is planted without watering. Atheism, irreligion, and profaneness are weeds will grow without setting, but they will not die without plucking up, all care and means little enough to stub them up. And therefore you that are Parents, and do not teach your children, deal the more unrighteously with God, because you neglect the best season in their whole life for planting in them the knowledge of God, and plucking up the contrary weeds of atheism and irreligion. Young weeds come up with most ease, simple ignorance in youth becomes wilful ignorance, yea, impudence in age, you will not instruct them when young, and they will scorn their Ministers should when they are old.  
Secondly, you deal unrighteously with God, that train not up your children in the knowledge of God, because your children, if you be Christian Parents are Gods children; they stand in a foederal relation to him, which the children of others do not; and shall God's children be nurtured with the devil's education? Ignorance is that which he blinds the minds of the children of disobedience withal. Shall Godschildrens have no better breeding? The children of a Jew God made account were borne to him; Thy sons and daughters whom thou hast borne to me, Ezek. 16.20. God had by the Covenant which he made with that people, married them unto himself, and therefore as the wife bears her children to her husband, (they are his children) so God calls the children of the Jews his, and complains of it as an horrible wickedness in them, that they should not bring them up as his: but offer them up to Molech, They have slain my children, (saith God) v. 21. And are not the children of a Christian his children as well as the Jews were? hath God recalled or altered the first Covenant, and cut off the entail; and darest thou slay not only thy children, but the Lords also? and is not ignorance that bloody knife that doth it? My people are destroyed for lack of knowledge, Hosea 4.6. Do you not tremble to offer them not to Molech, but the devil, whom before you had given up to God, when you brought them to that solemn ordinance of Baptism, and there desired before God and man that they might become Covenant-servants to the Lord? and hast thou bound them to him, and never teach them, either who their Lord and Master is, or what their duty is as his servants? of thy own mouth God will condemn thee.  
Fourthly, consider you who are Parents, that by not instructing your children, you entitle yourselves to all the sins they shall commit to their death. We may sin by a proxy, and make another's fact our own. Thou hast (saith God by Nathan to David concerning Vriah,) slain him with the sword of the children of Ammon, 2 Sam. 12.9. So thou mayest pierce Christ, and slay him over and over with the bloody sword of thy wicked children▪ if thou be'st not the more careful to train them up in the fear of God: There might be something said for that Heathen, who when the Scholar abused him, fell upon the Master and struck him. Indeed 'tis possible he might be in the most fault. When the child breaks the Sabbath, it is his sin; but more the fathers, if he never taught him what the command of God was. And if the Parent be accessary to the sin of the child, it will be hard for him to escape a Partnership, yea, a Precedency in the punishment. O what a sad greeting will such have of their children at the great day! will they not then accuse you to be the murderers of their precious souls, and lay their blood at your door, cursing you to your face that taught them no better? But grant, that by the interposition of thy timely repentance, thou securest thy soul from the judgement of that day; yet God can scourge thee here for the neglect of thy duty to them. How oft do we see children become heavy crosses to such Parents? It is just that they should not know their duty to thee, who didst not teach them their duty to God; or if thou shouldest not live so long to see this, yet sure thou canst not but go in sorrow to thy grave, to leave children behind thee that are on their way to hell. Some think, that Lot's lingering so long in Sodom, was his loathness to leave his sons in law behind him, to perish in the flames. No doubt (good man) it was very grievous to him, and this might make him stay pleading with them, till the Angel pulled him away. And certainly nothing makes holy Parents more loath to be gone out of this Sodomitical world, than a desire to see their children out of the reach of that fire, (before they go) that God will rain upon the heads of sinners. You know not how soon the messenger may come to pluck you hence; do your best while you are among them to win them home to God.  
Use. 2 To the Ministers of the Gospel. Let this stir up your bowels of compassion towards those many ignorant souls in your respective Congregations, who know not the right hand from the left. This, this is the great destroyer of the country, which Ministers should come forth against with all their care and strength. More are swept to hell with this plague of spiritual darkness than any other. Where the light of knowledge and conviction is, there commonly is a sense and pain that accompanies the sinner when he doth evil, which forceth some now and then to inquire for a Physician, and come in the distress of their spirits to their Minister or others for counsel, but the ignorant soul feels no such smart; if the Minister stay till he sends for him to instruct him, he may sooner hear the bell go for him, than any messenger come for him; you must seek them out, and not expect that they will come to you. These are a sort of people that are afraid more of their remedy, than their disease, and study more to hide their ignorance, then how they may have it cured, which should make us pity them the more, because they can pity themselves so little. I confess, it is no small unhappiness to some of us, who have to do with a multitude, that we have neither time nor strength to make our addresses to every particular person in our Congregations, and attend on them as their needs require, and yet cannot well satisfy our consciences otherwise. But let us look to it, that though we cannot do to the height of what we would, we be not found wanting in what we may. Let not the difficulty of our Province make us like some, who when they see they have more work upon their hands then they can well dispatch, grow sick of it, and sit down out of a lazy despondency, and do just nothing. He that hath a great house running to ruin, and but a small purse; 'tis better for him to repair now a little, and then a little then let all fall down, because he cannot do it all at once. Many Ministers may complain of their Predecessors, that they left them their people more out of repair then their houses, and this makes the work great indeed. As the Jews, who were to revive the stones out of the heaps of rubbish, before they could build the wall, yet it went up, because the people had a mind to work. Nehem. 4. O if once our hearts were but filled with zeal for God, and compassion to our people's souls, we would up and be doing, though we could but lay a brick a day, and God would be with us. May be you who find a people rude and sottishly ignorant, like stones in the quarry, and trees unfelled, shall not bring the work to such perfection in your days as you desire; yet as David did for Solomon, thou mayest by thy pains in teaching and instructing them, prepare materials for another who shall rear the Temple. It's very ordinary for one Minister to enter into the labours of another; to reap those by a work of Conversion, in whom a former Minister hath cast the seed of knowledge and conviction: And when God comes to reckon with his Workmen, the Ploughman and Sower shall have his penny, as well as the Harvestman and Reaper. O it's a blessed thing to be (as Job saith he was,) eyes to the blind, much more to blind souls; such are the Ministers. God himself calls Pastors after his own heart, that feed his people with knowledge and understanding, Jer. 3.15. But woe to those that are accessary to their people's ignorance. Now a Minister may be accessary to the ignorance of his people,  
First, by his own ignorance. Knowledge is so fundamental to the work and calling of a Minister, that he cannot be one without it. Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me: seeing thou hast forgotten the Law of thy God, I will also forget thy children, Hos. 4.6. The want of knowledge in a Minister is such a defect, as cannot be supplied by any thing else; be he never so meek, patient, bountiful, unblameable, if he hath not skill to divide the Word aright, he is not cut out for a Minister. Every thing is good, as its good for the end it is appointed to; a knife, though it had a haft of diamonds, yet if it will not cut 'tis no knife. A bell, if not sound, is no bell. The great work of a Minister is to teach others, his lips are to preserve knowledge, he should be as conversant in the things of God, as others in their particular trades. Ministers are called Lights; if the light then be darkness, how great is the darkness of that people like to be? I know these stars in Christ's hands are not all of the same magnitude; there is a greater glory of gifts and graces shines in some then others; yet so much light is necessary to every Minister, as was in the star the wise men saw at Christ's birth, to be able out of the Word to direct sinners the safe and true way to Christ and salvation. O Sirs, it is a sad way of getting a living by killing of men, as some unskilful Physicians do; but much more to get a temporal livelihood by ruining souls, through our ignorance. He is a cruel man to the poor Passengers, who will undertake to be Pilot, when he never so much as learned his Compass.  
Secondly, by his negligence. It's all one if the Nurse hath no milk in her breasts, or having, draws it not forth to her child. There is a woe to the Idol-shepherd, Zech. 11. such as have mouths, but speak not; lips, but not to feed the people with knowledge. It shall be the people's sin, if they feed not when bread is before them, but woe to us if we give them not meat in due season. O Sirs, what shall we say to our Lord that trusts us, if those abilities which he hath given us as market-money to buy bread for our people, be found wrapped up in a napkin of sloth? if that time wherein we should have been teaching and instructing them, shall appear to be wasted in our pleasures, or employed about our carnal profits. That servant shall have but a sad welcome of his Master when he comes home, that shall be found out of the way with the Key, and the family starving in the mean time for want of provision.  
Thirdly, by his unedifying preaching, when he preacheth unsound doctrine, which doth not perfect the understanding, but corrupt it. Better he did leave them in simple ignorance, than colour their minds with a false die; or when that he preacheth is frothy and flashy, no more fit to feed their souls, than husks the Prodigals belly, which when they know they are little the wiser for their souls good. Or when his discourses are so high flown, that the poor people stand gazing, as those who have lost the sight of their Preacher, and at the end of the Sermon cannot tell what he would have. Or those who preach only truths, that are for the higher form of Professors, who have their senses well exercised, excellent may be for the building up three or four eminent Saints in the Congregation; but in the mean time, the weak ones in the family, (who should indeed chiefly be thought on, because least able to guide themselves, or carve for themselves) these are forgotten. He sure is an unwise builder, that makes a Scaffold as high as Paul's steeple, when his work is at the bottom, and he is to lay the foundation, whereas the Scaffold should rise as the building goes up. So Paul advanceth in his doctrine, as his hearers do in knowledge; Heb. 6.1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection. Let us. It is well indeed when the people can keep pace with the Preacher, To preach truths and notions above the hearers capacity, is like a Nurse, that should go to feed the child with a spoon too big to go into its mouth. We may by such preaching please ourselves, and some of higher attainments, but what shall poor ignorant ones do in the mean time. He is the faithful steward that considers both. The Preacher is (as Paul saith of himself) a debt or both to the Greek and to the Barbarian, to the wise and to the unwise, Rom. 1.14. to prepare truths suitable to the degree of his hearers. Let the wise have their portion, but let them be patient to see the weaker in the family served also.  
Fourthly, a Minister may be accessary to the ignorance of his people, when through the scandal of his life he prejudiced his doctrine, as a Cook, who by his nastiness makes others afraid to eat what comes out of his foul fingers; Or when through his supercilious carriage, his poor people dare not come to him. He that will do any good in the Ministers calling, must be as careful as the Fisher, that he doth nothing to scare souls away from him, but all to allure and invite, that they may be tolled within the compass of his net.  
Use. 3 Is the ignorant soul such a slave to Satan? Let this stir you up that are ignorant from your seats of sloth, whereon like the blind Egyptians you sit in darkness, speedily come out of this darkness, or resolve to go down to utter darkness. The covering of Hamans' face did tell him, that he should not stay in the King's presence. If thou livest in ignorance, it shows thou art in Gods black bill; he puts this cover before their eyes in wrath, whom he means to turn off into hell, 2 Cor. 4. If our Gospel be hid, it is to those that perish. In one place sinners are threatened, they shall die without knowledge; in another place, 
Job 36.  they shall die in their sins, John 8. He indeed that dies without knowledge, dies in his sins: and what more fearful doom can the great God pass upon a creature then this? better die in a prison, die in a ditch, then die in ones sins. It thou die in thy sins, thou shalt rise in thy sins: as thou fallest asleep in the dust, so thou awakest in the morning of the resurrection; if an ignorant Christlesse wretch, as such thou shalt be arraigned and judged. That God whom now sinners bid depart from them, will then be worth their acquaintance (themselves being Judges;) but alas! then he will throw their own words in their teeth, and bid them depart from him, he desires not the knowledge of them. O sinners, you shall see at last, God can better be without your company in heaven, than you could without his knowledge on earth: Yet, yet 'tis day, draw your curtains, and behold Christ shining upon your face with Gospel-light; hear wisdom crying in the streets, and Christ piping under your window in the voice of his Spirit and Messengers, 
Prov. 1.21, 22, 23.  How long will ye simple ones love simplicity, and fools hate knowledge? Turn you at my reproof; behold, I will pour out my Spirit unto you, and make known my words unto you. What can you say (sinners) for your sottish ignorance? Where is your cloak for this sin? the time hath been when the Word of the Lord was precious, and there was no open vision, not a Bible to be found in town or Country; when the tree of knowledge was forbidden fruit, and none might taste thereof without licence from the Pope; happy he that could get a leaf or two of the Testament into a corner, afraid to tell the wife of his bosom. O how sweet were these waters, when they were forced to steal them? but you have the Word, or may in your houses; you have those that open them every Sabbath in your Assemblies, many of you at least have the offers of your Ministers to take any pains with you in private, passionately beseeching you to pity your souls, and receive instruction: yea, 'tis the lamentation they generally take up, you will not come unto them that you may receive light. How long may a poor Minister sit in his study, before any of the ignorant sort will come upon such an errand? Lawyers have their Clients, and Physicians their Patients: these are sought after, and called up at midnight for counsel: but alas! the soul, which is more worth than raiment and body too, that is neglected, and the Minister seldom thought on, till both these be sent away. Perhaps when the Physician gives them over for dead, than we must come and close up those eyes with comfort, which were never opened to see Christ in his truth, or be counted cruel, because we will not sprinkle them with this holy water, and anoint them for the Kingdom of Heaven, though they know not a step of the way which leads to it. Ah, poor wretches! what comfort would you have us speak to those, to whom God himself speaks terror? Is heaven ours to give to whom we please? or is it in our power to alter the laws of the most High, and save those whom he condemns? Do you not remember the curse that is to fall upon his head, that maketh the blind to wander out of the way? Deut. 27.18. what curse then would be our portion, if we should confirm such blind souls, that are quite out of the way to heaven, encouraging you to go on and expect to reach heaven at last, when God knows your feet stand in those paths that lead to eternal death? No, 'tis written, we cannot, and God will not reverse it; you may read your very names among those damned souls which Christ comes in flaming fire to take vengeance on, who the Apostle tells us are such, that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.8. And therefore in the fear of God, let this provoke you, of what age or sex, rank or condition soever in the world, to labour for the saving knowledge of God in Christ, whom to know is life eternal. Are you young? Inquire after God betimes, while your parts are fresh, and memory strong, before the throng of worldly cares divert you, or lusts of youth debauch you. The feet of those lusts which have buried millions of others in perdition, stand ready to carry you the same way, if preventing grace come not and deliver you out of their hands, by seasoning your minds with the knowledge of God. This morning-draught may prevent thy being infected with the ill savours thou mayest receive from the corrupt examples of others. Nay, how long thy stay may be in the world thou knowest not, see whether thou canst not find graves of thy length in the burial place; and if thou shouldest die ignorant of God and his Law, what would then become of thee? The small brush and the old logs, young sinners, and those that are withered with age meet and burn together. Or if thou shouldest stay a while longer here, may be because thou wilt not learn now, God will not teach thee then: Or if thou shouldest in thy old age get acquaintance with God, yet 'tis sad to be sowing thy seed, when thou shouldest be reaping thy sheaves, learning to know God, when thou mightest be comforting thyself from the old acquaintance thou hast enjoyed with him. Are you old and ignorant? Alas, poor creatures! your life in the socket, and this candle of the Lord not set up and lighted in your understanding? your body bowing to the dust, and nature tolling the passing bell, as it were, and you (like one going into the dark) know not whither death will lead you or leave you. 'Tis like the infirmities of age, make you wish your bones were even laid at rest in the grave: but if you should die in this condition, your poor souls would even wish they were here again with their old burdens on their back; aches and diseases of old age are grievous, but damned souls would thank God, if he would bless them with such a heaven, as to lie in these pains to escape the torments of the other: O bethink you before you go hence; the less time you have, the more diligence you must use to gain knowledge; we need not be earnest, (one would think) to bid the poor prisoner learn his book, that cannot read, when he knows he shall be hanged if he read not his neck-verse. 'Tis not indeed the bare knowing the truths of the Gospel, saves; but the gross ignorance of them to be sure will damn souls. Are you poor? It is not your poverty is your sin or misery, but your ignorance where the true treasure lies. Were you Gods poor, rich in knowledge and faith, you were happy, Eccles. 4.13. Better is a poor and wise child, than a foolish King, who will no more be admonished; yea, so happy, that did the Princes of the world understand themselves aright, they would wish themselves in your clothes, how ragged soever they are, rather than be in their own robes; there are better making for you in heaven which you shall put on, when theirs shall be pulled off to their shame: It will not then trouble you that you were, while in the world, poor; but it will torment them that they were so rich and great, and so poor to God and beggarly in their souls.  
Are you rich? Labour for the knowledge of the most high. Solomon had more of the world's treasure then a thousand of you have, and yet we find him hard at prayer, tugging with God for knowledge, 1 Chron. 1.10. All these outward enjoyments are but vaginae bonorum, as afflictions are vaginae malorum. I am afraid many men think themselves privileged by their worldly greatness from this duty, as if God were bound to save them, because rich. Alas, Sirs, there are not so many of you like to come there. I must confess, it would make one tremble to think what a small number those among the great ones that shall be saved, are summed up into. Not many great, not many rich; Why so few saved? Because so few have saving knowledge. O the Atheism, the ignorance, the sottish barbarism that is to be found even in those that the world applaud, and even worship because of their lands and estates, who yet are not able to give any account of their faith? A poor leather-coat Christian will shame and catechise a hundred of them. If heaven were to be purchased with house and lands, than these would carry it away from the poor Disciples of Jesus Christ, they have their hundreds and thousands lie by them for a purchase always, but this money is not currant in heaven's exchange. This is life eternal, to know thee, and Jesus Christ, whom thou hast sent.  
Quest. But how may an ignorant soul attain to knowledge?  
Answ. First, Be deeply affected with the ignorance. Some are blind, as La●dicea, and know it not. Rev. 3.17. As Ignorance blinds the mind, so pride is a blind before their ignorance, that they know it not. These have such a high opinion of themselves, that they take it ill any should suspect them as such; these of all men are most out of the way, to knowledge they are too good to learn of man as they think, and too bad to be taught of God. The gate into Christ's School is low, and these cannot stoop. The Master himself is so humble and lowly, that he will not teach a proud Scholar. Therefore first become a fool in thy own eye. A wiser man than thyself hath confessed as much, Prov. 30.2, 3. I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the Holy. When thou art come to thyself to own and blush at the brutish ignorance of thy mind, thou art fit to be admitted into Christ's School. If they be ashamed, then show them the pattern of the house, Ezek. 43.10.  
Secondly, be faithful with that little knowledge thou hast. Art thou convinced this is a sin, and that is a duty? Follow the light close, you know not what this little may grow to; We use to set up our children with a little stock at first, and as they use it, so we add. The Kingdom of God comes of small beginnings. God complains of Israel, they were brutish in their knowledge, Jer. 10.14. he doth not say brutish in their ignorance, had they sinned because they did not know better, this would have excused à tanto, but they did that which was brutish and unreasonable, as their worshipping graven images notwithstanding they knew to the contrary. That man shall not excel in knowledge who prostitutes it to sin, Job 36.12. If they obey not, they shall perish by the sword, and shall die without knowledge. A candle penned up close in a dark lantern, swailes out apace: and so doth light shut up in the conscience, and not suffered to come forth in the conversation. Those Heathens that are charged for holding the truth in unrighteousness, Rom. 1.18. the next news you hear of them is, that they became vain in their imaginations, and their foolish heart was darkened, ver. 21.  
Thirdly, ply the throne of grace. Bene orasse est bene studuisse; he is the best student in divinity, that studies most upon his knee. Knowledge is a divine gift, all light is from heaven. God is the Father of light, and prayer puts the soul under the pupillage of God. If any one lack wisdom, let him ask it of God. This is more than naked knowledge, wisdom how to use it. Study may make one a great Scholar in the Scriptures, but prayer makes a wise Christian, as it obtains sanctified knowledge, without which it is no perfect gift, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift and no gift. Pray then with an humble boldness, God gives it to all that ask, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, candidly, liberally; not like proud man who will rather put one to shame who is weak for his ignorance, then take the pains to teach him. Thy petition is very pleasing to God. Remember how Solomon sped upon the like occasion, and promise thyself the same success. Christ's School is a free School; he denies none that come to him, so they will submit to the orders of the School; and though all have not an answer in the same degree of knowledge (it is not needful that all should be solomon's in knowledge, except all were to be solomon's in place) yet the meanest disciple that Christ sends forth shall be furnished with saving knowledge, enough to fit him for his admittance into heaven's Academy. Thou shalt guide me with thy counsel, and after bring me to glory.  
Fourthly, thou must bestow some time for thy diligent search after truth. Truth lies deep, and must be digged for. Since man was turned out of Paradise he can do nothing without labour, except sin (this follows his hand indeed) but this treasure of knowledge calls for spade and Mattock. We are bid search the Scripture, and Dan. 12.4. Many shall run to and fro, and knowledge shall be increased; a Metaphor from Merchants, who bestir themselves to get an estate, run to and fro, first in one land, then in another, wherever they hear of any thing to be got, thither they post, though to the ends of the earth: Thus must the soul run from one duty to another, one while read, and anon meditate of what he hath read, then pray over his meditations, and ask counsel after all. What is the meaning of this, and how understand you that? Non schola Epicuri fecit magnos viros sed contubernium. There is more light got sometimes by a short conference with the Preacher, then by his whole Sermon. Be sure thou compass all the means for knowledge within the walk of thy endeavour. In this thy search for knowledge observe three things.  
First, the end thou proposest that it be pure and holy, not merely to know, as some do, who labour for knowledge, as many for estates, and when they have got it look on their notions, as they on their bags of money, but have not a heart to use their knowledge for their own or others good; this is a sore evil. Speculative knowledge like Rachel is fair, but barren. Not to be known and admired by others for thy stature in knowledge above thy Brethren, verily it is too base an end to aim at in seeking knowledge, especially such as is the knowledge of God and Christ. To see a Heathen study for knowledge in Philosophy, and then carry all his labour to this market, and think himself rewarded with obtaining the name for a wise man, is though base, yet more tolerable: but for one that knows God, and what it is to enjoy him, for such a one to content himself with a blast or two of sorry man's vain breath, this is folly with a witness, look thou fliest higher in thy end then so. Labour for knowledge that thou mayest fear God whom thou knowest, thus David, Psal. 119.33. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end. The Word of God is called a light unto our feet, not to our tongues merely to talk of, but feet to walk by; Endeavour for it, not that thou may'st spread thy own name, but celebrate Gods As David promiseth, when he understands the precepts of God, than he will talk of his wondrous works, he will trumpet the fame of them, and thereby awaken others to inquire after God.  
Secondly, when thy end is right set, than thou must be constant in thy endeavour after it. The mysteries of Christ are not learned in a day. Then shall we know, if we follow on to know the Lord, Hos. 6.3. Some are in a good mood (may be) and they will look into the Bible, and read a chapter or two, and away they go for a week, and never practise it more; like some boys if at School one day truant all the week after: is it any wonder such thrive not in knowledge? It is a good speech of Bernard, Tantum distat studium à lectione, quantum amicitia ab hospitio, socialis affectio à fortuit â salutatione. The study of the Word, and the reading of it differs as much, as the friendship of such who every day converse lovingly together, doth from the acquaintance one hath with a stranger at an Inn, or whom he salutes as he passeth by in the street. If you will get knowledge indeed, you must not only salute the Word now and then, but walk with it, and enter into daily converse with it. The three men (who were indeed Angels) that stood by Abraham, as he sat at his Tent-door, were reserved, and strange, till Abraham invited them into his Tent, and entertained them friendly; and than Christ who was one among them (as appears by the Name Jehovah given him in several verses, and also by what he promised he would do for Sarah, ver. 10. not what God would do, which if a created Angel he would) begins to discover himself to Abraham, and reveal his secrets to him. That soul above others shall be acquainted with the secrets of God in his Word, that doth not slightly read the Word, and as it were compliment with it, at his tent-doore, but desires more intimacy with it, and therefore entertains it within his soul by frequent meditating of it. David compares the Word for sweetness to the honey and the honeycomb. Indeed it is so full, that at first reading some sweetness will now and then drop from it, but he that doth not press it by meditation, leaves the most behind.  
Thirdly, Be sure thou takest the right order and method. Arts and Sciences have their rudiments, and also their more abstruse and deep notions; and sure the right end to begin at, is first to learn the principles: he (we say) is not like to make a good Scholar in the University, that never was good Grammar-Scholar. And they cannot be solid Christians, that are not instructed in the grounds of Christianity. The want of this is the cause why many are so unsteadfast. First, of this way and then of that, blown like glasses into any shape, as false Teachers please to breath. Alas, they have no centre to draw their lines from; think it no disgrace you who have run into error, and lost yourselves in the labyrinths of deep points (which now are the great discourse of the weakest professors) to be set back to learn the first principles of the Oracles of God better; too many are as Tertullian saith in another case, pudoris magìs memores quam salutis, more tender of their reputation then their salvation, who are more ashamed to be thought ignorant, then careful to have it cured.  
Fifthly, If thou wouldst attain to divine knowledge, wait on the Ministry of the Word. As for those who neglect this, and come not where the Word is Preached, they do like one that should turn his back on the Sun that he may see it; if thou wouldst know God, come where he hath appointed thee to learn. Indeed, where the means is not, God hath extraordinary ways, as a Father if no School in Town, will teach his child at home, but if there be a public School, thither he sends him: God maketh manifest (saith Paul) the savour of his knowledge by us in every place, 2 Cor. 2.14. Let men talk of the Spirit what they please. He will at last be found a quencher of the Spirit, that is, a despiser of Prophecy; they both stand close together, 1 Thes. 5.19, 20. Quench not the Spirit. Despise not Prophesying. But it is not enough, to sit under the means; Woeful experience teacheth us this, there are some no Sun will tan, they keep their old complexion under the most shining and burning light of the Word preached, as ignorant and profane as those that never saw Gospel-day; and therefore if thou wilt receive any spiritual advantage by the Word, take heed how thou hearest.  
First, Look thou be'st a wakeful hearer. Is it any wonder he should go away from the Sermon no wiser than he came, that sleeps the greatest part of it away, or hears betwixt sleeping and waking? It must be in a dream sure, if God reveals any thing of his mind to him. So indeed God did to the Fathers of old, but it was not as they profanely slept under an Ordinance. O take heed of such irreverence. He that composeth himself to sleep (as some do) at such a time, or he that is not humbled for it, and that deeply; both of them betray a base and low esteem they have of the Ordinance. Surely thou thinkest but meanly of what is delivered, if it will not keep thee awake, yea, of God himself, whose message it is. See how thou art reproved by the awful carriage of a Heathen, and that a King. Ehud did but say to Eglon, I have a message from God unto thee, And he arose out of his seat, Judge 3.20. And thou clapest down on thy seat to sleep; O how darest thou put such an affront upon the great God? How oft did you fall asleep at dinner, or telling your money? And is not the Word of God worth more than these? I should wonder if such Sermon-sleepers do dream of any thing but hellfire. 'Tis dangerous you know to fall asleep with a candle burning by our side; some have been so burnt in their beds; but more dangerous to sleep while the candle of the Word is shining so near us. What if you should sink down dead like Eatychus? here is no Paul to raise you as he had; and that you shall not, where is your security?  
Secondly, Thou must be an attentive hearer. He that is awake, but wanders with his eye or heart, what doth he but sleep with his eyes open? It were as good the servants should be asleep in his bed, as when up, not to mind his Master's business. When God intends a soul good by the Word, he draws such a one to listen and hearken heedfully to what is delivered; as we see in Lydia, who ('tis said) attended unto the things which were spoken of Paul. And those, Luke 1948. The people were attentive to hear him. They did hang on him as you shall see Bees on some sweet flower, or as young birds on the bills of their dams as they feed them; that is, the soul which shall get light and life by the Word. Hear ye children, and attend to know understanding, Prov. 4.1. Labour therefore in hearing the Word to fix thy quicksilver-minde, and set thyself to hear, as 'tis said Jehosaphat did to pray; and that thou mayest, before thou goest, get thy heart into some deep sense of thy spiritual wants, especially of thy ignorance of the things of God, and thy deplored condition by reason of it; till the heart be touched, the mind will not be fixed. Therefore you may observe, 'tis said, God opened the heart of Lydia, that she attended, Acts 16.14. The Mind goes of the Wills errand; we spend our thoughts upon what our hearts propose. If the heart hath no sense of its ignorance, or no desires after God, no wonder such a one listens not what the Preacher saith; his heart sends his mind another way. They sit before thee as my people (saith God) but their heart goeth after their covetousness; They do not come out of such an intent or desire to hear for any good to their souls, than they would apply themselves wholly to the work; no, it is their covetousness hath their hearts; and therefore as some idle servant, when he hath waited on his Master; brought him to his pew, than he goes out to his good fellows at the Alehouse, and comes no more till Sermon be almost done: so do the thoughts of most when they go to the Ordinance, they slip out in the street, market or shop, you may find them any where but about the duty before them, and all because these have their hearts more than God and his Word.  
Thirdly, Thou must be a retentive hearer, without this the work will ever be to begin again. Truths to a forgetful hearer are as a seal set on water, the impression lasts no longer than the seal is on; the Sermon once done, and all is undone; be therefore very careful to fasten what thou hearest on thy memory; which that thou mayest do,  
First, receive the truth in the love of it, An affectionate hearer will not be a forgetful hearer. Love helps the memory; Can a woman forget her child, or a maid her ornaments, or a bride her attire? No, they love them too well: Were the truths of God thus precious to thee, thou wouldst with David, think of them day and night. Even when the Christian through weakness of memory cannot remember the very words he hears, to repeat them; ye than he keeps the power and savour of them in his spirit; as when sugar is dissolved in wine, you cannot see it, but you may taste it; when meat is eaten and digested, it is not to be found as it was received, but the man is cheered and strengthened by it, more able to walk and work then before, by which you may know it is not lost: so you may taste the truths the Christian heard in his spirit, see them in his life. Perhaps if you ask him what the particulars were the Minister had about faith, mortification, repentance, and the like, he cannot tell you; yet this you may find, his heart is more broken for sin, more enabled to rely on the promises, and now weaned from the world. As that good woman answered one, that coming from Sermon, asked her what she remembered of the Sermon? said, she could not at present recall much, but she heard that which should make her reform some things as soon as she came home.  
Secondly, meditate on what thou hearest; by this David got more wisdom than his teachers. Observe what truth, what Scripture is cleared to thee in the Sermon more than before, take some time in secret to converse with it, and make it thereby familiar to thy understanding. Meditation to the Sermon is what the harrow is to the seed, it covers those truths, which else might have been picked or washed away. I am afraid there are many proofs turned down at a Sermon, that are hardly turned up, and looked on any more, when the Sermon is done; and if so, you make others believe you are greater traders for your souls, than you are indeed; as if one should come to a shop and lay by a great deal of rich ware, and when he hath done, goes away, and never calls for it. O take heed of such doings. The hypocrite cheats himself worst at last.  
Thirdly, discharge thy memory of what is sinful. We wipe our table-book, and deface what is there scribbled, before we can write new. There is such a contrariety betwixt the truths of God and all that is frothy and sinful, that one puts out the other; if you would retain the one, you must let the other go.    

CHAP. VI Of the Spirituality of the devil's nature, and their extreme wickedness.  
Against spiritual wickedness.  
THese words are the fourth branch in the deseription, Spiritual wickednesses, and our contest or combat with them as such expressed by the adversative particle [Against] in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word; Against the Spirituals of wickedness, which is, say some, against wicked spirits; that is, true, but not all. I conceive with many Interpreters, not only the spiritual nature of the devil, and the wickedness thereof to be intended, but also, yea, chiefly the nature and kind of those sins, which these wicked spirits do most usually and vigorously provoke the Saints unto, and they are the spirituals of wickedness, not those gross fleshly sins, which the herd of beastly sinners like swine wallow in; but sin spirituallized, and this, because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not spirits, but spirituals. The words present us with these three doctrinal Conclusions.  
First, the devils are spirits.  
Secondly, the devils are spirits extremely wicked.  
Thirdly, these wicked spirits do chiefly annoy the Saints with, and provoke them to spiritual wickednesses. First, of the first.  

SECT. I.  
First, they are spirits. Spirit is a word of various acception in Scripture. Amongst other used often to set forth the essence and nature of Angels good and evil, both which are called spirits. The holy Angels, Heb. 1.14. Are they not all ministering spirits? The evil: There came forth a spirit and stood before the Lord, and said, I will persuade him, 1 Kings 22.21. that spirit was a devil. How oft is the devil called the unclean spirit, foul spirit, lying spirit, etc. Sin did not alter their substance, for then, as one saith well, that nature and substance which transgressed could not be punished.  
First, the devil is a spirit, that is, his essence is immaterial and simple, not compounded (as corporal beings are) of matter and form: Handle and see me (saith Christ to his disciples, that thought they had seen a Spirit) a Spirit hath not flesh and bones, as ye see me have, Luke 24.39. If they were not thus immaterial, how could they enter into bodies and possess them, as the Scripture tells us they have, even a legion into one man? Luke 8.30. one body cannot thus enter into another.  
Secondly, the devils are spiritual substances, not qualities, or evil motions, arising from us, as some have absurdly conceived. So the Sadduces, and others following them deny any such being, as Angel good or evil: but this is so fond a conceit, that we must both forfeit our reason, and deny the Scriptures to maintain it, where we find their Creation related, Col. 1.18. the fall of some from their first estate, Judas 6. and the standing of others called the Elect Angels; The happiness of the one, who behold God's face; and their employment, are sent out to attend on the Saints as servants on their Master's heirs, Heb. 1. The misery of the other, reserved in chains of darkness unto the judgement of the great day; and their present work, which is to do mischief to the souls and bodies of men, as far as they are permitted; all which show their subsistence plain enough. But so immersed is sorry man in flesh, that he will not easily believe what he sees not with his fleshly eyes; upon the same account we may deny the being of God himself, because invisible.  
Thirdly, they are entire spiritual substances, which have every very one proper existence: and thus they are distinguished from the souls of men, which are made to subsist in a humane body; and together with it to make one perfect man; so that the soul, though when separated from the body, it doth exist, yet hath a tendency to union with its body again.  
Fourthly, they are, though entire spiritual substances, yet finite, being but creatures. God only is the uncreated, infinite, and absolutely simple Spirit, yea Father of all other spirits.  
Now from this spiritual nature of the devil, we may further see what a dreadful enemy we have to grapple with.  
First, as spirits they are of vast intellectual abilities. Sorry man, while in this dark prison of the body, hath not light enough to know what Angelical perfections are; that they excel in knowledge all other creatures we know, because as Spirits they come nearest by Creation to the Nature of God that made them; the heavens are not lift higher from the earth, than Angels by knowledge from man, while on earth. Man by Art hath leatned to take the height of the stars of heaven, but where is he that can tell how far in knowledge Angels exceed man? 'Tis true, they have lost much of that knowledge they had, even all their knowledge as holy Angels, what now they know of God hath lost its savour, and they have no power to use it for their own good. What Judas saith of wicked men, may be said of them; What they know naturally in these things they corrupt themselves. They know the holiness of God, but love him not for it, as the Elect Angels do, and themselves by Creation did. They know the evil of sin, and love it not the less; but though they are such fools for themselves, yet have subtlety too much for all the Saints on Earth, if we had not a God to play our game for us.  
Secondly, as spirits they are invisible, and their approaches also. They come and you see not your enemy. Indeed this makes him so little feared by the ignorant world, whereas it is his greatest advantage if rightly weighed. O if men have an apparition of the devil, or hear a noise in the night, they cry, The devil, the devil, and are ready to run out of their wits for fear; but they carry him in their hearts, and walk all the day long in his company, and fear him not. When thy proud heart is clambering up to the pinnacle of honour in thy ambitious thoughts, who sets thee there but the devil? When thy adulterous heart is big with all manner of uncleanness and filthiness, who but Satan hath been there, begetting these brats on thy whorish spirit? When thou art raging in thy passion, throwing burning coals of wrath and fury about with thy inflamed tongue, where was it set on fire but of hell? When thou art hurried like the swine into the precipice, and even choked with thy own drunken vomit, who but the devil rides thee?  
Thirdly, as spirits they are immortal. Of other enemies you may hear news at last that they are dead which sought thy life, as the Angel told Joseph of Herod. Persecuting men walk a turn or two upon the stage, and are called off by death, and there is an end of all their plots; but devils die not, they will hunt thee to thy grave, and when thou diest they will meet thee in another world, to accuse and torment thee there also.  
Fourthly, they are unwearied in their motions. When the fight is over among men; the Conqueror must sit down and breathe, and so loseth the chase, because not able to pursue it in time. Yea, some have given over their Empires, as glutted with the blood of men, and weary of the work, when they cannot have their will as they desired: Thus Dioclesian, because he saw he did but mow a meadow, that grew the thicker for the cutting down (as Tertullian speaks of the Christians martyred) he throws away his Sceptre in a pet. Charles the fifth did the like (some say) upon the same reason, because he could not root out the Lutherans. But the devil's spirit is never cowed, nor he weary of doing mischief, though he hath never stood still since first he began his walk to and fro the world. O what would become of us if a God were not at our back, who is infinitely more the devils odds than he ours?   

