The Christian in compleat armour. Or, A treatise of the saints 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, wickednesse, and chiefe designe he hath against the saints. A magazin open'd: from whence the Christian is furnished with spiritual armes for the battel, help't on with his armour, and taught the use of his weapon, together with the happy issue of the whole warre. The first part. / By William Gurnall, Minister of the Gospel in Lavenham. Imprimatur, Edmund Calamy.

VERSE 12.

For we wrestle not against flesh and blood, but a∣gainst Principalities and Powers, against the Rulers of the darknesse of this world, against spiritual wickednesse in high places.

THe words are coupled to the Precedent with that causal par∣ticle For, which either referres to the two foregoing verses, and then they are a further reason, pressing the necessity of Chri∣stian 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 enemie to be Satan, and de∣scribed him in one of his attributes, his wily subtilty, he in this further displayes 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 A∣postles simplicity and plain dealing; he doth not undervalue the strength of the enemy, and represent him inconsiderable, as Cap∣tains use to keep their souldiers 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 challeng'd no more then 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 devils camp. Silly soules they are drawn into the field by a false report of God and his wayes, and are kept there together with lies and faire tales, but Christ is not afraid to shew his Saints their enemy in all his Power and Principality, the Weaknesse of God being stronger then the powers of hell.

CHAP. I. Sheweth, 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 combate.

THe words contain a lively description of a bloody and last∣ing 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 armes 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, &c.

SECT. I.

First, for the first, the wrestling or conflicting state of a Chri∣stian in this life, is rendered observable here by a threefold cir∣cumstance.

First, the kinde of combate which the Christians state is here set out by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which though it be used sometimes for a wrestling of sport and recreation, yet here to set out the sharpnesse of the Christians encounter; there are two things in wrestling that render it a sharper combate then others. First, wrestling is not properly fighting 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 Goliah, 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 battel be sharp and long, the souldier is not alwayes engaged, but falls off when he hath discharged, and takes breath a while: yea, possibly may escape without hurt or stroak, because there the enemies aime is not at this or that man, but at the whole heap, but in wrestling one cannot scape so, he being the par∣ticular object of the enemies fury, must needs be shaked and tried to purpose. Indeed the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies such a strife, as makes the body shake again, quia corpus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Satan hath not only a general malice against the army of Saints, but a spite against thee John, thee Joane: he'll single thee out for his ene∣my. We finde 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 particu∣lar persons and conditions, God loves me, pardons me, takes care of me: the water at the town-conduit doth me no good, if I want a pipe to empty it into my cisterne; so it obstructs our care and watchfulnesse, when we conceive of Satans wrath and fury, as bent in general against the Saints, and not against me in particular. O how careful would a soule 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!

[ 2] Secondly, 'tis a close combate. Armies fight at some distance. Wrestlers grapple hand to hand. An arrow shot from afar may be seen and shunn'd, but when the enemy hath hold of one there is no declining, but either he must resist manfully, or fall shame∣fully at his enemies 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.

[ 2] Secondly, the universality of the combate. We wrestle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which comprehends all, on purpose you may perceive the A∣postle changeth the pronoune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former verse, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this, that he may include himself as well as them; as if he had said, the quarrel is with every Saint. Satan neither feares to as∣sault the Minister, nor despiseth to wrestle with the meanest

Saint in the Congregation; great and small, Minister and peo∣ple, all must wrestle: Not one part of Christs Army in the field, and the other at ease in their quarters, where no enemy comes, here are enemies enough to engage all at onee.

[ 3] Thirdly, the permanency or duration of this combate, and that lies in the tense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not, our wrestling was at first Conversion, but now over, and we past the pikes; not, we shall wrestle when sicknesse 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 dayes temptation, which (like Pauls bonds,) a∣bides us wherever we become. So that these particulars summ'd up will amount to this Point:

SECT. II.

The Christians life is a continual wrestling. 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 houre when thou first diddest set thy face to heaven, till thou shalt set thy foot in heaven. Israels 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 Ca∣naan. 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 priviledg'd ground. Lot in Sodom wrestled with the wicked inhabitants thereof, his righteous soule being vexed with their unclean conversa∣tion. And how fares he at Zoar? do not his own daughters bring a spark of Sodoms fire into his own bed, whereby he is in∣flamed with lust? Some have thought if they were but in such a family, under such a Ministery, out of such occasions: O then they should never be tempted as now they are; I confesse change of aire is a great help to weak nature, and these forenamed as vantage-ground against Satan; but think'st thou to flie from Satans presence thus? No, though thou should'st take the wings of the morning he would flie after thee, these may make him

change his method in tempting, but not lay down his designe; 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 bodies pace. He wrestles with a body of sin as well as of flesh, this mutters and murmures when the soule 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 hindred me. I would have prayed may the Chri∣stian say at such a time, and meditated on the Word I heard, the mercies I received at another, but this enemy hindred. 'Tis true indeed, grace swayes the Scepter in such a soule, yet as School∣boyes taking their time when their Master is abroad do shut him out, and for a while lord it in misrule, though they are whip't for it afterwards: thus the unregenerate part takes ad∣vantage 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 reco∣ver its throne, and when it cannot shut from duty, yet then is the Christian wofully yok't 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, then 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 assail'd 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 snarle at one another, yet soon are quiet again, be∣cause the quarrel is not in their nature; but the Wolfe and the Lamb can never be made friends. Sin will lust against grace, and grace draw upon sin whenever they meet.

SECT. III.

[Ʋse 1] First, this may reprove such as wrestle, but against whom? a∣gainst God, not against sin and Satan. These are bold men in∣deed, who dare try a fall with the Almighty; yet such there are, and a Wo pronounced against them. Isa. 45.9. Wo unto him that striveth with his Maker. 'Tis easie to tell which of these will be worsted. What can he do, but break his shins that dasheth them against a rock? A goodly battel 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 crea∣tures above all other unworthy to live? Take heed O thou who askest, that the wretched man whom thou seemest so to defie, be not found in thy own clothes it self. Iudas was the Traitour, 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 mans 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 wayes wherein men wrestle against God; First, when they wrestle against his Spirit. Secondly, when they wrestle against his Providence.

[ 1] First, when they wrestle against his Spirit. We reade of the Spirits striving with the creature, Gen. 6.3. My spirit shall not alwayes 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 cariere headlong into their ruine, he sends his Spirit to interpose, and by his counsels and reproofes 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 kinde 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 Christs, his grace and eternal life he strives to make us accept at the hands of Gods mercy; and for repulsing the Spirit thus striving with them, sinners are justly counted fighters against God: Ye stiffe-necked, and uncir∣cumcised in heart and ears, ye do alwayes 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 owne, he voucheth the faithful counsels, reproofs and exhortations which they give as his own act. Noah, that Preacher of righteousnesse, what he said to the old world, is call'd the Preaching of the Spirit, 1 Pet. 3.19. The pains that Moses, Aaron and other servants of God took in instructing Israel, is call'd the instruction of the Spirit, Nehem. 9.20. so that when the Word, which Gods Mi∣nisters 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 reck∣on with sinners, it will prove so; then God will rub up your me∣mories, and minde you of his striving with you, and your un∣kinde resisting him. They, whether they will heare, or whether they will forbear, shall know they had a Prophet among them. Now men soon forget whom and what they hear; ask them what was prest upon their conscience in such a Sermon, they have forgot; what were the precious truthes laid out in another, and they are lost: & well were it for them if their memories were no better in ano∣ther world: it would ease their torments more then 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 fooles 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 worne out in striving with such rebellious ones. May be yet, sinners, your firmament is clear, no cloud to be seen that portends a storme; 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 de∣nounced against you out of the Word, God is bound to make good. He confirmeth the Word of his servant, and performeth the counsel of his messengers, and that in judgement against sinners, confirming the threatenings, 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 sick-bed, or a dying houre, whether the words of the Lord delivered by their faithful Preachers have not taken hold of them. Some have con∣fessed with horrour they have, as the Jewes, 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, deba∣ting in their own bosoms the case with them; one while he shews them their sins in their bloody colours, and whether they will surely bring them, if not look't to timely, which he doth so con∣vincingly, that the creature smells sometimes the very fire and brimstone about him, and is at present in a temporary hell; an∣other 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 armes, 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 soules have been so over-set with the horrour of it, that they could not for a long time be per∣swaded, but that it was the unpardonable sin. Take heed there∣fore

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 hee'll knock again. And if once he leave stri∣ving 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 winde, to set the soule 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 wayes; First, when we are discon∣tented with his providential disposure of us. Gods 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 heares 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, Iob. 40.1. yea, a re∣proving of God. And he is a bold man sure that dare finde fault with God, and article against heaven. God challengeth him, whoever he is that doth this, to answer it at his peril. He that re∣proveth God, let him answer it, v. 2. of the chapter fore-mentioned. It was high time for Iob to have done, when he heares what a sense God puts upon those unwary words, which drop't from him in the anguish of his Spirit, and paroxysme 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 uncomfort∣able, 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 no∣thing kindly from that man who is angry with him? And how can love to God be preserved in a discontented heart, that is alwayes muttering against him? Love cannot think any evil of

God, nor endure to heare anyspeak evil of him, but it must take Gods part, as Ionathan Davids, when Saul spake 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 incumbred spirit into Gods bosome by pray∣er, 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 shew a mu∣tinous spirit against God, this stabs it to the heart.

Secondly, we wrestle against Providence, when uncorrigible un∣der the various dispensations of God towards us. Providence has a voice, if we had an eare; mercies should draw, afflictions drive; now when neither faire meanes nor foule do us good, but we are impenitent under both; this is to wrestle against God with both hands. Either of these have their peculiar aggrava∣tions. One is against love, and so dis-ingenuous; the other is against the smart of his rod, and therein we slight his anger, and are cruel to our selves in kicking against the pricks. Mercy should make us ashamed, wrath afraid to sin. He that is not a∣shamed, has not the spirit of a man. He that is not afraid when smitten, is worse then the beast, who stands in aw of whip & spur. Sometimes mercy (especially these outward mercies, which have a pleasing relish to the carnal part in a Christian) hath prov'd 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 pros∣perity, 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 then ever. He hath wedges that can rive thee, wert thou a more knotty piece then thou art. Are there yet the treasures of wickednesse, and the scant measure that is abominable? ( 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 resolvs on, v. 13. Therefore will I make thee sick in smiting of thee. As if he had said, my other Physick I see was too weak, it did not work or turne your stomack, but I will prepare a potion that shall make you sick at heart.

[ 2] 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 observ'd, 2 Tim. 2.5. If a man also strive for Masteries, yet is he not crowned except he strive lawfully. He alludes to the Romane games, to which there were Judges appointed to see that no foule play were of∣fered contrary to the Law for wrestling; the prize being deni∣ed to such, though they did foile their adversary, which the A∣postle improves to make the Christian careful in his war, as be∣ing 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.

[ 1] First, some while they wrestle against one sin, embrace ano∣ther; and in this case 'tis not the person wrestles against sin, but one sin wrestles with another, and 'tis no wonder to see thieves 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 bra∣very, lavish out in entertainment; covetousnesse bids lay up, when malice bids revenge; carnal policy saith, conceal thy wrath, though not forgive. When lust sends to his whores, hypocrisie pulls him back for shame of the world. Now is he Gods Cham∣pion that resists one sin at the command of another, it may be a worse.

[ 2] Secondly, some wrestle, but they are prest into the field, not Voluntiers, their slavish feare scares them at present from their lust; so that the Combate is rather betwixt their Conscience and Will, then them and their lust, Give me such a sin saith Will; No, saith conscience, it will scall'd, and throwes it away. A man may love the wine though he is loath to have his lips burnt. Hypocrites themselves are afraid to burne. In such Combates the Will at last prevails, either by bribing the understanding to pre∣sent the lust it desires in a more pleasing dresse, (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 refor∣mation; Or if all this will not do, then (prompted by the fu∣ry of its lust) the Will proclaims open war against conscience, sinning in the face of it, like some wilde 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 finde him, starving in some pound for his trespasse: Thus many sin at such rate, that conscience can no longer hold the reines, 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 stollen pleasures most dearly, when conscience comes to it self, pursues them, and takes them more surely by the throat then ever, never to let them go till it brings them before Gods Tribunal.

[ 3] 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 it self, the love of Christ must quench the love of sin, as Ierome excellently, Ʋnus 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 Councel 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 soules decree stand against sin, when the soule hath taken Christ into his bosome.

SECT. IV.

Secondly, to the Saints, seeing your life is a continual wrest∣ling here on earth, 'tis your wisdom to study how you may best manage the combate 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 then Moses, who would not stir without God, no, though he sent an Angel for his Lieutenant. Thou art wi∣ser then Iacob, who to overcome Esau, now marching up, turnes from him, and falls upon God; he knew if he could wrestle with God, he might trust God to deale with his brother. Engage God and the back-door is shut, no enemy can come behinde thee, yea, thine enemy shall fall before thee. God turne the counsel of Achitophel into foolishnesse, 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 pre∣vent which, they used, First, to lay aside their garments. Secondly, to anoint their bodies. For the first, Christian, la∣bour to put off the old man which is most personal, that corru∣ption, which David calls his own iniquity, Psal. 18.23. This is the skirt which Satan layes hold of, observe what it is, and mortifie it daily, then 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 Romane wrestlers used to anoint their bodies; so do thou, bathe thy soul with the frequent meditation of Christs love. Satan will finde little wel∣come, where Christs love dwells, love will kindle love, and that will be as a wall of fire to keep off Satan, it will make thee dis∣dain the offer of a sinne, and as oile supple thy joynts, 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 finde in thy heart to requite his love, by betraying his glory into the hands of sin, by cowardise or treachery: say not thou lovest him, so long as thou canst lay those sins in thy bosome, which pluck't his heart out of his bosome. It were strange if a childe should keep, and delight to use no other knife, but that wherewith his father was stabb'd.

[ 3] Thirdly, improve the advantage thou gettest at any time wise∣ly. 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 e∣nemy; though man think it foule play to strike when his ad∣versary is down, yet do not thou so complement with sin, as to let it breath or rise. Take heed thou beest not charged of God, as once Ahab, for letting go this enemy now in thy hands, whom God hath appointed to destruction. Learne a little wis∣dome of the Serpents brood, who when they had Christ un∣der their foot, never thought they had him sure enough; no, not when dead, and therefore both seale 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,

[Ʋse. 3] This is ground of consolation to the weak Christian, who dis∣putes 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 finde such struglings in me, pro∣voking me to sin, pulling me back from that which is good? Why doest ask? The Answer is soon given, because thou art a Wrestler, not a Conquerour. Thou mistakest the state of a Ch••istian in this life: when one is made a Christian, he is not presently call'd to triumph over his slaine enemies, but carried into the field to meet and fight them. The state of grace is rhe commencing of a war against sin, not the ending of it; rather then thou shalt not have an enemy to wrestle with, God himself will come in a disguise into the field, and appear to be thine e∣nemy.

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 soule may rather take comfort in this, that thou art a wrestler; This strugling 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.