SECT. II.  
Secondly, they are wicked spirits; wicked in the abstract, as in the Text, and called by way of eminency in sin, The wicked one, Mat. 13.19. As God is called the holy one, because none holy as the Lord. So, the devil the wicked one, because he is a none such in sin. In a few particulars let us endeavour to take the height of the devil's sin, and the rather that we may judge of the degrees of sins, and sinners among the sons of men, the nearer God in holiness, the more holy; the liker the devil, the more wicked.  
First, these Apostate Angels are the inventors of sin; the first that sounded the Trumpet of rebellion against their Maker, and led the dance to all that sin which since hath filled the world. Now what tongue can accent this sin to its full? for such a noble creature whom God had set on the top as it were of all the creation nearest to himself, from whom God had kept nothing but his own royal diadem, for this Peer and Favourite of the Court without any cause or solicitation from any other, to make this bold and blasphemous attempt to snatch at Gods own Crown, this paints the devil blacker than the thoughts of men and Angels can conceive. He is called the father of lies, as those who found out any Art, are called the father of it. Jubal the father of all such as handle the harp, and organ; he invented Music; and this is a dreadful aggravation, because they sinned without a Tempter. And though man is not in such a degree capable of this aggravation, yet some men sin after the very similitude of the devil's transgression in this respect, who as Saint Paul, Rom. 1.30. styles them, are inventors of evil things. Indeed sin is an old trade, found out to our hand; but as in other trades and arts, some famous men arise, who add to the inventions of others, and make trades and arts (as it wtre) new; so there ever are some infamous in their generation, that make old sins new by superadding to the wickedness of others. Uncleanness is an old sin from the beginning, but the Sodomites will be filthy in a new way, and therefore it carries their name to this day. Some invent new errors, others new oaths, such as are of their own coining, hot out of the mint, they scorn to swear after the old fashion. Others new devices of perseuting, as Julian had a way by himself different from all before him; and to the end of the world every age will exceed other in the degrees of sinning Ishmael and the mockers of the old world, were but children and bunglers to the scoffers and cruel mockers of the last time. Well take heed of showing thy wit in inventing new sins, lest thou stir up God to invent new punishments. Is not destruction to the wicked, and a strange punishment to the workers of iniquity? Job 31.3. Sodom sinned after a new mode, and God destroys them after a new way, sends hell from above upon them. Some have invented new opinions, Monstrous errors, and God hath suited their monstrous errors with births as monstrous of their own body.  
Secondly, they were not only the inventors of sin, but are still the chief tempters to, and promoters of sin in the world, therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tempter; and sin called the work of the devil, whoever commits it; as the house goes by the name of the Master-workman, though he useth his servants hands to build it. O take heed of soliciting others to sin; thou takest the Devil's office (as I may say) out of his hand: let him do it himself if he will; make not thyself so like him. To tempt another is worse than to sin thyself. It speaks sin to be of great growth in that man, that doth it knowingly and willingly. Herbs and flowers shed not their seed till ripe, creatures propagate not, till of stature and age. What do those, that tempt others, but diffuse their wicked opinions and practices, and as it were raise up seed to the devil; thereby-to keep up the name of their infernal Father in the world? this shows sin is mighty in them indeed. Many a man though so cruel to his own soul as to be drunk or swear, yet will not like this in a child or servant; what are they then but devils incarnate, who teach their children the devil's Catechism, to swear and lie, drink and drab? If you meet such, be not afraid to call them (as Paul did Elymas, when he would have perverted the Deputy) children of the devil, full of all subtlety and mischief, and enemies of all righteousness. O do you not know what you do, when you tempt? I'll tell you. you do that, which you cannot undo by your own repentance; thou poisonest one with error, initiatest another in the devil's School, (Alehouse I mean) but afterwards may be thou seest thy mistake, and recantest thy error, thy folly, and givest over thy drunken trade; art thou sure now to rectify and convert them with thyself? alas poor creatures! this is out of thy power, they may be will say as he (though he did it upon a better account) that was solicited to turn back to popery by him, who had before persuaded him to renounce the same, You have given me one turn, but shall not give me another. And what a grief to thy spirit will it be, to see these going to hell on thy errand, and thou not able to call them back? thou mayest cry out as Lam●ch, I have slain a man to my wounding, and a young man to my hurt. Nay, when thou art asleep in thy grave, he whom thou seducedst may have drawn in others, and thy name may be quoted to commend the opinion and practice to others, by which (as it is said, though in another sense, Abel being dead, yet speaks) thou mayest, though dead, sin in those that are alive, generation after generation. A little spark kindled by the error of one, hath cost the pains of many ages to quench it, and when thought to be out, hath broke forth again.  
Thirdly, They are not barely wicked, but maliciously wicked. The Devil hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to denote his spiteful nature, his desire to vex and mischief others. When he draws souls to sin, it is not because he tastes any sweetness, or finds any profit therein; he hath too much light to have any joy or peace in sin: he knows his doom, and trembles at the thought of it, and yet his spiteful nature makes him vehemently desire and uncessantly endeavour the damnation of souls. As you shall see a mad dog run after a flock of sheep, kill one, than another, and when dead, not able to eat of their flesh, but kills to kill: so Satan is carried out with a boundless rage against man, especially the Saints, he would not, if he could, leave one of Christ's flock alive; such is the height of his malice against God whom he hates with a perfect hatred, and because he cannot reach him with a direct blow, therefore he strikes him at second hand through his Saints; that wicked arm which reacheth not to God, is extended against these excellent on the earth, well knowing the life of God is in a manner bound up in theirs. God cannot outlive his honour, and his honour speeds as his mercy is exalted or depressed; this being the attribute God means to honour in their salvation so highly, and therefore maligned above the rest by Satan. And this is the worst that can be said of these wicked spirits, that they maliciously spite God, and in God the glory of his mercy.  
Use 1 First this may help us to conceive more fully what the desperate wickedness of man's nature is, which is so hard to be known, because it can never be seen at once, it being a fountain whose immensity consists not in the stream of actual sin (that is visible, and may seem little) but in the spring that uncessantly feeds this, but here is a glass that will give us the shape of our hearts truly like themselves. Seest thou the monstrous pitch and height of wickedness that is in the devil, all this there is in the heart of every man, there is no less wickedness potentially in the tamest sinner on earth, then in the devils themselves, and that one day thou whoever thou art wilt show to purpose, if God prevent thee not by his renewing grace, thou art not yet fledged, thy wings are not grown to make thee a flying Dragon▪ but thou art of the same brood, the seed of this serpent is in thee, and the devil begets a child like himself; thou yet standest in a soil not so proper for the ripening of sin, which will not come to its fullness till transplanted unto hell. Thou who art here so maidenly and modest, as to blush at some sins out of shame, and forbear the acting of others out of fear: when there thou shalt see thy case as desperate as the devil doth his, than thou wilt spit out thy blasphemies with which thy nature is stuffed, with the same malice that he doth. The Indians have a conceit that when they die, they shall be transformed into the deformed likeness of the devil, therefore in their language they have the same word for a dead man and the devil; sin makes the wicked like him before they come there, but indeed they will come to their countenance more fully there, when those flames shall wash off that paint, which here hides their complexion. The Saints in heaven shall be like the Angels in their alacrity, love and constancy to serve God, and the damned like the devils in sin as well as punishment. This one consideration might be of excellent use to unbottome a sinner, and abase him so as never to have high thought of himself. It is easy to run down a person whose life is wicked, and convince him of the evil of his actions, and make him confess what he doth is evil; but here is the thicket we lose him in, he will say, 'tis true, I am overseen, I do what I should not, God forgive me: but my heart is good. Thy heart good, sinner? and so is the devils, his nature is wicked and thine as bad as his. These pimples in thy face show the heat of thy corrupt nature within, and without Gospel-physick, the blood of Christ applied to thee, thou wilt die a Leper; none but Christ can give thee a new heart, till which thou wilt every day grow worse and worse. Sin is an hereditary disease that increaseth with age. A young sinner will be an old devil.  
Use 2 Again, it would be of use to the Saints, especially those in whom God by his timely call forestalled the devil's market; as sometimes the Spirit of God takes sin in its quarters before it comes into the field, in the sins of youth: now such a one finding not those daring sins committed by him that others have been left unto, may possibly not be so affected with his own sin or God's mercy. O let such a one behold here the wickedness of his heart in this glass of the devil's nature, and he will see himself as a great debtor to the mercy of God as Manasses, or the worst of sinners, as in pardoning, so in preventing the same cursed nature with theirs, before it gave fire on God with those bloody sins which they committed. That thou didst not act such outrageous sins, thou art beholden to God's gracious surprise, and not the goodness of thy nature which hath the devil's stamp on it, for which God might have crushed thee, as we do the brood of Serpents before they sting, knowing what they will do in time. Who will say that Faux suffered unjustly, because the Parliament was not blown up? it was enough that the materials for that Massacre were provided, and he taken there with match and fire about him ready to lay the train; and canst thou say when God first took hold on thee, that thou hadst not those weapons of rebellion about thee, a nature fully charged with enmity against God, which in time would have made its own report of what for present lay like unfired ponder silent in thy bosom, O Christian, think of this, and be humbled for thy villainous nature, and say, Blessed be God that sent his Spirit and grace so timely to stay thy hand, (as Abigail to David) while thy nature meditated nothing but war against God and his laws.  
Use 3 Again. Thirdly, are the devils so wickedly malicious against God himself? O Sirs, take the right notion of sin, and you will hate it. The reason why we are so easily persuaded to sin is, because we understand not the bottom of his design in drawing a creature to sin. It is with men in sinning as it is with Armies in fight; Captains beat their drums for Volunteers, and promise all that list pay and plunder, and this makes them come trolling in: but few consider what the ground of the War is; against whom, or for what. Satan enticeth to sin, and give golden promises what they shall have in his service with which silly souls are won: but how few ask their souls, Whom do I sin against? what is the devil's design in drawing me to sin? Shall I tell thee? dost thou think 'tis thy pleasure, or profit he desires in thy sinning? alas, he means nothing less, he hath greater plots in his head then so. He hath by his Apostasy proclaimed war against God, and he brings thee by sinning to espouse his quarrel, and to jeopard the life of thy soul in defence of his pride and lust; which that he may do, he cares no more for the damnation of thy soul, than the great Turk doth to see a company of his slaves cut off for the carrying on of his design in a siege: And darest thou venture to go into the field upon his quarrel against God? O Earth, tremble thou at the presence of the Lord. This bloody Joab sets thee, where never any came off alive. O stand not where God's bullets fly, throw down thy arms, or thou art a dead man. Whatever others do, O ye Saints, abhor the thoughts of sinning willingly, which when you do, you help the devil against God, and what more unnatural then for a child to be seen in arms against his father?    

CHAP. VII. Of Satan's plot to defile the Christians spirit with heart-sinnes.  
The second Point follows.  
THat these wicked Spirits do chiefly annoy the Saints with, 
Doct. 2.  and provoke them to spiritual sins. Sin's may be called spiritual upon a double account; either from the subject wherein they are acted, or from the object about which they are conversant.  
First, in regard of the subject; when the spirit or heart is the stage whereon sin is acted, this is a spiritual sin; such are all impure thoughts, vile affections and desires; though the object be fleshly lust, yet are spiritual sins, because they are purely acts of the soul and spirit, and break not forth unto the outward man.  
Secondly, in regard of the object, when that is spiritual and not carnal, such as are idolatry, error, spiritual pride, unbelief, etc. both which Paul calls the filthiness of the spirit, and distinguisheth them from filthiness of the flesh, 2 Cor. 7.1.  

SECT. I.  
First, of the first, Satan labours what he can to provoke the Christian to heart-sinnes▪ to stir up and foment these inward motions of sin in the Christians bosom; hence it is he can go about no duty but these (his Imps I may call them) haunt him, one motion or other darts in to interrupt him, as Paul tells us of himself, When he would do good, evil was present with him; if a Christian should turn back, when ever these cross the way of him, he should never go on his journey to heaven. It is the chief game the devil hath left to play against the children of God; now his field-army is broken, and his commanding power taken away which he had over them, to come out of these his holds where he lies skulking, and fall upon their rear with these suggestions. He knows his credit now is not so great with the soul, as when it was his slave; then no drudgery work was so base that it would not do at his command, but now the soul is out of his bondage, and he must not think to command another's servant as his own: No, all he can do is to watch the fittest season (when the Christian lest suspects) and then to present some sinful motion handsomely dressed up to the eye of the soul, that the Christian may (before he is aware) take this brat up and dandle it in his thoughts, till at last he makes it his own by embracing it; and this he knows will defile the soul, and may be this boy sent in at the window may open the door to let in a greater thief; or if he should not so prevail, yet the guilt of these heart-sinnes, yea their very neighbourhood will be a sad vexation to a gracious heart, whose nature is so pure that it abhors all filthiness (so that to be haunted with such motions is, as if a living man should be chained to a stinking carcase, that where ever he goes he must draw that after him) and whose love is so dear to Christ that it cannot bear the company of those thoughts without amazement and horror, which are so contrary and abusive to his beloved. This makes Satan so desirous to be ever raking in the unregenerate part, that as a dunghill stirred it may offend them both with the noisome streams which arise from it.   

SECT. II.  
Use 1 First, let this be for trial of thy spiritual state. What entertainment finds Satan when he comes with these spirituals of wickedness, and solicits thee to dwell on them? canst thou dispense with the filthiness of thy spirit, so thy hands be clean? or dost thou wrestle against these heart-sinnes as well as others? I do not ask whether such guests come within thy door, for the worst of sins may be found in the motions of them, not only passing by the door of a Christian, but looking in also, as holy motions may be found stirring in the bosom of wicked men: but I ask thee whether thou canst find in thy heart to lodge these guests and bid them welcome. 'Tis like thou wouldst not be seen to walk in the street with such company, not lead a whore by the hand through the Town, not violently break open thy neighbour's house to murder or rob him: but canst thou not under thy own roof, in the withdrawing room of thy soul let thy thoughts hold up an unclean lust, while thy heart commits speculative folly with it? canst thou not draw thy neighbour into thy den, and there rend him limb from limb by thy malice, and thy heart not so much as cry murder, murder? In a word canst thou hide any one sin in the vance roof of thy heart, there to save the life of it when enquired after by the Word and Spirit, as Rahab hid the spies, and sent the King of Jerichoes messengers to pursue them, as if they had been gone? Perhaps thou canst say, the adulterer, the murderer is not here, thou hast sent these sins away long ago, and all this while thou hidest them in the love of thy soul; know it or thou shalt another day know it to thy cost, thou art stark naught. If there were a spark of the life of God or the love of Christ in thy bosom, though thou couldst not hinder such motions in thy soul, yet thou wouldst not conceal them, much less nourish them in thy bosom; when overpowered by them thou wouldst call in help from heaven against these destroyers of thy soul.  
Use 3 Secondly, show your loyalty, O ye Saints, to God by a vigorous resistance of, and wrestling against these spirituals of wickedness. First, consider, Christian, heart-sinnes are sins as well as any; The thought of foolishness is sin, Prov. 24.9. Mercury is poison in the water distilled, as well as in the gross body. Uncleanness, covetousness, murder, are such in the heart as well as in the outward act; every point of hell, is hell. Secondly, consider thy spirit is the seat of the holy Spirit. He takes up the whole heart for his lodging, and 'tis time for him to be gone when he sees his house let over his head. Defile not thy spirit, till thou art weary of his company. Thirdly, consider, there may be more wickedness in a sin of the heart, then of the hand and outward man; for the aggravation of these is taken from the behaviour of the heart in the act. The more of the heart and spirit is let out, the more malignity is let in to any sinful act. To back-slide in heart, is more than to back-slide; 'tis the comfort of a poor soul when tempted and troubled for his relapses, that though his foot slides back, yet his heart turns not back, but faceth Heaven and Christ at the same time; so to err in the heart, 
Heb. 3.10.  is worse than to have an error in the head; therefore God aggravates Israel's sin with this, They do always err in their heart. Their hearts run them upon the error, they liked idolatry, and so were soon made to believe what pleased them best. As on the contrary, the more of the heart and spirit is in any holy service, the more real goodness there is in it, though it f●ll short of others in the outward expression. The widows two mites surpassed all the rest, Christ himself being judge; so in sin, though the internal acts of sin in thoughts and affections seem light upon man's balance if compared with outward acts, yet these may be so circumstanciated that they may exceed the other in God's account; Peter lays the accent of Magus his sin on the wicked thought, which his words betrayed to be in his heart, Pray God, if perhaps the thought of thy heart may be forgiven, Act. 8.22. Saul's sin in sparing Agag, and saving the best of the sheep and oxen, which he was commanded to destroy, was materially a far less sin than David's adultery and murder, yet it is made equal with a greater than both, even witchcraft itself, 1 Sam. 15.23. and whence received his sin such a die, but from the wickedness of his heart, that was worse than David's when deepest in the temptation? Fourthly, if Satan get into thy spirit and defile it, O how hard wilt thou find it to stay there? thou hast already sipped of his broth, and now art more likely to be overcome at last to sit down and make thy full meal of that, which by tasting hath vitiated thy palate already. It were strange if while thou art musing and thy heart hot with the thoughts of lust, the fire should not break forth at thy lips, or worse.  
Quest. But what help have we against this sort of Satan's temptations?  
Answ. I suppose thee a Christian, that makest this question; and if thou dost it in the plainness of thy heart it proves thee one. Who besides will, or can desire in earnest to be eased of these guests? even when a carnal heart prays for deliverance from them, he would be loath his prayer should be heard. Not yet Lord, the heart of such a one cries, as Austin confessed of himself. Sin is as truly the offspring of the soul as children are of our bodies, and it finds as much favour in our eyes, yea more, for the sinner can slay a son to save a sin alive, Micah 6.7. and of all sins none are more made on then these heart sins.  
First, because they are the firstborn of the sinful heart, and the chiefest strength of the soul is laid out upon them.  
Secondly, because the heart hath more scope in them then in outward acts. The proud man is staked down oft to a short state, and cannot ruffle it in the world, and appear to others in that pomp he would; but within his own bosom he can set up a stage, and in his own foolish heart present himself as great a Prince as he pleaseth. The malicious can kill in his desires as many in a few minutes, as the Angel smote in a night of Senacheribs host. Nero thus could slay all Rome on the block at once.  
Thirdly, these sins stay with the soul when the other leave it; when the sinner hath crippled his body with drunkenness and filthiness. and proves miles emeritus, cannot follow the devil's campany longer in those ways, than these cursed lusts will entertain the sinner with stories of his old pranks and pleasures. In a word, these inward lusts of the heart have nothing but the conscience of a Deity to quell them. Other sins put the sinner to shame before men, and as some that believed on Christ, durst not confess him openly because they loved the praise of men, so there are sinners who are kept from vouching their lusts openly, for the same tenderness to their reputation; but here is no fear of that, if they can but forget that heaven sees them, or persuade themselves there is no danger from thence; the coast than is clear, they may be as wicked as they please. These make inward sins so hugged and embraced. If thou therefore canst find thy heart set against these, I may venture to call thee a Christian, and for thy help against them,  
First, be earnest with God in prayer to move and order thy heart in its thoughts and desires. If the tongue be such an unruly thing that few can tame; O what is the heart where such a multitude of thoughts are flying forth as thick as bees from the hive, and sparks from the furnace! It is not in man, not in the holiest on earth to do this without divine assistance. Therefore we find David so often crying out in this respect to order his steps in his Word, to unite his heart to his fear, to en●●ine his heart to his testimonies. As a servant, when the child he tends is troublesome, and will not be ruled by him, calls out to the father to come to him, who no sooner speaks but all is whist with him; No doubt holy David found his heart beyond his skill or power, that makes him so oft do its errand to God. Indeed God hath promised thus much to his children, to order their steps for them, Psal. 37.22. only he looks they should bring their hearts to him for that end. Commit thy work to the Lord, and thy thoughts shall be established, Prov. 16.3. or ordered. Art thou setting thy face towards an Ordinance, where thou art sure to meet Satan, who will be disturbing thee with worldly thoughts, and may be worse? Let God know from thy mouth whither thou art going, and what thy fears are; never doth the soul march in so goodly order, as when it puts itself under the conduct of God.  
Secondly, set a strong guard about thy outward senses: these are Satan's landing places, especially the eye and the ear. Take heed what thou importest at these; vain discourse seldom passeth without leaving some tincture upon the heart, as unwholesome air inclines to putrefaction things sweet in themselves: so unsavoury discourse to corrupt the mind that is pure; look thou breathest therefore in a clear air. And for thy eye, let it not wander, wanton objects cause wanton thoughts. Job knew his eye and his thoughts were like to go together, and therefore to secure one, he covenants with the other, Job 31, 1.  
Thirdly, often reflect upon thyself in a day, and observe what company is with thy heart. A careful Master will ever and anon be looking into his workhouse, and see what his servants are doing, and a wise Christian should do the same. We may know by the noise in the school, the Master is not there: much of the misrule in our bosoms ariseth from the neglect of visiting our hearts. Now when thou art parlying with thy soul, make this threefold enquiry.  
First, whether that which thy heart is thinking on be good or evil. If evil and wicked, such as are proud, unclean, distrustful thoughts, show thy abhorrency of them, and chide thy soul sharply for so much as holding conference with them, of which nought can come, but dishonour to God, and mischief to thy own soul, and stir up thy heart to mourn for the evil neighbourhood of them, and by this thou shalt give a testimony of thy faithfulness to God. When David mourned for Abner, all Israel 'tis said understood that day, that it was not of the King to stay Abner: Thy mourning for them will show these thoughts are not so much of thee, as of Satan.  
Secondly, if they be not broadly wicked, inquire whether they be not empty, frothy, vain imaginations, that have no subserviency to the glory of God, thy own good or others; and if so, leave not till thou hast made thyself apprehensive of Satan's design on thee in them; though such are not for thy purpose, yet they are for his, they serve his turn to keep thee from better. All the water is lost that runs beside the mill, and all thy thoughts are waste which help thee not to do Gods work withal in thy general or particular calling. The Bee will not sit on a flower where no honey can be sucked, neither should the Christian. Why sittest thou here idle (thou shouldest say to thy soul) when thou hast so much to do for God and thy soul, and so little time to dispatch it in?  
Thirdly, if thou findest they are good for matter thy heart is busied about, then inquire whether they be good for time and manner, which being wanting they degenerate,  
First, for the season; that is good fruit which is brought forth in its season. Christ liked the work his mother would have put him upon as well as herself, John 2. but his time was not come. Good thoughts and meditations misplaced, are like some interpretations of Scripture, good truths, but bad expositions; they fit not the place they are drawn from, nor these the time. To pray when we should hear, or be musing on the Sermon when we should pray, this is to rob God one way to pay him another.  
Secondly, tarefully observe the manner. Thy heart may meditate a good matter, and spoil it in the doing. Thou art may be musing of thy sins, and affecting thy heart into a sense of them, but so, that while thou art stirring up thy sorrow thou weakenest thy faith on the promise, that is thy sin. He is a bad Chirurgeon, that in opening a vein goes so deep that he cuts an artery, and lames the arm if not kills the man. Or thou art thinking of thy family and providing for that, this thou oughtest to do and wert worse than an infidel if thou neglectest, but may be these thoughts are so distracting and distrustful as if there were no promise, no providence to relieve thee. God takes this ill, because it reflects upon his care of thee; O how near doth our duty here stand to our sin! so much care is necessary ballast to the soul, a little more sinks it under the waves of unbelief; like some things very wholesome, but one degree more of hot or cold would make them poison.    

CHAP. VIII. How Satan labours to corrupt the Christians mind with error.  
THe second sort of spiritual sins are such as are not only acted in the spirit, but are conversant about spiritual objects proper to the soul's nature that is a spirit, and not laid out in carnal passions of fleshly lusts, in which the soul acts but as a Pander for the body, and partakes of their delights only by way of sympathy; for as the soul feels the body's pains no other way then by sympathy, so neither doth it share in the pleasures of the flesh by any proper taste it hath of them, but only from its near neighbourhood with the body doth sympathise with its joy; but in spiritual wickednesses that corrupt the mind, here the soul moves in its own sphere, with a delight proper to itself; and there are no less of these than the other. There is hardly a fleshly lust, but hath some spiritual sin analogical to it, as they say there is no species of creatures on the land but may be patterned in the sea: Thus the heart of man can produce spiritual sins answering carnal lusts; for whoredom and uncleanness of the flesh, there is idolatry called in Scripture spiritual adultery, from which the seat of Antichrist is called spiritual Sodom; for sensual drunkenness, there is a drunkenness of the mind intoxicating the judgement with error, a drunkenness of the heart in cares and fears; for carnal pride in beauty, riches, honour, there is a spiritual pride of gifts graces, etc. Now Satan in an especial manner assaults the Christian with such as these; it would require a larger discourse than I can allow to run over the several kinds of them; I shall of many pick out two or three. As first, Satan labours to corrupt the mind with erroneous principles, he was at work at the very first plantation of the Gospel, sowing his darnel, assoon almost as Christ his wheat, which sprung up in pernicious errors, even in the Apostles times, which made them take the weeding-hook into their hands, and in all their Epistles labour to countermine Satan in this design. Now Satan hath a double design in this his endeavour to corrupt the minds of men, especially Professors, with error.  

SECT. I.  
First, he doth this in despite to God, against whom he cannot vent his malice at a higher rate than by corrupting his truth, which God hath so highly honoured, Psal. 138.2. Thou hast magnified thy Word above all thy Name. Every creature bears the Name of God, but in his Word and truth therein contained 'tis writ at length, and therefore he is more choice of this, then of all his other works; he cares not much what becomes of the world and all in it, so he keeps his Word, and saves his truth. Ere long we shall see the world on a light flame, the heavens and earth shall pass away, but the Word of the Lord endures for ever. When God will, he can make more such worlds as this is, but he cannot make another truth, and therefore he will not lose one iota thereof. Satan knowing this, sets all his wits on work to deface this truth, and disfigure it by unsound doctrine. The Word is the glass in which we see God, and seeing him are changed into his likeness by his Spirit. If this glass be cracked, than our conceptions we have of God will mis-repesent him unto us, whereas the Word in its native clearness sets him out in all his glory unto our eye.  
Secondly, he endeavours to draw into this spiritual sin of error, as the most subtle and effectual means to weaken, if not destroy the power of godliness in them. The Apostle joins the Spirit of power and a sound mind together, 2 Tim 1.7. Indeed the power of holiness in practice depends much on the soundness of judgement. Godliness is the child of truth, and it must be nursed, if we will have it thrive with no other milk then of its own mother. Therefore we are exhorted to desire the sincere milk of the Word, that we may grow, 1 Pet. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if this milk be but a little dashed with error, it is not so nutritive All error, how innocent soever any may seem, (like the Ivy) draws away the strength of the souls love from holiness. Hosea tells us, Whoredom and wine take away the heart; now error is spiritual adultery. Paul speaks of his espousing them to Christ; when a person receives an error, he takes a stranger into Christ's bed, and it is the nature of adulterous love to take away the wife's heart from her true husband, that she delights not in his company so much as of her adulterous lover: and do we not see it at this day fulfilled? do not many show more zeal in contending for one error, then for many truths? how strangely are the hearts of many taken off from the ways of God, their love cooled to the Ordinances and Messengers of Christ? and all this occasioned by some corrupt principle got into their bosoms, which controls Christ and his truth, as Hagar and her son did Sarah and her child. Indeed Christ will never enjoy true conjugal love from the soul, till like Abraham he turns these out of doors. Error is not so innocent a thing as many think it; it is as unwholesome food to the body, that poisons the spirits and surfeits the whole body, which seldom passeth away and not break out into sores. As the knowledge of Christ carries a soul above the pollutions of the world, so error entangles and betrays it to those lusts, whose hands it had escaped.  
Thirdly, Satan in drawing a soul into this spiritual sin hath a design to disturb the peace of the Church, which is rend and shattered when this fireship comes among them. I hear (saith Paul) there are divisions among you, and I partly believe it, for there must be heresies, 1 Cor. 11.18, 19 implying that divisions are the natural issue of heresy. Error cannot well agree with error, except it be against the truth, then indeed (like Pilate and Herod) they are easily made friends, but when truth seems to be overcome, and the battle is over with that, than they fall out among themselves, and therefore it is no wonder if it be so troublesome a neighbour to truth. O Sirs, what a sweet silence and peace was there among Christians a dozen years ago; me thinks the looking back to those blessed days in this respect, (though they had also another way their troubles, yet not so uncomfortable, because that storm united, this scatters the Saints spirits) is joyous to remember in what unity and love Christians walked, that the Persecutors of those times might have said, as their Predecessors did of the Saints in primitive times, See how they love one another; but now alas they may jeer and say, See how they that loved so dearly are ready to pluck one another's throats out.   

SECT. II.  

Use  The application of this shall be only in a word of exhortation to all, especially you who bear the Name of Christ by a more eminent Profession of him. O beware of this soul-infection, this leprosy of the head. I hope you do not think it needless, for 'tis the disease of the times. This plague is begun, yea, spreads apace; not a flock, a Congregation hardly that hath not this scab among them. Paul was a Preacher the best of us all may write after, and he presseth this home upon the Saints, yea, in the constant course of his preaching it made a piece of his Sermon, Acts 20.30, 31. he sets us Preachers also on this work: Take heed to yourselves, and to all the flock; for I know this, that after my departure shall grievous wolves enter; also of your own selves shall men arise speaking perverse things; therefore watch. And then he presents his own example, that he hardly made a Sermon for several years, but this was part of it to warn every one night and day with tears. We need not prophesy what Impostors may come upon the stage, when we go off: There are too many at present above board of this gang, drawing disciples after them. And if it be our duty to warn you of them, surely 'tis yours to watch, lest you by any of them be led into temptation in this hour thereof, wherein Satan is let loose in so great a measure to deceive the Nation. May you not as easily be sowered with this leaven, as the disciples whom Christ bids beware? Are you privileged above those famous Churches of Galatia and Corinth, many of which were bewitched with false teachers, and in a manner turned to another Gospel? Is Satan grown Orthodox, or have his instruments lost their cunning, who hunt for souls? In a word, is there not a sympathy between thy corrupt heart and error? Hast thou not a disposition, which like the foams of the earth, makes it natural for these weeds to grow in thy soil. Seest thou not many prostrated by this enemy, who sat upon the mountain of their faith, and thought it should never have been removed, surely they would have taken it ill to have been told you are the men and women that will decry Sabbaths, which now ye count holy; you will turn Pelagians, who now defy the name; you will despise Prophecy itself, who now seem so much to honour the Prophets; you will throw family-duties out of doors, who dare not now go out of doors, till you have prayed there. Yet these, and more than these are come to pass, and doth it hot behoove thee (Christian) to take heed lest thou fallest also? and that thou mayest not,  
First, make it thy chief care to get a through change of thy heart. If once the root of the matter be in thee, and thou be'st bottomed by a lively faith on Christ, thou art then safe, I do not say wholly free from all error, but this I am sure, free from ingulphing thy soul in damning error. They went out from us, (saith Saint John) but they were not of us, for if they had been of us they would no doubt have continued with us, 1 John 2.19 As if he had said, they had some outward Profession, and common work of the Spirit with us, which they have either lost or carried over to the devils quarters, but they never had the unction of the sanctifying Spirit. By this, verse 20. he distinguisheth them, and comforts the sincere ones, who possibly might fear their own fall by their departure: But ye have an unction from the Holy One, and ye know all things. 'Tis one thing to know a truth, and another thing to know it by unction. An hypocrite may do the former, the Saint only the latrer It is this unction which gives the soul the savour of the knowledge of Christ; those are the fit prey for Impostors, who are enlightened, but not enlivened. O it's good to have the heart established with grace, this as an anchor will keep us from being set a drift, and carried about with divers and strange doctrines, as the Apostle teacheth us, Heb. 13.9.  
Secondly, ply the work of mortification. Crucify the flesh daily. Heresy though a spiritual sin, yet by the Apostle reckoned among the deeds of the flesh, Gal. 5.20. because it is occasioned by fleshly motives, and nourished by carnal food and fuel. Never any turned Heretic, but flesh was at the bottom, either they served their belly, or a lust of pride; 'twas the way to Court, or secured their estates, and saved their lives, as sometimes the reward of truth is fire and faggot; some pad or other is in the straw when least seen, and therefore it's no wonder that heresies should end in the flesh, which in a manner sprang from it. The rheum in the head ascends in fumes from the stomach, and returns thither, or unto the lungs which at last fret and ulcerate: Carnal affections first send up their fumes to the understanding, clouding that, yea, bribing it to receive such and such principles for truths, which embraced, fall down into the life corrupting that with the ulcer of profaneness. So that, Christian, if once thou canst take off thy engagements to the flesh, and become a freeman, so as not to give thy vote to gratify thy carnal fears or hopes, thou wilt then be a sure friend to truth.  
Thirdly, wait conscionably on the Ministry of the Word. Satan commonly stops the ear from hearing sound Doctrine, before he opens it to embrace corrupt. This is the method of souls apostatising from truth, 2 Tim. 4.3, 4. They shall turn their ears from the truth, and shall be turned unto fables. Satan like a cunning thief draws the soul out of the road into some lane or corner, and there robs him of the truth. By rejecting of one Ordinance we deprive ourselves of the blessing of all other: say not that thou prayest to be led into truth, he will not hear thy prayer if thou turnest thine ear from hearing the law. He that loves his child, when he sees him play the truant, will whip him to school: If God loves a soul, he will bring him back to the Word with shame and sorrow.  
Fourthly, When thou hearest any unusual Doctrine, though never so pleasing, make not up the match hastily with it: have some better testimony of it before you open your heart to it. The Apostle indeed bids us entertain strangers, for some have entertained Angels unawares, Heb. 13.3. but he would not have us carried about with strange Doctrine, vers. 9 by this I am sure some have entertained devils. I confess. 'tis not enough to reject a doctrine, because strange to us, but ground we have to wait and inquire. Paul marvelled that the Galatians were so soon removed from him, who had called them unto the grace of Christ, unto another Gospel; they might sure have stayed till they had acquainted Paul with it, and asked his judgement; what, no sooner an Impostor come into the country and open his pack, but buy all his ware at first sight? O friends, were it not more wisdom to pray such new notions over and over again, to search the Word and our hearts by it, yea, not to trust our own hearts, but call in counsel from others. If your Minister have not such credit with you, yet the most holy, humble and established Christians you can find. Error is like fish, which must be eaten new, or it will stink, When those dangerous errors sprung up first in New England, O how unsettled were many of the Churches? what an outis was made, as if some mine of gold had been discovered; but in a while, when those errors came to their complexion, and it was perceived whither they were bound, to destroy Churches, Ordinances, and Power of Godliness: then such as feared God, who had stepped aside, returned back with shame and sorrow.    

CHAP. IX. Of Pride of Gifts, and how Satan tempts the Christian thereto.  
THe second spiritual wickedness which Satan provokes unto, especially the Saint, is spiritual pride. This was the sin made him of a blessed Angel a cursed devil, and as it was his personal sin, so he chiefly labours to derive it to the sons of men: and he so far prevailed on our first Parents, that ever since this sin hath and doth claim a kind of regency in the heart, making use both of bad and good to draw her chariot. First, of evil; Pride enters into the labours of other sins, they do but work to make her brave, as subjects to uphold the state and grandeur of their Prince: Thus you shall see some drudge and droil, cheat, cousin, oppress; and what mean they? O 'tis to get an estate to maintain their pride. Others fawn and flatter, lie, dissemble, and for what? to help pride up some mount of honour. Again, it maketh use of that which is good, it can work with Gods own tools, his Ordinances, by which the holy Spirit advanceth his Kingdom of grace in the hearts of his Saints. These often are prostituted to pride. A man may be very zealous in prayer and painful in preaching, and all the while pride is the Master whom he serves, though in God's livery. It can take Sanctuary in the holiest actions, and hide itself under the skirt of virtue itself. Thus while a man is exercising his charity pride may be the idol in secret for which he lavisheth out his gold so freely. It is hard starving this sin, because there is nothing almost but it can live on; nothing so base that a proud heart will not be lift up with, and nothing so sacred but it will profane, even dare to drink in the bowls of the Sanctuary, nay, rather than starve it will feed on the carcases of other sins; Difficilè valde vitatur peccatum, quod ex victoriâ vitiorum nascitur. This minion pride will stir up the soul to resist, yea, in a manner kill some sins, that she may boastingly show the head of them, and blow the creature up with the conceit of himself above others; as the Pharisee who through pride bragged that he was not as the Publican; so that pride, if not looked to, will have to do every where, and hath a large sphere it moves in. Nothing indeed (without divine assistance) the creature hath or doth, but will soon become a prey to this devourer; but I am not to handle it in its latitude. Pride is either conversant about carnal objects, as pride of beauty, strength, riches and such like, or about spiritual; the latter we shall speak a little to. I confess for the former, possibly a Saint may be catched in them, no sin to be slighted, yet not so commonly, for ordinarily pride is of those perfections which are suitable, if not proper to the state and calling we are in: thus the Musician, he is proud of the skill he hath in his Art, by which he excels others of his rank. The Scholar, though he can play perhaps as well, yet is not proud of that, but looks on it as beneath him; no, he is proud of his learning and choice notions, and so of others. Now the life of a Christian as a Christian, is superior to the life of man as a man; and therefore doth not value himself by these which are beneath him, but in higher and more raised perfections, which suit a Christians calling. As a natural man is proud of perfections suitable to his natural estate, as honour, beauty; so the Christian is prone chiefly, to be puffed up with perfections suitable to his life; I shall name three: pride of Gifts, pride of Grace, pride of Privileges; these are the things which Satan chiefly labours to entangle him in.  

SECT. I.  
First, Pride of Gifts. By Gifts I mean those supernatural abilities, with which the Spirit of God doth enrich and endow the minds of men, for edification of the body of Christ; of which gifts the Apostle tells us there is great diversity, and all from the same Spirit, 1 Cor. 12.4. There is not greater variety of colours, and qualities in plants and flowers, with which the earth like a carpet of needlework is variegated fOr the delight and service of man, than there is of gifts in the minds of men, natural and spiritual to render them useful to one another, both in civil societies and Christian fellowship. The Christian as well as man is intended to be a sociable creature, and for the better managing this spiritual Commonwealth among Christians; God doth wisely and graciously provide and impart gifts, suitable to the place every one stands in to his brethren, as the vessels are larger or less in the body natural, according to their place therein. Now Satan labours what he can to taint these gifts, and fly-blow them with pride in the Christian, that so he may spoil the Christians trade and commerce, which is mutually maintained by the gifts and graces of one another. Pride of gifts hinders the Christians trade, at least thriving by their commerce two ways.  
First, pride of gifts is the cause why we do so little good with them to others.  
Secondly, why we receive so little good from the gifts of others.  
First, pride of gifts hinders the doing of good by them to others, and that upon a threefold account.  
First, pride diverts a man from aiming at that end; so far as pride prevails the man prays, preaches, etc. rather to be thought good by others, then to do good to others; rather to enthrone himself then Christ, in the opinions and hearts of his hearers. Pride carries the man aloft, to be admired for the height of his parts and notions, and will not suffer him to stoop so low as to speak of plain truths, or if he does, not plainly; he must have some fine lace, though on a plain stuff, such a one may tickle the ear, but very unlikely to do real good to the souls: alas, it is not that he attends.  
Secondly, if this painted Jezabel of pride be perceived to look out at the window in any exercise, whether of preaching, prayer, or conference, it doth beget a disdain in the spirits of those that hear such a one both good and bad. 'Tis a sin very odious to a gracious heart, and ofttimes makes the stomach go against the food; though good, through their abhorrency of that pride they see in the instrument. It is indeed their weakness, but woe to them that by their pride lead them into temptation! nay, those that are bad and may be in the same kind, like not that in another which they favour in themselves, and so prejudiced, return as bad as they went.  
Thirdly, pride of gifts robs us of God's blessing in the use of them. The humble man may have Satan at his right hand to oppose him, but be sure the proud man shall find God himself there to resist him, whenever he goes about any duty. God proclaims so much, and would have the proud man know wherever he meets him he will oppose him; he resists the proud. Great gifts are beautiful as Rachel, but pride makes them also barren like her. Either we must lay self aside, or God will lay us aside.  
Secondly, pride of gifts hinders the receiving of good from others. Pride fills the soul, and a full soul will take nothing from God, much less from man to do it good. Such a one is very dainty; It is not every Sermon, though wholesome food, nor every prayer, though savoury, will go down, he must have a choice dish, he thinks he hath better than this of his own, and is such a one like to get good? And truly we may see it, that as the plain Ploughman that can eat of any homely food if wholesome; hath more health, and is able to do more work in a day, than many enjoy or can do in their whole life, that are nice, squeamish, and courtly in their fare; so the humble Christian that can feed on plain truths, and Ordinances which have not so much of the Art of man to commend them to their palate, enjoy more of God, and can do more for God, than the nicer sort of Professors, who are all to be served in a lordly dish of rare gifts. The Church of Corinth was famous for gifts above other Churches, 1 Cor. 1. but not in grace; none so charged for weakness in that, 1 Cor. 3.2. he calls them carnal, babes in Christ, so weak, as not able to digest man's meat; I haué fed you, saith Paul, with milk and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. Why? what is the matter? the reason lies, verse 3. Ye are carnal, there is among you envy and strife, v. 4. One saith, I am of Paul; another, I am of Apollo's. Pride makes them take parts, and make sides, one for this Preacher, another for that, as they fancied one to excel another. And this is not the way to thrive. Pride destroys love, and love wanting edification is lost. The devil hath made foul work in the Church by this engine. Zanchy tells of one in Geneva, who being desired to go hear Viretus, that preached at the same time with Calvin, answered his friend, If Paul were to preach relicto Paulo Calvinum audirem: I would leave Paul himself to hea● Calvin, And will pride in the gifts of another so far transport, even to the borders of blasphemy? what work then will pride make, when the gifts are a man's own?   