[Ʋse. 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 e∣very houre seems not a day, and everyday a year, till death sounds thy joyful retreat, and calls thee off the field, where the bullets flie so thick, and thou art fighting for thy life with thy deadly e∣nemies, to come to Court, where not swords, but palmes are seen in the Saints hands; not drums, but harps; not groanes of bleeding souldiers and wounded consciences, but sweet and ra∣vishing musick is heard of triumphing Victors caroling the prai∣ses of God and the Lambe, through whom they have overcome. Well, Christians, while you are below, comfort your selves with these things; There is a place of Rest remains for the people of God: You do not beat the aire, 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 battel more. Here we overcome to fight again, the battel of one temptation may be over, but the war remaines. What peace can we have, as long as devils can come abroad out of their holes, or anything of sinful nature re∣mains in our selves unmortified? which will even fight upon its knees, and strike with one arme while the other is cut off; but when death comes, the last stroak is struck: this good Physician will perfectly cure thee of thy spiritual blindnesse and lamenesse, (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 wrestlings and combates which this bosome-e∣nemy puts thee to? Is not this the Peninnah, that vexing and disturbing thy Spirit, hath kept thee off many a sweet meale, 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 teares and groans? and will it not be a happy hand that cuts the knot, and sets thee loose from thy deadnesse, hypocrisie, pride, and what not, wherewith thou wert yoak't? 'Tis life which is thy losse, and death which is thy gaine. Be but willing to endure the rending of this vaile of thy flesh, and thou art where thou wouldest be, out of the reach of sin, at rest in the bosome of thy God. And why should a short evil of paine af∣fright thee more, then the deliverance from a continual torment of sins evil ravish thee? Some you know have chose to be cut, rather then to be ground daily with the stone, and yet, may be, their pain comes again, and canst thou not quietly think of dy∣ing, to be delivered from the torment of these sins, never to re∣turn 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 expresse 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 blisseful state, we Ministers should finde it as hard a work to perswade Christi∣ans to be willing to live here so long, as now it is to perswade them to be willing to die so soon.

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

SECT. I.

NOw followes 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 Pow∣ers, &c.

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 poore; 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 minde 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 inhe∣rit the Kingdome of God, that is, sinful mortal flesh, as it's expound∣ed 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 part∣ly 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 likenesse, sinful as he was, as well as mor∣tal and miserable; yea, the holiest Saint on earth having flesh in him, derives this corrupt and sinful nature to his childe, as the circumcised Jew begat an uncircumcised childe; and the wheat cleans'd and fann'd (being sowen) comes up with a husk, John 3.6. That which is borne of the flesh is flesh.

Secondly, its call'd flesh from the operations of this corrupt na∣ture, which are fleshly and carnal; The reasonings of the cor∣rupt minde fleshly, therefore called the carnal minde, uncapable indeed of the things of God, which it neither doth nor can per∣ceive: As the Sunne doth obsignare superiora dum revelat inferi∣ora; hide the Heavens which are above it from us, while it re∣veales 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 in∣terests 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 can∣not 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 reade them in their original tongue? I mean, if this garment of carnal expression were taken off, and spiritual truths in their naked hue present∣ed 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 minde the things of the flesh. All its desires, delights, cares, feares, are in and of carnal things; it savours spiritual food no more then an Angel fleshly. Omnis vita gustu ducitur: What we can∣not relish we will hardly make our daily food. Every creature hath its proper diet, the Lion eats not grasse, 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 distastful to the carnal. Now according to this Interpretation the sense of the Apostle is not, as if the Christian had no combate with his cor∣rupt nature, (for in another place it's said, the Spirit lusts against the flesh, and the flesh against the Spirit, and this enemy is cal∣led, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sin that besets the Christian round) but to aggravate his conflict with this enemy by the accesse of a forreign power, Satan who strikes in with this domestick ene∣my. As if while a King is fighting with his own mutinous sub∣jects, some out-landish troops should joyne with them, now he may be said not to fight with his subjects, but with a forrein pow∣er. 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 accesse of this enemy makes the battel 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 soule 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 compleating the sinne.

First, let this make thee, Christian, ply the work of mortifi∣cation close; it is no policy to let thy lusts have armes, 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 battel 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, &c. that they joyne not with thine enemy?

[ 2] Secondly, are Satan and thy own flesh against thee, not single corruption, but edged with his policy, and backed by his pow∣er? see then what need thou hast of more help then thy owne grace; take heed of grapling 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 foile thee; cling therfore about thy God for strength, get him with thee, and then though a worme, thou shalt be able to deal with this Serpent.

SECT. II.

[ 2] 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 distinguish∣eth him from the Angelical nature; Touch me, saith Christ, and handle me, a Spirit hath not flesh. Now according to this Inter∣pretation observe;

[ 1] First, how meanly the Spirit of God speaks of man.

Secondly, where he layes the stresse of the Saints battel, not in resisting flesh and blood, but Principalities and Powers; where the Apostle excludes not our combate 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 shew, what a complicated enemy (mans wrath and Satans interwoven together) we have to deal with.

First, for the first, how meanly doth the Spirit of God speak of man, calling him flesh and blood? Man hath a Heaven-borne soule, 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 owne 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 immerst in sensuality, deserves no other name then flesh, which part of man levels him with the beast, and is here intended to expresse the weaknesse and frailty of mans nature. 'Tis the phrase which the Holy Ghost expresseth the weaknesse 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 op∣poseth 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 feare but a weak sorry man, it were not worth the providing armes 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 then Angels, as they are Spirit, and he flesh, but in some sense beneath the beasts, as the flesh of man is frailer then the flesh of beasts, therefore the Spirit of God compares man to the grasse, which soon withers, Isa. 40.6. and his goodlinesse to the flower of the field. Yea, he is called vanity, Psal. 62.9. Men of low de∣gree 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 ho∣nour, wealth, &c. which are here called a lie, because they are not what they seem, and so worse then plain vanity, which is known to be so, and deceives not.

[Ʋse. 1] First, Is man but fraile flesh? let this humble thee, O man, in all thy excellency, flesh is but one remove from filth and cor∣ruption: thy soule is the salt that keeps thee sweet, or else thou wouldest stink above ground. Is it thy beauty thou pridest in? flesh is grasse, but beauty is the vanity of this vanity. This good∣linesse is like the flower, which lasts not so long as the grasse, ap∣pears in its moneth, and is gone, yea, like the beauty of the flow∣er, which fades while the flower stands. How soon will times plough make furrowes 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 arme of flesh, which withers oft in the stretching forth; ere long thy blood which is now warm, will freeze in thy veines; thy Spring crown'd with May-buds, will tread on Decembers heel; thy marrow dry in thy bones, thy sinews shrink, thy legs bow under the weight of thy body, thy eye-strings crack, thy tongue not able to call

for help; yea, thy heart with thy fl••sh shall faile; and now thou, who art such a giant, take a turne 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 glo∣ry in that which so soon may be prostrate?

Is it wisdome? the same grave rhat covers thy body, shall bu∣ry all that, (the wisdome 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 soule lost. Is it thy blood and birth? whoever thou art, thou art base-borne till borne againe, the same blood runs in thy veines, with the beggar in the street, Asts 17.26. All Nations there we finde 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 in∣to purer dust.

[Ʋse. 2] Secondly, Is man flesh? trust not in man; Cursed be he that makes flesh his arme. 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 crownes on their own heads, their heads on their own shoulders, and look∣est thou for that which they cannot give themselves? Not in wise men, whose designes recoile oft upon themselves, that they cannot performe their enterprise.—Amphora coepit institui cur∣rente rot â cur urceus exit. Mans carnal wisdome intends one thing, but God turnes the wheele, 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 thy self, thou artflesh. He is a fool, (saith the Wise man) that trusts his heart. Not in the best thou art or doest, the garment of thy righteousnesse is spotted with the flesh; all is counted by Saint Paul, confidence in the flesh, besides our rejoycing in Christ, Phil. 3.3.

[Ʋse 3] Thirdly, feare not man, he is but flesh. This was Davids re∣solv, Ps. 56.4. I will not fear what flesh can do unto me; thou need'st not thou ought'st not to fear. Thou need'st not. What, not such a

great man, not such a number of men, who have the keyes of all the prisons at their girdle, who can kill or save alive, no, not these, only look they be thy enemies for Righteousnesse sake. Take heed thou makest not the least childe thine enemy, by of∣fering wrong to him, God will right the wicked even upon the Saint. If he offends, he shall finde no shelter under Gods wing for his sin. This made Jerome complain that the Christi∣ans sins made the armes of those barbarous Nations which inva∣ded Christendome victorious: Nostris peccatis fortes sunt barbari. But if mans wrath findes thee in Gods way, and his fury take fire at thy holinesse, thou needest not feare, 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 feare to be stript of that which thou hast resign'd already to Christ? 'tis the first lesson thou learnest, if a Christian, to deny thy self, take up thy crosse, 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 Gods leave; all thou hast is ensured; and though God hath not promised thee immuni∣ty from suffering in this kinde, yet he hath undertaken to beare thy losse, yea, to pay thee a hundred fold, and thou shalt not stay for it till another world. Again, thou ought'st not to feare flesh. Our Saviour, Mat. 10. thrice in the compasse of sixe verses, commands us not to feare man; if thy heart quailes at him, how wilt thou behave thy self in the list against Satan, whose little finger is heavier then mans loines? The Romanes had arma praelusoria; weapons rebated or cudgels, which they were tried at before they came to the sharp. If thou canst not beare a bruise in thy flesh from mans cudgel and blunt weapon, what wilt thou do when thou shalt have Satans sword in thy side? God counts himself reproached when his children feare a sorry man; therefore we are bid, Sanctifie the Lord, and not to feare their feare. Now if thou wouldest not feare man who is but flesh; Labour,

First, to mortifie thy own flesh. Flesh only feares flesh: when the soule degenerates into carnal desires and delights, no won∣der he falls into carnal feares. Have a care, Christian, thou bring'st not thy self 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 confesse him openly, for they lo∣ved 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 would'st not passe to be judg'd by man, and so of all carnal affe∣ctions. Some meat you observe is aguish; if thou settest thy heart on any thing that is carnal, wife, childe, estate, &c. these will incline thee to a base feare of man, who may be Gods mes∣senger 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 ne∣ver 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.

[ 4] Fourthly, comfort thy self, 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 un∣skilful Emperick, 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 Gods Apothe∣caries, they make not our physick, but give what God prescribes. Balaam loved Bal••ks see well enough, but could not go an hairs breadth beyond Gods 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 Saints cup the poison of the af∣fliction is corrected, not so in the wickeds, and therefore what is medicine to the one is ruine to the other.

Secondly, in duty; he knows you are but flesh, and therefore pi∣ties 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 pro∣portions the temptation to so weak a nature: 'tis call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such a temptation as is common to man, a mode∣rate

temptation (as in the margin) fitted for so fraile 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 childe; therefore he is said to be nigh, to revive such, lest their spirits should faile.

SECT. III.

The second thing follows: The conjuncture of the Saints e∣nemies; 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 mis-understanding of the truth, and each other: Abraham and Lot at strife. Aaron and Miriam justled with Mo∣ses for the wall, till God interposed and ended the quarrel by his immediate stroak on Miriam. The Apostles even in the pre∣sence 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 o∣ther, 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 your selves, except you long for the devils company, who is the true souldier of fortune (as the com∣mon 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 fighting, in hope, when kill'd to sup with them at night. Solomon saith, Prov. 18.6. The mouth of the contenti∣ous man calls for stroakes. Indeed we by our mutual strifes give the devil a staffe to beat us with; he cannot well work without fire, and therefore blows up these coales of contention, which he useth as his forge, to heat our spirits into wrath, and then we

are malleable, easily hammer'd 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 provok't, speaks unadvisedly. Me thinks this (if nothing else will) should sound a retreat to our unhappy diffe∣rences, that this Joab hath a hand in them, he sets this evil spi∣rit betwixt brethren, and what folly is it for us to bite and de∣voure one another to make hell sport? we are prone to mistake our heat for zeal, whereas commonly in strifes between Saints, it is a fire-ship 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 neare a scattering; 'tis time for God to part his children, when they cannot live in peace together.

[ 2] Secondly, the Christian wrestles with wicked men. Because you are not of the world, saith Christ, the world hates you. The Saints nature and life are Antipodes to the world, fire and wa∣ter, heaven and hell, may assoon be reconciled as they with it. The Heretick is his enemy for truths sake, the prophane for ho∣linesse, 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 fathers work they do, his lusts they fulfil. The Sabeans plunder'd Job, but went on Satans errand. The Heretick broach∣eth 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 devils instruments, Rev. 2.10. The devil shall cast some of you into prison.

[Ʋse, 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, feare not their power, admire not their parts, they are men possessed of, and acted by the devil, they are his drudg∣es and slaughter-slaves, as a Martyr call'd 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 mourne over thee, to see such a sparkling wit prostituted to the devils service! If thou hadst found a golden chalice, thou wouldest have given it to the Church, but God hath given thee a golden head, parts and wit, and in this propinas teip∣sum Diabolo, thou drinkest thy self 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.

[Ʋse. 2] Secondly, O ye Saints, when reproached and persecuted, look further then man, spend not your wrath upon him; alas, they are but instruments in the devils hand; save your displeasure for Satan who is thy chief enemy, these may be won to Christs side, and so become thy friends at last Now and then we see some running away from the devils colours, and washing the wounds with their teares, which they have made by their cruelty. 'Tis a notable passage in Anselme, who compares the heretick and persecutour to the horse, and the devil to the Rider. Now, saith he, in battel, when the enemy comes riding up, the valiant soul∣dier, Non irascitur equo, sed equiti, & quantum potest agit ut e∣quitem percutiat, equum possideat; sic contra malos homines agen∣dum, 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 possesse 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 Crosse, to dismount the devil, that so these mi∣serable soules hackneyed by him may be delivered from him. 'Tis more honour to take one soule alive out of the devils clutches, then to leave many slain upon the field. Erasmus saith of Au∣gustine, that he begg'd the lives of those hereticks, at the hands of the Emperours Officers, who had been bloody persecutours of the Orthodox; Cupiebat, saith he, amicus medicus superesse, quos arte suâ sanaret: Like a kinde 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 shewen, 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, &c.

SECT. I.

THe Apostle having shewen what the Saints enemies are not, flesh and blood, fraile men, who cannot come but they are seen, who may be resisted with mans power, or escape by flight; now he describes them Positively, against Principalities, against Powers, &c. Some think the Apostle by these divers names and titles, intends to set forth the distinct orders, where∣by 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 inferiour orders, as among men there are Princes, Dukes, Earles, &c. under an Emperour. That there is an or∣der among the devils cannot be denied. The Scripture speaks of a Prince of devils, Matth. 9. and of the Devil and his An∣gels, 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 par∣ty, 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, &c. and not distributively, to make Principalities one rank, Powers ano∣ther; for some of these branches cannot be meant of distinct or∣ders, but promiscuously of all as spiritual wickednesses; it being not proper to one to be spirits or wicked, but common to all.

First, then the devil or whole pack of them are here described by their Government in this world, Principalities.

Secondly, by their strength and puissance, called Pow∣ers.

Thirdly, by their nature in its substance and degeneracy, Spiri∣tual wickednesses.

Fourthly, in their Kingdome or proper Territories, Rulers of the darknesse of this world.

Fifthly, by the ground of the war, In heavenly places, or about heavenly things.