SECT. II.  
Use 1 Doth Satan thus stir up Saints to this spiritual pride of gifts? first, here is a word to you that have mean gifts, yet truth of grace, be content with thy condition. Perhaps when thou hearest others, how enlargedly they pray, how able to discourse of the truths of God, and the like, thou art ready to go into a corner, and mourn to think how weak thy memory, how dull thy apprehension, how straitened thy spirit, hardly able (though in secret) to utter and express thy mind to God in prayer. O thou art ready to think those the happy men and women, and almost murmur at thy condition well, canst thou not say, though I have not words I hope I have faith, I cannot dispute for the truth, but I am willing to suffer for it; I cannot remember a Sermon, but I never hear the Word, but I hate sin and love Christ more than ever: Lord, thou knowest I love thee? Truly (Christian) thou hast the better part; thou little think'st what a mercy may be wrapped up even in the meannes of thy gifts, or what temptations their gifts expose them to, which God for aught I know may in mercy deny thee. joseph's coat made him finer than his brethren, but this caused all his trouble, this set the Archers a shooting their arrows into his side; thus great gifts lift a Saint up a little higher in the eyes of men, but it occasions many temptations which thou meetest not with, that art kept low, what with envy from their brethren, malice from Satan, and pride in their own hearts; I dare say, none find so hard a work to go to heaven as such, much ado to bear up against those waves and winds, while thou creepest along the shore under the wind to heaven. It is with such as with some great Lord of little estate, a meaner man oft hath money in his purse, when he hath none, and can l●nd his Lordship some at a need: great gifts and parts are titles of honour among men, but many such may come and borrow grace and comfort of a mean gifted brother; possibly the Preacher of his poor neighbour. O poor Christian, do not murmur or envy them, but rather pity and pray for them, they need it more than others his gifts are thine; thy grace is for thyself; thou art like a Merchant that hath his Factor goes to sea but he hath his Adventure without hazard brought home. Thou joinest with him in prayer, hast the help of his gifts, but not the temptation of his pride.  
Use 2 Secondly, doth Satan labour thus to draw to pride of gifts? this speaks a word to you to whom God hath given more gifts then ordinary, beware of pride, that is now your snare. Satan is at work, if possible he will turn your Artillery against yourself; thy safety lies in thy humility, if this lock be cut the legions of hell are on thee. Remember whom thou wrestlest with, spiritual wickedness, and their play is to lift up, that they may give the sorer fall. Now the more to stir up thy heart against it, I shall add some soul-humbling considerations.  
First, consider these spiritual gifts are not thy own, and wilt thou be proud of another's bounty? Is not God the Founder, and can he not soon be the Confounder of thy gifts? thou that art proud of thy gourd, what wilt thou be when it is gone? surely than thou wilt be peevish and angry, and truly thou takest the course to be stripped of them. Gifts come on other terms than grace. God gives grace as a freehold, it hath the promise of this and another world, but gifts come on liking; though a father will not cast off his child, yet he may take away his fine coat and ornaments, if proud of them.  
Secondly, gifts are not merely for thyself. As the light of the Sun is ministerial, it shines not for itself: so all thy gifts are for others; Gifts for the edifying of the body. Suppose a man should leave a chest of money in your hands to be distributed to others, what folly is it in this man to put this into his own Inventory, and applaud himself that he hath so much money? Poor soul, thou art but God's Executor, and by that time thou hast paid all the Legacies, thou wilt see little left for thee to brag and boast of.  
Thirdly, know (Christian) thou shalt be accountable for these talents; now with what face can a proud soul look on God? Suppose one left an Executor to pay Legacies, and this man should pay them not as Legacies of another, but gifts of his own. Christ at his ascension gave gifts, that his children should receive, thou hast some in thy hand; now a proud soul gives out all, not as the Legacy of Christ, but as his own, he assumes all to himself. O how abominable is this to entitle ourselves to Christ's honour!  
Fourthly, thy gifts commend thee not to God. Man may be taken with thy expression and notion in prayer: but these are all pared off when thy prayer comes before God; O woman, (saith Christ) great is thy faith! not count and flourishing▪ thy language. It were good after our duties, to sort the Ingredients of which they are made up, what grace contributed, and what gifts, and what pride, and when all the heterogeneal stuff is severed, you shall see in what a little compass the actings of grace in our duties will lie.  
Fifthly, consider while thou art priding in thy gifts, thou art dwindling and withering in thy grace. Such are like corn that runs up much into straw, whose ear commonly is but light and thin. Grace is too much neglected, where gifts are too highly prized; we are commanded to be clothed with humility. Our garments cover the shame of our bodies, humility the beauty of the soul; and as a tender body cannot live without clothes, so neither can grace without this clothing of humility. It kills the Spirit of praise, when thou shouldest bless God thou art applauding thyself. It destroys Christian love, and stabs our fellowship with the Saints to the heart: A proud man hath not room enough to walk in company, because the gifts of others he thinks stand in his way. Pride so distempers the palate, that it can relish nothing that is drawn from another's vessel.  
Sixthly, it is the forerunner of some great sin, or some great affliction. God will not suffer such a weed as pride to grow in his garden, without taking some course or other to root it up; may be he will let thee fall into some great sin, and that shall bring thee home with shame. God useth sometimes a thorn in the flesh, to prick the bladder of pride in the Spirit; or at least some great affliction; the very end whereof is to hide pride from man. 
Job 33.17.19  As you do with your hot-metalled horses, ride them over ploughed lands to tame them, and then you can sit safely on their back. If God's honour be in danger through thy pride, then expect a rod, and most likely the affliction shall be in that, which will be most grievous to thee, in the thing thou art proud of. Hezekiah boasted of his treasure, God sends the Chaldeans to plunder him, Jonah fond of his gourd, and that is smitten: and if thy Spirit be blown up with pride of gifts, thou art in danger of having them blasted, at least in the opinion of others, whose breath of applause (possibly) was a means to overset thy unballast spirit.   

SECT. III.  
Quest. But how would you direct us against this?  
Answ. Arguments you have had before; I shall only therefore point to two or three doors, where your enemy comes forth upon you, and surely the very sight thereof, if thou be'st loyal to Christ, will stir thee up to fall upon it.  
First, pride discovers itself in dwelling upon the thoughts of our gifts, with a secret kind of content to see our own face, till at last we fall in love with it. We read of some whose eyes are full of the adulteress, and cannot cease from sin; a proud heart is full of himself, his own abilities cast their shadow before him, they are in his eye wherever he goes, the great subject and theme of his thoughts is what he is, and what he hath above others, applauding himself as Bernard confesseth, that (when one would think he had little leisure for such thoughts) even in preaching, pride would be whispering in his ear Bene fecisti Bernarde, O well done Bernard. Now have a care (Christian) of chatting with such company. Run from such thoughts as from a Bear. If the devil can get thee to stand on this pinnacle, while he presents thee with the glory of thy spiritual attainments and endowments for thee to gaze on them, thy weak head w●ll soon turn round in pride: and therefore labour to keep the sense of thy own infirmities lively in thy soul to divert the temptation. As those who are subject to some kind of fits, carry about them things proper for the disease, that when the fit is coming, (which oft is occasioned with a sweet perfume) they may use them for their help. Sweet scents are not more dangerous for them, than any thing that may applaud thee is to thy soul: Have a care therefore not only of wearing such thoughts in thy own bosom, but also of sitting by others, that bring the sweet sent of thy perfections to thee by their flattery.  
Secondly, this kind of pride appears in a forwardness to expose itself to view. 
1 Sam. 17.28.  David's brethren were mistaken in him in deed, but oft the pride and naughtiness of the heart breaks out at this door. Christ's carnal friends bid Christ show himself; pride loves to climb up, not as Zaecheus, to see Christ, but to be seen himself. The fool (Solomon tells us) hath no delight in understanding, but that his heart may discover itself, Prov. 18.2. Pride would be some body, and therefore comes abroad to court the multitude, whereas humility delights in privacy; as the leaves do cover and shade the fruits, that some hand must gently lift up them before they can see the fruit: so should humility and a holy modesty conceal the perfections of the soul, till a hand of Providence by some call invites them out. There is a pride in naked gifts as well as in naked breasts and backs: humility is a necessary veil to all other graces; and therefore first, Christian, look whenever thou comest forth to public duty, that thou hast a call; it is obedience to be ready to answer, when God calls thee forth, but it's pride to run before God speaks. Secondly, when called earnestly implore divine strength against this enemy: eat not a duty for fear of pride, thou mayest show it in the very seeming to escape it, but go in the strength of God against it; there is more hope of overcoming it by obedience then disobedience.  
Thirdly, in envying the gifts of others, when they seem to blind our own, that they are not so fair a prospect as we desire. This is a weed may grow too rank in a good soil. Aaron and Miriam could not bear Moses his honour, Numb. 12.1. that was the business, though they pick a quarrel with him about his wife, (because an Ethiopian) as appears plainly, v. 2. Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? They thought Moses went away with too much of the honour, and did repine that God should use him more than themselves. And 'tis observable, that the lusting for flesh broke out among the mixed multitude and base sort of people, Numb. 11.4, 5. but this of pride and envy took fire in the bosoms of the most eminent for place and Piety. O what need then have we, poor creatures, to watch our hearts when we see such precious servants of God led into temptation? The Spirit that dwelleth in us lusteth to envy, James 4.5. Our corrupt nature is ever putting on to this sin. 'Tis as hard to keep our hearts and this sin asunder, as it is to hinder two lovers from meeting together: Thatch is not more ready to be fired with every flash of lightning, than the heart to be kindled at the shining forth of any excelling gift or grace in another. It was one of the first windows that corrupt nature looked out at, a sin that shed the first blood; cain's envy hatched Abel's murder. Now if ever thou meanest to get the mastery of this sin;  
First, call in help from heaven. No sooner hath the Apostle set forth, how big and teeming full the heart of man is with envy, but he shows where a fountain of grace is infinitely exceeding that of lust; The Spirit within us lusteth to envy, but he giveth more grace, v. 5. And therefore sit not down tamely under this sin, it is not unconquerable. God can give thee more grace than thou hast sin, more humility than thou hast pride. Be but so humble as cordially to beg his grace, and thou shalt not be so proud, as wickedly to envy his gifts or grace in others.  
Secondly, make this sin as black and ugly as thou canst possibly to thy thought, that when it is presented to thee thou mayest abhor it the more. Indeed there needs no more than its own face, (wouldst thou look wishly on it) to make thee out of love with it. For first, this envying of others gifts, casts great contempt upon God, and that more ways than one.  
First, when thou enviest the gifts of thy brethren, thou takest upon thee to teach God, what he shall give, and to whom; as if the great God should take counsel or ask leave of thee before he dispenseth his gifts, and darest thou stand to thy own envious thoughts with this interpretation? such a one thou findest Christ himself give, Matth. 20.15. Is it not lawful for me to do what I will with my own? as if Christ had said, what hath any to do to cavil at my disposure of what is not theirs but mine to give?  
Secondly, thou malignest the goodness of God. It troubles thee, it seems, that God hath a heart to do good to any besides thyself: thy eye is evil because his is good. wouldst not thou have God be good? you had as good speak out and say, you would not have him God, he can assoon cease to be God as to be good.  
Thirdly, thou art an enemy to the glory of God, as thou defacest that which should set it forth. Every gift is a ray of divine excellency; and as all the beams declare the glory of the Sun, so all the gifts God imparts declare the glory of God: Now envy labours to deface and fully the representations of God; it hath ever something to disparage the excellency of another withal. God showed Miriam her sin by her punishment, she went to bespatter Moses, that shone so eminently with the gifts and graces of God, and God spits in her face, Numb. 12. yea, fills her all over with a noisome scab. Dost thou cordially wish well to the honour of God? why then hangest thou thy head, and dost not rather rejoice to see him glorified by the gifts of others? Could a Heathen take it so well, when himself was passed by, and others chosen to places of honour and government, that he said, he was glad his City could find so many more worthy than himself? and shall a Christian repine that any are found fit to honour God besides himself?  
Secondly, thou wrongest thy brother, as thou sinnest against the law of love, which obligeth thee to rejoice in his good as thy own, yea, to prefer him in honour before thyself. Thou canst not love and envy the same person; envy is as contrary to love, as the hectical feavourish fire in the body is to the kindly heat of nature. Charity envieth not, 1 Cor. 13. How can it when it lives where it loves? and when thou ceasest to love, thou beginnest to hate and kill him, and dost not thou tremble to be found a murderer at last?  
Thirdly, thou consultest worst of all for thyself. God is out of thy reach, what thou spittest against heaven, thou art sure to have fall on thy own face at last, and thy brother whom thou enviest God stands bound to defend him against thy envy, because he is maligned for what he hath of God in him. Thus did God plead joseph's cause against his envious brethren, and david's against wicked Saul. Thyself only haste real hurt.  
First, thou deprivest thyself of what thou mightest reap from the gifts of others. That old saying is true, Tolle invidiam, mea tua sunt, & tua mea: What thou hast is mine, and what I have thine; when envy is gone. Whereas now, like the leech, (which they say draws out the worst blood) thou suckest nothing, but what swells thy mind with discontent, and is after vomited out in strife and contention. O what a sad thing is it, that one should go from a precious Sermon, a sweet prayer, and bring nothing away but a grudge against the instrument God used; as we see in the Pharisees and others at Christ's preaching.  
Secondly, thou robbest thyself of the joy of thy life; He that is cruel troubles his own flesh, Prov. 11.17. The envious man doth it to purpose, he sticks the honour and esteem of others as thorns in his own heart, he cannot think of them without pain and anguish, and he must needs pine that is ever in pain.  
Thirdly, thou throwest thyself into the mouth of temptation, thou needest give the devil no greater advantage; it is a stock any sin almost will grow upon. What will not the Patriarches do, to rid their hands of Joseph whom they envied? that very pride which made them disdain the thought of bowing to his sheaf, made them stoop far lower, even to debase themselves as low as hell, and be the devil's instruments to sell their dear brother into slavery, which might have been worse to him, (if God had not provided otherwise,) then if they had slain him on the place. What an impotent mind and cruel did Saul show against David, when once envy had envenomed his heart? from that day which he heard David preferred in the women's Songs above himself, he could never get that sound out of his head, but did ever after devote this innocent man to death in his thoughts, who had done him no other wrong, but in being an instrument to keep the crown on his head, by the hazard of his own life with Goliath. O it is a bloody sin. It is the womb wherein a whole litter of other sins are form, Rom. 1.29. full of envy, murder, debate, deceit, malignity, etc. and therefore except you be resolved to bid the devil welcome and his whole train, resist him in this, that comes before to take up quarters for the rest.    

CHAP. X. Of pride of Grace.  
SEcondly, pride of grace. This is another way Satan assaults the Christian. 'Tis true, grace cannot be proud, yet 'tis possible a Saint may be proud of his grace, there is nothing the Christian hath or doth, but this worm of pride will breed in it. The world we live in is corruptible, and all here is subject to putrefy, as things kept in a rafty muggish room, subject them to mould. It is not the nature of grace, but the salt of the Covenant keeps and preserves the purity of it; in heaven indeed we shall be safe. But how can a Saint be said to be proud of his grace? Then a soul is proud of his grace, when he trusts in his grace. Trust and confidence is an incommunicable flower of God's Crown as Sovereign Lord, even among men it goes along with royalty. Set up a King, and as such he expects you should give him this, as the undoubted Prerogative of his place, and therefore to seek protection from any other, is (as it were) to set up another King, Judg. 9.15. If indeed you anoint me King over you, then come and put your trust under my shadow; therefore when a soul puts his trust in any thing beside God, he sets up a Prince, a King, an Idol, to which he gives God's glory away. Now it doth not make the sin less, that it is the grace of God we crown, then if it were a lust we crowned. 'Tis idolatry to worship a holy Angel as well as a cursed devil, to make our grace a god, as well as our belly our god, nay rather it adds to it, because that is now used to rob him of his glory, which should have brought him in the greatest revenue of glory; certainly the more treasure you put into your servants hands, the greater wrong to you for him to run away with it. I doubt not but David could have borne it better to have seen a Philistine drive him from his throne then a son, an Absalon. But how can or may a Saint be said to trust in his grace?  
First, by trusting to the strength of his grace.  
Secondly, by trusting on the worth of his grace. Indeed a professed trust in grace, I conceive, cannot stand with grace: but there is an oblique kind of trust, or that which by interpretation may savour of it. Satan is sly in his assaults.  

SECT. I.  
First, of the first, to trust in the strength of grace is to be proud of grace. This is opposed to that poverty of spirit so commended by our Saviour, Matth. 5. by which a man lives in the continual sense of his spiritual beggary and nothingness, and so hath his recourse to Christ, as the poor to the rich man's door, knowing he hath nothing at home to maintain him. Such a one was Paul, not able to do any thing of himself; he is not ashamed to let the world know that Christ carries his purse for him. Our sufficiency is of God, yea, after many years trading, this holy man sees nothing he hath got, Phil. 3.13. I count not myself to have apprehended: he is still pressing forward; ask him how he lives, he'll tell you who keeps house for him; I live, yet not I, Gal. 2.20▪ as ask a beggar where he hath his meat, clothes, etc. he'll say, I thank my good Master; Now Satan chiefly labours to puff the soul up with an overweening conceit of his own ability, as the readiest means to bring him into his snare; Satan knows 'tis God's method to give his children into his hands, when once they grow proud and self-confident: Hezekiah was left to a temptation, 2 Chron. 32.31. to try him. Why? God had tried him to purpose a little before in an affliction; what needs this? O Hezekiahs' heart was lift up after his affliction. It was time for God to let the tempter alone a little to foil him; probably now Hezekiah had high thoughts of his grace; O he would never do as he had done before, and God will let him see what a weak creature he is. Peter makes a whip for his own back in that bravado; Though all should forsake thee, yet will not I Christ now in mere mercy must set Satan on him, to lay him on his back; that seeing the weakness of his faith, he might be dismounted from the height of his pride. All that I shall say from this, is to ent●eat thee (Christian) to have a care of this kind of pride. You know what Joah said to David, when he perceived his heart lift up with the strength of his Kingdom, and therefore would have the people numbered; The Lord God add unto thy people, how many soever they be, a hundred fold; but why doth my Lord the King delight in this thing? 2 Sam. 24.3. The Lord add to the strength of thy grace a hundred fold, but why delightest thou in this? why shouldest thou be lift up? is it not grace? shall the Groom be proud because he rides on his Master's horse? or the mud wall because the Sun shines on it? mayest thou not say of every dram of grace, as the young man of his hatchet, Alas, Muster, it is borrowed? nay, not only borrowed, but thou canst not use it without his skill and strength that lends it thee. O beware of this, let not those vain thoughts lodge in thee, left thou enter into temptation. It is a breach a whole troop of sins may enter at, yea will, except speedily filled up.  
First, it will make thee soon grow loose and negligent in thy duty. 'Tis sense of insufficiency keeps a soul at work, to pray and hear, as want in the house and hutch holds up the market, no man comes thither to buy what he hath at home. Up, saith Jacob, go down to Egypt for corn, that we live and not die. Thus saith the needy Christian, Up soul to thy God, thy faith is weak, thy patience almost spent, ply thee to the throne of grace, go with thy homer to the Ordinances, and get some supplies. Now a soul conceited of his store, hath another song; Soul, take thine ease, thou art richly laid in for many days. Let the doubting soul pray, thy faith is strong; let the weak lie at the breast, thou art well grown up; nay, 'tis well if it goes not further to a despising of Ordinances, except they have some more courtly fate then ordinary: such a pass were the Corinthians come to, 1 Cor. 4.8. Now ye are full, now ye are rich, ye reign like Kings without us. I pray observe how he lays the accent on the particle now; now ye are rich, as if he had said, I knew the time, if Paul had been come to town, and news spread abroad in the City that Paul was to preach, you would have flocked to hear him, and blessed God for the season, but than you were poor and empty; now ye are full, you have got to a higher attainment; Paul is a plain fellow now, he may carry his cheer to a hungry people if he will, we are well paid. And when once the heart is come to this, 'tis easy to judge what will follow.  
Secondly, this trusting to the strength of grace will make the soul bold and venturous. The humble Christian is the wary Christian, he knows his weakness, and this makes him afraid. I have a weak head, saith he, I may be soon disputed into an error and heresy, and therefore I dare not come where such stuff is broached, lest my weak head should be intoxicated: the confident man he'll sip of every cup, he fears none; no, he is established in the truth, a whole team of heretics shall not draw him aside. I have a vain light heart, saith the humble soul; I dare not come among wicked debautched company, left I should at last bring the naughty man home with me: but one trusting to the strength of his grace, dares venture into the devil's quarters. Thus Peter into the rout of Christ's enemies, and how he came off you know; there his faith had been slain on the place, had not Christ founded a retreat, by the seasonable look of love he gave him. Indeed I have read of some bragging Philosophers, who did not think it enough to be temperate, except they had the object for intemperance present; and therefore they would go into Taverns and Whore-houses, as if they meant to beat the devil on his own ground; but the Christian knows an enemy nearer than so, which they were ignorant of; and that he need not go over his own threshold to challenge the devils He hath lust in his bosom that will be hard enough for him all his days, without giving it the vantage ground. Christian, I know no sin, but thou mayest be left to commit it, except one. It was a bold speech of him, and yet a good man (as I have heard,) If Clapham die of the plague, say Clapham had no faith, and this made him boldly go among the infected. If a Christian, thou shalt not die of spiritual plagues, yet such may have the plague-sores of gross sins running on them for a time, and is not this sad enough? therefore walk humbly with thy God.  
Thirdly, this high conceit of the strength of thy grace will make thee cruel and churlish to thy weak brethren in their infirmities, a sin that least becomes a Saint, Gal. 6.1. If any one be overtaken, you that be spiritual, restore such a one with meekness; but how shall a soul get such a meek spirit? It follows, considering thyself, lest thou also be tempted. What makes men hard to the poor? they think they shall never be so themselves. Why are many so sharp in their censures, but because they trust too much to their grace, as if they could never fall? O you are in the body, and the body of sin in you, therefore fear. Bernard used to say, when he heard any scandalous sin of a Professor; Hodie illi, cras mihi. He fell to day, I may stumble tomorrow.   

SECT. II.  
The second way a soul may be proud of his grace, is by resting on it for his acceptance with God. The Scripture calls inherent grace our own righteousness, (though God indeed be the efficient of it) and opposeth it to the righteousness of Christ, which alone is called the Righteousness of God, Rom. 10.1. Now to rest on any grace inherent, is to exalt our own righteousness above the righteousness of God; and what pride will this amount to? If this ware so, than a Saint when he comes to heaven might say, This is Heaven which I have built, my grace hath purchased; and thus the God of Heaven should become tenant to his creature in Heaven. No, God hath cast the order of our salvation into another method, of grace, but not of grace in us, but grace to us. Inherent grace hath its place and office to accompany salvation, Heb. 6.9. but not procure it. This is Christ's work, not graces. When Israel waited on the Lord at Mount Sinai, they had their bounds, not a man must come up besides Moses to treat with God, no, not touch the Mount lest they die: thus all the graces of the Spirit wait on God, but none come up to challenge any acceptance of God besides faith, which is a grace that presents the soul not in its own garments. But you will say, what needs all this? where is the man that trusts in his grace? Alas, where is the Christian that doth fully stand clear, and freely come his off his own righteousness? he is a rare Pilot indeed, that can steer his faith in so direct a course, as not now and then to knock upon this duty, and run on ground upon that grace. Abraham went in to Hagar; and the children of Abraham's faith are not perfectly dead to the Law, and may be found sometimes in Hagars arms, witness the flux and reflux of our faith, according to the various aspect of our obedience: when this seems full, than our faith is at a springtide, and covers all the mountains of our fears; but let it seem to wain in any service or duty, than the Jordan of our faith flies back, and leaves the soul naked. The devil's spite is at Christ, and therefore since he could not hinder his landing, which he endeavoured all he could, nor work his will on his person when he was come; he goes now in a more refined way to darken the glory of his sufferings, and the sufficiency of his righteousness, by blending ours with his; this doctrine of Justification by faith, hath had more works and batteries made against it, than any other in the Scripture. Indeed many other errors were but his sly approaches to get nearer to undermine this; and lastly, when he cannot hide this truth, (which now shines in the Church like the Sun in its strength) than he labours to hinder the practical improvement of it, that we (if he can help it) shall not live up to our own principles, making us at the same time, that in our judgement we profess acceptance only through Christ, in our practice confute ourselves. Now there is a double pride in the soul he makes use of for this end, the one I may call a mannerly pride, the other a self-applauding pride.  
First, a mannerly pride, which comes forth in the habit and guise of humility, and that discovers itself, either at the souls first coming to Christ, and keeps him from closing with the promise, or afterward in the daily course of a Christians walking with God, which keeps him from comfortable living on Christ.  
First, when a poor soul is staved off the promise by the sense of his own unworthiness and great unrighteousness; tell him of a pardon, alas, he is so wrapped up with the thoughts of his own vileness, that you cannot fasten it upon him. What, will God ever take such a toad as he is into his bosom, discount so many great abominations at once, and receive him into his favour, that hath been so long in rebellious arms against him? he cannot believe it, no, though he hears what Christ hath done and suffered for sin, he refuseth to be comforted. Little doth the soul think what a bitter root such thoughts spring from, thou thinkest thou dost well thus to declaim against thyself, and aggravate thy sins; indeed thou canst not paint them black enough, or entertain too low and base thoughts of thyself for them: But what wrong hath God and Christ done thee, that thou shouldest so unworthily reflect upon the mercy of the one, and merit of the other? Mayest thou not do this, and be tender of the good Name of God also? Is there no way to show thy sense of thy sin, except thou asperse thy Saviour? Canst thou not charge thyself, but thou must condemn God, and put Christ and his blood to shame before Satan, who triumphs more in this then all thy other sins? In a word, though thou like a wretch hast undone thyself, and damned thy soul by thy sins, yet art thou not willing God should have the glory of pardoning them, and Christ the honour of procuring the same? or art thou like him in the Gospel, Luke 16.3. who could not dig, and to beg was ashamed. Thou canst not earn heaven by thy own righteousness, and is thy spirit so stout that thou wilt not beg it for Christ's sake, yea, take it at God's hands, who in the Gospel comes a begging to thee, and beseecheth thee to be reconciled to him? Ah soul, who would ever have thought there could have lain such pride under such a modest veil? and yet none like it. 'Tis horrible pride for a beggar to starve, rather than take an alms at a rich man's hands: a malefactor rather to choose his halter then a pardon from his gracious Prince's hand: but here is one infinitely surpassing both; a soul pining and perishing in sin, and yet rejecting the mercy of God, and the helpng hand of Christ to save him, Though Abigail did not think herself worthy to be David's wife, yet she thought David was worthy of her, and therefore she humbly accepted his offer, and makes haste to go with the messengers: That's the sweet frame of heart indeed, to lie low in the sense of your own vileness, yet to believe; to renounce all conceit of worthiness in ourselves, yet not therefore to renounce all hope of mercy, but the more speedily to make haste to Christ that woos us. All the pride and unmannerliness lies in making Christ stay for us, who bids his messengers invite poor sinners to come and tell them all things are ready. But may be thou wilt say still, it is not pride that keeps thee off, but thou canst not believe that ever God will entertain such as thou art. Truly, thou mendest the matter but little with this, either thou keepest some lust in thy heart, which thou wilt not part with to obtain the benefit of the promise, and then thou art a notorious hypocrite, who under such an outcry for thy sins, canst drive a secret trade with hell at the same time; or if not so, thou dost discover the more pride in that thou darest stand out, when thou hast nothing to oppose against the many plain and clear promises of the Gospel, but thy peremptory unbelief. God bids the wicked forsake his ways, and turn to him, and he will abundantly pardon him; but thou sayest thou canst not believe this for thy own self. Now who speaks the truth? One of you two must be the liar, either thou must take it with shame to thyself, for what thou hast said against God and his promise, (and that is thy best course) or thou must proudly, yea, blasphemously cast it upon God, as every unbeliever doth, 1 John 5.10. Nay, thou makest him forsworn for God, to give poor sinners the greater security in flying for refuge to Christ, who is that hope set before them, Heb. 6.17, 18. hath sworn they should have strong consolation: O beatos quorum causâ Deus jurat! O miserrimos si nec juranti credamus. Tertul. de poenit. O happy we, for whose sake God puts himself under an oath; but O miserable we, who will not believe God, no, not when he swears!  
Secondly, when the soul hath shot the great gulf, and got into a slate of peace and life by closing with Christ, yet this mannerly pride Satan makes use of in the Christians daily course of duty and obedience, to disturb him and hinder his peace and comfort. O how unchearfully, yea, joylesly do many precious souls pass their days! If you inquire what is the cause, you shall find all their joy runs out at the crannies of their imperfect duties and weak graces; they cannot pray as they would, and walk as they desire with evenness and constancy; they see how short they fall of the holy rule in the Word, and the pattern which others more eminent in grace do set before them, and this though it doth not make them throw the Promises away, and quite renounce all hope in Christ, yet it begets many sad fears and suspicions, yea, makes them sit at the feast Christ hath provided, and not know whether they may eat or not. In a word, as it robs them of their joy, so Christ of that glory which he should receive from their rejoicing in him, I do not say, (Christian) thou oughtest not to mourn for those defects thou findest in thy graces and duties, nay, thou couldst not approve thyself to be sincere, if thou didst not. A gracious heart, seeing how far short his renewed state (forth present) falls of man's primitive holiness by Creation, cannot but weep and mourn, (as the Jews to behold the second Temple▪) yet (Christian even while the tears are in thy eyes for thy imperfect graces, (for a soul riseth with his grave-clothes on) thou shouldest rejoice, yea, triumph over all these thy defects by faith in Christ, in whom thou art complete, Col. 1.10. while imperfect in thyself. Christ's presence in the second Temple, (which the first had not) made it (though comparatively mean) more glorious than the first Hag. 2.9 how much more doth his presence in this spiritual temple of a gracious heart, imputing his righteousness to cover all its uncomeliness, make the soul glorious above man at first? This is a garment for which (as Christ saith of the lily) we neither spin nor toil; yet Adam in all his created royalty was not so clad, as the weakest believer is with this on his soul. Now, Christian, consider well what thou dost, while thou sittest languishing under the sense of thy own weaknesses, and refusest to rejoice in Christ, and live comfortably on the sweet privileges thou art interessed in by thy marriage to him. Dost thou not bewray some of this spiritual pride working in thee? O, if thou couldst pray without wandering, walk without limping, believe without wavering, than thou couldst rejoice and walk cheerfully, It seems, soul, thou stayest to bring the ground of thy comfort with thee, and not to receive it purely from Christ. O how much better were it if thou wouldst say with David: Though my house, my heart, be not so with God, yet he hath made with me a Covenant ordered in all things and sure; and this is all my desire, all my confidence; Christ I oppose to all my sins, Christ to all wants, he is my all in all and all above all. Indeed all those complaints of our wants and weaknesses, so far as they withdraw our hearts from relying cheerfully on Christ, they are but the language of pride hankering after the Covenant of works. O 'tis hard to forget our mother-tongue, which is so natural to us, labour therefore to be sensible of it, how grievous it is to the Spirit of Christ. What would a husband say, if his wife in stead of expressing her love to him, and delight in him, should day and night do nothing but weep and cry to think of her former husband that is dead? The Law (as a Covenant) and Christ are compared to two husbands, Rom. 7.4. Ye are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead. Now thy sorrow for the defect of thy own righteousness, when it hinders thy rejoicing in Christ, is but a whining after thy other husband, and this Christ cannot but take unkindly, that thou art not as well pleased to lie in the bosom of Christ, and have thy happiness from him as with your old husband the Law.  
Secondly, a self applauding pride, when the heart is secretly lift up, so as to promise itself acceptation at God's hands, for any duty or act of obedience it performs, and doth not when most assisted go out of his own actings, to lay the weight of his expectation entirely upon Christ; every such glance of the soul's eye is adulterous, yea, idolatrous. If thy heart, Christian, at any time he secretly enticed, (as Job says of another kind of idolatry) or thy mouth doth kiss thy hand, that is, dote so far on thy own duties or righteousness, as to give them this inward worship of thy confidence and trust, this is a great iniquity indeed; for in this thou deniest the God that is above, who hath determined thy faith to another object. Thou comest to open heaven-gate with the old key, when God hath set on a new lock. Dost thou not acknowledge tnat thy first entrance into thy justified state was of pure mercy? thou wert justified freely by hit grace, through the redemption that is in Jesus Christ, Rom. 7.24. And whom are thou beholden to, now thou art reconciled for thy further acceptance in every duty or holy action? to thy duty, thy obedience, thyself, or Christ? The same Apostle will tell you, Rom. 5.2. By whom we have access by faith into this grace wherein we stand. If Christ should not lead thee in and all thou dost, thou art sure to find the door shut upon thee: there is no more place for desert now thou art gracious, then when thou wert graceless, Rom. 1.17. The righteousness of God is revealed from faith to faith, for the just shall live by faith. We are not only made alive by Christ but we live by Christ; faith sucks in continual pardoning, assisting, comforting mercy from him, as the lungs suck in the air. Heaven way is paved with grace and mercy to the end.  
Be exhorted above all, to watch against this play of Satan, 
Use.  beware thou restest not in thy own righteousness; thou standest under a tottering wall, the very cracks thou seest in thy graces and duties, when best▪ bid thee stand off, except thou wouldst have them fall on thy head; the greatest step to heaven, is out of our own doors, over our own threshold. It hath cost many a man his life when his house on fire, a grippleness to save some of the stuff, which venturing among the flames to preserve, they have perished themselves; more have lost their souls by thinking to carry some of their own stuff with them to heaven. Such a good work or duty, while they, like lingering Lot, have been loath to leave in point of confidence, have themselves perished. O Sirs, come out, come out, leave what is your own in the fire, fly to Christ naked, he hath clothing for you better than your own: poor to Christ, and he hath gold, not like thine, which will consume and be found drossy in the fire but such as hath in the fiery trial passed in God's righteous judgement for pure and full weight; you cannot be found in two places at once; choose whether you will be found in your own righteousness or in Christ's. Those who have had more to show then thyself have thrown away all, and gone a begging to Christ. Read Paul's Inventory, Phil. 3. what he had, what he did, yet all dross and loss: give him Christ, and take the rest who will. So Job, as holy a man as trod on earth, (God himself being witness) yet saith; Though I were perfect, 
Job 9.21.  yet would I not know my own soul, I would despise my life. He had acknowledged his imperfection before, now he makes a supposition, (indeed quoth non est supponendum:) If I were perfect, yet would I not know my own soul; I would not entertain any such thoughts as should puff me up into such a confidence of my holiness, as to make it my plea with God, like to our common phrase; We say, Such a one hath excellent parts, but he knows it, that is, he is proud of it. Take heed of knowing thy own grace in this sense, thou canst not give a greater wound both to thy grace and comfort then by thus priding thyself in it.   