[ 1] First, of the first, Principalities; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 reades it. We wrestle against Princes, which some will have to expresse the eminency of their nature a∣bove mans, that as the state and spirit of Princes is more raised then others, great men have great spirits, as Zeba and Zalmunna to Gideon, asking 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 in∣tended, 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 exer∣ciseth in this lower world; and the Note shall be,

That Satan is a great Prince, Christ himself stiles 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 sub∣jects, they rule their bodies, and command their purses, but how

oft in a day are they pull'd 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 lesse then religious worship will serve him, 2 Chron. 11.15. Jeroboam there is said to ordain Priests for devils, and therefore he is call'd 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 Sultans 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 devils lust; 'tis call'd a Law of sinne, 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 designes, therefore we reade of doctrine of devils. Princes have their Ar∣cana Imperii, which none knowes but a few Favourites in whom they confide: thus the devil hath his mysteries of iniquity, and depths of Satan we reade of, which all his subjects know not of, Rev. 2.24▪ these are imparted to a few Favourites, such as Ely∣mas, whom Paul calls full of all subtilty, and childe of the devil; such, whose consciences are so debauched, that they scruple not the most horrid sins, these are his white boyes. 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 sinne, the better he pleaseth his tooth; some are more the children of the devil then others. Christ had his be∣loved disciple; and Satan those that lie in his very bosome, and know what is in his heart. In a word, Princes have their Vecti∣galia, their tribute and custome; 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 gaines into the devils 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 shew a faire claim. As,

First, he obtained it by Conquest, as he won his crown; so he weares it by power and policy. But conquest is a crack't 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 then a private one on the road, or Pyrate in a Pinnace, as he boldly told Alexander. Neither doth that prove good with processe of time, which was evil at first: Satan indeed hath kept posses∣sion long, but a thief will be so as long, as he keeps his stollen goods; He stole the heart of Adam from God at first, and doth no better to this day. Christs 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.

[ 2] Secondly, Satan may lay claim to his Principality by Electi∣on; 'Tis true he came in by a wile, but now he is a Prince e∣lect, 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 Gods sub∣ject, and cannot give away Gods right; by sin he loseth his right in God, as a Protectour; but God loseth not his right as a So∣veraign. Sin disabled man to keep Gods Law, but it doth not enfranchise or dis-oblige him that he need not keep it.

[ 3] Thirdly, Satan may claim a deed of gift from God himself, as he was bold to do to Christ himself upon this ground, perswa∣ding him to worship him as the Prince of the world, Luke 4.5, 6. He shewed unto him all the Kingdomes of the world, saying, All this will I give thee, for that is delivered unto me, and to whom∣soever I will I give it. Where there was a truth, though he spake more then 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 Pattent to vouch him his vice-Roy, not Satan by the grace of God, but by the per∣mission 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 gladnesse in the abundance of all things, therefore ye shall serve your enemies in hunger, &c. Satan is a King given in Gods wrath. Chams curse is mans punishment, a Servant of servants. The devil is Gods 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 choak't 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 A∣dam to offer himself as a Voluntier in this service, till made wil∣ling 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 hea∣ven and earth gave him the Name of Creatour, 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 tri∣umph. 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 paine and teare it costs the travel∣ling woman, many a feare the husbandman, perils and wounds the souldier, before they come at their joy, but at last are paid for all, the remembrance of their past sorrows feeding their pre∣sent joyes. Had Christ come and entered into affinity with

our nature, and return'd 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 addes to the nuptial Song, the triumph of a Conquerour, who hath rescued his Bride out of the hands of Satan, as he was lead∣ing her to the chambers of hell.

SECT. III.

[Ʋse 1] Is Satan such a great Prince? try whose subject thou art. His Empire is large, only a few priviledg'd, who are translated into the Kingdome of Gods dear Son; even in Christs own territo∣ries, (visible Church I mean) where his Name is profest, and the Scepter of his Gospel held forth, there Satan hath his subjects. As Christ had his Saints in Nero's Court; so the devil his ser∣vants in the outward Court of his visible Church. Thou must therefore have something more to exempt thee from his Govern∣ment, then living within the pale, and giving an outward con∣formity to the Ordinances of Christ, Satan will yield to this, and be no loser: As a King lets his Merchants trade to, yea, live in a forreign Kingdome, and while they are there learn the language, and observe the customes of the place; this breaks not their al∣legiance, nor all that thy loyalty to Satan. When a Statute was made in Queen Elizabeths reign, that all should come to Church, the Papists sent to Rome to know the Popes pleasure, he return'd them this answer, (as 'tis said) Bid the Catholicks in Eng∣land 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 Superiour, and therefore hold in with both thou canst not. Now if thou say∣est 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, Satans vassal, yea, hast oft vouch't 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 resigne his Crown and Scepter to Christ; and for thy self thou wert nei∣ther willing to renounce, nor able to resist his, power: this then must only be the fruit of Christs victorious armes, whom God hath exalted to be a Prince and a Saviour, Asts 5.31. Speak therefore, hath Christ come to thee, as once Abraham to Lot, when prisoner to Kederlaomer, rescuing thee out of Satans hands, as he was leading thee in chains of lust to hell? Didst thou ever hear a voice from heaven in the Ministery of the Word calling out to thee, as once to Saul, so as to lay thee at Gods foot, and make thee face about for heaven, to strike thee blinde 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 childe after Christ? Did ever Christ come to thee, as the Angel to Peter in prison, rowsing thee up, and not only causing the chaines of darknesse and stupidity to fall off thy minde 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 freedome: 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, then thou art yet in thy old prison; can there be a change of Government in a Nation by a Conquerour that invades it, and the subjects not heare of this? one King unthroned, and another crowned in thy soule, and thou hear no scuffle all this while? The regenerating Spirit is compared to the winde, John 3.8. His first attempts on the soule 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 soule, so as it cannot but see a great change in it self, and say, I that was blinde, now I see; I that was as hard as ice, now relent∣ing for sin; now my heart gives, I can melt and mourne for it. I that was well enough without a Christ, yea, did wonder what o∣thers 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 Be∣loved (as I scornfully have ask't) I have learn't 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 lesse

then Christ, who by his victorious Spirit hath translated thee from Satans power into his own sweet Kingdom.

Secondly, whose law doest thou freely subject thy self unto? the lawes of these Princes are as contrary as their natures; the one a law of sin, Rom. 8.2. the other a law of holinesse, Rom. 7.12. and therefore if sin hath not so far bereav'd thee of thy wits, as not to know sin from holinesse, thou mayest, (ex∣cept resolve to cheat thy own soul) soon be resolved; confesse therefore and give glory to God, to which of these laws doth thy soule set its seal? When Satan sendes out his Proclamation, and bids sinner goe, set thy foot upon such a command of God, observe what is thy behaviour, doest thou yield thy self, as Paul phraseth it, Rom. 6.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a metaphor from Princes ser∣vants or others, who are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to present them∣selves before their Lord, as ready and at hand to do their plea∣sure, by which the Apostle elegantly describes the forwardnesse of the sinners heart to come to Satans foot, when knock or call; Now doth thy soule 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: Trans∣gresse 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. Need'st thou be long in resolving whose thou art? did ever any question, whether those were Jeroboams sub∣jects, who willingly followed his command? Hos. 5.11. Alas, for thee, thou art under the power of Satan, tied by a chaine stronger then brasse 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 thy self to work iniquity. If Christ should come to take thee from thy lusts, thou wouldest whine after them, as Micah after his gods.

[ 3] 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, Iudg. 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 soule, and the affaires of it in well-doing? Good subjects follow their calling, commit State-matters to the wis∣dom

of their Prince and his Councel; when wrong'd, they ap∣peal to their Prince in his Laws for right; and when they do of∣fend their Prince, they submit to the penalty of the Law; and beare his displeasure patiently, till humbling themselves they re∣cover his favour, and do not in a discontent fall to open rebelli∣on. Thus a gracious soule follows his Christian calling, com∣mitting himself to God as a faithful Creatour, to be ordered by his wise Providence. If he meets with violence from any, he scornes to beg aid of the devil to help him, or be his own Judge to right himself; No, he acquiesceth in the counsel and com∣fort 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 armes against God, and refuse to receive cor∣rection, 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 Gods promise for protection; and there∣fore he runs from God as from under an old house that would fall on his head, and layes the weight of his confidence in wick∣ed policy, making lies his refuge, like Israel, he trusts in per∣versenesse, when God, tells him, In returning and rest he shall be saved, in quietnesse and confidence shall be his strength: he hath not faith to take Gods Word for his security in wayes 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 Soveraign Lord, that may righteously punish the faults of his disobedient subjects, his heart is fill'd with rage a∣gainst 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 bosome, but bids him look for no good at his hand. This evil is of the Lord, why should I wait on the Lord a∣ny 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.

[ 4] Fourthly, whom doest thou sympathize with? he is thy Prince, whose victories and losses thou layest to heart, whether

in thy own bosome, 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 Christs side thou wilt rejoyce when thou art delivered out of a temptation, though it be by falling into an affliction; as David said of A∣bigail, 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 designe took not. A naughty heart (like Amnon) pines while his lust hath vent, Again, what musick do the atchievements of Christ in the world make in thy eare? when thou hearest the Gospel thrives, the blinde see, the lame walk, the poor gospellized, doth thy spirit rejoyce in that houre? If a Saint, thou wilt, as God is thy Father, rejoyce thou hast more brethren borne; as he is thy Prince, that the multitude of his subjects increase; so when thou seest the plots of Christs 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 newes make thee haste like Haman, mourning to thine house, there to empty thy spirit swolne with rancour against his Saints and truth? or if thy policy can master thy passion, so far as to make faire weather in thy countenance, and suffer thee to joyne with the people of God in their acclamations of joy, yet then art thou a close mourner within, and likest the work no bet∣ter then 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 be∣fore men.

[Ʋse 2] Secondly, blesse God, O ye Saints, who upon the former tri∣al can say, you are translated into the Kingdome 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 birth-day, 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 birth-day, thou wert before, but beganst to live, when Christ

began to live in thee, the father of the Prodigal dated his sons life from his returne; 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 en∣joyed this thy husbands sweet company many a day, and had a numerous off-spring of Joyes and comforts by thy fellowship with him, the thought of which cannot but endeare him to thee, and make the day of thy espousals delightful to thy memory; 'Tis thy manumission, then were the Indentures cancell'd, wherein thou wert bound to sin and Satan; when the Sonne 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 freedome with a summe; By grace ye are saved. Heaven is setled 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 eter∣nal life before the world began, as a free estate to settle upon eve∣ry believing soul in the day they should come to Christ, and re∣ceive him for their Prince and Saviour; so that from the houre thou didst come under Christs 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 Christs. O Christian, look upon thy self now, and blesse thy God to see what a change there is made in thy state, since that black and dis∣mal time, when thou wert slave to the Prince of darknesse; how couldest thou like thy old Scullions work again? or think of returning to thy house of bondage? now thou knowest the pri∣viledges of Christs Kingdomes. Great Princes, who from base∣nesse and beggery have ascended to Kingdomes and Empires, (to adde 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 breed∣ing, and the like. And 'tis not unuseful for the Christian to look in at the grate, to see the smokie hole where once he lay, to view the chaines wherewith he was laden, and so to compare Christs Court, & the divels 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, unlesse 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 Kingdome 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 countreys which we never saw, only by map, or some rarities that are sent us as a taste of what grows there in abundance.

[Ʋse 3] Thirdly, this (Christian) calls for thy loyalty and faithful ser∣vice to Christ, who hath saved thee from Satans 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 anothers tyranny over thee? In a word, who hath right to thee besides him, who ventur'd his life to redeem thee? that being delivered from all thine enemies, thou mayest serve him without feare in holinesse all the dayes of thy life. And wee it not pity that Christ should take all this pains to lift up thy head from Satans 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 preferr'd, the more to oblige them in his service? Let devils and devillish men do their own work, but let not thy hand (O Christian) be upon thy dear Saviour. But this is too litle to bid thee not play the traitour. If thou hast any loyal blood running in thy veines, thy own heart will smite thee when thou rendest the least skirt of his holy Law; thou canst as well carry burning coales in thy bosome, as hide any treason there against thy dear Soveraign. 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 kindely did God take it, that David (when peace∣ably set in his throne) was casting about, not how he might en∣tertain himself with those pleasures, which usually corrupt and

debauch the Courts of Princes in times of peace, but how he might shew his zeal for God, in building a house for his wor∣ship, that had rear'd 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 happinesse then the honour of his God. If subjects might chuse what life stands best for their own enjoyment, all would desire to live at Court with their Prince: But because the Princes 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 termes 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 faire 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 darknesse, and tran∣slating us into the Kingdome 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 thy self an e∣nemy to all that bear the name of Satan, and march under his colours. Study well thy commission, and when thou under∣standest the duty of thy place, fall to work zealously for God. Thou hast thy Princes sword put into thy hand, be sure thou use it, and take heed how thou usest it; that when call'd to deliver it up, and thy account also, it may not be found rusty in the sheath through sloth and cowardise, besmeared with the blood of violence, nor bent and gap't with partiality and injustice. Art thou a Minister of the Gospel? thy employment is high, an Am∣bassadour, 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 hea∣ven

to perform it, call'd therefore the messenger of the Covenant; yea, he had to this day stay'd on earth in person about it, had he not been call'd to reside as our Ambassadour and Advocate in heaven with the Father: and therefore in his bodily absence he hath intrusted 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 busi∣nesse on which he hath set his heart so much? As ever you would see his sweet face with joy, (you that are his Ambassadours) at∣tend 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 Go∣spel, you shall (as Abraham said to his servant) be cleare 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 shew thy zeal, in mortifying thy own with the sword of the Spirit, and mourne 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 baptize, yet thou mayest be won∣derful helpful to them who are. The Christians prayers whet Magistrates and Ministers sword also. O pray, Christian, and pray again, that Christs Territories may be enlarged; never go to heare the Word, but pray, Thy Kingdom come. Loving Princes take great content in the acclamations and good wishes of their subjects as they passe by. A vivat rex, Long live the King, co∣ming from a loyal breath, though poor, is more worth then a subsidy from those who deny their hearts while they part with their money. Thou servest a Prince (Christian) who knowes what all his subjects think of him, and he counts it his honour, not to have a multitude feinedly submit to him, but to have a peo∣ple that love him and cordially like his government, who if they were to chuse their King, and make their own lawes they should live under every day would desire no other then himself, nor any other lawes 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, as Whatever the King did, pleased them all. And sure∣ly God took it as well, that what he did pleased David; for in∣deed David was as content under the rule and disposure of God as the people were under his; witnesse the calmnesse 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 soule! 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. IV. Of the great power Satan hath not only over the e∣lementary and sensitive part of the world, but intellectual also, the soules of men.

SECT. I.

THis is the Second Branch of the Description, wherein Sa∣tan 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.

[ 1] First, for the first, he hath names of great power called the strong man, Luke. 11.21. so strong that he keeps his house in peace in defiance of all the sons of Adam, none on earth being able to cope with this giant: Christ must come from Heaven to destroy him and his works, or the field is lost. He is call'd the

roaring lion, which beast commands the whole forrest; If he roares all tremble, yea, in such a manner, as Pliny relates, that he goes amongst them, and they stand exanimated while he chooseth his prey without resistance; such a lion is Satan, who leads sinners captive at his will, 2 Tim. 3.26. He takes them a∣live, as the word is, as the Fowler the bird, which with a little scrap is enticed into the net; or as the Conquerour his coward∣ly 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 va∣liantly oppose him, and in striving against sin resist to blood. He is call'd the great red dragon, who with his taile, wicked men his instruments, sweeps down the third part of the stars of Hea∣ven. The Prince of the power of the aire, because as a Prince can muster his subjects, and draw them into the field for his service, so the devil can raise the posse coeli aërii. In a word, he is call'd the God of this world, 2 Cor. 4.4. because sinners give him a God-like worship, feare him as the Saints do God him∣selfe.

[ 2] Secondly, the devils nature shewes his power: 'Tis Angeli∣cal. Blesse the Lord, ye his Angels, that excel in strength, Psal. 103.20. Strength is put for Angels, Psal. 78.25. They did eat Angels food, Heb. the food of the mighty. In two things the power of Angelical nature will appear; In its Superiority, and in its Spirituality.

First, its Superiority, Angels are the top of the Creation; man himself made a little lower then the Angels. Now in the works of Creation, the Superiour hath a power over the In∣feriour; the beasts over the grasse and herb, man over the beasts, and Angels over man.