SECT. III.  
First, thy grace cannot thrive so long as thou thus restest on it. A legal spirit is no friend to grace, nay, a bitter enemy against it, as appeared by the Pharisees in Christ's time. Grace comes not by the Law, but by Christ; thou mayest stand long enough by it, before thou gettest any life of grace into thy soul, or further life into thy grace. If thou wouldst have this, thou must set thyself under Christ's wings by faith; from his Spirit in the Gospel alone, comes this kindly natural heat to hatch thy soul to the life of holiness, and increase what thou hast and thou canst not come under Christ's wings, till thou comest from under the shadow of the other, by renouncing all expectation from thy own works and services. You know Reubens curse, that he should not excel, because he went up into his father's bed; when other tribes increased, he stood at a little number. By trusting in thy own works thou dost worse by Christ, and shalt thou excel in grace? Perhaps some of you have been long Professors, and yet come to little growth in love to God, humility, heavenly-mindedness, mortification, and 'tis worth the digging to see what lies at the root of your Profession, whether there be not a legal principle that hath too much acted you. Have you not thought to carry all with God from your duties and services, and too much laid up your hopes in your own actings? Alas, this is as so much dead earth, which must be thrown out, and Gospel-principles laid in the room thereof; try but this course, and see whether the spring of thy grace will not come on apace. David gives an account how he came to stand and flourish, when some that were rich and mighty, on a sudden withered and came to nothing. Lo, (saith he) this is the man that made not God his strength, but trusted in the abundance of his riches. But I am like a green olive-tree in the House of God; I trust in the mercy of God forever and ever, Psal. 52.7, 8. While others trust in the riches of their own righteousness and services and make not Christ their strength, do thou renounce all, and trust in the mercy of God in Christ, and thou shalt be like a green olive when they fade and wither.  
Secondly, Christian, you will not thrive in true comfort so long as you rest in any inherent work of grace, and do not stand clear of your own actings and righteousness. Gospel-comfort springs from a Gospel-root, which is Christ, Phil. 3.3. We are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Now a soul that rests on any holiness in himself; he graffs his comfort upon himself, not Christ; he sucks his own breast, not Christ's; and so makes Christ a dry nurse: and what comfort can grow on that dry tree? The Spirit is our Comforter as well as our Teacher and Counsellor. Now as the Spirit when he teacheth comes not with any new or strange truth, but takes of Christ's own; (what he finds in the Word) so where he comforts, he takes of Christ's own, his righteousness, not our own: Christ is the matter and ground of his comfort: all cordials are but Christ distilled, and made up in several promises: his acting, not ours; his suffering, not ours; his holiness, not ours; he doth not say, Soul, rejoice, thou art holy; but, Soul, triumph, Christ is righteous, and is the Lord thy righteousness; Not, Soul, thou prayest sweetly, fear not; but thou hast an Advocate with the Father, Christ the righteous: so that the first step to the receiving of comfort from the Spirit, is to send away all Comforters of our own. As in learning of the Spirit, he that will be taught by him, must first become a fool, (that is, no way lean to his own understanding,) so he that would be comforted, must first be emptied of all self-supports, must not lean to his own comforts. As a Physician first bids his Patient cast off all others he hath tampered with, he asks what Physic he hath had from them, takes off their plasters, throws away their Physic, and goes about the work de novo: So the Spirit when he comes to comfort a poor soul; First, persuades the soul to send away all its old Physicians. O, saith the soul, I have been in the hand of such a duty, such a course of obedience, and have thought sure now I shall be well, and have comfort now I do this duty, set upon such a holy course. Well, saith the Spirit, if you will have me do any thing, these must all be dismissed in point of confidence. Now, and not till how, is the soul a subject fit to receive the Spirits comforts. And therefore, friends, as you love your inward peace, beware what vessel you draw your comfort from. Grace is finite, and so cannot afford much. 'Tis leaking, and so cannot hold long; thou drinkest in a riven dish, that hast thy comfort from thy grace. 'Tis mixed, and so weak; and weak grace cannot give strong consolation, and such thou needest, especially in strong conflicts; Nay last, thy comfort which thou drawest from it is stolen, thou dost not come honestly by it, and stolen comforts will not thrive with thee. Oh, what folly is it for the child to play the thief for that which he may have freely and more fully from his Father, who gives and reproacheth not? that comfort which thou wouldst filch out of thy own righteousness and duties; behold, it is laid up for thee in Christ, from whose fullness thou mayest carry as much as thy faith can hold, and none to check thee, yea, the more thou improvest Christ for thy comfort, the more heartily welcome; we are bid to open our mouth wide, and he will fill it.    

CHAP. XI. The third kind of spiritual Pride, viz. Pride of Privileges.  
THe third kind of pride, (spiritual pride I mean) is pride of Privileges, with which these wicked spirits labour to blow up the Christian; to name three,  
First, when God calls a person to some eminent place, or useth him to do some special piece of service.  
Secondly, when God honours a Saint to suffer for his truth or cause.  
Thirdly, when God flows in with more than ordinary manifestations of his love, and fills the soul with joy and comfort. These are Privileges not equally dispensed to all, and therefore where they are, Satan takes the advantage of assaulting such with pride.  

SECT. I.  
First, when God calls a person to some eminent place, or useth him to do some special piece of service: Indeed it requires a great measure of grace to keep the heart low, when the man stands high. The Apostle speaking how a Minister of the Gospel should be qualified, 1 Tim. 3.6. saith, he must not be a Novice, or a young Convert, lest he should be lift up with pride, and fall into the condemnation of the devil; as if he had said, this calling is honourable; if he be not well ballast with humility, a little gust from Satan will tople him into this sin; The Seventy that Christ first sent out to preach the Gospel, and prevailed so miraculously over Satan, even these while they trod on the Serpent's head, he turned again, and had like to have stung them with pride, which our Saviour perceived, when they returned in triumph, and told what great miracles they had wrought, and therefore he takes them off that glorying, left it should degenerate into vain glory, and bids them not rejoice that devils were subject to them, 
Luke 10.12  but rather that their names were writ in Heaven. As if he had said, It is not the honour of your calling, and success of your Ministry will save you; there shall be some cast to the devils, who shall then say, Lord, Lord, in thy name we have cast out devils; and therefore value not yourselves by that, but rather evidence to your souls that ye are of mine elect ones, which will stand you more in stead at the great day then all this.   

SECT. II.  
A second Privilege is, when God honours a person to suffer for his truth, this is a great Privilege. Unto you it is given not only to believe, but to suffer for his sake. God doth not use to give worthless gifts to his Saints, there is some preciousness in it which a carnal eye cannot see. Faith you will say is a great gift, but perseverance greater, without which faith would be little worth, and perseverance in suffering this above both honourable; This made John Careless. our English Martyr, (who though he died not at the stake, yet in prison for Christ,) say, Such an honour 'tis, as Angels are not permitted to have, therefore God forgive me mine unthankfulness. Now when Satan cannot scare a soul from prison, yet than he will labour to puff him up in prison; when he cannot make him pity himself, than he will flatter him till he prides in himself; Affliction from God exposeth to impatience, for God to pride; and therefore (Christians) labour to fortify yourselves against this temptation of Satan, how soon you may be called to suffering work you know not, such clouds oft are not long arising. Now to keep thy heart humble when thou art honoured to suffer for the truth; Consider,  
First, though thou dost not deserve those sufferings at man's hand, (thou canst and mayest in that regard glory in thy innocency, thou sufferest not as an evil doer) yet thou canst not but confess it is a just affliction from God in regard of sin in thee, and this methinks should keep thee humble; the same suffering may be Martyrdom in regard of man, and yet a fatherly chastising for sin in regard of God: none suffered without sin but Christ, and therefore none may glory in them but he; Christ in his own, we in his; God forbid that I should glory save in the Cross of Christ, Gal. 6. This kept Mr. Bradford humble in his sufferings for the truth, none more rejoiced in them and blessed God for them, yet none more humble under them then he; and what kept him in this humble frame? read his godly letters, and you shall find almost in all how he bemoans his sins, and the sins of the Protestants under the reign of King Edward: It was time (saith he) for God to put his rod into the Papists hands we were grown so proud, formal, unfruitful, yea, to loath and despise the means of grace, when we enjoyed the liberty thereof, and therefore God hath brought the wheel of persecution on us. As he looked at the honour to make him thankful, so to sin to keep him humble:  
Secondly, consider who bears thee up, and carries thee through thy sufferings for Christ: Is it thy grace or his that is sufficient for such a work? thy spirit or Christ's, by which thou speakest, when called to bear witness to his truth? how comes it to pass thou art a sufterer, and not a persecutor; a confessor, and not a denier; yea, betrayer of Christ and his Gospel? This thou owest for to God; he is not beholden to thee, that thou wilt part with estate, credit, or life itself for his sake. If thou hadst a thousand lives, thou wouldst owe them all to him: but thou art beholden to God exceedingly, that he will call for these in this way, which has such an honour and reward attending it. He might have suffered thee to live in thy lusts, and at last to suffer the loss of all these for them. O how many die at the Gallows as Martyrs in the devil's cause, for felonies, rapes and murders! Or he might withdraw his grace, and leave thee to thy own cowardice and unbelief, and then thou wouldst soon show thyself in thy colours. The stoutest Champions for Christ, have been taught how weak they are if Christ steps aside. Some that have given great testimony of their faith and resolution in Christ's cause, even to come so near dying for his Name, as to give themselves to be bound to the stake, and fire to be kindled upon them, yet than their hearts have failed, as that holy man Mr. Benbridge in our English Martyrol. who thrust the faggots from him, and cried out, I recant, I recant. Yet this man, when reinforced in his faith, and endued with power from above, was able within the space of a week after that sad foil, to die at the stake cheerfully: Qui pro nobis mortem semel vicit, semper in nobis vincit: He that once overcame death for us, 'tis he that always overcame death in us. And who should be thy Song, but he that is thy strength? applaud not thyself, but bless him. 'Tis one of God's Names, he is called the glory of his people's strength, Psal. 89.17. The more thou gloriest in God that gives thee strength to suffer for him, the less thou wilt boast of thyself: A thankful heart and a proud cannot dwell together in one bosom.  
Thirdly, consider what a foul blot pride gives to all thy sufferings, where it is not bewailed and resisted, it altars the case. The old saying is, that 'tis not the punishment, but the cause makes the Martyr; we may safely say further, it is not barely the cause, but the sincere frame of the heart in suffering for a good cause, that makes a man a Martyr in God's sight. Though thou shouldest give thy body to be burnt, if thou hast not an humble heart of a sufferer for Christ, thou turnest Merchant for thyself. Thou deniest but one self to set up another, runnest the hazard of thy estate and life to gain some applause, may be, and rear up a monument to thy honour in the opinions of men; thou dost no more in this case then a soldier, who for a name of valour will venture into the mouth of death and danger, only thou showest thy pride under a religious disguise, but that helps it not, but makes it the worse. If thou wilt in thy sufferings be a sacrifice acceptable to God, thou must not only be ready to offer up thy life for his truth, but sacrifice thy pride also, or else thou mayest tumble out of one fire into another, suffer here from man, as a seeming champion for the Gospel, and in another world from God, for robbing him of his glory in thy sufferings.   

SECT. III.  
A third privilege is, when God flows in with more than ordinary manifestations of his love, than the Christian is in danger of having his heart secretly lift up in pride. Indeed the genuine and natural effect, which such discoveries of divine love have on a gracious soul, is to humble it. The sight of mercy increaseth the sense of sin, and that sense dissolves the soul kindly into sorrow, as we see in Magdalen. The heart which possibly was hard and frozen in the shade, will give and thaw in the Sunshine of love, and so long all pride is hid from the creatures eye. Then (saith God) Ezek. 36.31. ye shall remember your ways, and your doings that were not good, and shall loathe yourselves in your own sight, etc. And when shall this be, but when God would save them from all their uncleannesses, as appears? v. 25. yet notwithstanding this, there remain such dregs of corruption unpurged out of the best, that Satan finds it not impossible, to make the manifestations of Gods love an occasion of pride to the Christian: and truly God lets us see our proneness to this sin in the short stay he makes, when he comes with any greater discoveries of his love. The Comforter ('tis true) abides for ever in the Saint's bosom, but his joys they come, and are gone again quickly. They are as exceed, with which he feasts the believer, but the cloth is soon drawn; and why so, but because we cannot bear them for our every day food? A short interview of heaven, and a vision of love now and then upon the mount of an ordinance or affliction, cheers the spirits of drooping Christians, who might they have leave to build Tabernacles there, and dwell under a constant shine of such manifestations, would be prone to forget themselves, and think they were Lords of their own comforts. If holy Paul was in danger of falling into this distemper of pride from his short rapture, to prevent which God saw it needful to let him blood with a thorn in the flesh, would not our blood much more grow too rank, and we too crank and wanton, if we should feed long on such luscious food? And therefore, if ever (Christian) thou hadst need to watch, then is the time when comforts abound, and God dandles thee most on the knee of his love, when his face shines with clearest manifestations, lest this sin of pride (as a thief in the candle) should swaile out thy joy. To prevent which thou shouldest do well; First, to look that thou measurest not thy grace by thy comfort, lest so thou be'st led into a false opinion, that thy grace is strong, because thy comforts are so. Satan will be ready to help forward such thoughts as a fit medium to life thee up, and slacken thy care in duty for the future. Such discoveries do indeed bear witness to the truth of thy grace, but not to the decree and measure of it; the weak child may be, yea, is oftener in the lap then the strong. Secondly, do not so much applaud thyself in thy present comfort, as labour to improve it for the glory of God. Up and eat, saith the Angel to the Prophet, because the journey is too great for thee. The manifestations of God's love are to fit us for our work. It is one thing to rejoice in the light of our comfort, and another to go forth in the power of the Spirit comforting us (as Giants refreshed with this wine) to run our race of duty and obedience with more strength and alacrity. He shows his pride, that spends his time in telling his money merely to see how rich he is; but he his wisdom, that lays out his money and trades with it. The boaster of his comforts will lose what he hath, when he that improves his comforts in a fuller trade of duty shall add more to what he hath. Thirdly, remember thou dependest on God for the continuance of thy comfort. They are not the smiles thou hadst yesterday can make thee joyous to day, any more than the bread thou didst then eat can make thee strong without more; thou needest new discoveries for new comforts: let God hide his face, and thou wilt soon lose the sight, and forget the taste of what thou even now hadst. It is beyond our skill or power to preserve those impressions of joy, and comfortable apprehensions of God's favour on our spirits, which sometimes we find; as God's presence brings those, so when he goes he carries them away with him, as the setting-Sun doth the day. We would laugh heartily at him, who when the Sun shines in at his window, should think by shutting that to imprison the Sunbeams in his chamber; and dost thou not show as much folly, who thinkest because thou now hast comfort, thou therefore shalt never be in darkness of Spirit more? The believers comfort is like Israel's Manna: 'tis not like our ordinary bread and provision; we buy at market and lock up in our Cupboards where we can go to it when we will; no, it is reigned as that was from heaven. Indeed God provided for them after this sort to humble them, Deut. 8.16. Who fed thee in the wilderness with Manna which thy fathers knew not, that he might humble thee. It was not because such mean food, that God is said to humble them; for it was delicious food; therefore called Angel's food, Psal. 78.25. Such as if Angels did eat, might serve them. But the manner of the dispensing it, from hand to mouth, every day their portion and no more, so that God kept the key of their Cupboard, they stood to his immediate allowance; and thus God communicates our spiritual comforts for the same end to humble us. So much for this second sort of spiritual wickedness.  
I had thought to have instanced in some other, as hypocrisy, unbelief, formality; but possibly the subject being general, what I have already said may be thought but a digression, and that too long.  
I shall therefore conclude this branch of spiritual wickedness, in a word to those who are yet in a natural and unsanctified state, which is to stir them up from what I have said (concerning Satan's assaulting believers with such temptations;) to consider seriously, how that Satan's chief design against them also lies in the same sins. These are the wickednesses he labours to engulf you in above all others. If ever you perish, it will be by the hand of these sins. 'Tis your feared conscience, blind mind, and dedolent impenitent heart, will be your undoing if you miscarry finally. Other sins, the devil knows, are preparatory to these, and therefore he draws thee into them to bring thee into these. Two ways they prepare a way to spiritual sins; First, as they naturally dispose the sinner to them; 'tis the nature of sin to blind the mind, stupefy the conscience, harden the heart, as is implied, Heb. 3.13. Lest your heart be hardened through the deceitfulness of sin. As the feet of Travellers beat the high way hard, so does walking in carnal gross sins the heart; they benumb the conscience, so that in time the sinner loses his feeling, and can carry his lusts in his heart, (as Bedlams their pins in their very flesh) without pain and remorse. Secondly, as they do provoke God by a judiciary act to give them up to these sins, Lam. 3.65. Give them obstinacy of heart, (so 'tis in your margin) thy curse unto them; and when the devil hath got sinners at this pass, than he hath them under lock and key. They are the forerunners of damnation; if God leave thy heart hard and unbroken up, 'tis a sad sign he means not to sow the seed of grace there. O sinners pray, (as he did request Peter for him) that none of these things may come upon you; which that they may not, take heed thou rejectest not the offers he makes to soften thee. God's hardening is a consequent of, and a punishment for our hardening our own hearts. 'Tis most true what Prosper saith, Potest homo invitus amittere temporalia, non nisi volens amittere spiritualia: A man may lose temporals against hia will, but not spirituals; God will harden none, damn none against their will.    

CHAP. XII. showeth what the Prize is, which believers wrestle against these Principalities Powers, and Spiritual wickednesses for. In High Places.  

SECT. I.  
THese words contain the last Branch in the description of our grand enemy, which have in them some ambiguity, the Adjective being only expressed in the Original; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in heavenlies; the phrase being defective, our Translatours read it in high or heavenly places, as if the Apostle intended to set out the advantage of place, which this our enemy, by being above us hath of us Indeed this way most Interpreters go, yet some both ancient and modern read the words not in heavenly places, but in heavenly things, interpreting the Apostles mind to set out the matter about which, or prize for which we wrestle with Principalities and Powers, to be heavenly things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Oecumenius) is as much as if the Apostle had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We wrestle not for small and trivial things, but for yea, for heaven itself, and our Adoption, as he goes on. The same way chrysostom carries it, in coelestibus, id est, pro coelestibus Dei. And after him Musculus, and other modern Writers. The Reasons which are given for this Interpretation are weighty.  
First, the word elsewhere indefinitely set down, is taken for things, not places, Heb. 8.5. nay, one observes this word to be used almost twenty times in the New Testament, and never for any aërial place, but always for things truly heavenly and spiritual 
* See, Dr. Gouge o● the place. ; the word indeed properly signifies supercelestial, and if applied to places, would signify that where the devil never came since his fall.  
Lastly, there seems no great argument to render Satan formidable by his being above us in place; 'tis some advantage indeed to men, togain the hill, or be above their enemies in some place of strength, but none at all to spirits; but now take it of things, and then it adds weight to all the other branches of the description. We wrestle with Principalities and Powers, and Spiritual wickedness, and against all these, not for such toys and trifles as the earth affords, which are inconsiderable whether to keep or lose; but for such as heaven holds forth, such an enemy, and such a prize makes it a matter of our greatest care, how to manage the combat. The word thus opened, the note will be this:   

SECT. II.  
The chief prize for which we wrestle against Satan is heavenly. 
Doct.  Or thus, Satan's main design is to spoil and plunder the Christian of all that is heavenly. Indeed all the Christian hath, or desires as a Christian is heavenly; the world is extrinsical, both to his being and happiness; it is a stranger to the Christian, and intermeddles not with his joy nor grief. Heap all the riches and honours of the world upon a man, they will not make him a Christian; heap them on a Christian, they will not make him a better Christian. Again, take them all away, let every bird have his feather, when stripped and naked he will still be a Christian, and may be a better Christian. It was a notable speech of Erasmus, if spoken in earnest, and his wit were not too quick for his conscience; Nihilo magìs ambio opes & dignitates, quam elumbis equus graves sarcinas: He said he desired wealth and honour no more than a feeble horse doth a heavy cloak-bag. And I think every Christian in his right temper would be of his mind. Satan should do the Saint little hurt, if he did bend his forces only or chiefly against his outward enjoyments; alas, the Christian doth not value them, or himself by them: this were as if one should think to hurt a man by beating of his clothes when he hath put them off. So far as the Spirit of grace prevails in the heart of a Saint, he hath put off the world in the desire of it, and joy in it; so that these blows are not much felt: and therefore they are his heavenly treasures, which are the booty Satan waits for.   

SECT. III.  
First, the Christians nature is heavenly, borne from above; As Christ is the Lord from heaven, so all his offspring are heavenly and holy: now Satan's design is to debase and deflower this; 'tis the precious life of this new creature that he hunts for; he hath lost that beauty of holiness which once shone so gloriously on his Angelical nature; and now like a true Apostate he endeavours to ruin that in the Christian which he hath lost himself. The seeds of this war are sown in the Christians nature; you are holy, that he cannot endure; Milet feri faciem, was Caesar's speech, when to fight with the Roman Citizens, he bade his soldiers strike at their face, these Citizens (said he) love their beauty, mar that and mar all. The soul is the face whereon God's image is stamped: holiness is the beauty of this face, which makes us indeed like God, this Satan knows God loves, and the Saint is chary of; and therefore he labours to wound and disfigure this, that he may at once glory in the Christians shame, and pour contempt upon God in breaking his image; and is it not worth engaging limb and life in battle against this enemy, who would rob us of that which makes us like God himself? Have you forgot the bloody Articles of peace that Nahash offered to the men of Jabesh-Gilead? no peace to be had, except they would let him thrust out their right eyes, and lay it for a reproach upon all Israel, which how it was entertained read, 1 Sam 11.6. The face is not so deformed that hath lost its eye, as the soul is that loseth its holiness; and no peace to be expected at Satan's hands except he may deprive us of this: Me thinks at the thought of this, the Spirit of the Lord should come upon the Christian, and his anger should be kindled much more against this cursed spirit, than Saul's and the men of Israel's was against Nahash  
Secondly, the Christians trade is heavenly; the merchandise he deals for is of the growth of that heavenly Country, Phil. 3.20. Our conversation is in heaven. Every man's conversation is suitable to his calling; he whose trade lies in the earth minds earthly things: and he whose trade is heavenly follows that close. Every man minds his own business, the Apostle tells us. You may possibly find a Tradesman out of his shop now and then, but he is as a fish out of the water, never in his element till he be in his calling again. Thus when the Christian is about the world, and the worldling about heavenly matters, both are men out of their way, not right girt, till they get into their employment again. Now this heavenly trade is that which Satan doth in an especial manner labour to stop. Could the Christian enjoy but a free trade with heaven a few years without molestation, he would soon grow a rich man, too rich indeed for earth; but what with losses sustained by the hands of this Pirate Satan, and also the wrong he receives by the treachery of some in his own bosom, (that like unfaithful servants hold correspondence with this robber) he is kept but low in this life, and much of his gains are lost. Now the Christians heavenly trade lies either within doors or abroad; he can be free in neither, Satan is at his heels in both.  
First, within doors. This I may call his home-trade which is spent in secret between God and his own soul, here the Christian drives an unknown trade: he is at heaven and home again, richly laden in his thoughts with heavenly meditations before the world knows where he hath been. Every creature he sees is a text for his heart to raise some spiritual matter and observations from: Every Sermon he hears cuts him out work to make up and enlarge upon when he gets alone. Every Providence is as wind to his sails, and sets his heart a moving in some heavenly affection or other suitable to the occasion. One while he is wrapped up with joy in the consideration of mercy, another while melted into godly sorrow from the sense of his sins. Sometimes exalting God in his praises, anon abusing himself before God for his own vileness. One while he is at the breast of the Covenant, milking out the consolations of the Promises; at another time working his heart into a holy awe and fear of the threaten. Thus the Christian walks aloft, while the base worldling is licking the dust below. One of these heavenly pearls which the Christian trades for, is more worth than the worldling gets with all his sweat and travel in his whole life. The Christians feet stand where other men's heads are; he treads on the Moon, and is clothed with the Sun; he looks down on earthly men (as one from a high hill doth upon those that live in some fen or moor) and sees them buried in a fog of carnal pleasures and profits, while he breathes in a pure heavenly air, but yet not so high as to be free from all storms and tempests; many a sad gust he hath from sin and Satan without. What else mean those sad complaints and groans, which come from the children of God, that their hearts are so dead and dull, their thoughts so roving and unfixt in duty, yea, many times so wicked and filthy, that they dare hardly tell what they are, for fear of staining their own lips, and offending the ears of others by naming them? Surely, the Christian finds it in his heart to will and desire he could meditate, pray, hear, and live after another sort then this, doth he not? yes, I durst be his surety he doth. But so long as there is a devil tempts, and we continue within his walk, it will be thus more or less, as fast as we labour to clear the spring of our hearts, he will be labouring to roil or stop it again; so that we have two works to do at once, to perform a duty, and watch him that opposeth us, trowel and sword both in our hands. They had need work hard indeed, who have others continually endeavouring to pull down, as they are labouring to rear up the building.  
Secondly, that part of the Christians trade, which lies abroad, is heavenly also. Take a Christian in his relations, calling, neighbourhood, he is a heavenly trader in all; the great business of his life is to be doing or receiving some good; that company is not for him that will neither give nor take this. What should a Merchant be where there is no buying nor selling? Every one labours (as his calling is) to seat himself where trade is quickest, and he is likest to have most take. The Christian (where he may choose) takes such in relations near to himself, (husband, wife, servants) as may suit with his heavenly trade, and not such as will be a pull-back to him; he falls in with the holiest persons as his dearest acquaintance: if there be a Saint in the town where he lives, he'll find him out, and this shall be the man he will consort with; and in his conversation with these and all else, his chief work is for heaven, his heavenly principle within inclines him to it. Now, this alarms hell. What, not contented to go to heaven himself, but by his holy example, gracious speeches, sweet counsels, seasonable reproofs, will he be trading with others, and labour to carry them along with him also? This brings the Lion fell and mad out of his den, such to be sure shall find the devil in their way to oppose them. I would have come, (saith Paul) but Sacan hindered me. He that will vouch God, and let it appear by the tenure of his conversation that he trades for him, shall have enemies enough if the devil can help him to such.  
Thirdly, the Christians hopes are all heavenly, he lots not upon any thing the world hath to give him. Indeed he would think himself the most miserable man of all others, if here were all he could make of his Religion. No, 'tis heaven and eternal life that he expects; and though he be so poor as not to be able to make a Will of a groat, yet he counts himself a greater heir, then if he were child to the greatest Prince on earth. This inheritance he sees by faith, and can rejoice in the hope of the glory which it will bring him. The maskery and cheating glory of the great ones of this world, moves him not to envy their fanciful pomp, but when on the dunghill himself, he can forget his own present sorrows to pity them in all their bravery, knowing that within a few days the cross will be off his back, and the crowns off their heads together, their portion will be spent when he shall be to receive all his. These things entertain him with such joy that they will not suffer him to acknowledge himself miserable, when others think him and the devil tells him, he is such. This, this torments the very soul of the devil, to see the Christian under sail for heaven, filled with the sweet hope of his joyful entertainment when he comes there, and therefore he raiseth what storms and tempests he can, either to hinder his arrival in that blessed Port, (which he most desires, and doth not wholly despair of) or at least to make it a troublesome winter-voyage, (such as Paul's was, in which they suffered so much loss,) and this indeed very often he obtains in such a degree, that by his violent impetuous temptations beating long upon the Christian, he makes him throw over much precious lading of his joys and comforts; yea, sometimes he brings the soul through stress of temptation to think of quitting the ship, while for the present all hope of being saved seems to be taken away. Thus you see what we wrestle with devils for. We come to Application.   

SECT. IV.  
Use 1 This is a word of reproof to four sorts of persons.  
First, to those that are so far from wrestling against Satan for this heavenly prize, that they resist the offer of it. In stead of taking heaven by force, they keep it off by force. How long hath the Lord been crying in our streets, Repent, for the Kingdom of Heaven is at hand? how long have Gospel-offers rung in our ears? and yet to this day many devil-deluded souls furiously drive on towards hell, and will not be persuaded back, who refuse to be called the children of God, and choose rather the devil's bondage then the glorious liberty with which Christ would make them free, esteeming the pleasures of sin for a season greater treasures than the riches of heaven. 'Tis storied of Cato (who was Caesar's bitter enemy) that when he saw Caesar prevail, rather than fall into his hand and stand to his mercy, he laid violent hands on himself, which Caesar hearing of, passionately broke out into these words, O Cato, cur invidisti mihi salutem tuam? O Cato, why didst thou envy me the honour of saving thy life? And do not many walk as if they grudged Christ the honour of saving their souls? what other account can you give sinners of rejecting his grace? Are not heaven and happiness things desirable, and to be preferred before sin and misery? Why then do you not embrace them? or are they the worse, because they come swimming to you in the blood of Christ? oh how ill must Christ take it to be thus used, when he comes on such a gracious ambassage? may he not say to thee as once he did to those officers sent to attach him, Do you come out against me as a thief with swords and staves? If he be a thief, 'tis only in this, that he would steal your sins from you, and leave heaven in the room: O, for the love of God think what you do, 'tis eternal life you put away from you, in doing of which, you judge yourselves unworthy of it, Acts 13.46.  
Secondly, it reproves those who are Satan's instruments, to rob souls of what is heavenly. Among thiefs there are some ye call Setters, who inquire where a booty is to be had, which when they have found, and know such a one travels with a charge about him, than they employ some other to rob him, and are themselves not seen in the business. The devil is the grand Setter, he observes the Christian how he walks, what place and company he frequents, what grace or heavenly treasure he carries in his bosom; which when he hath done, he hath his instruments for the purpose to execute his design. Thus he considered the admirable graces of Job, and casts about how he might best rob him of his heavenly treasure: and who but his wife and friends must do this for him? (well knowing that his tale would receive credit from their mouths.) O friends, ask your consciences, whether you have not done the devil some service of this kind in your days. Possibly you have a child or servant who once looked heaven-ward, but your brow-beating of them scared them back, and now (may be) they are as carnal as you would have them: or possibly thy wife before acquainted with thee, was full of life in the ways of God, but since she hath been transplanted into thy cold soil, what by thy frothy speeches and unsavoury conversation, at best thy worldliness and formality, she is now both decayed in her graces, and a loser in her comforts. O man, what an indictment will be brought against thee for this at God's bar? you would come off better, were it for robbing one of his money and jewels, then of his graces and comforts.  
Thirdly, it reproves the woeful negligence most show in labouring for this heavenly prize. None but would be glad their souls might be saved at last, but where is the man or woman that makes it appear by their vigorous endeavour that they mean in earnest? what warlike preparation do they make against Satan, (who lies between them and home?) where are their arms, where their skill to use them, their resolution to stand to them, and conscionable care to exercise themselves daily in the use of them? Alas, this is a rarity indeed, not to be found in every house, where the Profession of Religion is hanged out at the door; if woulding and wishing will bring them to heaven, than they may come thither; but as for this wrestling and fight, this making Religion our business, they are as far from these, as at last they are like to be from heaven. They are of his mind in Tully, who in a Summer's day, as he lay lazing himself on the grass, would say, O utinam hoc esset laborare! O that this were to work, that I could lie here and do my day-labour! Thus many melt and waste their lives in sloth, and say in their hearts, O that this were the way to heaven! but will use no means to furnish themselves with grace for such an enterprise; I have read of a great Prince in Germany, invaded by a more potent enemy than himself, yet from his friends and Allies, (who flocked in to his help) he soon had a goodly Army, but had no money (as he said) to pay them, but the truth is, he was loath to part with it, for which some in discontent went away, others did not vigorously attend his business, and so he was soon beaten out of his Kingdom; and his coffers (when his Palace was rifled) were found thracked with treasure. Thus he was ruined, as some sick men die, because unwilling to be at cost to pay the Physician. It will add to the misery of damned souls, when they shall have leisure enough to consider what they have lost in losing God, to remember what means, offers and talents they once had, towards the obtaining of everlasting life, but had not a heart to use them.  
Fourthly, it reproves those who make a great bustle and noise in Religion, who are forward in Profession, very busy to meddle with the strictest duties, as if heaven had monopolised their whole hearts; but like the Eagle, when they tower highest, their prey is below where their eye is also. Such a generation there ever was and will be, that mingle themselves with the Saints of God, who pretend heaven, and have their outward garb faced and fringed (as it were) with heavenly speeches and duties, while their hearts are lined with hypocrisy, whereby they deceive others, but most of all themselves; such may be the world's Saints, but devils in Christ's account. Have not I chosen twelve, one of you is a devil? And truly of all devils none so bad as the professing devil, the preaching, praying devil. O Sirs, be plainhearted; Religion is as tender as your eye, it will not be jested with; Remember the vengeance which fell on Belshazzar, while he carowsed in the bowls of the Sanctuary. Religion and the duties of it are consecrated things, not made for thee to drink thy lusts out of God. hath remarkably appeared in discovering and confounding such as have prostituted sacred things to worldly ends. Jezabel fasts and prays the better, to devour Naboths vineyard, but was devoured by it. Absalon was as sick till he had ravished his father's Crown, as his brother Amnon till he had done the like to his sister, and to hide his treason he puts on a religious cloak, and therefore begs leave to go and pay his vow in Hebron, when he had another game in chase, and did he not fall by the hand of his hypocrisy? of all men their judgement is endorsed with most speed, who silver over worldly or wicked enterprises with heavenly semblances, of this gang were those, 2 Pet. 2.3. concerning whom the Apostle saith, Their damnation slumbers not; and those, Ezek. 14.7, 8. to whom God saith, I the Lord will answer him by myself, and I will set my face against that man, and will make him a sign, and a Proverb, and I will cut him off from the midst of my people, and ye shall know that I am the Lord.  
Use. 2 Secondly, try whether they be heavenly things or earthly thou chiefly pursuest; certainly friends, we need not be so ignorant of our soul's state and affairs; did we oftener converse with our thoughts, and observe the haunts of our hearts, we soon can tell what dish pleaseth our palate best: and may you not tell whether heaven or earth be the most savoury meat to your souls? and if you should ask how you might know whether heaven be the prize you chiefly desire, I would put you only upon this double trial.  
First, art thou uniform in thy pursuit? Dost thou contend for heaven, and that which leads to heaven also? Earthly things God is pleased to retail; all have some, none have all; but in heavenly treasure he will not break the whole piece, and cut it into remnants. If thou wilt have heaven, thou must have Christ; if Christ, thou must like his service as well as his sacrifice; no holiness, no happiness. If God would cut off so much as would serve men's turns, he might have customers enough. Balaam himself likes one end of the piece, he would die like a righteous man, though live like a vizard as he was; no, God will not deal with such peddling Merchants; that man alone is for God, and God for him, who will come roundly up to Gods offer, and take all off his hands. One fitly compares holiness and happiness to those two sisters, Leah and Rachel. Happiness like Rachel seems the fairer, (even a carnal heart may fall in love with that,) but holiness like Leah is the elder and beautiful also, though in this life it appears with some disadvantage, her eyes being bleared with tears of repentance, and her face furrowed with the works of mortification; but this is the Law of that heavenly country, that the younger Sister must not be bestowed before the elder. We cannot enjoy fair Rachel, Heaven and Happiness, except first we embrace tender-eyed Leah, Holiness with all her severe duties of repentance and mortification. Now Sirs, how like you this method? Art thou content to marry Christ and his grace, and then (serving a hard Apprenticeship in temptations both of prosperity and adversity, enduring the heat of the one, and the cold of the other) to wait till at last the other be given into thy bosom?  
Secondly, if indeed heaven and heavenly things be the prize thou wrestlest for, thou wilt discover a heavenly deportment of heart, even in earthly things; wherever you meet a Christian, he is going to Heaven; Heaven is at the bottom of his lowest actions. Now observe thy heart in three particulars; In getting, in using, and in keeping earthly things, whether it be after a heavenly manner.  
First, In getting earthly things. If Heaven be thy chief prize, than thou wilt be ruled by a heavenly Law in the gathering of these. Take a carnal wretch, and what his heart is set on, he will have, though it be by hook or crook. A lie fits Gehazi's mouth well enough, so he may fill his pockets by it. Jezabel dares mock God, and murder an innocent man for an acre or two of ground. Absalon regnandi causâ what will he not do? God's fence is too low to keep a graceless heart in bounds, when the game is before him; but a soul that hath heaven in its eye is ruled by heaven's law: he dares not step out of heavens road to take up a crown, as we see in David's carriage towards Saul. Indeed in so doing he should cross himself in his own grand design, which is the glory of God, and the happiness of his own soul in enjoying of him; upon these very terms the servants of God have refused to be rich and great in the world, when either of these lay at stake; Moses threw his Court-preferment at his heels, refusing to be called the son of Pharaohs daughter. Abraham scorned to be made rich by the King of Sodom, Gen. 14.22. that he might avoid the suspicion of covetousness and selfseeking; it shall not be said another day that he came to enrich himself with the spoil, more than to rescue his kinsmen. Nehemiah would not take the tax and tribute to maintain his state, when he knew they were a poor peeled people, because of the fear of the Lord. Dost thou walk by this rule? wouldst thou gather no more estate or honour than thou mayest have with God's leave, and will stand with thy hopes of heaven?  
Secondly, dost thou discover a heavenly Spirit in using these things.  
First, the Saint improves his earthly things for an heavenly end, where layest thou up thy treasure? dost thou bestow it on thy voluptuous paunch, thy hawks and thy hounds, or lockest thou it up in the bosom of Christ's poor members? what use makest thou of thy honour and greatness, to strengthen the hands of the godly or the wicked? and so of all thy other temporal enjoyments; A gracious heart improves them for God; when a Saint prays for these things, he hath an eye to some heavenly end. If David prays for life, it is not that he may live, but live and praise God, Psal. 119 175. When he was driven from his regal throne by the rebellious arms of Absalon; see what his desire was and hope, 2 Sam. 15.25. The King said to Zadock, Carry back the Ark of God into the City: if I shall-finde favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. Mark, not show me my Crown, my Palace, but the Ark, the House of God.  
Secondly, a gracious heart pursues earthly things with a holy indifferency, saving the violence and zeal of his spirit for the things of heaven; he useth the former as if he used them not, with a kind of non-attendency, his head and heart is taken up with higher matters, how he may please God, thrive in his grace, enjoy more intimate communion with Christ in his Ordinances, in these he spreads all his sails, plies all his oars, strains every part and power: thus we find David upon his full speed; My soul presseth hard after thee, Psal. 63. And before the Ark we find him dancing with all his might. Now a carnal heart is clean contrary, his zeal is for the world, and his indifferency in the things of God, he prays as if he did not pray, etc. he sweats in his shop, but chills and grows cold in his closet; O how hard to pulley him up to a duty of God's worship, or to get him out to an Ordinance? No weather shall keep him from the market; rain, blow or snow he goes thither; but if the Church-path be a little wet, or the air somewhat cold, 'tis apology enough for him if his pew be empty; when he is about any worldly business, he is as earnest at it, as the idolatrous Smith in hammering of his image; who (the Prophet saith) worketh it with the strength of his arms, yea, he is hungry, and his strength faileth, he drinketh not, and is faint, Isa. 44.12. so zealous is the muckworme in his worldly employments, that he will pinch his carcase, and deny himself his repast in due season to pursue that; The Kitchen there shall wait on the shop: But in the worship of God, 'tis enough to make him sick of the Sermon, and angry with the Preacher, if he be kept beyond his hour; here the Sermon must give place to the Kitchen: so the man for his pleasures and carnal pastime, he tells no clock at his sports, and knows not how the day goes; when night comes, he is angry that it takes him off; but at any heavenly work, O how is the man punished? time now hath got leaden heels he thinks; all he does at a Sermon is to tell the clock, and see how the glass runs: if men were not willing to deceive themselves, surely they might know which way their heart goes by the swift motion, or the hard tugging and slow pace it stirs, as well as they know in a boat, whether they row against the tide, or with it.  
Thirdly, the Christian useth these things with a holy fear, lest earth should rob heaven, and his outward enjoyments prejudice his heavenly interest; he eats in fear, works in fear, rejoiceth in his abundance with fear: as job sanctified his children by offering a sacrifice, out of a fear lest they had sinned; so the Christian is continually sanctifying his earthly enjoyments by prayer, that so he may be delivered from the snare of them.  
Thirdly, the Christian is heavenly in his keeping of earthly things. The same heavenly Law which he went by in getting, he observes in holding them. As he dares not say he will be rich and honourable in the world, but if God will; so neither that he will hold what he hath, he only keeps them while his heavenly Father calls for them that at first gave them: If God will continue them to him, and entail them on his posterity too, he blesseth God, and so he desires to do also when he takes them away. Indeed God's meaning in the great things of this world, which sometimes he throws in upon the Saints, is chiefly to give them the greater advantage of expressing their love to him, in denying them for his sake. God never intended by that strange Providence in bringing Moses to Pharaho's Court, to settle him there in worldly pomp and grandeur, (a carnal heart indeed would have expounded Providence, and imported it as a fair occasion put into his hands by God to have advanced himself into the throne, (which some say he might in time have done,) but as an opportunity to make his faith and self-denial more eminently conspicuous in throwing all these at his heels, for which he hath so honourable a remembrance among the Lord's Worthies, Heb. 11.24, 25. And truly a gracious soul reckons he cannot make so much of his worldly interests any other way, as by offering them up for Christ's sake; however that Traitor thought Mary's ointment might have been carried to a better market, yet no doubt that good woman herself was only troubled, that she had not one more precious to pour on her dear Saviour's head. This makes the Christian ever to hold the sacrificing knife at the throat of his worldly enjoyments, ready to offer them up when God calls; overboard they shall go, rather than hazard a wrack to faith or a good conscience; he sought them in the last place, and therefore he will part with them in the first. Naboth will hazard the King's anger, (which at last cost him his life,) rather than sell an acre or two of land which was his birthright. The Christian will expose all he hath in this wotld to preserve his hopes for another: jacob in his march towards Esau, sent his servants with his flocks before, and came himself with his wives behind; if he can save any thing from his brother's rage, it shall be what he loves best: If the Christian can save any thing, it shall be his soul, his interest in Christ and Heaven, and then no matter if the rest go, even than he can say, not as Esau to jacob, 
Gen. 33.9, 11.  I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal, but as jacob to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all, all I want, all I desire, as David expresseth it; This is all my salvation. all and my desire, 2 Sam. 23.5. Now try, whether thy heart be tuned to this note, does heaven give law to thy earthly enjoyments? wouldst thou not keep thy honour, estate, no, not life itself to prejudice thy heavenly nature and hopes? which wouldst thou choose, if thou couldst not keep both, a whole skin, or a sound conscience? It was a strange answer, if true, which the Historian saith Henry the fifth gave to his Father, who had usurped the crown, and now dying sent for this his son, to whom he said, Fair Son, take the crown, (which stood on his pillow by his head) but God knows how I came by it: to whom he answered, I care not how you came by it; now I have it, I will keep it as long as my sword can defend it. He that keeps earth by wrong, cannot expect heaven by right.    

CHAP. XIII. An Exhortation to the pursuit of heaven and heavenly things.  
Use 3 THirdly, Is it heaven and all that is heavenly that Satan seeks to hinder us of? let this provoke us the more earnestly to contend for them. Had we to do with an enemy that came only to plunder us of earthly trifles, would honours, estates, and what this world affords us stay his stomach, it might suffer a debate (in a soul that hath hopes of heaven,) whether it were worth fight to keep this lumber: but Christ and heaven, these sure are too precious to part withal upon any terms. Ask the Kingdom for him also, said Solomon to Bathsheba, when she begged Abishag for Adonijah. What can the devil leave thee worth if he deprive thee of these? and yet I confess I have heard of one, that wished God would let him alone, and not take him from what he had here: Vile Brute! the voice of a swine and not a man, that could choose to wallow in the dung and ordure of his carnal pleasures, and wish himself for ever shut up with his swill in the hog's coat of this dunghill earth, rather than leave these to dwell in Heaven's Palace, and be admitted to no meaner pleasures, than what God himself with his Saints enjoy. It were even just if God gave such brutes as these a swine's face to their swinish hearts: But alas, how few than should we meet that would have the countenance of a man? the greatest part of the world (even all that are carnal and worldly,) being of the same mind, though not so impudent as that wretch, to speak what they think. The lives of men tell plain enough that they say in their hearts, it is good being here, that they wish they could build Tabernacles on earth for all the mansions that are prepared in heaven. The transgression of the wicked said in David's heart, that the fear of God, was not before them, Psal. 36.1. and may not the worldliness of a muck-worm say in the heart of any rational man, that heaven and heavenly excellencies are not before their eyes or thoughts? O what a deep silence is there concerning these in the conversations of men! Heaven is such a stranger to the most, that very few are heard to inquire the way thither, or so much as ask the question in earnest, what they shall do to be saved. The most express no more desires of attaining heaven, than those blessed souls now in heaven do of coming again to dwell on earth; Alas, their heads are full of other projects, they are either as Israel, scattered over the face of the earth to gather straw, or busied in picking that straw they have gathered, labouring to get the world, or pleasing themselves with what they have got. So that it is no more than needs to use some arguments to call men off the world, to the pursuit of heaven, and what is heavenly.  
First, for earthly things, it is not necessary that thou hast them; that is necessary which cannot be supplied per vicarium, with somewhat besides itself. Now there is no such earthly enjoyment, but may be so supplied, as to make its room more desirable than its company. In Heaven there shall be light and no Sun, a rich feast and yet no meat, glorious robes and yet no clothes, thete shall want nothing, and yet none of this worldly glory be found there; yea, even while we are here, they may be recompensed; thou mayest be under infirmities of body, and yet better than if thou hadst health: The Inhabitant shall not say, I am sick, the people that dwell therein shall be forgiven their iniquity, Isa. 33.34. Thou mayest miss of worldly honour, and obtain with those Worthies of Christ, Heb. 11. a good report by faith, and that is a name better than of the great ones of the earth: thou mayest be poor in the world, and yet rich in grace, and Godliness with content is great gain. In a word, if thou partest with thy temporal life, and findest an eternal, what dost thou lose by the change? but heaven and heavenly things are such as cannot be recompensed with any other. Thou hast a heavenly soul in thy bosom, lose that, and where canst thou have another? There is but one heaven, miss that, and where can you take up your lodging but in hell? One Christ that can lead you thither, reject him, and there remains no more sacrifice for sin. O that men would think on these things! Go sinner to the world, and see what it can afford you in lieu of these; may be it will offer to entertain you with its pleasures and delights; O poor reward for the loss of Christ and heaven! Is this all thou canst get? doth Satan rob thee of heaven and happiness, and only give thee this posy to smell on as thou art going to thy execution? will these quench hellfire, or so much as cool those flames thou art falling into? who but those that have foredone their understandings, would take these toys and new nothings for Christ and heaven? while Satan is pleasing your fancies with these rattles and babbles, his hand is in your treasure, robbing you of that which is only necessary; 'Tis more necessary to be saved then to be; better not to be then to have a being in hell.  
Secondly, earthly things are such, as it is a great uncertainty, whether with all our labour we can have them or not. The world, though so many thousand years old, hath not learned the Merchant such a method of trading, as that from it he may infallibly conclude he shall at last get an estate by his trade: nor the Courtier such rules of comporting himself to the humour of his Prince, as to assure him he shall rise. They are but few that carry away the prize in the world's lottery, the greater number have only their labour for their pains, and a sorrowful remembrance left them of their egregious folly, to be led such a wild goose chase after that, which hath deceived them at last. But now for heaven and the things of heaven, there is such a clear and certain rule laid down, that if we will but take the counsel of the Word, we can neither mistake the way, nor in that way miscarry of the end. As many as walk by this rule, peace be upon them, and the whole Israel of God. There are some indeed who run, and yet obtain not this prize, that seek & find not; knock and find the door shut upon them but it is, because they do it either not in the right manner, or in the right season. Some would have heaven, but if God save them he must save their sins also, for they do not mean to part with them; and how heaven can hold God and such company together judge you; As they come in at one door, Christ and all those holy spirits with him would run out at the other. Ungratful wretches, that will not come to this glorious feast, unless they may bring that with them, which would disturb the joy of that blissful state, and offend all the guests that sit at the Table with them, yea, drive God out of his own mansionhouse. A second sort would have heaven, but like him in Ruth, ch. 4. v. 2, 3, 4. who had a mind to his Kinsman Elimeleches land, and would have paid for the purchase, but he liked not to have it by marrying Ruth, and so miss of it: Some seem very forward to have heaven and salvation, if their own righteousness could procure the same, (all the good they do, and duties they perform they lay up for this purchase) but at last perish, because they close not with Christ, and take not heaven in his right. A third sort are content to have it by Christ, but their desires are so impotent and listlesse, that they put them upon no vigorous use of means to obtain him, and so (like the sluggard) they starve, because they will not pull their hands out of their bosom of sloth to reach their food that is before them: for the world they have metal enough, and too much, they trudge far and near for that, and when they have run themselves out of breath, can stand and pant after the dust of the earth, as the Prophet phraseth it, Amos 2.7. But for Christ and obtaining interest in him, O how keycold are they! there is a kind of cramp invades all the powers of their souls when they should pray, hear, examine their hearts, draw out their affections in hungrings and thirstings after his grace and Spirit. 'Tis strange to see how they even now went full soop to the world, are suddenly becalmed, not a breath of wind stirring to any purpose in their souls after these things, and is it any wonder that Christ and Heaven should be denied to them that have no more mind to them? Lastly, some have zeal enough to have Christ & Heaven, but it is when the Master of the house is risen, and hath shut to the door, and truly than they may stand long enough rapping, before any come to let them in. There is no Gospel preached in another world; but as for thee poor soul, who art persuaded to renounce thy lusts, throw away the conceit of thy own righteousness, that thou mayest run with more speed to Christ, and art so possessed with the excellency of Christ, thy own present need of him, and salvation by him, that thou pantest after him more than life itself; In God's Name go on and speed, be of good comfort, he calls thee by name to come unto him, that thou mayest have rest for thy soul. There is an office in the Word, where thou mayest have thy soul and its eternal happiness insured to thee: Those that come to him, as he will himself in no wise cast away, so not suffer any other to pluck them away. This day (saith Christ to Zaccheus) salvation is come to thy house, Luke 19.9. Salvation comes to thee (poor soul) that openest thy heart to receive Christ, thou hast eternal life already, as sure as if thou wert a glorified Saint, now walking in that heavenly City. O Sirs, if there were a free trade proclaimed to the Indies, enough gold for all that went, and a certainty of making a safe voyage, who would stay at home? But alas, this can never be had: all this, and infinitely more may be said for heaven; and yet how few leave their uncertain hopes of the world to trade for it; what account can be gi-given for this, but the desperate atheism of men's hearts? they are not yet fully persuaded whether the Scripture speaks true or not, whether they may rely upon the discovery that God makes in his Word of this newfound land, and those mines of spiritual treasure, there to be had as certain. God open the eyes of the unbelieving world, (as he did the Prophet's servants,) that they may see these things to be realities and not fictions; 'tis faith only that gives a being to these things in our hearts. By faith Moses saw him that was invisible.  
Thirdly, earthly things when we have them, we are not sure of them; like birds, they hop up and down, now on this hedge, and anon upon that, none can call them his own: rich to day, and poor to morrow: In health when we lie down, and arrested with pangs of death before midnight: Joyful Parents, one while solacing ourselves with the hopes of our budding posterity, and may be ere long knocks one of Jobs messengers at our door to tell us they are all dead; now in honour, but who knows whether we shall not live to see that buried in scorn and reproach? The Scripture compares the multitude of people to waters, the great ones of the world sit upon these waters; as the ship floats upon the waves, so do their honours upon the breath and favour of the multitude; and bow long is he like to sit that is carried upon a wave? one while they are mounted up to heaven, (as David speaks of the ship) and then down again they fall into the deep. We have ten parts in the King, (say the men of Israel,) 2 Sam. 19.45. and in the very next verse, Sheba doth but sound a trumpet of sedition, saying, We have no part in David, no inheritance in the son of Jesse, and the wind is in another corner presently: for it's said, Every man of Israel went up from after David, and followed Sheba. Thus was David cried up and down, and that almost in the same breath. Unhappy man he, that hath no surer portion than what this variable world will afford him. The time of mourning for the departure of all earthly enjoyments is at hand, we shall see them as Eglons' servants did their Lord, fallen down dead before us, and weep because they are not. What folly then is it to dandle this vain world in our affections, whose joy like the child's laughter on the mother's knee, is sure to end in a cry at last, and neglect heaven and heavenly things which endure for ever? O remember Dives stirring up his pillow, and composing himself to rest, how he was called up with the tidings of death, before he was warm in this his bed of ease, and laid with sorrow on another, which God had made for him in flames, from whence we hear him roaring in the anguish of his conscience. O soul, couldst thou get but an interest in the heavenly things we are speaking of, these would not thus slip from under thee; heaven is a Kingdom that cannot be shaken, Christ an abiding portion, his graces and comforts sure waters that fail not, but spring up unto eternal life. The quails that were food for the Israelites lust soon ceased, but the rock that was drink to their faith followed them; this rock is Christ: make sure of him and he will make sure of thee, he'll follow thee to thy sickbed, and lie in thy bosom, cheering thy heart with his sweet comforts, when worldly joys lie cold upon thee, (as David's clothes on him) and no warmth of comfort to be got from them. When thy outward senses are locked up, that thou canst neither see the face of thy dear friends, nor hear the counsel and comfort they would give thee, than he will come (though these doors be shut) and say, Peace be to thee my dear child; fear not death or devils, I stay to receive thy last breath, and have here my Angels waiting, that assoon as thy soul is breathed out of thy body, they may carry and lay it in my bosom of love, where I will nourish thee with those eternal joys that my blood hath purchased, and my love prepared for thee.  
Fourthly, earthly things are empty and unsatisfying. We may have too much, but never enough of them, they oft breed loathing, but never content and indeed how should they, being so disproportionate to the vast desires of these immortal spirits that dwell in our bosoms? A spirit hath not flesh and bones, neither can it be fed with such, and what hath the world, but a few bones covered over with some fleshly delights to give it? The less is blessed of the greater, not the greater of the less. These things therefore being so far inferior to the nature of man, he must look higher if he will be blessed, even to God himself who is the Father of spirits. God intended these things for our use, not enjoyment; and what folly is it to think we can squeeze that from them, which God never put in them? They are breasts, that moderately drawn, yield good milk, sweet refreshing, but wring them too hard, and you will suck nothing but wind or blood from them. We lose what they have, by expecting to find what they have not; none find less sweetness and more dissatisfaction in these things, than those who strive most to please themselves with them. The cream of the creature floats a top, and he that is not content to fleet it, but thinks by drinking a deeper draught to find yet more, goes further to speed worse, being sure by the disappointment he shall meet to pierce himself through with many sorrows. But all these fears might happily be escaped, if thou wouldst turn thy back on the creature, and face about for heaven: labour to get Christ, and through him hopes of heaven, and thou takest the right road to content, thou shalt see it before thee, and enjoy the prospect of it as thou goest, yea, find that every step thou drawest nearer and nearer to it; O what a sweet change wouldst thou find? As a sick man coming out of an impure unwholesome climate, where he never was well, when he gets into fresh air or his native soil: so wilt thou find a cheering of thy spirits, and reviving thy soul with unspeakable content and peace. Having once closed with Christ, first the guilt of all thy sins is gone, and this spoiled all thy mirth before; all your dancing of a child, when some pin pricks it will not make it quiet or merry; well, now that pin is taken out which rob thee of the joy of thy life. Secondly, thy nature is renewed and sanctified; and when is a man at ease, if not when he is in health? and what is holiness, but the creature restored to his right temper, in which God created him? Thirdly, thou becomest a child of God, and that cannot but please thee well (I hope) to be son or daughter to so great a King. Fourthly, thou hast a right to heaven's glory, whither thou shalt ere long be conducted to take and hold possession of that thy inheritance for ever, and who can tell what that is? Nicephorus tells us of one Agbarus, a great man, that (hearing so much of Christ's fame, by reason of the miracles he wrought,) sent a Painter to take his picture, and that the Painter when he came was not able to do it, because of that radiancy and divine splendour which sat on Christ's face. Whether this be true or no, I leave it; but to be sure, there is such a brightness on the face of Christ glorified, and that happiness which in heaven Saints shall have with him, as forbids us that dwell in mortal flesh to conceive of it aright, much more to express; 'tis best going thither to be informed, and then we shall confess we on earth heard not half of what we there find, yea, that our present conceptions are no more like to that vision of glory we shall there have, than the Sun in the Painter's table, is to the Sun itself in the Heavens. And if all this be so, why then do you spend money for that which is not bread, and your labour for that which satisfieth not, yea, for that which keeps you from that which can satisfy? Earthly things are like some trash, which doth not only not nourish, but take away the appetite from that which would. Heaven and heavenly things are not relished by a soul vitiated with these. Manna, though for deliciousness called Angels food, yet but light bread to an Egyptian palate. But these spiritual things depend not on thy opinion, O man, whoever thou art (as earthly things in a great measure do) that the value of them should rise or fall as the world's exchange doth, and as vain man is pleased to rate them; think gold dirt, and it is so; for all the royal stamp on it, Count the swelling titles of worldly honour (that proud dust brags so in) vanity, and they are such: but have base thoughts of Christ, and he is not the worse; slight heaven as much as you will, it will be heaven still, and when thou comest so far to thy wits with the Prodigal, as to know which is best fare, husks or bread; where best living, among hogs in the field, or in thy Father's house, than thou wilt know how to judge of these heavenly things better, till then go and make the best market thou canst of the world, but look not to find this pearl of price, true satisfaction to thy soul in any of the creatures shops; and were it not better to take it when thou mayest have it, then after thou hast wearied thyself in vain in following the creature, to come back with shame, and may be miss of it here also, because thou wouldst not have it when it was offered?    
VERSE 13. 
Wherefore take unto you the whole Armour of God, that ye may be able to withstand in the evil day, and having done all to stand.  
THe Apostle in these words reassumes his former Exhortation mentioned, verse 11. and presseth it with a new force, from that more particular discovery which he gives of the enemy, verse 12. where like a faithful Scout he makes a full report of Satan's great power and malice, and also discloseth what a dangerous design he hath upon the Saints, no less then to despoil them of all that is heavenly: from all which he gives them a second Alarm, and bids them Arm, arm, Wherefore take unto you, etc. In the words consider,  
First, the exhortation with the inference, Wherefore take unto you the whole Armour of God.  
Secondly, the argument with which he urgeth the exhortation, and that ss double.  
First, That ye may be able to withstand in the evil day.  
Secondly, having done all to stand; that is, both able to fight, and able to conquer. As for the first general, the Exhortation, we shall wave it as to the substance of it, being the same with what we have handled, v. 11. only there are two observables which we shall lightly touch. The one from the repetition of the very same exhortation so soon, one verse only interposed. The other from the verb the Apostle useth here, which being not the same with v. 11. affords a different note. There it is▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

CHAP. I. The reason why the Apostle renews the same Exhortation, as also what truths Ministers are often to preach to their people.  
FIrst of the first, the repetition of the same exhortation, and that in so short a space. Sure it was not for want of matter, but rather out of abundance of zeal, that he harps the second time on the same string. Indeed he is the better Workman, who drives one nail home with reiterated blows, than he which covets to enter many, but fastens none. Such Preachers are not likely to reach the conscience, who hop from one truth to another, but dwell on none. Every hearer is not so quick as the Preacher, to take a notion as 'tis first darted forth, neither can many carry away so much of that Sermon, which is made up all of varieties, (where a point is no sooner named, but presently pulls back its hand, and another makes a breach and comes forth, before the fi●st hath been opened and hammered upon the conscience by a powerful application) As where the discourse is homogeneal, and some one necessary truth is cleared, insisted on, and urged home with blow upon blow. Here the whole matter of the discourse is a kin, and one part remembered brings the memory acquainted with the other, whereas in the former one puts out the other in a weak memory. Short hints and away may please a Scholar, but not so profitable for others, the one more fit for the Schools, but the other for the Pulpit. Were I to buy a garment in a shop, I should like him better, that lays one good piece or two before me that are for my turn, (which I may fully peruse) than him, who takes down all his shop, and heaps piece upon piece, (merely to show his store) till at last for variety I can look wishly on none, they lie so one upon another.  
Again, as it is profitable thus to insist on truths, so 'tis not unbecoming a Minister to preach the same truths again and again; Paul here goes over and over the same exhortation, v. 11. v. 13. and elsewhere tells us, this is not grievous to him, but to them it is safe, to hear the same things over and over, Phil. 3.1. There are three sorts of Truths must in our Ministry be preached oft.  
First, Fundamental Truths, or, as we call them, catechise-points, that contain truths necessary to be known and believed. The weight of the whole building lies on these ground-cells, more than on superstructory truths. In a Kingdom there are some staple commodities and trades, without which the Commonweal could not subsist, as wool, corn, etc. in our country, and these aught to be encouraged above others, (which though they be an ornament to the Nation, yea, add to the riches of it, yet are not so necessary to the subsistence of it) Thus here; there is an excellent use of our other Ministerial labours, as they tend to beautify and adorn, yea, every the Christian with the knowledge of spiritual mysteries; but that which is chiefly to be regarded is the constant faithful opening of those main truths of the Gospel. These are the Landmarks, and show us the bounds of truth; and as it is in towns that butt one upon another; if the inhabitants do not sometimes perambulate, and walk the bounds, (to show the youth what they are) when the old studs are gone, the next generation may lose all their privileges by their encroaching neighbours, because not able to tell what is their own. There is no fundamental truth, but hath some evil neighbour, (heresy I mean,) butting on it; and the very reason why a spirit of error hath so encroached of late years upon truth, is, because we have not walked the bounds with our people in acquainting them with, and stablishing their judgements on these fundamental points, so frequently and carefully as is requisite. And people are much in the fault, because they cast so much contempt upon this work, that they count a Sermon on such point; next to lost, and only child's meat.  
Secondly, those truths are oft to be preached, which Ministers observe to be most undermined by Satan or his instruments in the judgements and lives of their people. The Preacher must read and study his people as diligently as any book in his study; and as he finds them, dispense like a faithful steward unto them. Paul takes notice that the Galatians had been in ill handling by false apostles, who had even bewitched them back to the Law in that great point of Justification, and see how he bea●s upon that point. Our people complain, we are so much, so oft reproving the same error or sin, and the fault is their own, because they will not leave it; who will blame the dog for continuing to bark, when the thief is all the while in the yard? Alas, alas, it is not once or twice rousing against sin will do it. When people think the Minister shows his laziness, because he preacheth the same things, he may then be exercising his patience, in continuing to exhort and reprove those who oppose, waiting, if at last God will give them repentance to the acknowledging of the truth. We are bid ro lift up our voice like a trumpet, and would you have us cease while the battle lasts, or sound a retreat when it should be a battle?  
Thirdly, truths of daily use and practice. These are like bread and salt, whatever else is on, these must be on the board every meal. Saint Peter was of this mind, 2 Pet. 1.12. I will not be negligent to put you always in remembrance of these things, though ye know them. He had (you may see) been speaking of such graces and duties, that they could not pass a day without the exercise of them, and therefore will be ever their Monitour, to stir up their pure minds about them. All is not well, when a man is weary of his ordinary food, and nothing will go down but rarities; the stomach is sickly, when a man delights rather to pick some salad, then eat of solid meat, and how far this dainty age is gore in this spiritual disease, I think few are so far come to themselves, as yet to consider and lament. O Sirs, be not weary as in doing, so not in hearing those savoury truths preached you have daily use of, because you know them, and have heard them often; faith and repentance will be good doctrine to preach and hear to the end of the world; you may as well quarrel with God, because he hath made but one heaven, and one way to it, as with the Preacher for preaching these over and over; if thy heart were humble, and thy palate spiritual, old truths would be new to thee every time thou hearest them. In heaven the Saints draw all their wine of joy, (as I may so say at one tap) and shall to all eternity, and yet it never tastes flat. God is that one object their souls are filled with, and never weary of, and can any thing of God and his love be wearisome to thee in the hearing here? I am not all this while an Advocate for any Loiterer in our Lord's vineyard; for any slothful servant in the work of the Gospel, who wraps up his talon in idleness, or buries it in the earth, (where (may be) he is digging and playing the worldling all the week, and then hath nothing to set before his people on the Lord's day, but one or two old mouldy loaves, which were kneaded many years before.) This is not the good Steward, here is the old, but where are the new things which he should bring out of his treasure? If the Minister labours not to increase by stock, he is the worst thief in the Parish. It is wicked for a man trusted with the improving of Orphans estates, to let them lie dead by him, much more for a Minister not to improve his gifts, (which I may call the town-stock given for the good of the souls of both rich and poor:) if that Preacher was wise, Eccl. 12.9. who still taught the people knowledge, that is, was ever going on, endeavouring to build them higher in knowledge, and that he might, did give good heed, and sought out, and set in order many Proverbs; then surely he will be proved a foolish Preacher at last, that wastes his time in sloth, or spends more of it in studying how to add to his estate out of his peoples, than how to add to their gifts and graces, by a conscionable endeavour to increase his own.   

CHAP. II. The best of Saints subject to decline in their graces, and why we are to endeavour a recovery of decays in grace.  
THe second observable in the exhortation is taken from the verb, which the Apostle useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not only to take, but to take again, or recover a thing which we have lost, or reassume a thing which for the present we have left. Now the Apostle writing to the Saints at Ephesus, who (at least many of them) were not now to put on this Armour by a Conversion, (or the first work of faith, which no doubt had already past upon many among them) he in regard of them and believers to the end of the world hath a further meaning, i. e. that they would put on more close where this armour hangs loose, and they would recover where they have let fall any duty, or decayed in any grace. So that the Note is,  

Doct.  That the Christian should have an especial care to repair his broken Armour to recover his decaying graces. This Armour may be battered; I might show sad examples in the several pieces. Was not jacob's girdle of truth and sincerity unbuckled, when he used that sinful policy to get the blessing? he was not the plain man then, but the subplantour; but he had as good have stayed God's time: he was paid home in his own kind. He puts a cheat on his father, and did not Laban put a cheat on him, giving Leah for Rachel? What say you to David's breastplate of righteousness in the matter of Vriah? was it not shot through, and that holy man fearfully wounded? who lay almost a year (for aught we read of him,) before he came to himself, so far as to be thoroughly sensible of his sin, till Nathan a faithful Chirurgeon was sent to search the wound, and clear it of that dead flesh, which had grown over it? And Jonah, (otherwise a holy Prophet) when God would send him on an errand to Ni neveh, he hath his shoes to seek, I mean that preparation and readiness with which his mind should have been shod, to have gone at the first call. Good Hezikiah we find how near his helmet of hope was of being beaten off his head, who tells us himself what his thoughts were in the day of his distress, that he should not see the Lord in the land of the living, expecting that God would never let go his hold, till like a Lion he had broke his bones, and at last made an end of him. Even Abraham himself, famous for faith, yet had his fits of unbelief and distrustful qualms coming over his valiant heart; now in this case the Christians care should be to get his armour speedily repaired. A battered helmet is next to no helmet in point of present use; grace in a decay, is like a man pulled off his legs by sickness; if some means be not used to recover it, little service will be done by it, or comfort received from it. Therefore Christ gives this Church of Ephesus (to whom Paul wrote this Epistle) this counsel, To remember from whence she was fallen, to repent and do her first works, How many does a declining Christian wrong at once?  
First, he wrongs God, and that in a high degree, because God reckons upon more honour to be paid him in by his Saint's grace, then by all other talents which his creatures have to trade with in the world. He can in some sense better bear the open sins of the world, than the decays of his Saints graces; they by abusing their talents rob him but of his oil, flax and wool: But the Christian by the other, bereaves him of the glory which should be paid him from his faith, zeal, patience, self-denial, sincerity and the rest. Suppose a Master should trust one servant with his money, and another with his child to be looked to; would he not be more displeased to see his dear child hurt, or almost killed by the negligence of the one, than his money stolen by the carelessness of the other? Grace is the new creature, the birth of the Spirit, when this comes to any harm by the Christians careless walking it must needs go nearer the heart of God, than the wrong he hath from the world, who are trusted with nothing like this.  
Secondly, he that declines in grace, and labours not to repair it, he wrongs his brethren who have a share in one another's grace; he wrongs his whole body that seeks not cure for a wound in any member. We are bid to love one another, 2 epist. of John 5. v. but how shall we show our love to one another? the very next words will direct us, And this is love, that we walk after his Commandments. Indeed we show little love to our brethren by sinning, whereby we are sure either to ensnare them or grieve them; and how to let grace go down, and sin not go up is a riddle to any that know what they both are.  
Thirdly, the Christian wrongs himself in not endeavouring to repair his broken armour, and recover his declining grace. By this he loses the evidence of his inheritance, at least so blots it that it cannot be so clearly perceived by him. A declining Christian must needs be a doubting Christian, because the common symptom of an hypocrite, is to wear and waste like a stake set in the ground, (which rots, while true grace like the tree grows.) Is not this the knot which the devil poseth many poor souls withal, and finds them work for many years to untie? If thou wert a Christian thou wouldst grow. Right Saints go from strength to streugth, and thou goest from strength to weakness. They go up the hill to Zion, every Ordinance and Providence is a step that bears them nearer Heaven; but thou goest down the hill, and art further from thy salvation then when thou didst first believe (as thou thoughtest;) and doth it stand wirh thy wisdom, Christian, to put a staff into the dev●ls hand, an argument into his mouth, to dispute against thy salvation with? If you held an estate by the life of a child, which upon the death of it should all go away from you, that child I warrant you should be well looked unto; his head should not ache, but you would post to the Physician for counsel; I pray what is your evidence for that glorious estate you hope for? Is it not Christ within you? Is not this new creature (wh●ch may well be called Christ for its likeness to him) the young heir of Heaven's glory? and when that is sick or weak, is it not time to use all means for its recovery? while thus, thou canst neither live nor die comfortably. Not live; a man in a consumption has little joy of his life, he neither finds sweetness in his meat, nor delight in his work, as a healthful man doth. O how sweet is the promise to faith when active and vigorous? how easy the yoke of the Command to the Christian, when his conscience is not galled with guilt, nor high strength enfeebled by temptation? but the Christian in a declining condition, he tastes not the promise, every command is grievous, and every duty burdensome to him: he goes in pain like one whose foot is out of joint, though the way be never so pleasant. And he is as unfit to die as he is to live, such a one can like no more to hear the news of death, than a tenant that wants his rent doth to hear of the quarterday. This made David beg time of God; Spare me a little, that I may recover my strength.  
Having shown you why the Christian should endeavour to recover his declining graces, it will be very requisite to give a word of counsel to the Christian.  
First, to direct him how to judge of the declining state of grace, that he may not pass a false judgement upon himself therein.  
Secondly, to direct him when he finds grace to be in a declination, how he may recover it.   

CHAP. III. A cautionary direction from what we may not, as also from what we may judge our graces to be in a declination.  
Quest. FIrst of the first, How may a Christian judge whether grace be declining in him or no?  
Answ. First, I shall resolve this negatively, and show by what he is not to judge his grace to decline.  
Secondly, positively, by what he may certainly conclude a decay of grace.  
First, negatively, and that in several particulars.  
Frist, Christian, do not judge grace to be fallen weaker, because thy sense of corruption is grown stronger: This oft lies at the bottom of poor souls complaints in this case O they never felt pride, hypocrisy and other corruptions so haunt them as now; none knows how they are vexed with these, and the like besides themselves. Now let me ask thee who makest this sad moan, whether thou dost not think these corruptions were in thee before thou didst thus feel them? how oft hast thou prayed as formally, and not been troubled? how oft hast thou stood chatting with the same lusts, and thy soul hath not been laid low before the Lord with such abasement of thyself as now? deal faithfully between God and thy soul, and tell not a lie for God by bearing false witness against thyself. If it be thus, thou hast rather a comfortable sign of grace growing then decaying. Sin cannot be on the getting hand, if the sense of sin grow quick; this is the concomitant of a thriving soul, none so full of complaints of their own hearts as such; the least sin goes now to their very souls, which makes them think viler of themselves then ever▪ but it is not the increase of sin in them, but the advance of their love to Christ makes them judge so: when the Sun shines with some power, and the year gets up, we observe, though we may have frosts and snow, yet they do not lie long, but are soon dissolved by the Sun, O 'tis a sweet sign that the love of Christ shines with a force upon thy soul, that no corruptions can lie long in thy bosom, but they melt into sorrow and bitter complaints. That is the decaying soul where sin lies bound up and frozen, little sense of, or sorrow for it appears.  
Secondly, Take heed thou thinkest not grace decays, because thy comfort withdraws. The influence of the Sun comes where the light of it is not to be found, yea, is mighty, as appears in those mines of gold and silver, which are concocted by the same. And so may the actings of grace be vigorous in thee, when least under the shines of his countenance. Did ever faith triumph more than in our Saviour, crying, My God, my God; here faith was at its meridian, when it was midnight in respect of joy. Possibly thou comest from an Ordinance, and bringest not home with thee those sheaves of comfort thou usest to do, and therefore conclude grace acted not in thee as formerly. Truly if thou hast nothing else to go by, thou mayest wrong the grace of God in thee exceedingly. Because thy comfort is extrinsical to thy duty, a boon which God may give or not, yea, doth give to the weak, and deny to the strong. The traveller may go as fast, and rid as much ground, when the Sun doth not shine, as when it doth; though (indeed he goes not so merrily on his journey) nay, sometimes he makes the more haste; the warm Sun makes him sometime to lie down and loiter, but when dark and cold he puts on with more speed. Some graces thrive best (like some flowers) in the shade, such as humility, dependence on God, &c,  
Thirdly, take heed thou dost not mistake, and think thy grace decays, when may be it is only thy temptations increase, and not thy grace decrease. If you should hear a man say, because he cannot to day run so fast, when a hundred weight is on his back, as he could yesterday without any such a burden, that therefore he was grown weaker, you would soon tell him where his mistake lies. Temptation lies not in the same heaviness always upon the Christians shoulder; observe therefore whether Satan is not more than ordinary let loose to assault thee, whether thy temptations come not with more force and violence then ever; possibly, though thou dost not with the same facility overcome these, as thou hast done less, yet grace may act stronger in conflicting with the greater, then in overcoming the less. The same ship, that when lightly ballasted, and favoured with the wind goes mounting, at another time deeply laden, and going against wind and tide, may move with a slow pace, and yet they in the ship take more pains to make it sail thus, than they did when it went faster.  
Secondly, positively, how thou mayest conclude that grace is declining; and that in a threefold respect.  
First, in reference to temptations to sin.  
Secondly, in reference to the duties of God's worship.  
Thirdly, the frame of thy heart in worldly employments.  
First, in reference to sin, and that is threefold.  
First, when thou art not so wakeful to discover the encroachings of sin upon thee as formerly; at one time we find David's heart smote him, when he but rend the skirt of Saul's garment: at another time when his eye glanced on Bathsheba, he takes no such notice of the snare Satan had him in, and so is led from one sin to another, which plainly showed that grace in him was heavy-eyed, and his heart not in so holy a frame as it had been. If an enemy comes up to the gates, and the sentinel not so much as give an alarm to the City of his approach, it shows he is off his guard, either fallen asleep, or worse: If grace were awake, and thy conscience had not contracted some hardness, it would do its office.  
Secondly, when a temptation to sin is discovered, and thou findest thy heart shut up that thou dost not pray against it, or not with that zeal and holy indignation, as formerly upon such occasions; it is a bad sign, that lust hath got an advantage of thy grace, that thou canst not readily betake thyself to thy arms. Thy affections are bribed, and this makes thee so cold a Suitor at the throne of grace, for help against thine enemy.  
Thirdly, when the arguments prevailing most with thee to resist temptations to sin, or to mourn for sin committed, are more carnal and less Evangelical then formerly: may be thou remember'st when thy love to Christ would have spit fire on the face of Satan tempting thee to such a sin; but now that holy fire is so abated, that if there were not some other carnal motives to make the vote full, it would hazard to be carried for it, rather than against it; and so in mourning for a sin there is possibly now some slavish arguments, (like an onion in the eye, which makes thee weep, rather than pure ingenuity arising from love to God whom thou hast offended, this speaks a sad decay, and the more mixture there is of such carnal arguments, either in the resisting of, or mourning for sin, the greater the declination of grace is. David's natural heat sure was much decayed, when he needed so many clothes to be laid on him, and he yet feel so little heat, the time was he would have sweat with fewer. I am afraid, many their love to Christ will be found (in these declining times) to have lost so much of its youthful vigour, that what would formerly have put them into a holy fury, and burning zeal against some sins, (such as Sabbath-breaking, pride of apparel, neglect of family-duties, etc.) hath now much ado to keep any heat at all in them against the same.  
Secondly, in point of duties of worship.  
First, if thy heart doth not prompt thee with that forwardness and readiness as formerly, to hold communion with God in any duty; possibly thou knowest the time when thy heart echoed back to the motions of God's Spirit, bidding thee, Seek his face; Thy face, Lord, will I seek; yea, thou didst long as much till a Sabbath or Sermon-season came, as the carnal wretch doth till it be gone; but now thy pulse doth not beat so quick a march to the Ordinances public or secret; nature cannot but decay, if appetite to food go away; a craving soul is the thriving soul, such a child that will not let his mother rest, but is frequently crying for the breast.  
Secondly, when thou declinest in thy care to perform duties in a spiritual sort, and to preserve the sense of those more inward failings, which in duty none but thyself can check thee of. It is not frequency of duty, but spirituality in duty causeth thriving, and therefore neglect in this point soon brings grace into a consumptive posture. Possibly, soul, the time was thou wert not satisfied with praying, but thou didst watch thy heart strictly, (as a man would every piece in a sum of money he pays, lest he should wrong his friend with any brass or uncurrant coin) thou wouldst have God not only have duty, but duty stamped with that faith which makes it currant, have that zeal and sincerity which makes it Gospel-weight; but now thou art more careless and formal, O look to it (poor soul) thou wilt, if thou continue thus careless, melt in thy spiritual estate apace. Such dealings will spoil thy trade with heaven. God will not take off these slighty duties at thy hands.  
Thirdly, when a Christian gets little spiritual nourishment from communion with God, to what it hath done. The time hath been (may be) thou couldst show what came of thy praying, hearing and fasting; but now the case is altered. There is a double strength communion with God imparts to a soul in a healthful disposition, strength to faith, and strength for our obediential walking; dost thou hear and pray, and get no more strength to hold by a promise, no more power over, or brokenness of heart under thy usual corruptions? what? come down the Mount and break the Tables of God's Law, assoon as thou art off the place? as deep in thy passion, as uneven in thy course as before? there is a sure decay of that inward heat which should and would (if in its right temper) suck some nourishment from these.  
Thirdly, by thy behaviour in thy worldly employments.  
First, when thy worldly occasions do not leave thee in so free and spiritual a disposition, to return into the presence of God as formerly; may be thou couldst have come from thy shop and family-employments to thy closet, and find that they have kept thee in frame, yea, may be delivered thee up in a better frame for those duties, but now 'tis otherwise, thou canst not so shake them off, but they cleave to thy spirit, and give an earthly savour to thy praying and hearing; thou hast reason to bewail it; when nature decays men, go more stooping, and 'tis a sign some such decay is in thee, that thou canst not as thou usest, lift up thy heart from earthly to spiritual duties. They were intended as helps against temptation, and therefore when they prove snares to us there is a distemper on us. If we wax worse after sleep, the body is not right, because the nature of sleep is to refresh; if exercise indisposeth for work, the reason is in our bodies: So here.  
Secondly, when thy diligence in thy particular calling is more selfish; possibly thou hast wrought in thy shop, and set close at thy study, in obedience to the command chiefly; thy carnal interests have swayed but little with thee, but now thou tradest more for thyself, and less for God. O have a care of this.  
Thirdly, when thou canst not bear the disappointment of thy carnal ends in thy particular calling, as thou hast done; thou workest and gettest little of the world, thou preachest and art not much esteemed, and thou knowest not well how to brook these. The time was thou couldst retire thyself into God, and make up all thou didst want elsewhere in him; but now thou art not so well satisfied with thy estate, rank and condition; thy heart is fingering for more of these then God allows thee; this shows declining; children are harder to be pleased, and old men, (whose decay of nature makes them more froward, and in a manner children the second time) then others; labour therefore to recover thy decaying grace, and as this lock grows, so thy strength with it will, to acquiesce in the disposure of God's Providence.   