Secondly, the Spirituality of their nature. The weaknesse of man is from his flesh: his soule made for great enterprizes, but weighed down with a lump of flesh, is forced to rowe with a strength suitable to its weak Partner; but now the devils being Angels have no such incumbrance, no sumes from a fleshly part to cloud their understanding, which is clear and piercing; no clog at their heele to retard their motion, which for swiftnesse is set out by the winde and flame of fire. Yea, being spiritual they

cannot be resisted with carnal force, fire and sword hurt not them. The Angel which appear'd to Manoah, went up in the fire that consumed the sacrifice, though such hath been the do∣tage, and is at this day of superstitious ones, that they think to charme the devil with their carnal exorcismes; hence the Ro∣mish Reliques, Crosse, holy water, yea, and among the Jewes themselves in corrupter times, who thought by their phylacteries and Circumcision, to scare away the devil, which made some of them expound that, Cant. 3.8. of Circumcision, Every man hath his sword on his thigh, because of feare in the night. By sword on the thigh, they expound Circumcision, which they will vainly have given as a charme against evil spirits that affright them in the night. But alas, the devil cares for none of these, no, not for an Ordinance of God, when by fleshly confidence we make it a spell: he hath been often bound with these fetters and chaines, (as is said of him in the Gospel) and the chaines have been plucked asunder by him, neither could any man thus tame him. He esteems, as Job saith of the Leviathan, iron as straw, and brasse as rotten wood. It must be a stronger then the strong man must binde him, and none stronger but God the Father of spirits. The devil lost indeed by his fall much of his power, in relation to that holy and happy estate in which he was created, but not his natural abilities, he is an Angel still, and hath an An∣gels power.

[ 3] Thirdly, the number of devils addes to their power. What lighter then the sand? yet number makes it weighty? what creature lesse then lice? yet what plague greater to the Egypti∣ans? 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 where∣ever 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 ma∣ny can be spared to attend one, to what a number would the mu∣ster-rolle of Satans whole army amount if known? And now tell me, if we are not like to finde our march difficult to heaven, (if ever we mean to go thither) that are to passe through the very quarters of this multitude, who are scattered over the face of all

the earth. When armies are disbanded and the roads full of de∣bautch't souldiers, wandering up and down, it's dangerous tra∣velling: we heare then of murders and robberies from all quar∣ters: These powers of hell are that party of Angels, who for their mutiny and disobedience were cashier'd heaven, and thrust out of that glorious host, and ever since they have stragled here below, endeavouring to do mischief to the children of men, e∣specially travelling in heavens road.

[ 4] Fourthly, their unity and order makes their number formi∣dable. We cannot say there is love among them, that heaven∣ly fire cannot live in a devils bosome, yet there is unity and or∣der as to this, they are all agreed in their designe against God and man: so their unity and consent is knit together by the li∣gaments, not of love, but of hatred and policy; Hatred against God and his children which they are filled with; and policy, which tells them, that if they agree not in their designe, their Kingdome cannot stand. And how true they are to this wick∣ed brotherhood, our Saviour gives a faire testimony, when he saith, Satan fights not against Satan. Did you ever heare of any mutiny in the devils army? or that any of those Apostate An∣gels did freely yield up one soule to Christ? They are many, and yet but one spirit of wickednesse in them all. My name, said the devils, (not our name,) is legion. The devil is call'd the Leviathan, Isa. 27.1. The Lord with his strong sword shall punish Leviathan, from their cleaving together of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 compact or joyned together, used for the Whale, Jeb 4. whose strength lies in his scales, which are so knit, that he is, as it were, covered with armour. Thus these cursed spirits do accord in their machinations, and labour to bring their instruments into the same league with them, not contented with their bare obedience, but where they can obtain it do require an expresse oath of their servants to be true to them, as in witches.

[ 5] Fifthly, the mighty works that are attributed to these evil spirits in Scripture declare their power, and these either respect the elementary, sensible, or intellectual part of the world. The Elementary, what dreadful effects this Prince of the power of the aire is able to produce on that, see in the Word; he cannot indeed make the least breath of aire, drop of water, or spark of fire, but he can, if let loose, (as Reverend Master Caryl saith

on Job 1.) go to Gods store-house, and make use of these in such a sort, as no man can stand before him; he can hurle the sea into such a commotion, that the depths shall boile like a pot, and disturb the aire into stormes and tempests, as if heaven and earth would meet. Jobs children were buried in the ruines of their house by a puffe of his mouth, yea, he can go to Gods ma∣gazine, (as the former Author saith) and let off the great ord∣nance of heaven, causing such dreadful thunder and lightning, as shall not only affright, but do real execution, and that in a more dreadful way then in the ordinary course of nature. If mans Art can so sublimate nature, as we see in the invention of powder, that hath such a strange force, much more able is he to draw forth its power. Again, over the sensitive world his pow∣er is great, not only the beasts, as in the herd of swine, hurried by him into the deep; but over the bodies of men also, as in Iob, whose sore boiles were not the breakings out of a distempered nature, but the print of Satans sangs on his flesh, doing that sud∣denly, which in nature would have required more time to ga∣ther and ripen: and the demoniacks in the Gospel grievously vexed and tormented by him. But this the devil counts small game, his great spite is at the soules of men, which I call the Intellectual world, his cruelty to the body is for the soules sake. As Christs pity to the bodies of men, (when on earth) healing their diseases, was in a subserviency to the good of their soules, bribing them with those mercies suitable to their carnal desires, that they might more willingly receiv mercies for their souls, from that hand which was so kind to their bodies, as we give children somthing that pleaseth them, to perswade them to do something that pleaseth them not, go to school, learn their book: so the devil who is cruel, as Christ is meek, and wisheth good neither to bo∣dy nor soule, yet shewes his cruelty to the body, but on a design against the soule, knowing well that the soule is soon discompo∣sed by the perturbation of the other, the soule cannot but lightly heare, (and so have its peace and rest broken by the groanes and complaints of the body) under whose very roof it dwells; and then it is not strange, if as for want of sleep the tongue talk idly, so the soule should break out into some sinful carriage, which is the bottom of the devils plot on a Saint. And as for other poor silly soules, he gaines little lesse then a God like fear and dread

of them by that power he puts forth (through divine permission) in smiting their goods, beasts and bodies, as among the Indians at this day. Yea, there are many among our selves plainly shew what a throne Satan hath in their hearts upon this account, such who, as if there were not a God in Israel, go for help and cure to his Doctours, wizzards I mean. And truly had Satan no other way to work his will on the soules of men, but by this vantage he takes from the body, yet considering the degeneracy of mans state, how low his soule is sunk beneath its primitive extraction, how the body which was a lightsome house is now become a pri∣soner to it, that which was its servant is now become its Master; it is no wonder he is able to do so much. But besides this, he hath as a spirit a neerer way of accesse to the soule, and as a superiour spirit, yet more over man a lower creature. And above all, ha∣ving got within the soule by mans fall, he hath now far more power then before; so that where he meets not resistance from God he carrries all before him: As in the wicked, whom he hath so at his devotion, that he is (in a sense) said to do that in them, which God doth in the Saints. God works effectually in them, Gal. 2.8. 1 Thes. 2.13. Satan worketh effectu∣ally in the children of disobedience, Eph. 2.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word with the former places, he is in a manner as effi∣cacious with them, as the holy Spirit with the other. His delusions strong, 2 Thes. 2.11. They return not re infectâ. The Spirit enlightens, he blindes the mindes of those that believe not, 2 Cor. 4.4. The Spirit fills the Saints, Ephes. 5.18. Why hath Satan filled thy heart, saith Peter to Ananias, Acts. 5.3. The Spirit fills with knowledge, and the fruits of righteousnesse; Satan fills with envy and all unrighteousnesse. The holy Spirit fills with comfort; Satan the wicked with terrours: As in Saul vexed by an evil spirit; and Iudas, into whom 'tis said he enter∣ed, and when he had satisfied his lust upon him, (as Amnon on Tamar) shuts the door of mercy upon him, and makes him that was even now Traitour to his Master, Hangman to himselfe. And though Saints be not the proper subjects of his power, yet they are the chief objects of his wrath, his foot stands on the wickeds back, but he wrestles with these, and when God steps a∣side, he is far above their match: He hath sent the strongest among them home, trembling and crying to their God, with the

blood running about their consciences. He is mighty, both as a tempter to and for sin, knowing the state of the Christians affairs so wel, & able to throw his fire-bals so far into the inward senses, (whether they be of lust or horrour) and to blow up these with such unwearied solicitations, that if they at first meet not with some suitable dispositions in the Christian, at which (as from loose cornes of powder) they may take fire, (which is most ordinary) yet in time he may bring over the creature by the length of the siege, and continued volleys of such motions, to listen to a parley with them, if not a yielding to them. Thus many times he even wearies out the soule with importunity.

SECT. II.

[Ʋse 1] First, let this (O man make the plumes of thy pride fall, who∣ever thou art that gloriest in thy power; hadst thou more then thou or any of the sons of Adam ever had, yet what were all that to the power of these Angels? Is it the strength of thy body thou gloriest in? Alas, what is the strength of frail flesh, to the force of their spiritual nature? thou art no more to these then a childe to a giant, a worme to a man: who could tear up the mountaines, and hurle the world into a confusion, if God would but suffer them. Is it the strength of thy parts above others? doest thou not see what fooles he makes of the wisest a∣mong 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 glo∣rious happinesse he hath in him, in hope to mend himself, by em∣bracing sin? Yet this he did when man had his best wits about him in innocency. Is it the power of place and dignity got by warlike atchievement? Grant thou wert able to subdue Nati∣ons, and give lawes to the whole world, yet even then without grace from above thou wouldest be his slave. And he himselfe for all this his power is a cursed spirit, the most miserable of all Gods creatures, and the more because he hath so much power to do mischief; had the devil lost all his Angelical abilities, when

he fell, he had gained by his losse. Therefore tremble (O man) at any power thou hast, except thou usest it for God. Art strong in body? who hath thy strength? God, or thy lusts? some are strong to drink, strong to sin, Thy bands shall therefore be strong∣er, 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 ra∣ther against them? thou and the devil shall be tried at the same bar, it seems thou meanest to go to hell for something, thou wilt carry thy full lading thither. No greater plague can befall a man then power without grace. Such great ones in the world, while here, make a brave shew, like chief Commanders and field-Officers at the head of their Regiments, the common souldiers are poor creatures to them; but when the Army is beaten, and all taken prisoners, then they fling off their scarfe and feather, and would be glad to passe for the meanest in the army. Happy would devils be, Princes and great ones in the world be, if then they could appear in the habit of some poor sneaks to receiv their sentence as such, but then their titles, and dignity, and riches shall be read, not for their honour, but further shame and dam∣nation.

[Ʋs;e 2] Secondly, it shewes the folly of those that think it is such an easie matter to get heaven. If the devil be so mighty, and hea∣vens way so full of them, then sure it will cost hot water before we display our banners upon the walls of that new Ierusalem. Yet it is plain many think otherwise by the provision they make for their march. If you should see a man walking forth with∣out a cloak, or with a very thin one, you will say, Surely he fears no foule weather, or one riding a long journey alone and with∣out armes, you will conclude he expects no thieves on the road. All (if you ask them) will tell you they are on their way to hea∣ven, but how few care for the company of the Saints, as if they needed not their fellowship in their journey? Most go naked, without so much as any thing like armour, have not enough to gaine the name of Professours at large; others, it may be, will shew you some vaine slighty hopes on the mercy of God, with∣out any Scripture-bottom for the same, and with these content themselves, which will like a rusty unsound pistol flie in their own face, when they come to use it, and is it any wrong to say these make nothing of getting heaven? Surely these men, (many

of whom thrive so well in the world) never got their estates with so little care as they think to get heaven. Ask them why they follow their trade so close, they will tell you estates are not got by sleeping, families are not provided for with the hands in the pocket, they meet with many rooks and cheaters in their dealing, who should they not look to themselves would soon un∣do them: and are there none that thou needest feare will put a cheat on thy soule, and bereave thee of thy crown of glory if they can? thou art blinder then the Prophets servant, if thou seest not more devils encompassing thee then he saw men about Samaria. Thy worldly trade they will not hinder, nay, may be help thee to sinful tricks in that to hinder thee in this: but if once thou resolvest to seek out for Christ and his grace, they will oppose thee to thy face; they are under an oath, as Pauls enemies were, to take away the life of thy soul if they can; de∣sperate creatures themselves, who know their doom is irreco∣verable, and sell their own lives they will as dear as they can. Now what folly is it to betray thy soule into their hands, when Christ stands by to be thy convoy? out of him thou art a lost creature, thou canst not defend thy self alone against Satan, nor with Satan against God. Close with Christ, and thou art deli∣vered from one of thy enemies, and him the most formidable, God I mean: yea, he is become thy friend, who will stick close to thee in thy conflict with the other.

[Ʋs;e 3] Thirdly, to the Saints; be not ye dismayed at this report which the Scripture makes of Satans power. Let them feare him who feare not God. What are these mountains of power and pride before thee, O Christian, who servest a God that can make a worme thresh a mountain? the greatest hurt he can do thee, is by nourishing this false fear of him in thy bosome: It is observed (Bernard saith) of some beasts in the forrest, Plerunque superant leonem ferientem, quae non sustinent rugientem: Though they are too hard for the Lion in fight, yet tremble when he roares, Thus the Christian▪ when he comes to the pinch indeed, is able through Christ to trample Satan under his feet, yet before the conflict stands trembling at the thought of him. Labour there∣fore to get a right understanding of Satans power, and then this Lion will not appear so fierce, as you paint him in your melan∣choly fancy. Three considerations will relieve you, when

at any time you are beset with the feares of his power.

[ 1] First, it is a derived power; he hath it not in himself, but by pattent from another, and that no other but God: All powers are of him, whether on earth or in hell. This truth subscribed in faith would first sccure thee (Christian) that Satans power shall never hurt thee. Would thy Father give him a sword to mischief thee his childe? I have created the Smith (saith God) that bloweth the coales, I have created the waster to destroy, and there∣fore assures them, that no weapon formed against them shall prosper, Isa. 54.16, &c. If God provides his enemies armes, they shall (I warrant you) be such as will do them little service. When Pilate thought to scare Christ, with what he could do towards the saving or taking away of his life, he replies, that he could do nothing except it were given from above, Iohn 19.10. as if he had said, Do your worst, I know who seal'd your com∣mission,

[ 2] Secondly, this considered, would meeken and quiet the soule, when troubled by Satan within, or his instruments without; 'Tis Satan buffets, man persecutes me, but God who gives them both power. The Lord (saith David) bids him curse. The Lord (saith Iob) hath given, and the Lord hath taken. This kept the Kings peace in both their bosomes. O Christian, look not on the Jayler that whips thee, may be he is cruel, but reade the warrant, who wrote that, and at the bottome thou shalt finde thy Fathers hand.

[ 2] Secondly, Satans power is limited, and that two ways; he cannot do what he will, and he shall not do what he can.

[ 1] First, he cannot do what he will. His desires are boundlesse, they walk not only to and fro here below, but in heaven it self, where he is pulling down his once fellow-Angels, knocking down the carved-work of that glorious Temple, as with axes and ham∣mers, yea, unthroning God, and setting himself in his place, this foole saith in his heart, There is no God; but he cannot do this, nor many other things which his canker'd malice stirres him up to wish; he is but a creature, and so hath the length of his Tedder to which he is staked and cannot exceed; and if God be safe then thou also, for thy life is hid with Christ in God; If I live (saith Christ) you shall live also. You are engraven on the table of his heart, if he plucks one away, he must the other also.