CHAP. IU. A word of counsel for the recovery of declining grace.  
WE come now to give a few directions to the Christian, how to recover decaying grace.  
Inquire faithfully into the cause of thy declining. The Christians armour decays two ways; either by violent bartery, when the Christian is overcome by temptations to sin; or else by neglecting to forbish and scour it with the use of those means which are as oil, to keep it clean and bright. Now inquire, which of these have been the cause of thy decay. It is like both concur.  
First, if thy grace be weakened by any blow, given it by any sin committed by thee; there than lies a threefold duty upon thee towards the recovery of it.  
First, thou art to renew thy repentance. It is Christ's counsel, Rev. 2.5. to Ephesus, Repent, and do thy first works; where it is not only commanded as a duty, but prescribed as a means for her recovery; as if he had said, Repent, that thou mayest do thy first works. So, Hosea 14.2. The Lord sets back-sliding Israel about this work, bidding her take words and turn to the Lord; and, v. 4. he than tells her he'll take her in hand to recover her of her sins, I will heal their back-slidings: a repenting soul is under promise of healing; and therefore (Christian) go and search thy heart, as thou wouldst do thy house, if some thief or murderer lay hid in it, to cut thy throat in the night; and when thou hast found the sin that has done thee the mischief, then labour to fill thy heart with shame for it, and indignation against it, and so go big with sorrow, and cast it forth before the Lord in a heart-breaking confession; better thou do this, than Satan do thy errand to God for thee.  
Secondly, when thou hast renewed thy repentance, forget not, delay not then to renew thy faith on the promise for pardon. Repentance that is like purging physic to evacuate the peccant humour; but if faith come not presently with its restorative, the poor creature will never get heart, or recover his strength. A soul may die of a flux of sorrow as well as of sin; faith hath an incarnating virtue, as they say of some strengthening meats, it feeds upon the promise, and that is perfect, converting (or rather restoring) the soul, Psal. 19.7. Though thou wert pined to skin and bones, all thy strength wasted, yet faith would soon recruit thee, and enable every grace to perform its office cheerfully. Faith sucks peace from the promise, called peace in believing; from peace flows joys, Being justified by faith we have peace with God, Rom. 5.1. and, v. 2. We rejoice in the hope of glory; and joy affords strength: The joy of the Lord is our strength.  
Thirdly, back both these with a daily endeavour to mortify those lusts which most pevail over thy grace. Weeds cannot thrive, and the flowers also; when grace doth not act vigorously and freely, conclude it is oppressed with some contrary lust, which weighs down its spirits, and makes them lumpish; even as superfluous humours do load the natural spirits in our bodies, that we have little joy to stir or go about any business till they be evacuated; and therefore ply this work close, it is not a day's work or two in the year, (like Physic at spring and fall) nothing more vain, then to make a bustle, as the Papists do at their Lent; or as some unsound Professors among ourselves, who seem to bestir themselves before a Sacrament or day of Fasting, with a great noise of zeal, and then let those very lusts live peaceably in them all the year after. No, this is child-play to do and undo; thou must mortify daily thy lusts by the Spirit, Rom. 8.13. Follow but this work conscionably in thy Christian course, making it thy endeavour, (as constantly as the labouring man goes out every day to work in the field where his calling lies) to watch thy heart, and use all means for the discovery of sin, and as it breaks forth to be humbled for it, and be chopping at the root of it with this axe of mortification; and thou shalt see by the blessing of God what a change for the better there will be in the constitution of thy grace; thou who art now so poor, so pale, that thou art afraid to see thy own face long in the glass of thy own conscience, shall then reflect with joy upon thy own conscience, and dare to converse with thyself without those surprisals of horror and fear, which before did appall thee; thy grace, though it shall not be thy rejoicing, yet it will be thy evidence for Christ, in whom it is: and lead thee in with boldness to lay claim to him, while the loose Christian, whose grace is overgrown with lusts (for want of this weeding hook) shall stand trembling at the door, questioning whether his grace be true or no; and from that doubt of his welcome.  
Secondly, if upon enquiry thou findest that thy Armour decays, rather for want of scouring, then by any blow from sin presumptuously committed, (as that is most common and ordinary, rust will soon spoil the best armour, and negligence give grace its bane, as well as gross sins,) then apply thyself to the use of those means which God hath appointed for the strengthening grace; if the fire goes out by taking off the wood, what way to preserve it but by laying it on again?  
First, I shall send thee to the Word of God, be more frequently conversant with it. David tells us, where he renewed his spiritual life, and got his soul so oft into a heavenly heat, when grace in him began to i'll. The Word (he tells us) quickened him. This was the Sunny bank he fate under. The Word draws forth the Christians grace, by presenting every one with an object suitable to act upon, this is of great power to rouse them up; as the coming in of a friend, makes us (though sleepy before) shake off all drowsiness to enjoy his company. Affections they are actuated when their object is before them; if we love a person, this is excited by sight of him, or anything that minds us of him; if we hate one our blood riseth much more against him when before us. Now the Word bring the Christian graces and their object together. Here love may delight herself with the beholding Christ, who is set out to life there in all his love and loveliness; here the Christian may see his sins in a glass that will not flatter him; and can there any godly sorrow be in the heart, any hatred of sin, and not come forth, while the man is reading what they cost Christ for him?  
Secondly, from the Word go to meditation; this is as bellows to the fire; that grace which lies chosked and eaten up for want of exercise, will by this be cleared and break forth; while thou art musing this fire will burn, and thy heart grow hot within thee, according to the nature of the subject thy thoughts dwell upon: resolve therefore (Christian) to enclose some time from all worldly Suitors, wherein thou mayest every day (if possible) at least take a view of the most remarkable occurrences that have passed between God and thee; First, ask thy soul what take it hath had that day, what mercies heaven hath sent into thee, and do not when thou hast asked the question, (like Pilate) go out; but stay till thy soul has made report of God's gracious dealings to thee: and (if thou be'st wise to observe, and faithful to relate them) thy conscience must tell thee, that the cock was never turned, the breast of mercy never put up all the day, yea, while thou art viewing these fresh mercies, telling over this new coin, hot out of the mint of God's bounty, ancient mercies they will come crowding in upon thee, and call for a place in thy thoughts, and tell thee what God hath done for thee months and years ago, (and indeed old debts should not be paid last) give them (Christian) all a hearing one time or another, and thou shalt see how they will work upon thy ingenious spirit. It is with the Christian in this case, as with some Merchant's servant that keeps his Master's cash, he tells his Master he hath a great sum of his by him, and desires he would discharge him of it, and see how his accounts stand, but he can never find him at leisure. There is a great treasure of mercy always in the Christians hands, and conscience is oft calling the Christian to take the account, and see what God has done for him, but seldom it is, he can find time to tell his mercies over; and is it any wonder that such should go behinde-hand in their spiritual estate, who take no more notice what the gracious dealings of God are with them? how can he be thankful that seldom thinks what he receives? or patient when God afflicts, that wants one of the most powerful arguments to pacify a mutinous spirit in trouble, and that is taken from the abundant good we receive at the hands of the Lord as well as a little evil? how can such a souls love flame to God, that is kept at such a distance from the mercies of God, which are fuel to it? and the like might be said of all the other graces. Secondly, reflect upon thyself, and bestow a few serious thoughts upon thy own behaviour, what it hath been towards God and man all along the day. Ask thy soul, as Elisha his servant, Whence comest thou, O my soul? where hast thou been? what hast thou done for God this day, and how? and when thou goest about this, look that thou neither be'st taken off from a through search, (as Jacob was by Rachel's specious excuse) nor be found to cocker thyself, (as Eli his sons) when thou shalt upon enquiry take thy heart tardy in any part of thy duty; take heed what thou dost, for thou judgest for God, who receives the wrong by thy sin, and therefore will do himself justice if thou wilt not.  
Thirdly, from meditation go to prayer; indeed a soul in meditation is on his way to prayer; that duty leads the Christian has to this, and this brings help to that; when the Christian has done his utmost by meditation to excite his graces, and chase his spirit into some divine heat, he knows all this is but to lay the wood in order. The fire must come from above to kindle, and this must be fetch't by prayer. They say, stars have greatest influences when they are in conjunction with the Sun; then sure the graces of a Saint should never work more powerfully then in prayer, for than he is in the nearest conjunction and communion with God. That Ordinance which hath such power with God, must needs have a mighty influence on ourselves. It will not let God rest, but raiseth him up to his people's succour, and is it any wonder if it be a means to rouse up and excite the Christians grace? how oft do we see a dark cloud upon David's spirit at the beginning of his prayer, which by that time he is a little warm in his work, begins to clear up, and before he ends breaks forth into high actings of faith and acclamations of praise? Only here (Christian) take heed of formal praying, this is as baneful to grace as not praying. A plaster, though proper and of sovereign virtue, yet if it be laid on cold may do more hurt then good.  
Fourthly, to all the former join fellowship and communion with the Saints thou lived amongst. No wonder to hear a house is robbed that stands far from neighbours; he that walks in communion of Saints, he travels in company, he dwells in a City where one house keeps up another, to which Jerusalem is compared. 'Tis observable concerning the house in whose ruins Jobs children were entombed, that a wind came from the wilderness and smote the four corners of it; it seems it stood alone; the devil knows what he does in hindering this great Ordinance of communion of Saints; in doing this he hinders the progress of grace, yea, brings that which Christians have, into a declining wasting state. The Apostle couples those two duties close together, to hold fast our Profession, and to consider one another, and provoke unto love and to good works, Heb. 10.23, 24. Indeed it is a dangerous step to Apostasy, to forsake the communion of Saints; hence 'tis said of Demas, he hath left us, and embraced the present world. O what mischief has Satan done us in these few late years, in this one particular? what is become of this communion of Saints? where are there two or three to be found that can agree to walk together? those that could formerly suffer together, cannot sit together at their Father's table, can hardly pray one with or one for another; the breath of one Christian is strange to another that once lay in his, bosom;— This is a lamentation, and shall be for a lamentation.   

CHAP. V. The words opened, and what is meant by the evil day.  
That ye may be able to withstand in the evil day, and having done, etc.  
WE come to the argument with which the Apostle urgeth the exhortation, and that is double.  
The first hath respect to the hour of battle, that ye may be able to withstand in the evil day.  
The second to the happy issue of the war, which will crown the Christian thus armed, and that is certain victory, and having done all stand.  
First of the first, That ye may be able to withstand in the evil day; But what is this evil day? Some take this evil day to comprehend the whole life of a Christian here below in this vale of tears; and then the argument runs thus: Take to yourselves the whole Armour of God, that you may be able to persevere to the end of your life, which you will find, as it were, one continued day of trouble and trial, Thus Jacob draws a black line over his whole life, Few and evil have the days of my life been, Gen. 47. What day shines so fair that over casts not before night, yea, in which the Christian meets not with some shower or other, enough to deserve the name of an evil day? Every day hath its portion, yea, proportion; Sufficient is the evil of the day. We need not borrow and take up sorrows upon use of the morrow, to make up our present load; as we read of daily bread, so of a daily cross, Luke 9.23. which we are bid to take, not to make, (we need not make crosses for ourselves, as we are prone to do) God in his Providence will provide one for us; and we are bid to take it up, but we hear nothing of laying it down, till cross and we lie down together; our troubles and our lives are coetaneous, live and die together; here when joy comes sorrow is at its heel, staff and rod go together. Job himself, (whose prosperity the devil so grudged, and set forth in all his bravery and pomp, Job 1.10. as if his Sun had no shadow,) hear what account this good man gives of this his most flourishing time, chap. 3. 26. I was not in safety, neither had I rest, neither was I quiet. There were some troubles that broke his rest, when his bed was (to thinking) as sort as heart could wish, even now this good man tosses and tumbles from one side to the other, and is not quiet. If one should have come to Job and blessed him with his happy condition, and said Surely, Job, thou couldst be content with what thou hast for thy portion, if thou mightest have all this settled on thee and thy heirs after thee, he would have said, as once Luther, that God should not put him off with these. Such is the Saints state in this bottom, that their very life here, and all the pompous entertainments of it, they are their cross, because they detain them from their crown. We need nothing to make our life an evil day more than our absence from our chief good; which cannot be recompensed by the world, nor enjoyed with it. Only this goodness there is in this evil, that it is short, our life is but an evil day, it will not last long; and sure it was mercy that God hath abridged so much of the term of man's life in these last days, wherein so much of Christ and Heaven are discovered, that it would have put the Saint's patience hard to it, to have known so much of the upper world's glory, and then be kept so long from it, as the Fathers in the first age were. O comfort one another (Christians) with this; though your life be evil with troubles, yet 'tis short; a few steps, and you are out of the rain. There is great difference between a Saint in regard of the evils he meets with, and the wicked; as two travellers riding contrary ways, (both taken in the rain and wet) but one rides from the rain, and so is soon out of the shower; but the other rides into the rainy corner, the further he goes, the worse he is. The Saint he meets with troubles as well as the wicked, but he is soon out of the shower; when death comes he has fair weather: but the wicked the further he goes the worse; what he meets with here, is but a few drops, the great storm is the last. The pouring out of God's wrath shall be in hell, where all the deeps of horror are opened, both from above of God's righteous fury, and from beneath of their own accusing and tormenting consciences.  
Secondly, others take the phrase in a more restrained sense, to denote those particular seasons of our life, wherein more especially we meet with afflictions and sufferings. Beza reads it tempore adverso, in the time of our adversity. Though our whole life be evil, if compared with Heavens blissful state, our clearest day, night to that glorious morning; yet one part of our life compared with another may be called good, and the other evil, we have our vicissitudes here. The Providences of God to his Saints here, while on this low bottom of earth are mixed and particoloured, 
Ezek. 18.  as was signified by the speckled horses in Zechariahs' vision; Red and white, peace and war, joy and sorrow chequer our days. Earth is a middle place betwixt heaven and hell, and so is our state here; it partakes of both: we go up hill and down till we get to our journey's end, yea, we find the deepest slough nearest our father's house. Death, I mean, into which all the other troubles of out life fall, as streams into some great river, and with which they all end, and are swallowed up. This being the comprehensive evil, I conceive to be meant here, being made remarkable by a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that day, that evil day, not excluding those other days of tribulation which intervene. These are but so many petty deaths, every one snatching away a piece of our lives with them, or like Pages sent before to usher in this King of terrors that comes behind.  
The phrase being opened; let us consider the strength of this first argument, with which the Apostle reinforceth his exhortation, of taking to ourselves the whole Armour of God, and that consists in three weighty circumstances.  
First, the nature and quality of this day of affliction, it is an evil day.  
Secondly, the unavoidableness of this evil day of affliction, implied in the form of speech, that you may withstand in the evil day. He shuts out all hope of escaping, as if he had said you have no way but to withstand, please not yourselves with thoughts of shunning battle; the evil day must come, be you armed or notarmed.  
Thirdly, the necessity of this armour, to withstand. As we cannot run from it, so not bear up before it, and oppose the force which will be made against us, except clad with Armour. These would afford several points, but for brevity we shall lay them together in one Conclusion.   

CHAP. VI Shows that the day of affliction is evil, and in what respects, as also unavoidable, and why to be prepared for.  

Doct.  IT behoves everyone to arm and prepare himself for the evil day of affliction and death, which unavoidably he must conflict with. The point hath three branches.  
First, the day of affliction and death is an evil day.  
Secondly, this evil day is unavoidable.  
Thirdly, it behoves every one to provide for this evil day.  
First of the first branch, the day of affliction, especially death is an evil day. Here we must show how affliction is evil, and how not.  
First, it is not morally or intrinsically evil, if it were evil in this sense; First, God could not be the author of it; his nature is so pure, that no such evil can come from him, any more than the Sun's light can make night. But this evil of affliction he voucheth for his own act, Against this family do I devise an evil, Mic. 3.2. yea more, he impropriates it so to himself, as that he will not have us think any can do us evil beside himself. 'Tis the Prerogative he glories in, that there is no evil in the City, but it is of his doing, Amos 3.6. And well it is for the Saints that their crosses are all made in heaven, they would not else be so fitted to their backs as they are. But for the evil of sin, he disownes it with a strict charge, that we lay not this brat, which is begotten by Satan upon our impure hearts, at his door. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man, James 1.13.  
Secondly, if affliction were thus intrinsically evil, it could in no respect be the object of our desire, which sometimes it is and may be. We are to choose affliction rather than sin, yea, the greatest affliction before the least sin. Moses chose affliction with the people of God, rather than the pleasures of sin for a season. We are bid rejoice when we fall into divers temptations, that is, afflictions.  
But in what respects then may the day of affliction be called evil?  
First, as it is grievous to sense in Scripture, evil is oft put as contradistinct to joy and comfort: We looked for peace, and behold no good. A merry heart is called a good heart, a sad spirit an evil spirit, because nature hath an abhorrency to all that opposeth its joy, and this every affliction doth more or less. No affliction, 
Heb. 12.11  while present is joyous, but grievous; it hath like Physic, an unpleasing farewell to the sense. Therefore Solomon, speaking of the evil days of sickness, expresseth them to be so distasteful to nature, that we shall say, We have no pleasure in them. They take away the joy of our life. Natural joy is a true flower of the Sun of prosperity, it opens and shuts with it. 'Tis true indeed, the Saints never have more joy than in their affliction, but this comes in upon another score; they have a good God that sends it in, or else they would be as sadly on it as others. 'Tis no more natural for comfort to spring from afflictions, then for grapes to grow on thorns, or Manna in the wilderness. The Israelites might have looked long enough for such bread, if heaven had not miraculously reigned it down. God chooseth this season to make the Omnipotency of his love the more conspicuous. As Elijah to add to the miracle, first causeth water in abundance to be poured upon the wood and sacrifice, so much as to fill the trench, and then brings fire from heaven by his prayer, to lick it up: Thus God pours out the flood of affliction upon his children, and then kindles that inward joy in their bosoms which licks up all their sorrow, yea, he makes the very waters of affliction they float on, add a further sweetness to the music of their spiritual joy, but still it is God that is good, and affliction that is evil.  
Secondly, the day of affliction is an evil day, as it is an unwelcome remembrancer of what sinful evils have passed in our lives. It revives the memory of old sins, which it may be, were buried many years ago in the grave of forgetfulness. The night of affliction is the time when such ghosts use to walk in men's consciences; and as the darkness of the night adds to the horror of any scareful object, so doth the state of affliction (which is itself uncomfortable) add to the terror of our sins then remembered. Never did the Patriarches sin look so ghastly on them, as when it recoiled upon them in their distress, Gen. 42.21. The sinner than hath more real apprehensions of wrath then at another time; affliction approximates judgement, yea, it is interpreted by him, as a Pursuivant sent to call him presently before God, and therefore must needs beget a woeful confusion and consternation in his spirit. O that men would think, of this, how they could bear the sight of their sins, and a Rehearsal Sermon of all their ways in that day! That is the blessed man indeed, who can with the Prophet then look on them, and triumph over them. This indeed is a dark parable, as he calls it, few can skill of it, as Ps. 94.3, 4. I will open my dark saying upon the harp; wherefore should I fear in the day of evil, when the iniquity of my heels compasseth me about?  
Thirdly, the day of affliction makes discovery of much evil to be in the heart, which was not seen before. Affliction shakes and roils the creature, if any sediment be at the bottom it will appear then. Sometimes it discovers the heart to be quite naught, that before had some seeming good, these suds wash off the hypocrites paint, Natura vexata prodit seipsam. When corrupt nature is vexed it shows itself, and some afflictions do that to purpose. We read of such as are offended when persecution comes, they fall quite out with their Profession, because it puts them to such cost and trouble; others in their distress that curse their God, Isa. 8.21. It is impossible for a naughty heart to think well of an afflicting God. The hireling, if his Master takes up a staff to beat him, throws down his work and runs away; and so doth a false heart serve God. Yea, even where the person is gracious, corruption is oft found to be stronger, and grace weaker than they were thought to be. Peter, who set out so valiantly at first to walk on the sea, the wind doth but rise and he begins to sink; now he sees there was more unbelief in his heart than he before suspected. Sharp afflictions are to the soul as a driving rain to the house; we know not that there are such crannies and holes in the house, till we see it drop down here and there. Thus we perceive not how unmortified this corruption, nor how weak that grace is, till we are thus searched, and made more fully to know what is in our hearts by such trials. This is the reason why none have such humble thoughts of themselves, and such pitiful and forbearing thoughts towards others in their infirmities; as those who are most acquainted with afflictions, they meet with so many foils in their conflicts, as make them carry a low sail in respect of their own grace, and a tender respect to their brethren, more ready to pity then censure them in their weaknesses.  
Fourthly, this is the season when the evil one Satan comes to tempt. What we find called the time of tribulation, Mat. 13.22. we find in the same parable, Luke 8.13. called the time of temptation. Indeed they both meet; seldom doth God afflict us, but Satan addeth temptation to our wilderness; This is your hour (saith Christ) and the power of darkness, Luke 22.53. Christ's sufferings from man, and temptation from the devil came together. Esau, who hated his brother for the blessing, said in his heart, The days of mourning for my father are at hand, then will I kill my brother, Gen. 27.41. Times of affliction are the days of mourning, those Satan waits for to do us amischief in.  
Fifthly and lastly, the day of affliction hath oft an evil event and issue, and in this respect proves an evil day indeed. All is well (we say) that ends well; the product of afflictions on the Christian is good, the rod with which they are corrected, yields the peaceable fruits of righteousness, and therefore they can call their afflictions good, that is a good instrument that lets out only the bad blood. It is good for me that I was afflicted, saith David. I have read of a holy woman, who used to compare her afflictions to her children, they both put her to great pain in the bearing, but as she knew not which of her children to have been without (for all the trouble in the bringing forth) so neither which of her afflictions she could have miss, notwithstanding the sorrow they put her to in the enduring. But to the wicked the issue is sad, first in regard of sin, they leave them worse, more impenitent, hardened in sin, and outrageous in their wicked practices. Every plague on Egypt added to the plague of hardness on Pharaohs heart: he that for some while could beg prayers of Moses for himself, at last comes to that pass, that he threatens to kill him if he come at him any more. O what a prodigious height do we see many come to in sin after some great sickness or other judgement? Children do not more shoot up in their bodily stature after an ague, than they in their lusts after afflictions. O how greedy and ravenous are they after their prey, when they once get off their clog and chain from their heels! when Physic works not kindly, it doth not only leave the disease uncured, but the poison of the Physic stays in the body also. Many appear thus poisoned by their afflictions, by the breaking out of their lusts afterward. Secondly, in regard of sorrow, every affliction on a wicked person produceth another, and that a greater than itself. The last wedge comes the last, which shall rive him fit for the fire, the sinner is whipped from affliction to affliction, as the vagrant from Constable to Constable till at last he comes to hell, his proper place and settled abode, where all sorrrows will meet in one that is endless.  
The second branch of the point follows. This evil day is unavoidable. We may as well stop the chariot of the Sun, when posting to night, and chase away the shades of the evening, as escape this hour of darkness that is coming upon us all. None hath power over the Spirit to retain it, neither hath he power in the day of death, and there is no discharge in that war, Eccl. 8.8. Among men 'tis possible to get off when pressed for the wars, by pleading privilege of years, estate, weakness of body, protection from the Prince, and the like, or if all these fail, possibly the sending another in our room, or a bribe given in the hand may serve the turn. But in this war the press is so strict, that there is no dispensation; David could willingly have gone for his son, we hear him crying, Would God I had died for thee, O Absalon, my son, my son: but he will not be taken, that young Gallant must go himself. We must in our own person come into the field, and look death in the face. Some indeed we find so fond as to promise themselves immunity from this day, as if they had an ensuring office in their breast. They say they have made a Covenant with death, and with hell they are at an agreement, when the overflowing scourge shall pass through it shall not come unto them. And now (like debtors that have feed the Sergeant) they walk abroad boldly and fear no arrest. But God tells them as fast as they bind he will lose: Your Covenant with death shall be disannulled, and your agreement with hell shall not stand; and how should it if God will not set his seal to it? There is a divine Law for this evil day, which came in force upon Adam's first sin, that laid the fatal knife to the throat of mankind, which hath opened a sluice to let out his heartblood ever since. God to prevent all escape hath sown the seeds of death in our very constitution and nature, so that we can assoon run from ourselves, as run from death. We need no feller to come with a hand of violence, and hew us down; there is in the tree a worm which grows out of its own substance that will destroy it, so in us, those infirmities of nature that will bring us down to the dust. Our death was bred when our life was first conceived; and as a breeding woman cannot hinder the hour of her travel, (that follows in nature upon the other) so neither can man hinder the bringing forth of death with which his life is big. All the pains and aches man feels in his life are but so many singultus morientis naturae, groans of dying nature; they tell him his dissolution is at hand. Be'st thou a Prince sitting in all thy state and pomp, death dare enter thy Palace, and come through all thy guards, to deliver the fatal message it hath from God to thee, yea, runs its dagger to thy heart; wert thou compassed with a College of Doctors consulting thy health, Art and Nature both must deliver thee up when that comes. Even when thy strength is firmest, and thou eatest thy bread with a merry heart, that very food which nourisheth thy life, gives thee withal an earnest of death, as it leaves those dregs in thee which will in time procure the same. O how unavoidable must this evil day of death be, when that very staff knocks us down to the: grave at last, which our life leans on, and is preserved by! God owes a debt both to the first Adam and second; to the first he owes the wages of his sin: to the second, the reward of his sufferings. The place for full payment of both is the other world, so that except death comes to convey man thither, the wicked who are the posterity of the first Adam, will miss of that full pay for their sins, which the threatening makes due debt, and engageth God to perform; The godly also who are the seed of Christ, these should not receive the whole purchase of his blood, which he would never have shed but upon the credit of that promise of eternal life, which God gave him for them before the world began; This is the reason why God hath made this day so sure, in it he dischargeth both bonds.  
The third branch of the point follows, That it behoves every one to prepare, and effectually to provide for this evil day, which so unavoidably impends us: And that upon a twofold account; First, in point of duty. Secondly, in point of wisdom.  
First, in point of duty. First, it is upon our allegiance to the great God, that we provide and arm ourselves against this day. Suppose a subject were trusted with one of his Prince's castles, and this man should hear that a puissant enemy was coming to lay siege to this castle, yet takes no care to lay in arms and provision for his defence, and so 'tis lost, how could such a one be cleared of treason? doth he not basely betray the place, and with it his Prince's honour into the enemy's hand? Our souls are this castle which we are every one to keep for God. We have certain intelligence that Satan hath a design upon them, and the time when he intends to come with all his powers of darkness, to be that evil day. Now as we would be found true to our trust, we are obliged to stand upon our defence, and store ourselves with what may enable us to make a vigorous resistance.  
Secondly, we are obliged to provide for that day, as a suitable return for, and improvement of the opportunities and means, which God affords us for this very end. We cannot without shameful ingratitude to God, make waste of those helps God gives us in order to this great work. Every one would cry out upon him that should basely spend that money upon riot in prison, which was sent him to procure his deliverance out of prison; And do we not blush to bestow those talents upon our lusts and Satan? which God graciously indulgeth to deliver us from them, and his rage in a dying hour? what have we Bibles for, Ministers and preaching for? if we mean not to furnish ourselves by them with armour for the evil day? In a word, what is the intent of God in lengthening out our days, and continuing us some while here in the land of the living? was it that we might have time to revel or rather ravel out upon the pleasure of this vain world? Doth he give us our precious time to be employed in catching such butterflies as these earthly honours and riches are? It cannot be. Master's do not use (if wise) to set their servants about such work, as will not pay for the candle they borne in doing it. And truly nothing less than the glorifying of God, and saving our souls at last can be worth the precious time we spend here. The great God hath a greater. end then most think in this dispensation: If we would judge aright, we should take his own interpreration of his actions; and the Apostle Peter bids us, count that the long-suffering of the Lord is salvation, 2 Pet. 3.15. which plate he quotes out of Paul, (as to the sense, though not in the same form of words) which in Rom. 2.4. are these, Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? From both places we are taught what is the mind of God, and the language he speaks to us in by every moment's patience, and inch of time that is granted to us. It is a space given for repentance. God sees (as we are) death and judgement could bring no good news to us, we are in no case to welcome the evil day, and therefore mercy stands up to plead for the poor creature in God's bosom, and begs a little time more may be added to its life, that by this iudulgence it may be provoked to repent before he be called to the bar, Thus we come by every day that is continually superadded to our time on earth. And doth not this lay a strong obligation on us to lay out every point of this time, unto the same end 'tis begged for.  
Secondly, in point of wisdom. The wisdom of a man appears most eminently in two things.  
First, in the matter of his choice and chief care.  
Secondly, in a due timing of this his choice and care.  
First, a wife man makes choice of that for the subject of his chief care and endeavour, which is of greatest importance and consequence to him; fools and children only are intent about toys and trifles. They are as busy and earnest in making of a house of dirt or cards, as Solomon was in making of his Temple. Those poor babbles are as adequate to their foolish apprehensions, as great enterprises are to wise men. Now such is the importance of the evil day, especially that of death, that it proves a man a fool, or wise, as he comports himself to it. The end specifies every action, and gives it the name of good or evil, of wise or foolish. The evil day of death is as the end of our days, so to be the end of all the actions of our life. Such will our life be found at last, as it hath been in order to this one day. If the several items of our life (counsels and projects that we have pursued) when they shall then be cast up, will amount to a blessed death, than we shall appear to be wise men indeed, but if after all our goodly plots and policies for other things, we be unprovided for that hour, we must be content to die fools at last; And no such fool as the dying fool. The Christian goes for the fool (in the world's account) while he lives; but when death comes, the wise world will then confess they miscalled him, and shall take it to themselves; We fools counted his life to be madness, and his end to be without honour. But how is he now numbered among the children of God, and his lot is among the Saints? therefore have we erred from the way of truth, Wisd. 5.4, 5. The place is Apocryphal, but sinners will find the matter of it Canonical. 'Tis true indeed, Saints are out-witted by the world in the things of the world, and no marvel, neither doth it impeach their wisdom any more, than it doth a Scholars, to be excelled by the Cobbler in his mean trade, Nature, where it intends higher excellencies, is more careless in those things that are inferior, as we see in man, who (being made to excel the beasts in a rational soul) is himself excelled by some beast or other in all his senses. Thus the Christian may well be surpassed in matters of worldly commerce, because he hath a nobler object in his eye, that makes him converse with the things of the world in a kind of non-attendance; he is not much careful in these matters if he can die well at last, and be justified for a wise man at the day of the resurrection, all is well; he thinks it is not, manners, to be unwilling to stay so long for the clearing of his wisdom, as God can wait for the, vindicating of his own glorious Nature, which will not appear in its glory till that day, when he will convince the ungodly of their hard thoughts and speeches of him. 
Jud. 2.15.  Then they shall, till than they will not be convinced.  
Secondly, a wise man labours duly to time his care and endeavour for the attaining of what he proposeth. 'Tis the fool that comes when the market is done; as the evil day is of great concernment in respect of its event, so the placing of our care for it in the right season is of chief importance, and that sure must be before it comes. There are more doors than one, at which the messenger may enter that brings evil tidings to us, and at which he will knock we know not; we know not where we shall be arrested, whether at bed or board, whether at home or in the field, whether among our friends that will counsel and comfort us, or among our enemies that will add weight to our sorrow by their cruelty. We know not when, whether by day or night, (many of us) not, whether in the morning, noon, or evening of our age. As he calls to work at all times of the day, so he doth to bed; may be while thou art praying or preaching, and it would be sad to go away profaning them and the Name of God in them; possibly when thou art about worse work, death may strike thy quaffing cup out of thy hand, while thou art sitting in the Alehouse with thy jovial mates, or meet thee as thou art reeling home, and make some ditch thy grave, that as thou livedst like a beast, so thou shouldest die like a beast. In a word, we know not the kind of evil God will use as the instrument to stab us; whether some bloody hand of violence shall do it, or a disease out of our bowels and bodies; whether some acute disease, or some lingering sickness; whether such a sickness as shall slay the man while the body is alive, (I mean take the head and deprive us of our reason) or not; whether such noisome troubles as shall make our friends afraid to let us breath on them, or themselves look on us; whether they shall be afflictions aggravated with Satan's temptations, and the terrors of our own affrighted consciences or not; who knows where, when, or what the evil day shall be? therefore doth God conceal these, that we should provide for all. Cesar would never let his soldiers know, when or whither he meant to march. The knowing of these would torment us with distracting fear, the not knowing them should awaken us to a providing care. It is an ill time to calk the ship, when at sea, tumbling up and down in a storm, This should have been looked to, when on her seat in the harbour. And as bad it is to begin to trim a soul for heaven, when tossing upon a sick bed. Things that are done in a hurry are seldom done well; A man called out of his bed at midnight with a dismal fire on his housetop, cannot stand to dress himself in order as at another time; but runs down with one stocking half on may be, and the other not on at all. Those poor creatures I am afraid go in as ill a dress into another world, who begin to provide for it, when on a dying bed conscience calls them up with a cry of hellfire in their bosoms: But (alas!) they must go, though they have not time to put their armour on. And so they are put to repent at leisure in hell, of their shuffling up a repentance in haste here. We come to the Application of the Point.   