Again, as he cannot hurt the being of God, so he cannot pry into the boseme of God. He knowes not mans, much lesse the thoughts of God. The Astrologers nor their Master could bring back Nebuchadnezzars dream. As men have their closets for their own privacy, where none can enter in but with their Key: so God keeps the heart as his withdrawing room, shut to all be∣sides himself, and therefore when he takes upon him to foretel events: if God teach him not his lesson, nor second causes help him, he is beside his book; so to save his credit, delivers them dubiously, that his text may beare a glosse suitable to the effect whatever it is. And when he is bold to tell the state of a per∣son, there is no weight to be laid on his judgment. Job was an hypocrite in his mouth, but God proved him a liar. Again, thirdly, he cannot-hinder those purposes and counsels of God he knows. He knew Christ was to come in the flesh and did his worst, but could not hinder his landing, though there were ma∣ny devices in his heart, yet the counsel of the Lord concerning him did stand, yea, was delivered by the midwifery of Satan sug∣gesting, and his instruments executing his lust as they thought, but fulfilling Gods counsel against themselves. Fourthly, he cannot ravish thy will, Diabolus non est jussor vitiorum, sed in∣centor. He cannot command thee to sin against thy will; he can motum agere, make the soule go faster, that is, on its way, as the winde carries the tide with more swiftnesse, but he cannot turn the stream of the heart contrary to its own course and tendency.

[ 2] Secondly, Satans power is so limited, that he shall not do what he can. God lets out so much of his wrath as shall praise him, and be as a stream to set his purpose of love to his Saints on work, and then lets down the flood-gate by restraining the residue thereof; God ever takes him off before he can finish his work on a Saint. He can (if God suffers him) rob the Christian of much of his joy, and disturb his peace by his cunning insinuations, but he is under command; he stands like a dog by the Table while the Saints si•• at this sweet fe••st of comfort▪ but dares not stir to roam off their cheer, his Masters eye is on him. The want of this con∣sideration loseth God his praise, and us our comfort, God having lock't up our comfort in the performance of our duty. Did the Christian consider what Satans power is, and who damms it up;

This would alwayes be a Song of praise in his mouth. Hath Satan power to rob and burn, kill and slay, torment the body, distresse the minde? whom may I thank that I am in any of these out of his hands? doth Satan love one better then Job? or am I out of fight, or beside his walk? is his courage cool'd, or his wrath appeas'd, that I scape so well? no, none of these, his wrath is not against one, but all the Saints; his eye is on thee, and his arme can reach thee; his spirit is not cow'd, nor his stomack stay'd with those millions he hath devoured, but keen as ever; yea, sharper, because now he sees God ready to take away, and the end of the world drawing on so fast. 'Tis thy God alone whom thou art beholden to for all this, his eye keepeth thee; when Sa∣tan finds the good man asleep, then he finds our good God awake; therefore thou art not consumed, because he changeth not. Did his eye slumber or wander one moment, there would need no o∣ther flood to drown thee, yea, the whole world, then what would come out of this dragons mouth.

[ 3] Thirdly, Satans power is ministerial, appointed by God for the service and benefit of the Saints: 'Tis true (as its said of the proud Assyrian,) be weaneth not so, neither doth his heart think so; but it is in his heart to destroy those he tempts: but no matter what he thinks: as Luther comforted himself, when told what had passed at the diet at Noremburg against the Protestants, that it was decreed one way there, but otherwise in heaven; so for the Saints comfort, the thoughts which God thinks to them are peace, while Satans are ruine to their graces, and destruction to their soules; and his counsel shall stand in spite of the devil. The very mittimus which God makes, when he commits any of his Saints to the devils prison, runs thus, Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. so that tempted Saints may say, we had perished if we had not perished to our own thinking. This Leviathan, while he thinks to swallow them up, is but sent of God, (as the whale to Jonah) to waft them safe to land. Some of them of understanding shall fall to try them, and to purge them, and to make them white, Dan. 11.35. This God intends when he lets his children fall into temptation, as we do with our lin∣nen, the spots they get at our feasts are taken out by washing, rubbing and laying them out to bleech. The Saints spots are

most got in peace, plenty and prosperity, and they never recover their whitenesse to such a degree as when they come from under Satans scouring. We do too little, not to feare Satan, we should comfort our selves with the usefulnesse and subserviency of his temptations to our good. All things are yours, who are Christs. He that hath given life to be yours, hath given death also. He that hath given heaven for your inheritance, Paul and Cephas, his Ministers and Ordinances to help you thither; hath given the world with all the afflictions of it, yea, the Prince of it too, with all his wrath and power in order to the same end. This indeed is love and wisdom in a riddle, but you who have the Spirit of Christ can unfold it.

CHAP V. Of the time when, the place where, and the subjects whom Satan rules.

Against the Rulers of the darknesse 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 o∣ver all, that is, the incommunicable title of God, but a Ruler of the darknesse 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 wrap't up in these words: The darknesse of this world. First, of the first boundary.

SECT.

[ 1] The time when he rules: so this word (world) may be taken in the text for that little spot of time, which (like an inconsider∣able parenthesis) is clasp't in on either side with vast eternity; call'd sometimes the present world. 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, then he shall be degraded, his crown taken off, his sword broke over his head, and he hist off with scorne and shame; yea, of a Prince become a close prisoner in hell; no more then 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 Gods wrath, for this very end Christ hath his Pattent and Commissi∣on, which he will not give up, till he shall have put down all rule, then and not till then will he deliver up his Oeconomical King∣dom 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 past upon him, as Adams 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.

[Ʋse 1] First, this brings ill newes 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 rejoyce, while Christs disciples weep and mourne; they ruffle in their silkes, while the Saint goes in his rags. Princes are not more careful to oblige their Courtiers with pensions and preferments, then the devil is to gratifie 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 mans nature) to see how Satan carries sinners af∣ter him with this golden hook. Let him but present such a bait as honour, pelfe 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 unrighteousnesse,

(which the devil promiseth) so dearly, that it feares 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 mouth-full of water for his pains; Thus sinners will after their desired pleasures, honours and profits, swimming through the very threatenings 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 devils snare, and are led in∣to 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 enquire 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 ho∣nours 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 feli∣city is going, and the Saints (though future,) is coming never to go; and who for a gulpe of pottage, and sensual enjoyments at present, would part with a reversion of such a Kingdom? except thou art of his minde, 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 oxes grave then a mans. Vile wretch, that thinkest 'tis not better to deale with God for time, then the devil for ready pay. Tertullian won∣ders at the folly of the Romanes 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 madnesse is it of sinners then, not to endure a little hardship here, but entaile on themselves the eternal wrath of God hereafter, for the short feast, and running ban∣quet their lusts entertain them here withal: which often is not gaudium unius horae, a joy that lasts an houre.

[Ʋse 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 evill neighbourhoods. The cloud while it drops is rolling over thy head, and then comes faire weather, an eternal Sunshine of glo∣ry. Canst thou not watch with Christ one houre or two? keep the field a few dayes? if yield, thou art undone for ever; per∣severe but while the battel is over, and thine enemy shall never rally more; bid faith look through the Key-hole of the pro∣mise, and tell thee what it sees there laid up for him that over∣comes: bid it listen and tell thee whether it cannot hear the shout of those crowned Saints, as of those that are dividing the spoile, and receiving the reward of all their services and suffer∣ings here on earth: and doest thou stand on the other side, a∣fraid to wet thy foot with those sufferings and temptations, which like a little plash of water, run between thee and glory?

SECT. II.

[ 2] Secondly, the devils 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 aire, call'd the Prince there∣of, as being the utmost marches of his Empire, he hath nothing to do with the upper world. Heaven feares no devil, and there∣fore

its gates stand alwayes open; never durst this fiend look into that holy place since he was first expell'd, 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 happinesse lies? What hast thou (Christian) which thou needest value that is not there? Thy Christ is there, and if thou lovest him, thy heart al∣so, which lives in the bosome of its beloved. Thy friends, and kindred in Christ are there, or expected; with whom thou shalt have a merry meeting in thy Fathers house, notwithstanding the snare on Tabor, the plots of Satan which lie in the way. O friends get a title to that Kingdome, 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 teares, 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 son-ship, 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 dam up the stream; nor hinder thee a happy issue of thy whole war with sinne, 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.

[ 3] The third boundary of the devils Principality is in regard of his subjects, and they are described here to be the darknesse of

this world, that is, such who are in darknesse. This word is u∣sed sometimes to expresse the desolate condition of a creature in some great distresse, Isa 150. He that walks in darknesse, and sees no light; sometimes to expresse the nature of all sin; so, Eph. 5.1. sin is called the work of darknesse; sometimes the particular sin of ignorance; often set out by the darknesse of the night, blindnesse of the eye, all these I conceive may be mean't, but chiefly the latter; for though Satan makes a foule stir in the soule; that is, in the dark of sorrow, whether it be from out∣ward crosses or inward desertions; yet if the creature be not in the darknesse of sinne at the same time, though he may di∣sturb 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 darknesse of sin in general.

Secondly, for the darknesse of ignorance in special; and the sense will be, that the devils rule is over those that are in a state of sin and ignorance, not over those who are sinful or igno∣rant, so he would take hold of Saints as well as others; but o∣ver those who are in a state of sin, which is set out by the ab∣stract, Ruler of the darknesse, the more to expresse the fulnesse of the sin and ignorance that possesseth Satans 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 Sa∣tan, and therefore all sins are set out by that which chiefly ex∣presseth this, viz. darknesse.

Every soule in a state of sin is under the rule of Satan; under which point these two things must be enquired.

First, the reason why sin is set out by darknesse.

Secondly, how every one in such a state appears to be under the devils rule. For the first,

[ 1] First, sin may be called darknesse, because the spring and common cause of sin in man is darknesse. The external cause Sa∣tan, who is the great promoter of it, he is a cursed spirit held in chaines of darknesse. The internal is the blindnesse and darknesse of the soule: we may say when any one sins, he doth he knowes not what, as Christ said of his murtherers. 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 wayes, the matchlesse love of God in Christ, the poisonfull 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 spoile the devils market, and poor creatures would not readily take this toad into their bosomes; sin goes in a disguise, and so is welcome.

Secondly, it is darknesse, because it brings darknesse 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 soule what the eye and palate are to the body; It discernes of things, and distinguisheth true from false, as the eye white from black: It tryeth 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 inchanting cup himself, (as one that hath for done his un∣derstanding) 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 de∣bauch't his conscience, thinks the Witch worthy of death; but after he had trodden his conscience hard with other foule sins, goes to ask counsel of one himself.

Again, sin brings darknesse judiciously; such have been threat∣ened, whose eare God hath been trying to open and instruct, and have run out of Gods school into the devils, by rebelling a∣gainst light, that they shall die without knowledge, Iob 36.10, 12. What should the candle burn wast, when the creature hath more minde to play then work?

[ 1] Thirdly, Sinne runs into darknesse. 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 wickednesse, 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 netled with what Paul spake, that he could not sit out the Ser∣mon, but flings away in haste, and adjourns the hearing of Paul

till a convenient season, but he never could finde one. The Sun is not more troublesome in hot Countreys, then truth is to those who sit under the powerful preaching of it; and therefore as those seldome come abroad in the heat of the day, and when they must, have their devices over their heads to skreene them from the Sun; so sinners shun 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 pow∣er of truth, either by sleeping the Sermon away, or prating it a∣way with any foolish imagination which Satan sends to beare them company and chat with them at such a time: or by choosing such a coole Preacher to sit under, whose toothlesse 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.

[ 4] Fourthly, Sinne is darknesse for its uncomfortab'enesse, and that in a threefold respect.

[ 1] First, Darknesse is uncomfortable, as it shuts out of all im∣ployment. What could the Egyptians do under the plague of darknesse but sit still? and this to an active spirit is trouble e∣nough. Thus in a state of sinne man is an unserviceable creature, he can do his God no service acceptably, spoiles everything he takes in hand, like one running up and down in a shop when win∣dows 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.

[ 2] Secondly, Darknesse is uncomfortable in point of enjoyment; be there never such rare pictures in the roome, if dark, who the better? A soul in a state of sinne may possesse much, but enjoyes nothing: this is a sore evil, and little thought of. One thought of its state of enmity to God, would drop bitternesse 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 smelt fire, ready to burn his house and himself in it.

[ 3] Thirdly, Darknesse fills with terrours, fears in the night are most dreadfull; a state of sin is a state of fear. Men that owe much, have no quiet, but when they are asleep, and not then nei∣ther,

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 broken∣ly, awaking often with sick fits of terrour: when he hath most prosperity, he is scared like a flock of birds in a corn-field at e∣very piece going off He eats in fear, and drinks in fear; when afflicted, he expects worse behinde, 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.

[ 5] Fifthly, sin leads to utter darknesse; utter darknesse is darknesse 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, paine 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 be∣ing fuel to another.

[ 2] Secondly, let us see how it appears, that such as are under a state of sin, are under the rule of Satan. Sinners are call'd the children of the devil, 1 John 3.10. and who rules the childe but the Father? they are slaves; who rules the slave but the Master? they are the very mansion-house 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 walk't among the Saints of God, to and fro, knocking at this door and that, and none will bid me welcome, I can finde no rest; well. I know where I may be bold; I'le even go to my own house, and there I am sure to rule the roste without controul; and when he comes, he findes it empty, swept and garnished; that is, all ready for his entertainment. Servants make the house trim and handsom 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 do∣minion over it: He rules the whole man, their mindes blinding them. All the sinners apprehension of things are shaped by Satan: he looks on sin with the devils spectacles: he reads the Word with the devils comment: he sees nothing in its na∣tive

colours, but is under a continual delusion. The very wis∣dome of a wicked man is said to be devillish, James 3.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 findes the soule in an uproare, as Ephesus at Pauls Sermon, crying him down, and Diana up. We will not have this man reigne over us, what is the Almighty that we should serve him? He rules o∣ver all their members, they are call'd weapons of unrighteousness, all at the devils service; as all the armes of a Kingdome, to de∣fend 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 co∣vetous 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 Da∣vid and his followers, this churle could make a feast like a Prince, to satiate his own lust of gluttony and drunkennesse. He com∣mands 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 Ale∣house; all is thrown aside to wait on his Lord and Master; calling left at six and sevens, 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 pinion'd malefactour can assoon untie his own armes 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. 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 soules of men, pollute that throne, which is more glorious then the material heaven it self, 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 soules of men are destroyed. When David would curse to purpose the e∣nemies of God, he prayes, 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 bewitch't and possest of the devil run headlong into the sea, would cry out as half undone: and is not one foul more worth then all these? what a plague is it to have Satan possesse 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 wouldest 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 Lawes 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 devoure you? Behold, Christ is in the field, sent of God to recover his right, and your liberty. His royal Standard is pitch't in the Gospel, and Proclamation made, that if any poor sinners, weary of the devils Government, and heavy laden with the miserable chaines of his spiritual bondage, (so as these irons of his sins enter into his very soule to afflict it with the senfe of them) shall thus come, and repair to Christ: he shall have pro∣tection from Gods justice, the devils wrath, and sins dominion; In a word, 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 finde little ease thereby. Why then should deliverance be unwelcome to you, sinners? Deliver∣ance brought not by a stranger whom you need feare, what his designe is upon you; but your near Kinsman in blood, who can∣not mean you ill, but he must first hate his own flesh; and who∣ever 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 sinfulnesse of our na∣ture. And 'tis sin that makes us cruel, yea, to our own flesh. What can you expect from him but pure mercy, who is himself pure? They are the mercies of the wicked which are cruel. Be∣lieve 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 sub∣jects. Enquire but of those who have tried both Satans service and Christs; they are best able to resolve you what they are. You see when a soul comes over from Satans quarters unto Christ, and has but once the experience of that sweetnesse 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 warme South so well, they seldome 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 fur∣nace, then be commanded by them. This is the great request a childe of God makes, that he would rather whip him in his house, then turne 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 privi∣ledges of Christs servants are, & what gentle usage Saints have at Christs hands, you would say those were the only happy men in the world, which stand continually before him. His lawes are writ, not with his subjects blood, (as Satans are) but with his own. All his commands are acts of grace; '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 remembred thy Name, O Lord, in the night, and kept thy Law; then followes, 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 holinesse, the Christian hath in hand, which he eats while he is at work, that may stay his stomack un∣til the full reward comes, which is eternal life, Rom. 6.22. Je∣sus 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 bore their eares to the devils post, then enjoy this blessed liberty. It is no wonder that some of the Saints have indeed) when tortured, not accepted de∣liverance, that they might obtain a better resurrection. But what a riddle is this, that forlorne soules bound with the chaines of their lusts, and the irresistible decree of God for their damnati∣on, (if they believe not on the Lord Jesus,) should, as they are driving to execution, refuse deliverance? This may set heaven and earth on wondring. Surely, dying in their sins, they cannot hope for a better resurrection then they have a death. I am a∣fraid rather, that they do not firmly believe they shall have a∣ny resurrection; and then no wonder they make so light of Christs offer, who think themselves safe, when once earth't in this burrough 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 desend sinners from the hand of justice, but a close Prison to secure them against the day of trial, that they may be forth-coming. Then sinners shall be digg'd out of their burroughs, and dragg'd out of their holes to answer their contempt of Christ and his grace. O how will you be astonish't to see him become your Judge, whom you now refuse to be your King? to heare that Gospel witnesse against you for your damnation, which at the same time shall acquit o∣thers for their salvation? what think you to do, sinners, in that day? wilt thou cry and shream for mercy at Christs hands? A∣las, when the sentence is past, thy face will immediately be co∣vered: condemned prisoners are not allowed to speak: teares

then are unprofitable, when no place left for repentance, either in Christs heart or thine own. Or meanest thou to apply thy self to thy old Lord, in whose service thou hast undone thy soule, and cry to him, as she to Ahab, Help, O King: Alas, thine eye shall see him in the same condemnation with thy self. Hadst thou not better now renounce the devils rule, while thou mayest be received into Christs Government? poure 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-borne slave to sin, yea, who have lived so many yeares 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 designe to reject any such. Do Physicians use to chide their Patients away? Lawyers their Clients? or Generals 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 distresse, in debt, or in discontent ga∣thered themselves to him, and he became a Captain over them. And so will Christ be to every one that is truly discontented with Satans Government, and upon an inward dislike thereof repairs to him. But the maine businesse will be to take thee off from thy en∣gagements 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 fallings out between them and their Masters, and high words passe 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 gi∣ving warning to their old Masters, they will repent and reform, and what not? but in a few dayes they have repented of their repentance, and deformed their reformings, which shewes they were drunk with some passion, when they thought or spake 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.

[ 1] 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 heare any thing from others, which might the least unsettle their mindes from his service. Consideration (he knowes) is the first step to repentance: He that doth not con∣sider his wayes what they are, and whither they lead him, is not like to change them in haste. Israel stirr'd not, while Moses came, and had some discourse with them about their woful sla∣very, 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, there∣fore 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 wildernesse, and have you your seditious Conventicles, (Moses and you) to lay your plots together? I'le break the knot, give them more work, scat∣ter them all over the land to gather straw, that they may not meet to entice one anothers hearts from my service. Thus Sa∣tan is very jealous of the sinner, afraid every Christian that speaks to him, or Ordinance he hears should inveigle him. By his good-will 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 grindes, and he is filling the hopper, that the Mill may not stand still. He is with the sinner as soone 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 day-time. All the day long he watcheth him, as the Master would do his man, that he feares will run away. And at night he like a careful Jayler 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 look't to? as long as the devil can keep thee thus, thou art his own sure enough. The Prodigal came to him∣selfe,

before he came to his Father. He considered with himself what a starving condition he was in, his huskes 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 wouldest but change the bon∣dage of Satan for the sweet Government of Jesus Christ. First, ask thy soule, whether the devil can, after thou hast worne out thy miserable life herein his drudg'ry, prefer thee to a happy state in the other world, or so much as secure thee from a state of tor∣ment and wo? If he cannot, whether there be not one Iesus 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 un∣der the shadow of this bramble, when thou mayest make so blessed a change? A few of these thoughts abidingly laid home to thy soule, (may God striking in with them) shake the foun∣dations of the devils prison, and make thee haste as fast from him, as one out of a house on fire about his eares.

2ly. Satan hath his instruments to oppose the messengers and o∣vertures, [ 2] which God sends by them to bring the sinner out of Satans rule. When Moses comes to deliver Israel out of the Egyptian bondage, up start Iannes and Iambres 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 subtilty and mischief. Some or other (to be sure) he will finde, when God is parlying with a sinner, and perswading 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 wickednesse, 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 stopt in his way, then he hath his daubing Preachers, (still like Iobs messengers the last the worst) who with their soul-flattering, or rather murder∣ing doctrine shall go about to heal his wound slightly. Now as ever you desire to get out of Satans bondage, have a care of all these, harden thy self 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 then not go to Christ, to go over their very backs to him. Ne∣ver can we part with their love upon such advantageous termes as these. And for thy brethren in iniquity, I hope thou doest not mean to stay while thou hast their good will, then even ask the devils also. Heaven is but little worth if thou hast not a heart to despise a little shame, and beare a few frumps from pro∣phane Ishmaels 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 An∣gels, and then kick them into hell. And lastly, scape but the snare of those flatterers, who use their tongues only to lick sin∣ners consciences whole with their placentia's soothing doctrine, and thou art faire for a Christ; ask not counsel of them, they may go about to give you ease, but all those stitches with which they sowe up thy wounds, must be ripp't open, or thou diest for it.

[ 3] Thirdly, Satan labours to while off the sinner with delayes. Floating, flitting thoughts of repenting he feares 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 ne∣ver pitch upon the time in earnest when to do it. If ever thou meanest to get out of his clutches, flie out of his doors, and run for thy life, whereever this warning findes thee stay not, though in the midst of thy joyes, with which thy lusts entertain thee: As the paper which came to Brentius, (from that Senatour 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 cheere; so do thou or else thou mayest re∣pent 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 Queanes; covetous wretch, to thy usury and unlawful gaine: turne another way, and gra∣tifie not the devil a moment. The command saith, now re¦pent;

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 termes: And which is the morrow thou meanest? thou hast but a day in thy life for ought thou knowest, where then canst thou find a morrow for repentance? but shouldest thou have as many dayes 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 sate 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 comprimise the businesse, and bring it to a composition between him and Christ: when conscience will not be pacified, then Satan for quiets sake will yield to some∣thing, 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 wildernesse. But then comes in his caution, only you shall not go very farre away. Thus Satan will yield the sinner may pray, and heare 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 mattins, he looks for the vigils, and thus he is content the day should be divided. Doth conscience presse a reformation and change of the sinners course, rather then faile, he'll grant that also: yet as Pharaoh when he yielded they should go, he meant their little ones should stay behinde 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 hoofe must be left behinde, or any thing which may make an errand for thee afterwards to re∣turn. Take therefore thy everlasting farewel of every sin, as to

the sincere and fixt purpose of thy heart, or thou doest no∣thing. Paul joynes 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 minde 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 E∣gypt. They could not obey his lawes, and Pharaoh's idolatrous customes 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 anothers 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 couldest thou finde 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 soule say as Rebecca, I will go, if I could tell how to get to him. But alas, I am here a poore prisoner, I cannot shake off my fetters, and set my self at liber∣ty 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 af∣fections 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 pri∣son-house also, yea, take the paines to come for thee himselfe, and bring with him these wedding-garments in which he will carry thee from thy prison to his Fathers house with joy, where thou shalt live not only as a subject under his Law, but as a Bride in the bosome of his love, and what can be added to thy happi∣nesse 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 addes to

the condescent thereof, therefore God chooseth to mixe names of greatnesse and relation together; the one to sweeten the o∣ther: 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 terrour to the creature, that hold forth the greatest condescensi∣ons of love; How can God stoop lower then to come and dwell with a poor humble soule? 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 usher'd 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 ti∣tles? but to take away the feares, which his Saints are prone to take up from them. Will the high and lofty One, (saith the humble soule) look on me a poor worme? 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 proclaim'd before him, Isa. 6. Now God prefixeth these, that the creature may know his Majesty and holinesse, 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, then 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. Ignorance above other sins enslaves a soule 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 doore for sinne to enter.

Secondly, as ignorance lets sin in, so it locks it up in the soule, and the soule in it.

Thirdly, as it locks it up, so it shuts all meanes of help out.

[ 1] First, Ignorance opens the door for Satan to enter in with his troops of lusts; where the watch is blinde, the City is soon taken: an ignorant man sins, and like drunken Lot, he knowes not when the tempter comes, nor when he goes: he is like a man that walks in his sleep, knowes 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 sen∣suality of some, verse 32. who made the consideration of death, by which others are awed from sinne, a provocative to sinne, 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 followes this blinde Captain, swearing; lying, killing, stealing, and what not? We reade, 2 Tim. 3.5. of some laden with sins; here are trees full of bitter fruit, and what dung shall we finde at the root, that makes them so fruit∣full but ignorance? silly women, and such who never come to the knowledge of the truth.

[ 2] Secondly, ignorance as it lets sin in, so it locks it up, and the soule in it, such a one lies in Satans inner dungeon, where no light of conviction comes, darknesse inclines to sleep, a blinde minde and a drowsie conscience go together. When the storme arose, the mariners who were awake fell a praying to their God; but the sleeper feares nothing. Ignorance layes the soule asleep under the hatches of stupidity. God hath planted in the beast a natural feare of that which threatens hurt to it. Go to thrust a beast into a pit, and it hangs back, nature shewes its abhorrency. Man being of a nobler nature, and subject to more dangers, God hath set a double guard on him, as a natural feare of danger, so a natural shame that covers the face at the doing of any unworthy action. Now an ignorant man hath slipt from both these his Keepers: he sins and blusheth not, because he knowes not his guilt: he wants that Magistrate within, which should put him to shame; neither is he afraid, because he knowes not his danger;

and therefore he playes with his sin; as the childe with the waves, that by and by will swallow him up. Conscience is Gods alarm to call the sinner up; It doth not alwayes ring in his eare that hath knowledge, being usually set by God to go off at some special houre; when God is speaking in an Ordi∣nance, or striking in a Providence; but in an ignorant soule, this is silent. The Clock cannot go when the weights are taken off; Conscience is only a witnesse to what it knows.

[ 3] Thirdly, ignorance shuts out the means of recovery. Friends and Ministers, yea, Christ himself stands without, and cannot help the creature, as such threatenings and promises, all of no use; he feares not the one, he desires not the other, because he knows neither: Heaven-way cannot be found in the dark, and there∣fore 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 prison-house, 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 then 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 busle, in stead of making an escape from Satan, will run full into his mouth another way. There are some wayes, which at first seem right to the travel∣ler; yet winde 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 soule ignorant of Christ, and the way of life through him; after many yeares travel, as they think, towards heaven by their good meanings, blinde devotions and reformation, when they shall expect to be within sight of heaven, they shall finde themselves even where they were at first, as very slaves to Satan as ever.

[Ʋse 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

chaines of darknesse be knockt off their mindes, there is no pos∣sibility of getting them out of the devils 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 bowells against your own flesh. Now the more to provoke you to your duty, take these considera∣tions.

1. Your relation obligeth you to take care of their precious soules. 'Tis the soul is the child rather then the body: and there∣fore in Scripture put for the whole man. Abraham and Lot went forth with all the souls they had gotton 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 onely 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 breed∣ing, 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 in∣deed are commendable, but is not the most weighty businesse of all forgotten in the meane time, while no endeavour is u∣sed 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 instructer 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 childe, and be so careful as my self that am its Mother? Bloody parents then 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 stirre not up some to shew more mercy then themselves to them. Is it any wonder to hear that ship to be sunk, or dasht upon the rock, which was put to sea without card or compasse? no more is it, they should in∣gulph 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 pa∣rents: 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 compleat Gen∣tlemen, left them rich and wealthy. The rust of that silver you left them will witnesse your folly and sinne, that you would do so much for that which rusts, and nothing for the enriching their mindes with the knowledge of God, which would have endured for ever; happy if you had left them lesse money and more knowledge.

2. Consider it hath ever been the Saints practice to instruct and teach their children the way of God. David we finde dropping instruction into his sonne Solomon, 1 Chron. 28.9. Know thou the God of thy Father, and serve him with a perfect heart, and with a willing minde. Though a King, he did not put it off to his Chaplins, 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 seriousnesse and solemnity, we finde her stirring up her motherly bowels, to let her sonne see, that she fetcht her words deep, even from her heart. What my son! and what the sonne of my womb! and what the sonne 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 then 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 Scri∣pture from his youth? And truly I think, that man calls in question his own Saintship, that takes no care to acquaint his

childe with God, and the way that leads to him. I have known some, that though prophane themselves, have been very solicitous, their children should have good education; but never knew I a Saint that was regardlesse whether his childe knew God or not.

3. It is an act of great unrighteousnesse not to instruct our children. We read of some that hold the truth in unrighteous∣nesse: among others those Parents do it, that lock up the know∣ledge of these saving truths from their children, which God hath imparted to themselves. There is a double unrighteousnesse in it.

First they are unrighteous to their children, who may lay as much claime 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 childe, that should not endeavour to provide for his outward maintenance, or having gathered an estate, should lock it up, and deny his childe necessaries, then much more he that lives in ignorance of God, whereby he renders himself incapable of providing for his childes soul; but most of all, he that having gather'd a stock of knowledge, yet hides it from his childe.

Secondly, they are unrighteous to God.

First, in that they keep that talent in their own hands which was given to be paid out to their children. When God re∣veal'd himself to Abraham, he had respect to Abraham's children, and therefore we finde God promising himself this at Abraham's hands, upon which he imparts his minde 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 houshold after him, and they shall keep the way of the Lord, Gen. 18.17, 19. The Church began at first in a fa∣mily, and was preserv'd by the godly care of Parents in in∣structing their children and houshold in the truths of God, whereby the knowledge of God was transmitted from genera∣tion to generation; and though now the Church is not confi∣ned to such strait 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 wil∣ling, Christians, that your children when you are laid in the dust, should be turn'd into the degenerate plant of a strange vine;

and prove a generation that do not know God? Atheisme needs not be planted, you do enough to make your children such, if you do not endeavour to plant Religion in their mindes. The very neglect of the Gardner to sowe and dresse his garden, gives advantage enough to the weeds to come up. This is the difference between Religion and Atheisme, Religion doth not grow without planting, but will die even where it is planted without watering. Atheisme, irreligion, and profanenesse are weeds will grow without setting, but they will not die with∣out plucking up, all care and means little enough to stub them up. And therefore you that are Parents, and do not teach your children, deale 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 atheisme 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 scorne their Ministers should when they are old.

[ 2] Secondly, you deale unrighteously with God, that traine not up your children in the knowledge of God, because your chil∣dren, 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 Gods children be nurtured with the devils edu∣cation? Ignorance is that which he blindes the mindes of the children of disobedience withal. Shall Godschildren 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 wickednesse 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 Jewes were? hath God recall'd or altered the first Covenant, and cut off the entaile; 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 Baptisme, and there desired be∣fore 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.