CHAP. VII. The Application of the Point.  
Use 1 FIrst, it reproves those that are so far from providing for the evil day, that they will not suffer any thoughts of that day to stay with them, they are as unwilling to be led into a discourse of this subject, as a child to be carried into the dark, and there left. It is a death to them to think of death, or that which leads to it. As some foolishly think, they must needs die presently when they have made their Will, so these think they hasten that sorrowful day by musing on it. The meditation of it is no more welcome to them, than the company of Moses was to Pharaoh. Therefore they say to it as he to Moses, Get thee from me, and let me see thy face no more; the sear of it makes them to butcher and make away all those thoughts which conscience stirs up concerning it, And at last they get such a mastery of their consciences, that they arrive to a kind of Atheism, it is as rare to have them think or speak of such matters, as to see a fly busy in Winter. Nothing now but what is frolic and jocund is entertained by them. If any such thoughts come as prophesy mirth and carnal content, these (as right with their hearts) are taken up into the chariot to sit with them, but all other are commanded to go behind. Alas, poor-spirited wretches! something might be said for you, if this evil day of death and judgement were such entia rationis, as had no foundation or being but what our fancies give them, (such troubles there are in the world, which have all their evil from our thoughts, when we are disquieted with the scorns and reproaches of men, did we but not think of them they were nothing) but thy banishing the thoughts of this evil day from thy mind, will be a poor short relief, Thou canst neither hinder its coming, nor take away its sting when it comes by thy slighting it. Thou art like a Passenger in a ship sleep or wake, thou are going thy voyage. Thou dost but like that silly bird, who puts her head into a reed, and then thinks she is safe from the Fowler because she sees him not. Thou art a fair mark for God's vengeance, he sees thee, and is taking his aim at thee, when thou seest not him, yea, thou puttest thyself under an inevitable necessity of perishihg, by not thinking of this day. The first step to our safety, is consideration of our danger.  
Use 2 It reproves these, who if they think of the evil day, yet it is so far off, that it is to little purpose. They will be sure to set it at such a distance from them, as shall take away the force of the meditation, that it shall not strike them down in the deep sense and fear of it. That cannon, which if we stood at the mouth of it would shatter limb from limb, will not so much as scare them that get out of its reach. The further we put the evil day, the weaker impression it makes on us. 'Tis true (say sinners) it cannot be helped, we owe a debt to nature, it must be paid; sickness will come, and death follow on that, and judgement brings up the rear of both. But (alas!) they look not for these guests yet, they prophecy of these things a great while hence to come. Many a fair day they hope will intervene. Thus men are very kind to themselves. First, they wish it may be long before it comes, and then because they would have it so, they are bold to promise themselves it shall be so; and when once they have made this promise, no wonder if they then live after the rate of their vain hopes, putting off the stating of their accounts, till the winter-evening of old age, when they shall not have such allurements to gad abroad from the pleasures of this life, O then they will do great matters to fit them for the evil day. Bold man! who gave thee leave to cut out such large thongs of that time which is not thine but Gods? Who makes the Lease, the Tenant or the Landlord? or dost thou forget thou farmest thy life, and art not an Owner? This is the device of Satan, to make you delay, whereas a present expectation of the evil day, would not let you sit still unprepared. O why do you let your souls from their work, make them idle and rest from their burdens, by telling them of long life, while death chop in upon you unawares? O what shame will your whorish hearts be put to, (that now say your husband is gone afar off, you may fill yourselves with loves) if he should come before he is looked for, and find you in bed with lusts? And let me tell you, sudden destruction is threatened, especially to such secure ones. Read Matth. 24.48, 50, 51. where 'tis denounced against that sort of sinners, who please themselves with their Lords delaying his coming, that the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of. Indeed God must go out of his ordinary road of dealing with sinners, if such scape a sudden ruin. One is bold to challenge any to show a Precedent in Scripture of any that are branded for security, that some remarkable yea, sudden judgement did not surprise. Sodom, how soon after a Sunshine morning did the heavens thicken, and bury them in a few hours, (by a storm of fire) in their own ashes? Careless Laish cut off before they almost think of it. Agag, when he saw the clouds of his fears break, and fair weather was in his countenance, they return immediately upon him, and shut him up in death; he is presently hewn in pieces. Amalek slaughtered by David before the triumph of their late victory was cold. Nabuchadnezzar strutting himself in his Palace with this bravado in his mouth, Is not this great Babylon that I have built? and before he can get the words out of his throat, there is another voice falling from heaven, saying, O King, to thee be it spoken, 
Dan. 4.31, 33.  thy Kingdom is departed from thee: and the same hour it was fulfilled, and he sent to graze with the beasts. Dives blessing himself for many years, and within a few hours the pillow is plucked from under his head, and you hear no more of him, till out of hell he roar; yea, a whole world, (few persons excepted) drowned, and they not know till the day the flood came, Mat. 24.29. and swept them all away: And who art thou, O man, that promisest thyself an exemption, when Kings, Cities, a whole world have been ruined after this sort?  
Use 3 This reproves those, who indeed think oft of this evil day, (much against their will,) by reason of an awakened conscience, that is ever pinching of them, and preaching on Paul's text (before Felix) to them, till it makes them tremble as he did; yet such is the power of lust in their hearts, that it makes them spur on, notwithstanding all the rebukes conscience gives them, and affrighting thoughts they have of the evil day; yet they continue in their old trade of sin desperately. These wretches are the objects of our saddest pity. The secure sinner (that has broke prison from his conscience,) is like a strong-brained drunkard, he swallows down his sin, (as the other doth his drink) with pleasure, and is not stirred at all; but here is a man that is stomach sick, (as I may so say) his conscience is oft disgorging his sweet draughts, and yet he will sin, though with pain and anguish. O consider (poor wretches) what you do, instead of arming yourselves against the evil day, you arm the evil day against yourselves; you are sticking the bed with pins and needles, on which you must ere long be laid; you are throwing billets into that fiery furnace, wherein at last you shall be cast, and all this in spite of your consciences, which yet God mercifully sets in your way, that the prickings of them may be as a hedge of thorns, to keep thee from the pursuit of thy lusts. Know therefore, if thou wilt go on, that as thy conscience takes from the pleasure of thy sin at present, so it will add to the horror of thy torment hereafter.  
Vsue 4 It reproves those, who though they are not so violent and outrageous in sin, to make them stink above ground in the nostrils of others, yet rest in an unarmed condition, they do not fly to Christ for covering and shelter against this day of storm and tempest, and the reason is, they have a lie in their right hand, they feed on a shell, and a deceived heart carries them aside from seeking after Christ. It would make one tremble to see how confident many are with their false hopes and self-confidences, daring to come up (as Corah with his Censer, as undauntedly as Moses himself) even to the mouth of the grave, till on a sudden they are swallowed up with destruction, and sent to be undeceived in hell, who would not be beaten from their refuges of lies here; whoever thou art, O man, and whatever thou hast to glory in, were it the most Saintlike conversation that ever any lived on earth, yet if this be thy shelter against the evil day, thou wilt perish. No salvation when that flood comes but Christ, yea, being in Christ, hanging on the outside of the Ark by a specious Profession, will not save; Me thinks I see how those of the old world ran for their lives, some to this hill, and others to that high tree, and how the waves pursued them, till at last they were swept into the devouring flood. Such will your end be, that turn any other way for help then to Christ; yet the Ark waits on you, yea, comes up close to your gate to take you in. Noah did not put forth his hand more willingly to take in the dove, than Christ doth to receive those who fly to him for refuge. O reject not your own mercies for lying vanity.  
Use 3 Let it put thee upon the enquiry (whoever thou art,) whether thou be'st in a posture of defence for this evil day. Ask thy soul soberly and solemnly, Art thou provided for this day, this evil day? how couldst thou part with what that will take away, and welcome what it will certainly bring? Death comes with a voider to carry away all thy carnal enjoyments, and to bring thee up a reckoning for them. O canst thou take thy leave of the one, and with peace and confidence read the other? will it not affright thee to have thy health and strength turned into faintness and feebleness, thy sweet nights of rest into waking eyes, and restless toss up and down; thy voice that has so often chanted to the viol, to be now acquainted with no other tune but sighs and groans. O how canst thou look upon thy sweet and dear relations with thoughts of removing from them? yea, behold the instrument, as it were, whetting that shall give the fatal stroke to sever soul and body? think that thou wert now half dead in thy members, that are most remote from the fountain of life, and death to have but a few moment's journey, before it arrive to thy heart, and so beat thy last breath out of thy body. Possibly the inevitable necessity of these do make thee to harden thyself against them; this might indeed in some Heathen, that is not resolved whether there be another world or no, help a little to blunt the edge of that terror which otherwise would cut deeper in his amazed heart. But if thou believest another world, and that judgement which stands at deaths back, ready to allot thee thy unchangeable state in bliss or misery; surely thou canst not relieve thy awakened conscience with such a poor cordial. O therefore think what answer thou meanest to give unto the great God, at thy appearing before him, when he shall ask thee, what thou canst say, why the sentence of eternal damnation should not then be pronounced against thee. Truly we deal unfaithfully with our own souls, if we bring not our thoughts to this issue. If now you should ask how you should provide against the evil day, so that you may stand before that dreadful bar, and live so in the mean time, that you might not be under a slavish bondage, through the fearful expectation of it; Take it in a few directions.  
First if ever you would have a blessed issue of this evil day, so as to stand in judgement before the great God, rest not till thou hast got into a Covenant-relation with Christ, Dying David's living comfort was drawn from the Covenant God had made with him; this was all his desire and all his salvation; how canst thou put thy head into the other world without horror, if thou hast not solid ground that Christ will own thee for his? Heaven hath its proper heirs, and so hath hell. The heirs of heaven are such as are in Covenant with God. The foundation of it was laid in a Covenant, and all the mansions there are prepared for a people in Covenant with him; Gather my Saints together that have made a Covenant with me. But how mayest thou get into this Covenant-relation? First, break thy covenant with sin. Thou art by nature a covenant-servant to sin and Satan, may be thou hast not expressly in words and formally as witches sealed this covenant, yet virtually as thou hast done the work of Satan, and been at the command of thy lusts, accepting the reward of unrighteousness, (the pleasure and carnal advantages they have paid thee in for the same) therein thou hast declared thyself to be so. Now if ever thou wilt be taken into Covenant with God, break this; a Covenant with hell and heaven cannot stand together.  
Secondly, betrothe thyself to Christ. The Covenant of grace is the jointure which God settles only upon Christ's Spouse. Rebeccah had not the Jewels and costly raiment till she was promised to become Isaaks wife, Gen. 24.53. All the Promises are Yea and Amen in Christ. If once thou receivest Christ, with him, thou receivest them. He that owes the tree hath right to all the fruit that is on it. Now that thou mayest not huddle up a marriage between Christ and thee, so as to be disowned of Christ, and it prove a nullity at last; it behoves thee to look to it, that there be found in thee what Christ expects in every soul that he espouseth. First, therefore consider whether thou canst heartily love the person of Christ. Look wishly on him again and again as he is set forth in all his spiritual excellencies, are they such as thy heart can close with? doth his holy nature and all those heavenly graces with which he is beautified, render him desirable to thee? or couldst thou like him better if he were not so precise and exactly holy? yea, is thy heart so inflamed with a desire of him, that thou canst love him with a conjugal love. A woman may love one as a friend? whom she cannot love so as to make him her husband. A friendly love may stand with a love of some other equal to it, yea, Superior; But▪ a conjugal love is such as will bear neither: canst thou find in thy heart to forsake all other, and cleave to Christ? does thy heart speak thee ready, and present thee willing to go with thy sweet Jesus, though he carry thee from father and father's house? Is thy confidence such of his power to protect thee from all thy enemies, sin, wrath and hell, that thou canst resolvedly put the life of thy soul into his hands, to be saved by the sole virtue of his blood, and strength of his omnipotent arm; and of his care to provide for thee for this life and the other, that rhou canst acquiesce in what he promiseth to do for thee? In a word, if thou hast Christ, thou must not only love him, but for his sake, all thy new Kindred, which by thy marriage to him thou shalt be allied unto. How canst thou fadge to call the Saints thy brethren? canst thou love them heartily, and forget all the old grudges thou hast had against them? some of them thou wilt find poor and persecuted, yet Christ is not ashamed to call them brethren, neither must thou. If thou findest thy heart now in such a disposition as suits these Interrogatories, I dare not deny the banes, yea, I dare not but pronounce Christ and thee Husband and Wife. Go, poor soul, (if I may call so glorious a Bride poor,) Go and comfort thyself with the expectation of thy Bridegrooms coming for thee, and when the evil day approaches, and death itself draws nigh, look not now with terror upon it, but rather revive with old Jacob, to see the chariot which shall carry thee over unto the embraces of thy husband, whom thou hearest to be in so great Honour and Majesty in Heaven, as may assure thee he is able to make thee welcome when thou comest there. Amongst the all things which are ours by being Christ's, the Apostle forgets not to name this to be one, Death is ours. And well, he did so, or else we should never have looked upon it as a gift, but rather as a judgement. Now soul, thou art out of any danger of hurt that the evil day can do thee. Yet there remains something for thee to do, that thou mayest walk in the comfortable expectation of the evil day. We see that gracious persons may for want of a holy care fall into such distempers, as may put a sting into their thoughts of the evil day. David, that at one time would not fear to walk in the valley of the shadow of death, is so affrighted at another time when he is led towards it, that he cries, Spare me, O Lord, that I may recover my strength, before I go hence, Psal. 39 The child, though he loves his father, may do that which may make him afraid to go home. Now, Christian, if thou wouldst live in a comfortable expectation of the evil day,  
First, labour to die to this life, and the enjoyments of it every day more and more. Death is not so strong to him, whose natural strength has been wasted by long pining sickness, as it is to him that lies but a few days, and has strength of nature to make great resistance. Truly thus it is here, that Christian, whose love to this life and the contents of it, hath been for many years consuming and dying, will with more facility part with them, than he whose love is stronger to them. All Christians are not mortified in the same degree to the world. Paul tells us he died daily. He was ever sending more and more of his heart out of the world, so that by that time he came to die, all his affections were packed up and gone, which made him the more ready to follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am ready to be offered up, 2 Tim. 4.6. If it be but a tooth to pull out, the faster it stands the more pain we have to draw it, O loosen the roots of thy affections from the world, and the tree will fall more easily.  
Secondly, be careful to approve thyself with diligence and faithfulness to God in thy place and calling. The clearer thou standest in thy own thoughts concerning the uprightness of thy heart in the tenure of thy Christian course, the more composure thou wilt have when the evil day comes. I beseech thee, O Lord, (saith good Hezekiah at the point of death as he thought) remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. This cannot be our confidence, but it will be a better companion than a scolding conscience; if the blood be bad, the spirits will be tainted also; the more our life has been corrupted with hypocrisy and unfaithfulness, the weaker our faith will be in a dying hour. There is great difference between two children that come home at night, one from the field, where he hath been diligent and faithful about his father's work, and another that hath played the Truant a great part of the day; the former comes inconfidently to stand before his father, the other sneaks to bed, & is afraid his father should see him, or ask where he hath been. O Sirs, look to your walking. These have been trying times as ever came to England. It has required more care and courage to keep sincerity then formerly. And that is the reason why it is so rare to find Christians (especially those whose place and calling hath been more in the wind of temptation,) go off the stage at death with such a Plaudite of inward peace in their bosoms.  
Thirdly, familiarize the thoughts of the evil day to thy soul; Handle this serpent, often walk daily in the serious meditations of if, do not run from them because they are unpleasing to flesh; that is the way to increase the terror of it. Do with your souls, when shy of, and scared with the thoughts of affliction or death, as you use to do with your beast, that is given to bogle and start as you ride on him. When he flies back and starts at a thing, you do not yield to his fear and go back, that will make him worse another time, but you ride him up close to that which he is afraid of, and in time you break him of that quality. The evil day is not such a scareful thing to thee that art a Christian, as thou shouldest start for it. Bring up thy heart close to it. Show thy soul what Christ hath done to take the sting out of it what the sweet promises are, that are given on purpose to overcome the fear of it, and what thy hopes are thou shalt get by it. These will satisfy and compose thy Spirit, whereas the shunning the thoughts of it will but increase thy fear, and bring thee more into bondage to it.   

CHAP. VIII. The second Argument with which the Exhortation is pressed, drawn from the assured victory which shall crown the soul's conflict, if in this Armour, where several Points couched in the Argument, are briefly handled.  
WE come now to the second Argument the Apostle useth, further to press the exhortation; and that is taken from the glorious victory, which hovers over the heads of believers while in the fight, and shall surely crown them in the end; this is held forth in these words, And having done all, to stand. The phrase is short, but full.  

SECT. I.  
First observe, Heaven is not won with good words and a fair Profession; Having done all. The doing Christian is the man that shall stand, when the empty boaster of his faith shall fall. The great talkers of Religion are oft the least doers. His Religion is in vain, whose Profession brings not letters testimonial from a holy life. Sacrifice without obedience is Sacrilege. Such rob God of that which he makes most account of. A great Captain once smote one of his soldiers for railing at his enemy, saying, that he called him not to rail on him, but to fight against him and kill him. 'Tis not crying out upon the devil, and declaiming against sin in prayer or discourse, but fight and mortifying it that God looks chiefly upon; such a one else doth but beat the air; there are no marks to be seen on his flesh and unmortified lusts that he hath fought. Paul was in earnest, he left a witness upon his body, made black and blue with strokes of mortification. It was not a little vapouring in sight of the Philistines that got David his wife, but shedding their blood: And is it so small a matter to be son to the King of Heaven, that thou thinkest to obtain it, without giving a real proof of thy zeal for God, and hatred to sin? Not a forgetful hearer, but a doer of the work; this man (saith the Apostle) shall be blessed in his deed, James 1.25. Mark, not by his deed, but in his deed; he shall meet blessedness in that way of obedience he walks in. The empty Professor disappoints others, who seeing his leaves, expect fruit, but find none; and at last he disappoints himself; he thinks to reach heaven, but shall miss of it. Tertullian speaks of some that think, Satìs Deum habere, si cord & animo suspiciatur, licèt actu minus fiat: God hath enough (they think) if he be feared and reverenced in their hearts, though in their actions they show it not so much: and therefore they can sin, and believe in God, and fear him never the worse: This (saith he) is to play the Adulteress, and yet be chaste, to prepare poison for ones father, and yet be dutiful; but let such know, (saith the same father) that if they can sin and believe, God will pardon them with a contradiction also; he'll forgive them, but they shall be turned into hell for all that. As ever you would stand at last, look you be found doing the work your Lord hath left you to make up, and trust not to lying words, as the Prophet speaks, Jer. 7.   

SECT. II.  
Secondly, Observe, 
Doct. 2.  that such is the mercy of God in Christ to his children, that he accepts their weak endeavours, (joined with sincerity and perseverance in his service) as if they were full obedience, and therefore they are here said to have done all. O who would not serve such a Lord! you hear servants sometimes complain of their Masters to be so rigid and strict, that they can never please them, no, not when they do their utmost: But this cannot be charged upon God. Be but so faithful as to do thy best, and God is so gracious that he will pardon thy worst. David knew this Gospel-indulgence, when he said, Then shall I not be ashamed when I have respect to all thy Commandments, Psal. 119.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when my eye is to all thy Commandments. The Traveller hath his eye on or towards the place he is going, though he be yet short of it; there he would be, and is putting on all he can to reach it; So stands the Saints heart to all the Commands of God, he presseth on to come nearer and nearer to full obedience: such a soul shall never be put to shame. But woe to those that cover their sloth with the name of infirmity, yea, that spend their zeal and strength in the pursuit of the world or their lusts, and then think to make all up when charged therewith. That it is their infirmity, and they can serve God no better. These do by God as those two did by their Prince, (Francis the first of France) who cut off their right hand one for another, and then made it an excuse they were lame, and so could not serve in his Galleys, for which they were sent to the Gallows. Thus many will be found at last to have disabled themselves, by refusing that help the Spirit hath offered to them, yea, wasted what they had given them, and so shall be rewarded for hypocrites as they are. God knows how to distinguish between the sincerity of a Saint in the midst of his infirmities, and the shifts of a false heart. But we will wave these, and briefly speak to four points which lie clear in the words.  
First, here is the necessity of perseverance. Having done all.  
2ly, here is the necessity of divine Armour, to persevere till we have done al. Wherefore else bids he them take this armour for this end, if they could do it without?  
Thirdly, here is the certainty of persevering and overcoming at last, if clad with this Armour, else it were small encouragement to bid them take that Armour which would not surely defend them.  
Fourthly, here is the blessed result of the Saints perseverance, propounded as that which will abundantly recompense all their pain and patience in the war, having done all to stand, From these follow four distinct Points.  
First, he that will be Christ's soldier must persevere.  
Secondly, there can be no perseverance without true grace in the heart.  
Thirdly, where true grace is, that soul shall persevere.  
Fourthly, to stand at the end of this war, will abundantly recompense all our hazard and hardship endured in the war.   

SECT. III.  

Doct. 1.  He that will be Christ's soldier must persevere to the end of his life in this war against Satan. This Having done all, comes in after our conflict with death: That ye may be able too withst and in the evil day; then follows, And having done all. We have not done all till that pitched battle be fought. The last enemy is death. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports as much as to finish a business, and bring a matter to a full issue; so, Phil. 2.12. where we translate it well, Work out your salvation: that is, perfect it; be not Christians by halves, but go through with it; the through Christian is the true Christian. Not he that takes the field, but he that keeps the field; not he that sets out, but he that holds out in this holy war, deserves the name of a Saint. There is not such a thing in this sense belonging to Christianity as an honourable retreat; not such a word of command in all Christ's military Discipline, as fall back and lay down your arms; No, you must fall on, and stand to your arms, till called off by death.  
First, we are under a Covenant and Oath to do this. Formerly soldiers used to take an oath not to flinch from their colours, but faithfully to cleave to their Leaders, this they called Sacramentum militare, a military oath. Such an oath lies upon every Christian. It is so essential to the being of a Saint, that they are described by this, Psal: 50.5. Gather my Saints together, those that have made a Covenant with me. We are nor Christians, till we have subscribed this Covenant, and that without any reservation. When we take upon us the Profession of Christ's Name, we list ourselves in his musterroll, and by it do promise, that we will live and die with him in opposition to all his enemies. Every Nation will walk in the name of his God, and we will walk in the Name of our God; and what is it to walk in the Name of our God, but to fight under the banner of his Gospel, wherein his Name is displayed, by giving an eternal defiance to sin and Satan? If a Captain had not such a tie on his soldiers, he might have them to seek when the day of battle comes: therefore Christ tells us upon what terms he will enrol us among his disciples: If any man will be my disciple, let him deny himself, and take up his Cross, and follow me. He will not entertain us, till we resign up ourselves freely to his dispose, that there may be no disputing with his commands afterwards, but as one under his authority, go and come at his word.  
Secondly, perseverance is necessary, because our enemy perseveres to oppose us. There is no truce in the devil's heart, no cessation of arms in our enemy's camp. If an enemy continue to assault a City, and they within cease to resist, it is easy to tell what will follow: The Prophet that was sent to Bethel did his errand well, withstood Jeroboams temptation, but in his way home was drawn aside by the old Prophet, and at last slain by a Lion. Thus many fly from one temptation, but not persevering are vanquished by another, those that at one time escape his sword, at another time are slain by it. Joash was hopeful when young, but it lasted not long. Yea, many precious servants of God, not making such vigorous resistance in their last days as in their first, have fallen foully, as we see in Solomon, Asa, and others. Indeed it is hard when a line is drawn to a great length, to keep it so straight that it slacken not, and to hold a thing long in our hand, and not to have a numbness grow in our fingers so as to remit of our strength; therefore we are bid so often to hold fast the Profession of our faith; but when we see an enemy gaping to catch us when we fall, me thinks this should quicken us the more to it.  
Thirdly, because the promise of life and glory is settled upon the persevering soul, the crown stands at the Goal, he hath it that comes to the end of the race. To him that overcomes will I give, not in praelio, but in bello, not in a particular skirmish, but in the whole war. Ye have need of patience, that after ye have done the whole Will of God, ye might receive the promise, Heb. 10.36. There is a remarkable accent on that henceforth, which Paul mentions, 2 Tim. 4.7, 8. I have fought a good fight, henceforth is laid up for me a Crown of righteousness. Why, was it not laid up before? yes, but having persevered and come near the Goal, being within sight of home, ready to die, he takes now surer hold of the promise. Indeed in this sense it is, that a gracious soul is nearer its salvation after every victory than it was before, 
Rom. 13.10.  because he approacheth nearer to the end of his race, which is the time promised for the receiving of the promised salvation. Then and not till then the Garland drops upon his head.  

Use  Here we may take up a sad lamentation, in respect of the many Apostate Professors of our days. Never was this spiritual falling sickness more rise. O how many are sick of it at present, and not a few fallen asleep by it? These times of war and confusion have not made so many broken Merchants as broken Professors; where is the Congregation that cannot show some who have outlived their Profession? not unlike the silkworm, which (they say) after all her spinning, works herself out of her bottom, and becomes at last a common fly. Are there not many, whose forwardness in Religion we have stood gazing on with admiration, as the disciples on the Temple, ready to say one to another as they to Christ, See what manner of stones these are? what polished gifts and shining graces are here? and now not one stone left upon another. O did you ever think, that they who went in so goodly array towards heaven in communion with you, would after that face about, and run over to the devil's side, turn Blasphemers, Worldlings and Atheists, as some have done? O what a sad change is here! It had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment delivered unto them, 2 Pet. 2.21. Better never to have walked a step towards heaven, then to put such a scorn and reproach upon the ways of God. Comparationem videtur egisse qui utrumquo cognoverit, & judicato pronunciûsse eum meliorem, cujus se rursu● esse maluerit. Tertul. de poenit. Such a one who hath known both what a service Satan's is, and what Gods is, then to revolt from God to the devil, seems to have compared one with the other, and as the result of his mature thoughts, to pronounce the devils which he chooseth better than Gods which he leaveth. And how is it possible that any can sin upon a higher guilt, and go to hell under a greater load of wrath? These are they which God loathes. He that hates putting away disdains much more to be himself thus put away. If any man draw back, my soul shall have no pleasure in him, Heb. 10.38. The Apostate is said to tread upon the Son of God, Heb. 10.29. as if he were no better than the dirt under his feet. Well, he shall have treading for treading, God himself will set his foot upon him, Psal. 119.118. Thou hast trodden down all that err from thy statutes, and who (think you) will be weary soon? he that is under foot bears the weight of the whole man upon him. To be under the foot of God, is to lie under the whole weight of God's wrath. O pity and pray for such forlorn souls, they are objects of the one, and subjects of the other; though they are fallen low, yet not into hell; now and then we see an Eutichus raised, that hath fallen from such a height. And you that stand, take heed lest you fall.   

SECT. IV.  
Secondly, A soul void of divine armour cannot persevere. 
Doct. 2.  What this divine armour is I have shown, and the Apostle here doth in the several pieces of it. The sanctifying graces of God's Spirit are this Armour. One that hath not these wrought in him, will never hold out to pass all the stages of this Christian race, to fight all the battles that are to be fought before victory is to be had. Common gifts of the Spirit, such as illumination, conviction, sudden pangs and flushing heats of affection may carry out the creature for a while with a goodly appearance of zeal for God, and forwardness in Profession, but the strength these afford is soon spent. John's hearers mentioned, John 5.35. got some light and heat by sitting under his burning Ministry, but how long did it last? Ye were willing to rejoice for a season. They were very beautiful colours that were drawn on them, but not laid in oil, and therefore soon washed off again. The foolish Virgins made as great a blaze with their lamps, and did expect as good a day when Christ should come, as the wise Virgins, but (alas!) their lamps are out before he appeared, and as good never a whit as never the better. The stony ground more forward than the best soil, the seed comes up immediately, as if a crop should soon have been reaped, but a few nipping frosts turns its hue, and the day of harvest proves a day of desperate sorrow. All these instances, and many more in Scripture do evince, that nothing short of solid grace, and a principle of divine life in the soul will persevere. How forward soever Formalists and slighty Professors are, to promise themselves hopes of reaching heaven, they will find it too long a step for their shortbreathed souls to attain. The reasons are,  
First, such want a principle of divine life to draw strength from Christ to persevere them in their course. That by which the gracious soul itself perseveres is the continual supply it receives from Christ; as the arm and foot is kept alive in the body by those vital spirits which they receive from the heart; I live, (saith Paul) yet not I, but Christ in me; that is, I live but at Christ's cost, he holds as my soul, so my grace in life: Now the carnal person wanting this union, must needs waste and consume in time. He hath no root to stand on. A carcase when once it begins to rot, never recovers, but every day grows worse till it runs all into putrefaction, no salve or plaster will do it good: but where there is a principle of life, there when a member is wounded nature sends supplies of spirits, and helps to work with the salve for a cure. There is the same difference between a gracious person and an ungracious; see them opposed in this respect. Prov. 14.17. The righteous man falls seven times a day, and riseth; but the wicked falleth into mischief: that is, in falling he falls further, and hath no power to recover himself. When Cain sinned, see how he falls further and further like a stone down a hill, never stays till he comes to the bottom of despair; from envying his brother to malice, from malice to murder, from murder to impudent lying, and brazenfaced boldness to God himself, and from that to despair; so true is that, 2 Tim. 3 13. Evil men shall wax worse and worse. But now when a Saint falls, he riseth, because when he falls he hath a principle of life to cry out to Christ, and such an interest in Christ as stirs him up to help; Lord, save me, said Peter, (when he began to sink) and presently Christ's hand is put forth, he chides him for his unbelief, but he helps him.  
Secondly, an unregenerate soul hath no assurance for the continuance of those common gifts of the Spirit he hath at present; they come on the same terms that temporal enjoyments do to such a one. A carnal person, when he hath his table most sumptuously spread, cannot show any word of promise under God's hand that he shall be provided for the next meal. God gives these things to the wicked, as we a crust or a night's lodging to a beggar in our barn; 'tis our bounty, such a one could not sue us for denying the same: so in the common gifts of the Spirit, God was not bound to give them, nor is he to continue them. Thou hast some knowledge of the things of God, thou mayest for all this die without knowledge at last; thou art a sinner in chains, restraining grace keeps thee in; this may be taken off, and thou let loose to thy lusts as freely as ever. And how can he persevere that in one day may from praying fall to cursing, from a whining complaining conscience come to have a seared conscience.  
Thirdly, every unregenerate man, when most busy with Profession, hath those engagements lie upon him, that will necessarily, when put to it, take him off one time or other. One is engaged to the world, and when he can come to a good market for that, than he goes away, he cannot have both, and now he'll make it appear which he loved best. Demas hath forsaken us, and embraced this present world. Another is a slave to his lust, and when this calls him he must go in spite of Profession, conscience, God and all, Herod feared John, and did many things, but love is stronger than fear; his love to Herodias overcomes his fear of John, and makes him cut off at once the head of John, and the hopeful buddings which appeared in the tenderness of his conscience, and begun Reformation. One root of bitterness or other will spring up in such a one. If the complexion of the soul be profane, it will at last come to it, however for a while there may some religious colour appear in the man's face from some other external cause.  

Use.  This shows us what is the root of all final apostasy, and that is the want of a through change of the heart. The Apostate doth not lose the grace he had, but discovers he never had any; and 'tis no wonder to hear that he proves bankrupt, that was worse than nought when he first set up. Many take up their Saintship upon trust, and trade in the duties of Religion with the credit they have gained from others opinion of them. They believe themselves to be Christians, because others hope them to be such, and so their great business is by a zeal in those exercises of Religion that lie outmost, to keep up the credit which they have abroad, but do not look to get a stock of solid grace within, which should maintain them in their Profession, and this proves their undoing at last. Let it therefore make us in the fear of God, to consider upon what score we take up our Profession. Is there that within which bears proportion to our outward zeal? Have we laid a good bottom? Is not the superstructive top heavy jetting too far beyond the weak foundation? They say trees shoot as much in the root under ground, as in the branches above, and so doth true grace. O remember what was the perishing of the seed in the stony ground; it lacked root, and why so? but because it was stony. Be willing the plough should go deep enough to humble thee for sin, and rend thy heart from sin. The soul effectually brought out of the love of sin as sin, will never be through friends with it again. In a word, be serious to find out the great spring that sets all thy wheels on motion in thy religious trade. Do as men that would know how much they are worth, who set what they owe on one side, and what stock they have on the other; and then when they have laid out enough to discharge all debts and engagements, what remains to themselves they may call their own: Thus do thou consider what thou standest engaged to, thy worldly credit, profit, slavish fear of God, and selfish desire of happiness, and when thou hast allowed for all these, see then what remains of thy fear of God, love to God, etc. if nothing, thou art nought; if any, the less there be, the weaker Christian thou art, and when thou comest to be tried in God's fire, thou wilt suffer loss of all the other, which as hay and stubble will be burnt up.   

SECT. V.  
Every soul clad with this Armour of God shall stand and persevere: Or thus, true grace can never be vanquished. 
Doct. 3.  The Christian is borne a Conqueror, the gates of hell shall nor prevail against him. He that is borne of God overcometh the world, 1 John 5.4. Mark, from whence the victory is dated, even from his birth. There is victory sown in his new nature, even that seed of God, which will keep him from being swallowed up by sin or Satan. As Christ rose never to die more, so doth he raise souls from the grave of sin, never to come under the power of spiritual death more. These holy ones of God cannot see corruption. Hence he that believes is said in the present tense to have eternal life. At the Law that came four hundred years after, could not make void the promise made to Abraham, so nothing that intervenes can hinder the accomplishing of that promise of eternal life, which was given, and passed to Christ in their behalf before the foundation of the world. If a Saint could any way miscarry, and fall short of this eternal life, it must be from one of these three causes, 1. Because God may forsake the Christian, and withdraw his grace and help from him; Or, 2. Because the believer may forsake God; Or lastly, because Satan may pluck him out of the hands of God. A fourth I know not Now none of these can be.  
First, God can never forsake the Christian. Some unadvised speeches have dropped from tempted souls, discovering some fears of Gods casting them off; but they have been confuted, and have eaten their words with shame, as we see in Job and David. O what admirable security hath the great God given his children in this particular!  
First, in Promises. He hath said, 
Heb. 13.5.  I will never leave thee nor forsake thee. Five negatives in that promise as so many seals to ratify it to our faith, he assures us there never did or can so much as arise a repenting thought in his heart concerning the purposes of his love and special grace towards his children, Rom. 11.29. The gifts and calling of God are without repentance, even the believers sin against him, their froward carriage stirs not up thoughts of casting them off, but of reducing them; For the iniquity of this covetousness I was wroth and smote him; I hid me and was wroth, and he went on frowardly in the way of his heart; I have seen his ways and will heal them, Isa. 57.27, 28. The water of the Saints failings, cast on the fire of God's love cannot quench it; Whom he loves he loves to the end.  
Secondly, God to give further weight and credit to our unbelieving and mis-giving hearts, seals his promise with an oath. See, Isa. 54.9, 10. With everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer; this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should not return over the earth, so have I sworn that I will not be wroth with thee. Yea, he goes on and tells them, The monntaines shall depart, (meaning at the end of the world, when the whole frame of the heavens and earth shall be dissolved) but his kindness shall not depart, neither shall his Covenant of peace be removed. Now lest any should think this was some charter belonging to the Jews alone, we find it, v. 17. settled on every servant of God as his portion: This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. And surely God that is so careful to make his children's inheritance sure to them, will con them little thanks, who busy their wits to invalid and weaken his conveyances, yea, disprove his will; if they had taken a bribe, they could not plead Satan's cause better.  
Thirdly, in the actual fulfilling these promises, (which he hath made to believers) to Christ their Attorney. As God before the world began, gave a promise of eternal life to Christ for them, so now hath he given actual possession of that glorious place to Christ (as their Advocate and Attorney) where that eternal life shall be enjoyed by them; for as he came upon our errand from heaven, so thither he returned again to take and hold possession of that inheritance, which God had of old promised, and he in one sum at his death had paid for. And now what ground of fear can there be in the believers heart, concerning. God's love standiog firm to him; when he sees the whole Covenant performed already to Christ for him, whom God hath not only called to, sanctified for, and upheld in the great work he was to finish for us, but also justified in his Resurrection and Jayle-delivery, and received him into heaven, there to sit on the right hand of the Majesty on high, by which he hath not only possession for us, but full power to give it unto all believers?  
A second occasion of fear to the believer that he shall not persevere, may be taken from himself. He has many sad fears and tremble of heart, that he shall at last forsake God: The journey is long to heaven, and his grace weak, O, saith he, is it not possible that this little grace should fail, and I fall short at last of glory? Now here there is such provision made in the Covenant, as scatters this cloud also.  
First, the Spirit of God is given on purpose to prevent this; Christ left his mother with John, but his Saints with his Spirit, to tutor and keep them that they should not lose themselves in their journey to heaven. O how sweet is that place, Ezek. 36.27. I will put my Spirit in you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. He doth not say they shall have his Spirit, if they will walk in his statutes: no, his Spirit shall cause them to do it. But may be thou art afraid thou mayest grieve him, and so he in anger leave thee, and thou perish for want of his help and counsel. Answ. The Spirit of God is indeed sensible of unkindness, and upon a Saint's sin, may withdraw in regard of present assistance, but never in regard of his care; as a mother may let her froward child go alone, till it get a knock, that may make it cry to be taken up again into her arms, but still her eye is on it that it shall not fall into mischief. The Spirit withdrew from Samson, and he fell into the Philistines hands, and this makes him cry to God, and the Spirit puts forth his strength in him again. Thus here, indeed the office of the Spirit is to abide for ever with the Saints, john 14.16. He shall send you another Comforter, that he may abide for ever with you.  
Secondly, it is one main business of Christ intercession, to obtain of God perseverance for our weak graces. I have prayed, (saith Christ to Peter) that thy faith fail not. But was not that a particular privilege granted to him, which may be denied to another? O Sirs, do we think that Christ's love looks a squint? doth he pray for one child more than another? such fears and jealousies foolish children are ready to take up, and therefore Christ prevents them, by bidding Peter in the very next words. When thou art converted, strengthen thy brethren, Luke 22.31. that is, when thou feelest the efficacy and force of my prayer for thy faith, carry this good news to them, that their hearts may be strengthened also; and what strengthening had it been to them, if Christ prayed not for them as well as Peter? does Christ pray for us? yea, doth he not live to pray for us? O how can children of so many prayers, of such prayers perish? The Saints prayers have a mighty power. jacob wrestled and had power with God, this was his sword and bow (to allude to what he said of the parcel of ground he took, from the Amorite,) by which he got the victory and had power with God. This was the Key with which Elijah opened and shut heaven. And if the weak prayers of Saints (coming in his Name) have such credit in heaven, that with them they can go to God's treasure, and carry away as much as their arms of faith can hold; O then, what prevalency has Christ's intercession, who is a Son, an obedient Son, that is come from finishing his great work on earth, and now prays his Father for nothing, but what he hath bid him ask, yea, for nothing but what he is beforehand with him for, and all this to a Father that loves those he prays for as well as himself? Bid Satan avaunt, Say not thy weak faith shall perish, till thou hearest that Christ hath left praying, or meets with a repulse.  
Thirdly, let us see whether Satan be able to pluck the Christian away, and step betwixt him and home. I have had occasion to speak of this subject in another place, the less here shall serve. Abundant provision is made against his assaults. The Saint is wrapped up in the everlasting arms of Almighty power, and what can a cursed devil do against God, who laid those chains on him which he cannot shake off? when he is able to pluck that dart of divine fury out of his own conscicnce which God hath fastened there, then let him think of such an enterprise as this. How can he overcome thee that cannot tempt thee but in God's appointed time? And if God set Satan his time to assault the Christian whom he loves so dearly, surely it shall be when he shall be repulsed with greatest shame.  
Use 1 Away then with that doctrine, which saith, one may be a Saint to day, and none to morrow; now a Peter, anon a Judas; O what unsavoury stuff is this! a principle it is that at once crosseth the main design of God in the Gospel-Covenant, reflects sadly on the honour of Christ, and wounds the Saints comfort to the heart.  
First, it is derogatory to God's design in the Gospel-Covenant, which we find plainly to be this, that his children might be put into a state sure and safe from miscarrying at last, which by the first Covenant man was not. See, Rom. 4.16. Therefore it is of faith, that it might be of grace; to the end the promise might be sure to all the seed. God on purpose because of the weakness of the first Covenant through the mutable nature of man, makes a new Covenant of a far different constitution and frame, not of works as that was, but of faith, and why? the Apostle tells us, that it might be sure to all the seed, that not one soul, who by faith should be adopted into Abraham's family, and so become a child of the promise, should fail of inheriting the blessing of the promise, which is eternal life; called so, Titus 1.2. and all this because the promise is founded upon grace, that is, God's immutable good pleasure in Christ, and not upon the variable and inconstant obedience of man as the first Covenant was. But if a Saint may finally fall, then is the promise no more sure in this Covenant than it was in that, and so God should not have his end he propounds.  
Secondly, it reflects sadly on Christ's honour, both as he is entrusted with the Saints salvation, and also as he is interessed in it. First, as he is entrusted with the Saints salvation. He tells us they are given him of his Father for this very end, that he should give them eternal life, yea, that power which he hath over all flesh; was given him to render him every way able to effect this one business, John 17.2. He accepts the charge, owns them as his sheep, knows them every one, and promiseth, he will give them eternal life, they shall never perish, neither shall any pluck them out of his hand, John 10.27, 28. Now how well do they consult with Christ's honour, that say his sheep may die in a ditch of final apostasy notwithstanding all this? Secondly, as he is interessed in the salvation of every Saint. The life of his own glory is bound up in the eternal life of his Saints. It's true, when Adam fell God did save his stake, but how can Christ who is so nearly united to every believing soul? There was a league of friendship betwixt God and Adam; but no such union as here where Christ and his Saints make but one Christ, for which his Church is called Christ, 1 Cor. 12.12. As the body is one, and hath many members, and all the members of that one body being many, are one body, so is Christ. Christ and his members make one Christ: now is it possible a piece of Christ can be found at last-burning in hell? can Christ be a cripple Christ? can this member drop off and that? 'Tis as possible that all, as any should; and how can Christ part with his mystical members and not with his glory? doth not every member add an ornament to the body, yea, an honour? The Church is called the fullness of him, Eph. 1.23. O how dishonourable is it to Christ that we should think he shall want any of his fullness? and how can the man be full and complete that wants a member?  
Thirdly, it wounds the Saints comfort to the heart, and lays their joy a bleeding. 
2 Cor. 2.17  Paul saith, he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He did not dash the generous wine of God's Word with the water of man's conceits No, he gave them pure Gospel. Truly, this principle of Saints falling from grace gives a sad dash to the sweet wine of the Promises; the soul-reviving comfort that sparkles in them, ariseth from the sure conveyance with which they are in Christ made over to believers to have and to hold for ever. Hence called the sure mercies of David, Acts 13.34. mercies that shall never fail: This, this indeed is wine that makes glad the heart of a Saint; though he may be whipped in the house when he sins, yet he shall not be turned out of doors. As God promised in the type to David's seed, Psal. 89.33. Nevertheless, my loving kindness will I not utterly take from him▪ nor suffer my faithfulness to fail▪ and, v. 36. His seed shall endure for ever. Could any thing separate the believer from the love of God in Christ, this would be as a hole at the bottom of his cup to leak out all his joy, he might then fear every temptation or affliction he meets would slay him, and so the wickeds curse would be the Saint's portion. His life would ever hang in doubt, before him, and the fearful expectation of his final miscarriage, which he sees may befall him, would eat up the joy of his present hope. Now how contrary such a frame of heart is to the spirit of adoption, and full assurance of hope, which the grace of the new Covenant gives, he that runs may read in the Word.  
Use 2 This truth prepares a sovereign cordial to restore the fainting spirits of weak believers, who are surprised with many fears, concerning their persevering and holding out to the end of their warfare. Be of good cheer, poor soul; God hath given Christ the life of every soul within the Ark of his Covenant. Your eternal safety is provided for; Whom he loves he loves to the end, J●h. 13.1. Hath he made thee willing in the day of his power to march under his banner, and espouse his quarrel against sin and hell? the same power that overcame thy rebellious heart to himself, will overcome all thy enemies within and without for thee; say not thou art a bruised reed; with this he will break Satan's head, and not cease till he hath brought forth judgement into complete victory in thy soul. He that can make a few wounded men rise up and take a strong city, 
Jer. 37.10.  can make a wounded spirit triumph over sin and devils. The Ark stood in the midst of Jordan, till the whole Camp of Israel was safely got over into Canaan, Josh. 3. And so doth the Covenant (which the Ark did but typify;) yea, Christ, Covenant and all stand to secure the Saints a safe passage to Heaven. If but one believer drowns, the Covenant must drown with him. Christ and the Saint are put together as coheirs of the same inheritance, Rom. 8.17. If children, than heirs, heirs of God, and joint-heirs with Christ. We cannot dispute against one, but we question the firmness of the others title. When you hear Christ is turned out of heaven, or himself to be willing to sell his inheritance there, then, poor Christian, fear thy coming thither and not till then. Coheirs cannot sell the inheritance except both give up their right, which Christ will never do nor suffer thee.  
Use 3 Thirdly, this truth calls for a word or two of caution. Though there is no fear of a Saints falling from grace, yet there is great danger of others falling from the top of this comfortable doctrine into a careless security, and presumptuous boldness; and therefore a battlement is very necessary, that from it we may with safety to our souls, stand and view the pleasant prospect this truth presents to our eye. That flower from which the Bee sucks honey, the spider draws poison. That which is a restorative to the Saints grace, proves an incentive to the lust of a wicked man. What Paul said of the Law, we may truly of the Gospel: Sin taking occasion from the grace of the Gospel, and the sweet promises thereof, deceives the carnal heart, and works in him all manner of wickedness. Indeed sin seldom grows so rank any where, as in those who water its roots with the grace of the Gospel. Two ways this doctrine may be abused.  
First, into a neglect of duty.  
Secondly, into a liberty to sin. Take heed of both.  
First, beware of falling into a neglect of duty upon this score; if a Christian, thou canst not fall away from grace. Take for an antidote against this three particulars.  
First, there are other arguments to invite, yea, that will constrain thee to a constant vigorous performing of duty, though the fear of falling away should not come in, or else thou art not a Christian; what? nothing make the child diligent about his father's business, but fear of being disinherited and turned out of doors? There is sure some better motive to duty in a Saint's heart, or else Religion is a melancholy work. Speak for yourselves, O ye Saints, is self-preservation all you pray for, and hear for? should a messenger come from Heaven, and tell you Heaven were yours, would this make you give over your spiritual trade and not care whether you had any more acquaintance with God till you came thither? O how harsh doth this sound in your ears! There are such principles engraven in the Christians bosom, that will not suffer a strangeness long to grow betwixt God and him. He is under the Law of a new life, which carries him naturally to desire communion with God, as the child doth to see the face of his dear father, and every duty is a Mount wherein God presents himself to be seen and enjoyed by the Christian.  
Secondly, to neglect duty upon such a persuasion, is contrary to Christ's practice and counsel. First, his practice. Though Christ never doubted of his Father's love, nor questioned the happy issue of all his temptations, agonies and sufferings; yet he prays, and prays again more earnestly, Luke 22.44. Secondly, his counsel and command. He told Peter, that Satan had begged leave to have them to sift them. But withal he comforts him (who was to be hardest put to it) with this, But I have prayed for thee that thy faith fail not. Sure our Saviour by this provision made for him and the rest, means to save them a labour that they need not watch or pray. No such matter: after this, as you may see, v. 40. He calls them up to duty, Pray that ye enter not into temptation. Christ's praying for them was to strengthen their faith, when they should themselves pray for the same mercy; not to nourish their sloth that they needed not to pray. Christ's prayers in Heaven for his Saints are all heard already: but the return of them is reserved to be enclosed in the answer God sends to their own prayers The Christian cannot in faith expect to receive the mercies Christ prays for in Heaven, so long as he lives in the neglect of his duty on earth. They stand ready against he shall call for them by the prayer of faith, and if they be not worth sending this messenger to Heaven, truly they are worth little.  
Thirdly, consider that although the Christian be secured from a total and final apostasy, yet he may fall sadly to the bruising of his conscience, enfeebling his grace, and reproach of the Gospel, which sure are enough to keep the Christian upon his watch; and the more, because ordinarily the Saints back-slidings, begin in their duties. As it is with tradesmen in the world, they first grow careless of their business, often out of their shop, and then they go behinde-hand in their estates: So here, first remiss in a duty, and then fall into a decay of their graces and comforts, yea, sometimes into ways that are scandalous. A stuff loseth its gloss before it wears: The Christian, the lustre of his grace in the lively exercise of duty, and then the strength of it.  
Secondly, take heed of abusing this doctrine unto a liberty to sin; shall we sin because grace abounds? grow loose, because we have God fast bound in his promise? God forbid, none but a Devil would teach us this Logic. It was a great height of sin those wretched Jews came to, who could quaff and carouse it while death looked in upon them at the windows; Let us eat and drink for tomorrow we shall die. They discovered their Atheism therein. But what a prodigious stature in sin must that man be grown to, that can sin under the protection of the promise, and draw his encouragement to sin from the everlasting love of God? Let us eat and drink, for we are sure to live and be saved. Grace cannot dwell in that heart, which draws such a cursed conclusion from the premises of God's grace. The Saints have not so learned Christ. The inference the Apostle makes from the sweet privileges we enjoy in the Covenant of grace, is not to wallow in sin; but having these promises, to cleanse ourselves from all filthiness of flesh and spirit, 2 Cor. 7.1. 'Tis the nature of faith, (the grace that trades with Promises) to purify the heart. Now the more certain report faith brings of God's love from the promise to the soul, the mote it purifies the heart, because love by which faith works, is thereby more inflamed to God; and if once this affection takes fire, the room becomes too hot for sin to stay there.   