[ 4] Fourthly, consider you who are Parents, that by not instruct∣ing your children, you entitle your selves to all the sins they shall commit to their death. We may sin by a proxy, and make anothers fact our own. Thou hast (saith God by Nathan to David concerning Ʋriah,) slaine him with the sword of the chil∣dren 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 beest not the more careful to train them up in the feare of God: There might be something said for that Hea∣then, 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 childe 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 childe, 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 ac∣cuse you to be the murderers of their precious soules, 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 time∣ly repentance, thou securest thy soule 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 cros∣ses 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 Lots lingring so long in Sodom, was his loathnesse to leave his sons in law be∣hinde him, to perish in the flames. No doubt (good man) it

was very grievous to him, and this might make him stay plead∣ing with them, till the Angel pull'd him away. And certainly nothing makes holy Parents more loath to be gone out of this Sodomitical world, then 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.

[Ʋse. 2] To the Ministers of the Gospel. Let this stir up your bowels of compassion towards those many ignorant soules in your respective Congregations, who know not the right hand from the left. This, this is the great destroyer of the countrey, which Ministers should come forth against with all their care and strength. More are swept to hell with this plague of spi∣ritual darknesse then any other. Where the light of knowledge and conviction is, there commonly is a sense and pain that ac∣companies the sinner when he doth evil, which forceth some now and then to enquire for a Physician, and come in the distresse 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, then 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, then their dis∣ease, and study more to hide their ignorance, then how they may have it cured, which should make us pity them the more, be∣cause they can pity themselves so little. I confesse, it is no small unhappinesse to some of us, who have to do with a multi∣tude, that we have neither time nor strength to make our addres∣ses to every particular person in our Congregations, and attend on them as their needs require, and yet cannot well satisfie 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 up∣on 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 ruine, 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 Predecessours, that they left them their people more out of repair then their houses, and this makes the work great indeed. As the Jewes, who were to re∣vive the stones out of the heaps of rubbish, before they could build the wall, yet it went up, because the people had a minde to work. Nehem. 4. O if once our hearts were but fill'd with zeal for God, and compassion to our peoples 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 finde a people rude and sottishly ignorant, like stones in the quarry, and trees un∣fell'd, shall not bring the work to such perfection in your dayes as you desire; yet as David did for Solomon, thou mayest by thy paines in teaching and instructing them, prepare materi∣als for another who shall rear the Temple. Its 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 Plough-man and Sower shall have his penny, as well as the Harvest-man and Reaper. O its a blessed thing to be (as Job saith he was,) eyes to the blinde, much more to blinde soules; such are the Ministers. God himself calls Pastours after his own heart, that feed his people with knowledge and understanding, Jer. 3.15. But wo to those that are accessary to their peoples ignorance. Now a Minister may be accessary to the ignorance of his people,

[ 1] 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 re∣ject thee, that thou shalt be no Priest to me: seeing thou hast for∣gotten 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, pa∣tient, 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 dark∣nesse, how great is the darknesse of that people like to be? I know these stars in Christs hands are not all of the same magni∣tude; 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 Christs 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 learn't his Com∣passe.

[ 2] Secondly, by his negligence. Its all one if the Nurse hath no milk in her breasts, or having, drawes it not forth to her childe. There is a wo to the Idol-shepherd, Zech. 11. such as have mouthes, but speak not; lips, but not to feed the people with knowledge. It shall be the peoples sin, if they feed not when bread is before them, but wo 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 wrapt up in a napkin of sloth? if that time wherein we should have been teaching and instruct∣ing them, shall appear to be wasted in our pleasures, or em∣ployed 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.

[ 3] Thirdly, by his unedifying preaching, when he preacheth un∣sound doctrine, which doth not perfect the understanding, but corrupt it. Better he did leave them in simple ignorance, then colour their mindes with a false die; or when that he preacheth is frothy and flashy, no more fit to feed their soules, then husks the Prodigals belly, which when they know they are little the wiser for their soules 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 can∣not tell what he would have. Or those who preach only truths,

that are for the higher forme of Professours, who have their senses well exercised, excellent may be for the building up three or foure 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 build∣er, that makes a Scaffold as high as Pauls 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 advan∣ceth 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 childe with a spoon too big to go into its mouth. We may by such preaching please our selves, 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 weak∣er in the family served also.

[ 4] 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 foule fingers; Or when through his su∣percilious 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 soules away from him, but all to allure and invite, that they may be toll'd within the com∣passe of his net.

[Ʋse. 3] Is the ignorant soul such a slave to Satan? Let this stirre you up that are ignorant from your seats of sloth, whereon like the blinde Egyptians you sit in darknesse, speedily come out of this darknesse, or resolve to go down to utter darknesse. The cover∣ing of Hamans face did tell him, that he should not stay in the Kings presence. If thou livest in ignorance, it shews thou art

in Gods black bill; he puts this cover before their eyes in wrath, whom he means to turne 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, they shall die in their sinnes, John 8. He indeed that dies without knowledge, dies in his sinnes: and what more fearful doome can the great God passe upon a creature then this? better die in a prison, die in a ditch, then die in ones sinnes. It thou die in thy sinnes, thou shalt rise in thy sinnes: 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 araigned 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 sin∣ners, you shall see at last, God can better be without your com∣pany in heaven, then 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 wisdome crying in the streets, and Christ piping under your window in the voice of his Spirit and Messengers, How long will ye simple ones love simpli∣city, and fools hate knowledge? Turne 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 sinne? the time hath been when the Word of the Lord was precious, and there was no open visi∣on, not a Bible to be found in town or Countrey; 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 bosome. 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 Sab∣bath in your Assemblies, many of you at least have the offers of your Ministers to take any paines with you in private, passionate∣ly beseeching you to pitie 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 call'd up at midnight for counsel: but alas! the soule, which is more worth then raiment and body too, that is neglected, and the Minister seldom thought on, till both these be sent away. Per∣haps when the Physician gives them over for dead, then we must come and close up those eyes with comfort, which were never opened to see Christ in his truth, or be counted cruel, be∣cause we will not sprinkle them with this holy water, and anoint them for the Kingdome 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 him∣self speaks terrour? Is heaven ours to give to whom we please? or is it in our power to alter the lawes 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 blinde to wander out of the way? Deut. 27.18. what curse then would be our portion, if we should confirm such blinde soules, 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 writ∣ten, we cannot, and God will not reverse it; you may reade your very names among those damned soules 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 feare of God, let this provoke you, of what age or sexe, 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? Enquire after God betimes, while your parts are fresh, and memory strong, be∣fore the throng of worldly cares divert you, or lusts of youth debauch you. The feet of those lusts which have buried milli∣ons 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 mindes 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 o∣thers. Nay, how long thy stay may be in the world thou know∣est not, see whether thou canst not finde 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 thy self from the old acquaintance thou hast enjoyed with him. Are you old and igno∣rant? 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 in∣firmities of age, make you wish your bones were even laid at rest in the grave: but if you should dye in this condition, your poor soules would even wish they were here again with their old burdens on their back; aches and diseases of old age are grievous, but damned soules would thank God, if he would blesse them with such a heaven, as to lie in these paines to escape the torments of the other: O bethink you before you go hence; the lesse 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 learne his book, that cannot reade, when he knows he shall be hang'd if he read not his neck-verse. 'Tis not indeed the bare knowing the truths of the Gospel, saves; but the grosse ignorance of them to be sure will damn soules. 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 childe, then a foolish King, who will no more be admonish't; yea, so happy, that did the Princes of the world understand themselves aright, they would wish them∣selves in your clothes, how ragged soever they are, rather then be in their own robes; there are better making for you in heaven which you shall put on, when theirs shall be pull'd 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 poore to God and beggarly in their soules.

Are you rich? Labour for the knowledge of the most high. Solomon had more of the worlds treasure then a thousand of you have, and yet we finde 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 priviledged by their worldly greatnesse 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 confesse, 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 Atheisme, the ignorance, the sottish barbarisme 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 poore leather-coat Christian will shame and catechize a hundred of them. If heaven were to be purchased with house and lands, then these would carry it a∣way from the poore Disciples of Jesus Christ, they have their hundreds and thousands ly by them for a purchase alwayes, but this money is not currant in heavens exchange. This is life eternall, to know thee, and Jesus Christ, whom thou hast sent.

[Quest.] But how may an ignorant soule attaine 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 minde, 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 learne of man as they think, and too bad to be taught of God. The gate into Christs Schoole is low, and these cannot stoop. The Master himselfe is so humble and lowly, that he will not teach a proud Scholar. Therefore first become a foole in thy owne eye. A wiser man then thy selfe hath confessed as much, Prov. 30.2, 3. I am more brutish then any man, and have not the un∣derstanding of a man. I neither learned wisdome, nor have the know∣ledge of the Holy. When thou art come to thy selfe to owne and blush at the brutish ignorance of thy minde, thou art fit to

be admitted into Christs School. If they be ashamed, then shew them the patterne of the house, Ezek. 43.10.

[ 2] Secondly, be faithful with that little knowledge thou hast. Art thou convinced this is a sinne, and that is a duty? Fol∣low 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 adde. The Kingdome of God comes of small beginnings. God complains of Israel, they were bru∣tish 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 worshiping graven images notwithstanding they knew to the contrary. That man shall not excel in knowledge who prostitutes it to sinne, Job 36.12. If they obey not, they shall perish by the sword, and shall die without knowledge. A candle pent up close in a dark lanthorn, swailes out apace: and so doth light shut up in the conscience, and not suffered to come forth in the con∣versation. Those Heathens that are charged for holding the truth in unrighteousnesse, Rom. 1.18. the next news you hear of them is, that they became vain in their imaginations, and their foolish heart was darkned, ver. 21.

[ 3] Thirdly, ply the throne of grace. Bene orasse est bene stu∣duisse; he is the best student in divinity, that studies most up∣on his knee. Knowledge is a divine gift, all light is from heaven. God is the Father of light, and prayer puts the soule under the pupillage of God. If any one lack wisdom, let him ask it of God. This is more then naked knowledge, wisdome how to use it. Study may make one a great Scholar in the Scri∣ptures, but prayer makes a wise Christian, as it obtains sancti∣fied knowledge, without which it is no perfect gift, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gift and no gift. Pray then with an humble bold∣nesse, God gives it to all that ask, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, candidly, liberally; not like proud man who will rather put one to shame who is weak for his ignorance, then take the paines to teach him. Thy petition is very pleasing to God. Remember how Solomon sped upon the like occasion, and promise thy self the same successe. Christs 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 de∣gree of knowledge (it is not needful that all should be Solomons in knowledge, except all were to be Solomons in place) yet the meanest disciple that Christ sends forth shall be furnished with saving knowledge, enough to fit him for his admittance into heavens 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 sinne (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 runne to and fro, and knowledge shall be encreased; a Metaphor from Merchants, who bestirre themselves to get an estate, runne to and fro, first in one land, then in another, where-ever they hear of any thing to be got, thither they post, though to the ends of the earth: Thus must the soul runne from one duty to another, one while read, and anon meditate of what he hath read, then pray over his meditations, and aske counsel after all. What is the mean∣ing 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 compasse all the means for knowledge within the walk of thy endeavour. In this thy search for knowledge observe three things.

[ 1] First, the end thou proposest that it be pure and holy, not meer∣ly 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 faire, but barren. Not to be known and admired by others for thy stature in know∣ledge above thy Brethren, verily it is too base an end to aime 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 mans vain breath, this is folly with a witnesse, look thou fliest higher in thy end then so. La∣bour 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 meerly 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 promi∣seth, when he understands the precepts of God, then he will talk of his wondrous works, he will trumpet the fame of them, and thereby awaken others to enquire after God.

[ 2] Secondly, when thy end is right set, then thou must be constant in thy endeavour after it. The mysteries of Christ are not learnt 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 boyes 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 Inne, or whom he salutes as he passeth by in the street. If you will get know∣ledge indeed, you must not onely 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 A∣braham, as he sat at his Tent-door, were reserved, and strange, till Abraham invited them into his Tent, and entertain'd them friendly; and then 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 reveale 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 complement with it, at his tent-doore,

but desires more intimacy with it, and therefore entertaines it within his soul by frequent meditating of it. David compares the Word for sweetnesse to the honey and the honey-combe. Indeed it is so full, that at first reading some sweetnesse will now and then drop from it, but he that doth not presse it by medita∣tion, leaves the most behinde.

[ 3] Thirdly, Be sure thou takest the right order and method. Arts and Sciences have their rudiments, and also their more ab∣struse 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 unstedfast. First, of this way and then of that, blown like glasses into any shape, as false Teachers please to breath. Alas, they have no center to draw their lines from; think it no disgrace you who have runne into error, and lost your selves in the labyrinths of deep points (which now are the great discourse of the weakest profes∣sors) 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 quàm salutis, more tender of their re∣putation then their salvation, who are more ashamed to be thought ignorant, then careful to have it cured.

[ 5] Fifthly, If thou wouldst attain to divine knowledge, wait on the Ministery of the Word. As for those who neglect this, and come not where the Word is Preacht, they do like one that should turn his back on the Sunne that he may see it; if thou wouldst know God, come where he hath appointed thee to learn. Indeed, where the meanes is not, God hath extraordi∣nary wayes, as a Father if no School in Town, will teach his childe at home, but if there be a publick 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 meanes; Wofull experience teach∣eth 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 prophane as those that never saw Gospel-day; and therefore if thou wilt receive any spiri∣tuall advantage by the Word, take heed how thou hearest.

First, Look thou beest a wakefull hearer. Is it any wonder he should go away from the Sermon no wiser then he came, that sleeps the greatest part of it away, or heares betwixt sleeping and waking? It must be in a dreame sure, if God reveales any thing of his mind to him. So indeed God did to the Fathers of old, but it was not as they prophanely slept under an Ordinance. O take heed of such irreverence. He that composeth himselfe 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 esteeme they have of the Ordinance. Surely thou thinkest but meanly of what is delivered, if it will not keep thee awake, yea, of God himselfe, whose message it is. See how thou art reproved by the awfull 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 seate, Judge 3.20. And thou clapest downe 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 then these? I should wonder if such Sermon-sleepers do dreame of any thing but hell-fire. '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 neare us. What if you should sinke downe 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 a∣wake, but wanders with his eye or heart, what doth he but sleep with his eyes open? It were as good the servants should be a∣sleep in his bed, as when up, not to minde his Masters businesse. When God intends a soul good by the Word, he drawes 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 atten∣tive to heare him. They did hang on him as you shall see Bees on some sweet flower, or as young birds on the bills of their

dammes as they feed them; that is, the soul which shall get light and life by the Word. Heare ye children, and attend to know un∣derstanding, Prov. 4.1. Labour therefore in hearing the Word to fixe thy quicksilver-minde, and set thy selfe to heare, as 'tis said Jehosaphat did to pray; and that thou maiest, before thou go∣est, get thy heart into some deep sense of thy spirituall wants, e∣specially of thy ignorance of the things of God, and thy de∣plored condition by reason of it; till the heart be toucht, the minde will not be fixt. Therefore you may observe, 'tis said, God open'd the heart of Lydia, that she attended, Acts 16.14. The Minde goes of the Wils errand; we spend our thoughts upon what our hearts propose. If the heart hath no sense of its ig∣norance, 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 covetousnesse; They do not come out of such an in∣tent or desire to heare for any good to their soules, then they would apply themselves wholly to the work; no, it is their co∣vetousnesse hath their hearts; and therefore as some idle servant, when he hath waited on his Master; brought him to his pew, then he goes out to his good fellowes 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, mar∣ket or shop, you may finde them any where but about the duty be∣fore them, and all because these have their hearts more then God and his Word.