SECT. VI  
The fourth note and last is, That it will abundantly recompense all the hardship and trouble the Christian endures in this war against sin and Satan, that he shall be able when the war is ended to stand. In man's wars all do not get by them that fight in them; the gains of these are commonly put into a few pockets. The common soldiers endure most of the hardship, but go away with little of the profit; they fight to make a few that are great yet greater, and are many times themselves turned off at last, with what will hardly pay for the cure of their wounds, or keep them from starving in a poor Hospital. But in this war there is none loseth, but he that runs away. A glorious reward there is for every faithful soldier in Christ's Camp, and that is wrapped up in this phrase, Having done all to stand. Now in this place, to stand imports three things, which laid together will clear the point.  
First, to stand in this place, is to stand Conquerors. An Army when conquered, 
Leu. 26. Dan. 11.25  is said to fall before their enemy, and the Conqueror to stand. Every Christian shall at the end of the war stand a Conqueror over his vanquished lusts, and Satan that headed them. Many a sweet victory the Christian hath here over Satan; But (alas!) the joy of these Conquests is again interrupted with fresh alarms from his rallied enemy. One day he hath the better, and may be the next he is put to the hazard of another battle, much ado he hath to keep what he hath got: yea, his very victories are such as send him bleeding out of the field: Though he repulses the temptation at last, yet the wounds his conscience gets in the fight, do overcast the glory of the victory. 'Tis seldom the Christian comes off without some sad complaint of the treachery of his own heart, which had like to have lost the day, and betrayed him into his enemy's hand: But for thy eternal comfort. Know (poor Christian) there is a blessed day coming, which shall make a full and final decision of the quarrel betwixt thee and Satan: Thou shalt see this enemy's Camp quite broke up, not a weapon left in his hand to lift up against thee. Thou shalt tread upon his high places, from which he hath made so many shots at thee. Thou shalt see them all dismantled and demolished, till there be not left standing any one corruption in thy bosom, for a devil to hide and harbour himself in. Satan, at whose approach thou hast so trembled, shall then be subdued under thy feet: he that hath so oft bid thee bow down, that he might go over thy soul and trample upon all thy glory, shall now have his neck laid to be trodden on by thee. Were there nothing else to be expected as the fruits of our watching and praying, weeping & mourning, severe duties of mortification and self-denial, with whatever else our Christian warfare puts us upon but this; our labour sure would not be in vain in the Lord. Yea, blessed watching and praying, happy tears and wounds we meet with in this war; may they out at last end in a full and eternal victory over sin and Satan. Bondage is one of the worst of evils. The base an enemy is, the more abhorred by noble spirits. Saul feared to fail into the hands of the uncircumcised Philistines, and to be abused by their scorns and reproaches more than a bloody death. Who base than Satan? what viler tyrant than sin? Glorious then will the day be, wherein we shall praise God for delivering us out of the hands of all our sins, and from the hand of Satan. But dismal to you (sinners) who at the same time wherein you shall see the Saints stand with crowns of victory on their heads, must like fettered captives be dragged to hell's dungeon, there to have your ear bored unto an eternal bondage under your lusts. And what more miserable sentence can God himself pass upon you? Here sin is pleasure, there it will be your torment. Here a sweet bit and goes down glib, but there it will stick in your throats. Here you have suitable provision to entertain your lusts withal: Palaces for pride to dwell and strut herself in: Delicious fare for your wanton palates: houses, and lands, with coffers of silver and gold for your covetous hearts, by their self-pleasing thoughts to sit brooding upon: but you will find none of these there; hell is a barren place, nothing grows in that land of darkness to solace and recreate the sinner's minds. You shall have your lusts, but want the food they long for. O what a torment must that needs be, to have a soul sharp set, even to a ravenous hunger after sin; but chained up where it can come at nothing it would have to satisfy its lost: for a proud wretch, that could wish he might domineer over all the world, yea, over God himself if he would let him, to be kept down in such a dungeon, as hell is, O how it will cut! for the malicious sinner, whose heart swells with rancour against God and his Saints, that he could pluck them out of God's bosom, yea, God out of his throne if he had power, to find his hands so manacled, that he can do nothing against them he so hates: O how this will torment! Speak, O you Saints, whose partial victory over sin at present is so sweet to you, that you would choose a thousand deaths, sooner than return to your old bondage under your lusts: how glorious then is that day in your eye, when this shall be completed in a full and eternal Conquest, never to have any thing to do more with sin or Satan.  
Secondly, to stand, is here to stand justified and acquitted at the great day of judgement. The phrase is frequent in Scripture, which sets out the solemn discharge they shall have then, by standing in judgement, Psal. 1.5. The wicked shall not stand in the judgement; that is, they shall not be justified, Psal. 130.3. If thou, Lord, shouldest mark iniquity, O Lord, who shall stand? that is, who shall be discharged? The great God, upon whose errand we come into the world, hath appointed a day wherein he will judge the world by Jesus Christ; a solemn day it will be, when all that ever, lived on earth, high and low, good and bad, shall meet in one Assembly to make their personal appearance before Christ, and from his mouth to receive their eternal doom, who shall in his Majestic robes of glory ascend the awful seat of Judicature, attended with his illustrious train and guard of Angels about him, as so many officers ready to execute and perform his pleasure according to the definitive sentence that he shall pronounce; either to conduct those blessed ones whom he shall justify into his glorious Kingdom, or bind them hand and foot to be cast into hell's unquenchable flames whom he shall condemn. I do not wonder that Paul's Sermon on this subject, did make an earthquake in Felix his conscience: but rather that any should be so far gone in a lethargy, and dedolent numbness of conscience, as the thought of this day cannot recover them to their sense and feeling. O Sirs, do you not vote them happy men and women that shall speed well on this day? are not your thoughts enquiring who those blessed souls are, which shall be acquitted by the lively voice of Christ the Judge? You need not ascend to search the rolls of election in heaven, here you may know they are such as fight the Lords battles on earth against Satan, in the Lord's Armour, and that to the end of their lives. These having done all shall stand in judgement. And were it but at a man's bar, some Court-Martial, where a soldier stood upon trial for his life, either to be condemned as a Traitor to his Prince, or cleared as faithful in his trust. O how such a one would listen to hear how it would go with him, and be overjoyed when the Judge pronounces him innocent! Well may such be bid to fall down on their knees, thank God and the Judge that have saved their lives; how much more ravishing will the sweet voice of Christ be in the Saints ears, when he shall in the face of men and Angels make public declaration of their righteousness? O how confounded will Satan then be, who was their accuser to God and their own consciences also, ever threatening them with the terror of that day! How blank will the wicked world be, to see the dirt that they had thrown by their calumnies and lying reports on the Saints faces, wiped off with Christ's own hand; they from Christ's mouth to be justified as sincere, whom they had called hypocrites! will not this, O ye Saints, be enough for all the scorn you were laden with from the world, and conflict you endured with the Prince of the world? But this is not all. Therefore  
Thirdly, to stand, doth here also (as the compliment of their reward) denote the Saints standing in heaven's glory. Princes' when they would reward any of their subjects, that in their wars have done eminent service to the crown, (as the utmost they can do for them) do prefer them to Court, there to enjoy their Princely favour, and stand in some place of honourable service before them continually. Solomon sets it out as the greatest reward of faithful subjects to stand before Kings. Heaven is the royal city where the great God keeps his Court. The happiness of glorious Angels is to stand there before God. I am Gabriel that stand in the presence of God, Luke 1.19. That is, I am one of those heavenly spirits who wait on the great God, and stand before his face, as Courtiers do about their Prince. Now such honour shall every faithful soul have. Thus saith the Lord of hosts, If thou wilt walk in my ways, and if thou wilt keep my charge, I will give thee places to walk, among these that stand by, Zech. 3.7. He alludes to the Temple, which had rooms joining to it for the Priests that waited on the Lord in his holy service there. Or to Courtiers, that have stately galleries and lodgings becoming their place at Court allowed them in the King's Palace they wait upon. Thus all the Saints, (whose representative Joshua was) shall after they have kept the Lords charge in a short life's service on earth, be called up to stand before God in heaven, where with Angels they shall have their galleries, and mansions of glory also. O happy they who shall stand before the Lord in glory! The greatest Peers of a Realm (such as Earls, Marquesses and Dukes are) count it greater honour to stand before their King, though bareheaded and oft upon the knee, then to live in the country, where all bow and stand bare to them; yea, let but their Prince forbid them coming to Court, and 'tis not their great estates or respect they have where they live will content them. 'Tis better to wait in heaven then to reign on earth. 'Tis sweet standing before the Lord here in an Ordinance, one day in the worship of God is better than many elsewhere; O what then is it to stand before God in glory! If the Saints spikenard sendeth forth so sweet a smell, 
Cant. 1.12  while the King sits at his table here in a Sermon or Sacrament: O then what joy must needs flow from their near attendance on him, as he sits at his table in heaven, which when God first made, it was intended by him to be that Chamber of presence, in which he would present himself to be seen of, and enjoyed by his Saints in all his glory. I know nothing would have a more powerful, yea, universal operation upon a Saint's spirit, than the frequent and spiritual consideration of that blissful state in heaven, which shall at last crown all their sad conflicts here on earth. None like this sword to cut the very sinews of temptation, and behead those lusts, which defy and outbrave whole troops of other Arguments. It is almost impossible to sin with lively thoughts and hopes of that glory. 'Tis when the thoughts of heaven are long out of the Christians sight, and he knows not what is become of his hopes to that glorious place, that he begins to set up some idol, (as Israel the Calf in Moses his absence) which he may dance before. But let heaven come in sight, and the Christians heart will be well-warmed with the thoughts of it, and you may as soon persuade a King to throw his royal Diadem into a sink, and wallow with his robes in a kennel, as a Saint to sin with the expectation of heaven's glory. Sin is a devils work, not a Saints, who is a Peer of heaven, and waits every hour for the Writ, that shall call him to stand with Angels and glorified Saints before the throne of God. This would cheer the Christians heart, and confirm him when the fight is hottest, and the bullets fly thickest from men and devils, to think, 'tis heaven all this is for, where it's worth having a place, though we go through fire and water to it. 'Tis before the Lord, (said David to scoffing Michal) that chose me, before thy father and all his house, therefore I will play before the Lord, and I will yet be more vile than thus. 2 Sam. 6.21. Thus, Christian, wouldst thou throw off the vipers of reproaches, which from the fire of the wickeds malice fly upon thee; 'Tis for God that I pray, hear, mortify my lust, deny myself of my carnal sports, profits and pleasures, that God who hath passed by Kings and Princes, to choose me a poor wretch to stand before him in glory; therefore I will be yet more vile than thus. O Sirs, were there not another world to enjoy God in, yet should we not while we have our being serve our Maker? The heavens and the earth obey his Law, that are capable of no reward for doing his Will. Quench hell, burn heaven, (said a holy man) yet I will love and fear my God; How much more when everlasting arms of mercy stand ready stretched to carry you assoon as the fight is over into the blissful presence of God. You have servants of your own so ingenuous and observant, that can follow your work hard abroad in all weathers; and may they but when they come home, weary and hungry at night, obtain a kind look from you, and some tender care over them, they are very thankful. Yea, saith one, (to shame the sluggish Christian) how many hundred miles will the poor Spaniel run after his Master in a journey, who gets nothing but a few crumbs, or a bone from his Master's trencher? In a word, which is more, the devil's slaves, what will they not do and venture at his command, who hath not so much to give them, as you to your dog, not a crust, not a drop of water to cool their tongue? and shall not the joy of heaven which is set before the Christian, into which he shall assuredly enter, make him run his race, endure a short scuffle of temptation and affliction? yea sure, and make him reckon also that these are not worthy to be compared with the glory which shall be revealed in him.     
FINIS.   

BOOKS lately printed by RALPH SMITH.  

Master dickson's Exposition on the whole Book of Psalms, in three Books, Second Edition.  
Mr. Hutcheson on all the twelve Small Prophets, in three Volumes.  
Mr. Cottons Exposition on Ecclesiastes.  
Dr. Spurstowe, of the Nature, Preciousness, and Usefulnesse of Gospel-Promises.  
Mr. Rutherford on the Covenant of Grace, are to be sold by Ralph Smith.  
Also Mr. Bailies Appendix to the Hebrew Grammar.    

AN ALPHABETICAL Table.  

A.  
Ability. 

ABilities of mind and body not to be gloried in. 202    
Accuser. 

Satan an Accuser. 116  
How to know his accusations from the rebukes of God's Spirit. 117    
Affliction. 

Affliction, a season Satan chooseth to tempt in. 95  
The day of affliction an evil day. 351  
How affliction is evil, and how not. 352  
Afflictions discover the naughtiness of the heart. 354  
Wicked men the worse for afflictions. 356    
Almighty. 

Almightiness given as the finest holdfast for faith in straits. 24  
No easy matter to oppose Almighty Power against sense and reason. 25  
God very tender of the honour of this Attribute. 27, 28  
A fivefold engagement on God's Almighty Power for his Saints help. 29, 30, 31    
Answer. 

How we put a stop to God's Answers of prayer, how not. 47, 48    
Apostasy. 

The Apostasy of false Christians must not discourage weak Saints. 8  
Lamentation for the Apostasy of these times. 376  
The root of final Apostasy, is the want of a through change upon the heart. 380    
Armour. 

What meant by Armour. 53  
The Saints Armour must be divine in institution. 61  
The slighty Armour used by Papists and carnal Protestants. 62  
Our armour must be of divine constitution. 67  
How to try our armour whether of God or not. 69  
The necessity of armour, for every faculty and sense, and why. 73    
Assurance. 

Assurance lost by declining. 336    
Attribute. 

Those Attributes of God, which comfort Saints, speak terror to the wicked. 38     

B.  
Boldness. 

The wickeds boldness, and Saints cowardice alike uncomely. 10     

C.  
Christ. 

What a Prince Christ is to his subjects. 219  
Covenant-relation with Christ; See Covenant-relation.    
Christian course. 

Uprightness in our Christian course, a comfort in the evil day. 370    
Church. 

A cordial to our fainting faith for the afflicted Church. 153, 154    
Comfort. 

The Saints comfort ebbs or flows, as he believes or questions his interest in the power of God. 35    
Conflict. 

A soul's conflict with sin, an evidence of grace. 169    
Conquer, Conquest. 

Saints when most tempted, cannot be conquered. 138  
The Saints Conquest at last makes amends for all. 390    
Conscience 

Sins against rebukes of conscience very dangerous. 365    
Contention. 

The contention of Saint with Saint. 179  
The evil of it. 180    
Conversation. 

The vanity of pretending to grace without a holy conversation discovered. 89    
Converts. 

The advantage Satan hath on new Converts. 94    
Conversion. 

Not necessary to know the time of Conversion. 131    
Covenant. 

God's Covenant sure. 31  
Covenant-relation with Christ. How to get into Covenant-relation with Christ. 367    
Courage. 

Courage necessary in a Saint. 4  
The want of this, one cause of Apostasy. 9    
Corruption. 

How to improve God's power when corruption is too strong for us. 4O    
Cunning. 

The folly of thinking to be too cunning for the devil, and who do. 112    
Curse. 

The curse that lies on the devil and his cause. 139  
This the cause why he prevails not over Saints. ib.     

D.  
Darkness. 

Sin called darkness, and why. 213  
Day, See evil.    
Death. 

The hour of death, an hour of temptation. 97  
Death to be thought of. 362, 370    
Decay. 

Grace subject to decay. 78    
Declining. 

Saints subject to decline in grace. 334  
And to take care to recover. ib.  
The wrong a declining Christian doth to God. 335  
To his brethren. ib.  
To himself. 336  
How to know whether grace be declining. 337, 338  
How to recover declining grace. 343, 344    
Degrees. 

Further degrees of grace denied, that Saints may stir up what they have. 45    
Despair. 

Temptation to despair, from defects of humiliation. 121    
Devil. 

The devil's nature spiritual. 250  
And what a dreadful enemy he is. 252    
Distrust. 

To distrust God's willingness lames faith, to distrust his power kills it. 26    
Doctrine. 

Strange doctrine, not hastily to be embraced. 272    
Doing. 

Doing required of Christians. 317    
Duty. 

When duty too great for us, we should not run from it, but by faith lay it on God. 41  
How we do the duties God appoints, not as he hath appointed, in three particulars. 65  
Three rules to know whether we eye God in a duty or not. 66  
Satan cavils at the Saints duties. 118  
Constant and diligent performance of duty, required of Christians notwithstanding they be sure never to fall away. 388  
Thoughts of heaven's glory should quicken to duty. 394     

E.  
Earth, Earthly. 

Many profess heaven, and practise earth. 314  
Earthly things to be improved for an heavenly end. 317  
To be pursued with an holy indifferency. 318  
How to keep earthly things. 319  
Arguments to call men off from earthly things to heavenly. 322  
Earthly things are uncertain. 325    
Election. 

Satan puzzles Saints about their Election. 130  
How to evade his sophistry therein. 131    
Endeavours. 

God accepts weak endeavours with sincerity, as full obedience. 373    
Envy. 

Envy of others gifts, how to get victory over it. 282  
The evil of envying gifts of others in three particulars. 283    
Enemy. 

Satan's policy to make God and the Saints enemies. 146  
How God defeats him therein ib.    
Error. 

Error indulgent to the flesh. 107  
Three lusts from whence most errors spring, carnal reason, pride and fleshly liberty. 108  
Satan labours to corrupt the Saints with error. 267  
His design therein. 268  
What need Christians have, especially in this age, to watch against error. 270  
Four preservatives against error. 271    
Evidence. 

Old evidences for our spiritual state, carefully to be kept. 135  
What to do when they are out of the way. 136    
Evil day. 

How afflictions are called an evil day. 373  
The evil day to be thought of and provided for. 358, 362, 363  
How to provide for the evil day. 367, 369  
Uprightness in a Christian course a comfort in the evil day. 370    
Exercise. 

Why we ought to keep grace in exercise. 82, 83  
Grace must be exercised or sinwil. 90    
Expectation. 

The expectation of believers shall never be disappointed. 31     

F.  
Fall. 

Saints falls end in the advance of their grace. 144  
Gods love to Saints after their falls, no encouragement to sin, and why. 147, etc.  
Why God communicates his love to such. 149    
Final falling away. 

This doctrine of the Saints final falling away, crosseth God's design in the Gospel, reflects on Christ's honour wounds the Saints comfort. 385, etc.    
Faith. 

Satan in tempting strikes at the faith. 149  
How he is disappointed. ib.    
Fear. 

Fear makes uncapable of counsel. 3  
Of distrustful fears, how we shall bear affliction. 131  
Satan's policy in them. 132  
Three considerations to quiet the heart tempted with them. ib.  
The sin of fearing man, because flesh. 177  
How we may come not to fear flesh. 178  
A sovereign cordial to weak believers, against fear of not holding out to the end. 387    
Flesh. 

Why sin is called flesh. 172  
We conflict not with flesh singly but backed by Satan. ib.  
Best policy to disarm our flesh, before Satan comes. 173  
Man is flesh. 174  
We must not be proud of flesh. 175  
Nor trust in man because flesh. 176  
Nor fear flesh. 177     

G.  
Grace. 

Gifts are ornaments, but grace is armour. 60  
Grace, how it depends on God, and why. 17, 18  
Grace left weak, that supporting power may be great. 47  
Better no grace then counterfeit, in two respects. 68  
The concatenation of graces, where the whole chain, in 2 Pet. 1.6, 7. is drawn out. 74, 75  
Grace to be exercised. 82, 83  
Grace in the Saints lives not endured by those that like a Profession. 88  
When a soul is proud of his grace. 285  
'Tis no excuse that its grace we are proud of. 286  
Grace not to be rested on for our acceptance with God. 289  
Resting on grace hinders its thriving. 296  
And hinders the soul's comfort. 297  
Grace subject to decline. See Decline.  
Without true grace, no perseverance. 377  
Where true grace is, that soul shall persevere. 381    
Gifts. 

The variety of the gifts of the Spirit. 275  
A double evil of pride in gifts. ib.  
Great gifts without grace yield no solid comfort. 277  
Saints not to be troubled at the meanness of their gifts. 277  
Reasons against pride of gifts. 278  
Wherein it discovers itself. 280  
Glory. See Heaven.    
Gospel. 

The reason of Satan's spite against the Gospel. 58  
Government. See Rule.     

H.  
Hear. 

People should not be weary of hearing the same truths often. 333    
Heart. 

The more of the heart in a sin, the greater the sin. 262  
No sins more made of then heart sins. 263  
The root of final Apostasy, want of a through change of the heart. 380  
Afflictions discover the naughtiness of the heart. 354    
Heaven. Heavenly. 

The Saints wrestling life should make him long for Heaven. 170  
No easy matter to get Heaven, and why. 203, 371  
Satan's design to plunder the Christian of what is heavenly. 307  
How the Christian is heavenly. 308  
A check to men for refusing Heaven. 312  
They are the devils agents that hinder from what is heavenly. 313  
Trials whether we are heavenly. 315  
To be with God in heaven the highest preferment. 394  
Thoughts of Heaven, how profitable. 395    
Heresy. 

Heresy why ranked among the deeds of the flesh. 271    
Holiness. 

Holiness in a Saint, awful to the wicked. 91    
Hopes. 

False hopes very dangerous. 365    
Humble. Humility. 

Saint's dependence on God, a ground of humility. 22  
To be humble, when most afflicted, necessary. 49  
Two particulars discover whether we be so or not. ib.  
Satan's arguments to prove a soul not humbled. 122  
The fallacy of them. 124     

I.  
Ignorance. 

Ignorance enslaves a soul to Satan. 227  
It lets sin in by troops. 228  
Locks them up in the heart. ib.  
Shuts out the means of recovery. 229  
The misery of an ignorant state. 238    
Instrument. 

Why Satan chooseth to tempt by instruments. 103  
Four sorts of instruments he useth to seduce others. 104, 105    
Day of Judgement. 

The day of judgement, a day of justification to the godly. 392    
Justification. 

Ignorance in the doctrine of justification, the cause of long troubles of conscience. 129     

K.  
Knowledge. 

How the knowledge of a natural man differs from a Saints. 56  
What is required to get divine knowledge. 242, 243  
Three things to be observed in our search after knowledge. 245     

L.  
Lazy. 

Against lazy Preachers. 333    
Light. 

Sinners hate the light. 214    
Love. 

Saints the object of God's love in a threefold respect. 30, 31  
The best way to quench our love to the creature, is to set it on Christ. 79  
Satan ambitious to tempt after manifestations of God's love, and why. 96  
Why God communicates his love to Saints after their falls. 149  
Saints love to Christ advanced by their temptations. 150  
How this comes to pass. 151  
Gods love to the soul, sometimes an occasion of pride. 302  
Saints should watch against this. 303  
How to prevent it. ib.     

M.  
Man 

Man is flesh. 174  
Why seeing his better part is a spirit, is he called flesh. 175  
Man not to be trusted in. 176    
Memory. 

How to remember what we hear. 248    
Ministers. 

Minister's duty towards the ignorant. 235  
Four ways they may be guilty of their people's ignorance. 236    
Ministry. 

Ministry of the Word, the means to get knowledge. 246    
Motions. 

Satan annoys Saints with sinful motions. 260  
Saints should resist thsee motions for three reasons. 262  
Helps against them. 26●     

O.  
Obedience. 

Obedience strong or weak, as our faith is on the power of God. 34  
Weak endeavours with sincerity, accepted by God as full obedience. 373    
Old-age. 

The misery of old-age, yoked with ignorance. 241     

P.  
Parents. 

Parent's duty to instruct their children, and why. 229, 230    
Parts. 

What fools men of the greatest parts are without grace. 55    
Perfection. 

Perfection of grace to be pressed after and why. 77, 78  
How God confutes those that dream of perfection here, etc. 80    
Persecute. 

When wicked men persecute us, we should pity them, and save our wrath for the devil. 181  
Perseverance. See falling away.    
Perseverance necessary. 9 

How to persevere in our Christian course against all opposition. 12  
Without true grace no perseverance. 377  
Where true grace is, that soul shall persevere. 381  
The doctrine of perseverance, not to be abused. 388    
Pity. 

God's pity to the frail nature of his children, in three particulars. 178    
Pleasure. 

The sinner's pleasures but short. 209    
Policy. 

Sinful policy thrives not with Saints. 105  
It makes men like the devil. 110    
Poverty. 

Not poverty, but ignorance makes miserable. 241    
Power. 

Satan's power discovered in five particulars. 196  
Saints not to be dismayed at his power, and that for three reasons. 204, 205    
Prayer. 

Prayer sometimes answered, when it is not perceived, and in what cases this is. 43, 44    
Preach. 

What truths are to be preached often. 331  
Against lazy Preachers. 333    
Preferment. 

To stand before God in Heaven, the highest preferment. 394    
Prevent. 

God to be admired for preventing mercy. 258    
Pride. 

Pride makes use of good and evil to draw her chariot. 273  
Pride double, carnal and spiritual. The Saint commonly in most danger of the latter, and why. 274  
Pride of gifts. See Gifts.  
Pride of grace. See Grace.  
A mannerly pride, how it hinders from Christ. 290, 291  
It hinders from peace. 292  
A self-applauding pride, what it is, and the evil of it. 294  
Pride of privileges what. 299    
Prince. 

Satan a great Prince. 183  
How he obtained it. 185  
Trials whether Christ or Satan be our Prince. 187, 188  
The blessedness of those that have Christ to be their Prince. 193  
See Christ.    
Prison. 

How Paul spent his time in prison.    
Profession. 

Heaven not won by good words and a fair Profession. 371    
Profit. 

How to profit by the Word. 247, 248    
Promise. 

The end of the Promises, to give security to the Saints faith. 34  
Not to endeavour an established faith on them, is to undervalue them. ib.  
In claiming the benefit of the Promise, we must keep close to the condition. 41  
When absolute Promises stand the soul in great stead. 136    
Protection. 

An unregenerate soul cannot claim God's protection. 55    
Providence. 

Dark Providences used by Satan to trouble Saints. 133     

Q.  
Question. 

Satan puzzles the Christian with nice questions. 130     

R.  
Reserve. 

Satan hath his reserves to fall on, when former temptations are beaten back. 101    
Retreat. 

Satan's politic retreats. 102    
Rich. 

Rich men poor with knowledge. 242    
Rule. 

The time when Satan rules. 209  
The place where. 211  
The subjects whom he rules. 212  
Now to get from under Satan's rule. 221  
His policy to keep sinners under his rule. 222     

S.  
Satan. 

The reason why Satan's conquests are so great. 97  
Of Satan's rule. 209  
Of Satan's wiles. See Wiles.    
Scripture. 

Obscure Scriptures most mused on by tempted souls. 102  
Satan's policy therein, and what is to be done. 133    
Security. 

The danger of security. 363    
Sense. 

Affliction grievous to sense. 353    
Sincerity. 

Sincerity a comfort in the evil day. 370    
Sinne. 

In troubles of conscience for the greatness of sin, what to do. 39  
Satan hath a strange Art in aggravating the Saints sins. 116  
How he father's his own sin upon the Christian. 115  
Satan's method to tempt to sin, before he troubles for sin. 128  
Why sin is called flesh. 129  
The state of sin a state of misery. 217  
The devils design in tempting to sin, an argument to hate it. 258  
Sin hardens the heart. 305  
Sins against rebukes of conscience very grievous. 365  
We must not take liberty to sin, because (if true Christians) we shall not fall away. 389    
Sinner. 

The sinner and Satan friends when they seem to fight. 57  
Every sinner under Satan's rule. 213  
The sinner an unserviceable creature. 215    
Singularity. 

How it is necessary in the Saints. 7    
Sloth. 

The difficulty of recovering a soul out of spiritual sloth. 83    
Solicitor. 

Christ in heaven the Saints Solicitor, and his faithfulness therein. 32, 33    
Spiritual. 

Of spiritual sins, and how Satan annoys the Saints with them. 259  
How to know our spiritual state. 251    
Stability. 

The stability of the Saints, not from their grace, but from God reinforcing their grace. 20    
Strength. 

A Christians strength in God, not in himself. 13  
God takes it kindly we will make use of his strength. 42  
Less assisting strength given to advance accepting grace. 46  
The sweetness of being at Gods finding for assisting and comforting strength. 19  
A Christian when foiled, stronger than another, when a seeming Conqueror over the same temptation in two respects. 71, 72    
Subtlety. 

Satan's subtlety in drawing to sin. 98    
Suffering. 

No reason to be proud of our suffering for God. 300     

T.  
Tempt. Temptation. 

Satan chooseth the best season to tempt. 93  
How the presence of the object gives force to the temptation. 96  
Satan's subtlety in tempting. 98  
His approaches in tempting are gradual: 100  
The same sin Satan tempts to, purged by the temptation. 143  
Satan in tempting one Saint, hath a design against others. 144  
How God disappoints him. 144, 145  
Why God suffers his Saints to be tempted. 152  
Temptation to one sin, God orders to prevent another. 143    
Thoughts. 

How thoughts good for the matter, may be sinful. 266    
Trouble. 

Satan the troubler of the Saints for sin. 114  
Troublers of the Saints, thereby prove themselves Satan's children. 125  
Four ways wicked men may trouble the Saints spirits. 126  
The mercy of being kept out of Satan's hands as a troubler. 127  
It's dangerous in temptation to keep our troubles secret. 137  
The Saints troubles but short. 211  
The Christians life in this world full of trouble. 349    
Trust. 

To trust God when he withdraws, yea, frowns very hard. 8  
The evil of trusting to the strength of grace. 286, 287     

U.  
Unregenerate. 

Unregeneracy a state of ignorance. 50    
Unthankfulness. 

Unthankfulness for what we have, hinders our receiving what we would have. 48  
Uprightness. See Sincerity.     

W.  
Waiting. 

Waiting on God under discoucouragements a sign of strong grace. 50  
Such are assured to speed well at last. 50, 51    
War. 

How hard to war with bosome-sins. 5.    
Weak. 

Encouragements to the weak in grace to press for more. 80  
Weak endeavours with sincerity, accepted by God through Christ as full obedience. 373  
A cordial to weak believers. 387    
Wicked, Wickedness. 

The attempts of the wicked against the Saints are folly, and why. 16  
Wicked men trouble the Saints. 180  
The devils wickedness. 253  
The wickedness of man's nature. 256  
Wicked men the worse for affliction. 356    
Wiles. 

Christian's should labour to know Satan's wiles. 112  
How we may know them. ib.    
Wisdom. 

The Wisdom of God in baffling Satan. 140  
Great wisdom to provide for the evil day. 360    
Word. 

How to profit by the Word. 247, 248    
Wrath. 

The devil is in the wrath of wicked men.    
Wrestling. 

The Saint's life is a wrestling. 159  
It's dangerous wrestling with God. 161  
How sinners wrestle against the Spirit. 162, 163  
How against Providence in two particulars. 164, 165  
Several sorts that wrestle against sin, but not lawfully. 166, 167  
How we are to wrestle against sin. 168     

Y.  
Youth. 

Youth the best time to get knowledge. 240     
FINIS.