Thirdly, Thou must be a retentive hearer, without this the worke will ever be to begin againe. Truths to a forgetfull hear∣er are as a seale set on water, the impression lasts no longer then the seale is on; the Sermon once done, and all is undone; be therefore very carefull to fasten what thou hearest on thy memo∣ry; which that thou maiest do,

[ 1] First, receive the truth in the love of it, An affectionate hearer will not be a forgetfull hearer. Love helpes the memory; Can a woman forget her childe, or a maide her ornaments, or a bride her attire? No, they love them too well: Were the truths of God thus precious to thee, thou wouldest with Da∣vid, think of them day and night. Even when the Christian through weaknesse of memory cannot remember the very words

he heares, to repeate them; yee then 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 walke 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 aske him what the particulars were the Minister had about faith, mortification, repentance, and the like, he cannot tell you; yet this you may finde, 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, ask't her what she remembred of the Sermon? said, she could not at present recal much, but she heard that which should make her reforme some things as soon as she came home.

[ 2] Secondly, meditate on what thou hearest; by this David got more wisdome then his teachers. Observe what truth, what Scripture is cleared to thee in the Sermon more then before, take some time in secret to converse with it, and make it there∣by 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 pickt or washt away. I am afraid there are many proofs turned down at a Sermon, that are hardly turned up, and lookt on any more, when the Sermon is done; and if so, you make others believe you are greater traders for your souls, then 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 do∣ings. The hypocrite cheats himself worst at last.

[ 3] Thirdly, discharge thy memory of what is sinful. We wipe our table-book, and deface what is there scribled, 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 devils nature, and their extreme wickednesse.

Against spiritual wickednesse.

THese words are the fourth branch in the deseription, Spiri∣tual wickednesses, and our contest or combate with them as such exprest by the adversative particle [Against] in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 word for word; Against the Spirituals of wickednesse, which is, say some, against wicked spi∣rits; that is, true, but not all. I conceive with many Interpret∣ers, not only the spiritual nature of the devil, and the wicked∣nesse thereof to be intended, but also, yea, chiefly the nature and kinde of those sins, which these wicked spirits do most u∣sually and vigourously provoke the Saints unto, and they are the spirituals of wickednesse, not those grosse fleshly sinnes, which the herd of beastly sinners like swine wallow in; but sin spirituallized, and this, because it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not spirits, but spirituals. The words present us with these three doctrinal Conclusions.

[ 1] First, the devils are spirits.

[ 2] Secondly, the devils are spirits extremely wicked.

[ 3] Thirdly, these wicked spirits do chiefly annoy the Saints with, and provoke them to spiritual wickednesses. First, of the first.

SECT. I.

[ 1] 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 spi∣rits.

The holy Angels, Heb. 1.14. Are they not all ministring spirits? The evil: There came forth a spirit and stood before the Lord, and said, I will perswade him, 1 Kings 22.21. that spirit was a devil. How oft is the devil call'd the unclean spirit, foule spirit, lying spirit, &c. Sin did not alter their substance, for then, as one saith well, that nature and substance which transgrest could not be punish't.

[ 1] First, the devil is a spirit, that is, his essence is immaterial and simple, not compounded (as corporal beings are) of matter and forme: 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 imma∣terial, how could they enter into bodies and possesse them, as the Scripture tells us they have, even a legion into one man? Luke 8.30. one body cannot thus enter into another.

[ 2] 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 be∣ing, 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 finde their Creation related, Col. 1.18. the fall of some from their first estate, Jude 6. and the standing of others called the Elect Angels; The happinesse of the one, who behold Gods face; and their employment, are sent out to attend on the Saints as servants on their Masters heirs, Heb. 1. The misery of the other, reserved in chaines of dark∣nesse 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 shew their subsistence plain enough. But so immerst is sorry man in flesh, that he will not easily beleeve what he sees not with his fleshly eyes; upon the same account we may deny the being of God himself, be∣cause invisible.

[ 3] Thirdly, they are entire spiritual substances, which have e∣very very one proper existence: and thus they are distinguish't 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 soule, 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 fi∣nite, being but creatures. God only is the uncreated, infinite, and absolutely simple Spirit, yea Father of all other spi∣rits.

Now from this spiritual nature of the devil, we may further see what a dreadful enemy we have to grapple with.

[ 1] First, as spirits they are of vast intellectual abilities. Sorry man, while in this dark prison of the body, hath not light e∣nough to know what Angelical perfections are; that they ex∣cel in knowledge all other creatures we know, because as Spi∣rits they come nearest by Creation to the Nature of God that made them; the heavens are not lift higher from the earth, then Angels by knowledge from man, while on earth. Man by Art hath leatn't 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, e∣ven 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 Jude saith of wicked men, may be said of them; What they know naturally in these things they cor∣rupt themselves. They know the holinesse of God, but love him not for it, as the Elect Angels do, and themselves by Cre∣ation did. They know the evil of sin, and love it not the lesse; but though they are such fooles for themselves, yet have subtilty too much for all the Saints on Earth, if we had not a God to play our game for us.

[ 2] 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 ap∣parition of the devil, or heare a noise in the night, they cry, The devil, the devil, and are ready to runne out of their wits for feare; but they carry him in their hearts, and walk all the day long in his company, and feare him not. When thy proud heart is clambering up to the pinacle of honour in thy ambiti∣ous thoughts, who sets thee there but the devil? When thy a∣dulterous heart is big with all manner of uncleannesse and fil∣thinesse, who but Satan hath been there, begetting these brats on thy whorish spirit? When thou art raging in thy passion,

throwing burning coales of wrath and fury about with thy in∣flamed tongue, where was it set on fire but of hell? When thou art hurried like the swine into the precipice, and even choakt with thy own drunken vomit, who but the devil rides thee?

[ 3] 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 turne or two upon the stage, and are call'd 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.

[ 4] Fourthly, they are unwearied in their motions. When the fight is over among men; the Conquerour 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 Dio∣clesian, because he saw he did but mowe a medow, that grew the thicker for the cutting down (as Tertullian speaks of the Chri∣stians martyred) he throws away his Scepter 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 devils 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 then he ours?

SECT. II.

[ 2] Secondly, they are wicked spirits; wicked in the abstract, as in the Text, and call'd 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 sinne. In a few particulars let us endeavour to take the height of the devils sinne, and the rather that we may judge of the degrees of sins, and sinners among the sons of men, the

neerer God in holinesse, the more holy; the liker the devil, the more wicked.

[ 1] First, these Apostate Angels are the inventers of sinne; the first that sounded the Trumpet of rebellion against their Ma∣ker, and led the dance to all that sinne which since hath filled the world. Now what tongue can accent this sinne to its full? for such a noble creature whom God had set on the top as it were of all the creation neerest to himself, from whom God had kept nothing but his own royal diadem, for this Peere and Fa∣vorite 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 then 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 in∣vented Musick; 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 sinne after the very similitude of the devils transgression in this re∣spect, who as Saint Paul, Rom. 1.30. stiles them, are inventers of evil things. Indeed sinne is an old trade, found out to our hand; but as in other trades and arts, some famous men arise, who adde to the inventions of others, and make trades and arts (as it wtre) new; so there ever are some infamous in their genera∣tion, that make old sinnes new by superadding to the wickednesse of others. Uncleannesse is an old sinne 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 errrors, others new oathes, such as are of their own coyning, hot out of the mint, they scorne to sweare 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 shewing thy wit in inventing new sinnes, lest thou stirre up God to in∣vent 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 bo∣dy.

[ 2] Secondly, they were not onely the inventers of sinne, but are still the chief tempters to, and promoters of sinne in the world, therefore call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the tempter; and sinne cal∣led the work of the devil, whoever commits it; as the house goes by the name of the Master-workman, though he useth his ser∣vants hands to build it. O take heed of soliciting others to sinne; thou takest the Devils office (as I may say) out of his hand: let him do it himself if he will; make not thy self so like him. To tempt another is worse then to sinne thy self. It speaks sinne 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 o∣pinions 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 shews sin is mighty in them indeed. Many a man though so cruel to his own soul as to be drunk or sweare, yet will not like this in a childe or servant; what are they then but devils incarnate, who teach their children the devils Ca∣techisme, to sweare 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 subtilty and mischief, and enemies of all righteousnesse. O do you not know what you do, when you tempt? I'le tell you. you do that, which you cannot undo by your own repentance; thou poisonest one with errour, initiatest another in the devils School, (Alehouse I mean) but afterwards may be thou seest thy mistake, and recantest thy errour, thy folly, and givest over thy drunken trade; art thou sure now to rectifie and convert them with thy selfe? alas poor creatures! this is out of thy power, they may be will say as he (though he did it upon a better ac∣count) that was solicited to turne back to popery by him, who had before perswaded him to renounce the same, You have gi∣ven 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 slaine 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, sinne in those that are alive, generation af∣ter generation. A little spark kindled by the errour of one, hath cost the pains of many ages to quench it, and when thought to be out, hath broke forth again.

[ 3] Thirdly, They are not barely wicked, but maliciously wicked. The Devill hath his name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to denote his spightfull nature, his desire to vex and mischief others. When he drawes souls to sinne, it is not because he tastes any sweetnesse, or findes any profit therein; he hath too much light to have any joy or peace in sin: he knows his doome, and trembles at the thought of it, and yet his spightful nature makes him vehemently desire and uncessantly endeavour the damnation of souls. As you shall see a mad dogge run after a flock of sheep, kill one, then another, and when dead, not able to eate of their flesh, but kills to kill: so Satan is carried out with a boundlesse rage against man, especial∣ly the Saints, he would not, if he could, leave one of Christs 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 arme 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 ex∣alted or depressed; this being the attribute God meanes to honour in their salvation so highly, and therefore maligned a∣bove 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.

[Ʋse 1] First this may help us to conceive more fully what the de∣sperate wickednesse of mans nature is, which is so hard to be known, because it can never be seen at once, it being a foun∣tain whose immensity consists not in the streame of actual sinne (that is visible, and may seem little) but in the spring that

uncessantly feeds this, but here is a glasse that will give us the shape of our hearts truly like themselves. Seest thou the mon∣strous pitch and height of wickednesse that is in the devil, all this there is in the heart of every man, there is no lesse wick∣ednesse potentially in the tamest sinner on earth, then in the devils themselves, and that one day thou whoever thou art wilt shew to purpose, if God prevent thee not by his renewing grace, thou art not yet fledg'd, 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 him∣selfe; thou yet standest in a soile not so proper for the ripening of sinne, which will not come to its fulnesse till transplanted un∣to hell. Thou who art here so maidenly and modest, as to blush at some sinnes 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, then thou wilt spit out thy blasphemies with which thy nature is stuft, with the same malice that he doth. The Indians have a conceit that when they die, they shall be transform'd into the deformed likenesse of the devil, there∣fore in their language they have the same word for a dead man and the devil; sinne 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 sinne 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 easie to runne down a person whose life is wick∣ed, and convince him of the evil of his actions, and make him confesse 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 shew the heat of thy cor∣rupt 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 encreaseth

with age. A young sinner will be an old devil.

[Ʋse 2] Again, it would be of use to the Saints, especially those in whom God by his timely call forestall'd the devils market; as sometimes the Spirit of God takes sin in its quarters before it comes into the field, in the sinnes of youth: now such a one finding not those daring sinnes committed by him that others have been left unto, may possibly not be so affected with his own sinne or Gods mercy. O let such a one behold here the wickednesse of his heart in this glasse of the devils 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 prevent∣ing the same cursed nature with theirs, before it gave fire on God with those bloody sinnes which they committed. That thou didst not act such outragious sinnes, thou art beholden to Gods gracious surprize, and not the goodnesse of thy nature which hath the devils stamp on it, for which God might have crusht 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 traine; and canst thou say when God first took hold on thee, that thou had'st not those weapons of rebellion about thee, a nature fully charged with enmity a∣gainst God, which in time would have made its own report of what for present lay like unfired ponder silent in thy bosome, 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 warre against God and his laws.

[Ʋse 3] Again. Thirdly, are the devils so wickedly malicious against God himself? O Sirs, take the right notion of sinne, and you will hate it. The reason why we are so easily perswaded to sinne is, because we understand not the bottome of his designe in drawing a creature to sinne. It is with men in sinning as it is with Armies in fighting; Captains beat their drummes for Voluntiers, and promise all that list pay and plunder, and this makes them come trowling in: but few consider what the ground of the Warre is; against whom, or for what. Satan enticeth to

sinne, 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 sinne against? what is the devils de∣signe in drawing me to sinne? Shall I tell thee? dost thou think 'tis thy pleasure, or profit he desires in thy sinning? alas, he means nothing lesse, he hath greater plots in his head then so. He hath by his Apostasie proclaim'd warre 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, then the great Turk doth to see a company of his slaves cut off for the carrying on of his designe 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 Gods bullets fly, throw down thy armes, or thou art a dead man. Whatever others do, O ye Saints, abhorre the thoughts of sinning willingly, which when you do, you help the devil a∣gainst God, and what more unnatural then for a childe to be seen in armes against his father?

CHAP. VII. Of Satans plot to defile the Christians spirit with heart-sinnes.

The second Point followes.

THat these wicked Spirits do chiefly annoy the Saints with, and provoke them to spiritual sinnes. Sinnes may be cal∣led 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 sinne is acted, this is a spiritual sinne; such

are all impure thoughts, vile affections and desires; though the object be fleshly lust, yet are spiritual sinnes, 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, errour, spiritual pride, un∣belief, &c. both which Paul calls the filthinesse of the spirit, and distinguisheth them from filthinesse 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 stirre up and foment these inward motions of sinne in the Christians bosome; hence it is he can go about no duty but these (his Impes I may call them) haunt him, one motion or other darts in to interrupt him, as Paul tells us of himselfe, When he would do good, evil was present with him; if a Christian should turne back, when ever these crosse 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 com∣manding power taken away which he had over them, to come out of these his holds where he lies sculking, 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 com∣mand, but now the soul is out of his bondage, and he must not think to command anothers servant as his own: No, all he can do is to watch the fittest season (when the Christian least suspects) and then to present some sinful motion handsomely drest 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 knowes 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 prevaile, yet the guilt of these heart-sinnes, yea their very neighbour-hood will be a sad vexation to a gracious heart,

whose nature is so pure that it abhorres all filthinesse (so that to be haunted with such motions is, as if a living man should be chain'd 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 horrour, which are so contrary and abusive to his beloved. This makes Satan so desirous to be ever raking in the unregene∣rate part, that as a dunghil stirr'd it may offend them both with the noisome streames which arise from it.

SECT. II.

[Ʋse 1] First, let this be for trial of thy spiritual state. What enter∣tainment findes Satan when he comes with these spirituals of wickednesse, and solicites thee to dwell on them? canst thou dispense with the filthinesse 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 sinnes 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 bosome of wicked men: but I ask thee whether thou canst finde 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 neighbours house to murder or rob him: but canst thou not under thy own roofe, 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 sinne in the vance roofe 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 mes∣sengers to pursue them, as if they had been gone? Perhaps thou canst say, the adulterer, the murderer is not here, thou hast sent these sinnes 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 bosome, though thou couldst not hinder such motions in thy soul, yet thou wouldst not conceale them, much lesse nourish them in thy bo∣some; when over-powered by them thou wouldst call in help from heaven against these destroyers of thy soul.

[Ʋse 3] Secondly, shew your loyalty, O ye Saints, to God by a vigorous resistance of, and wrestling against these spirituals of wickednesse. First, consider, Christian, heart-sinnes are sinnes as well as any; The thought of foolishnesse is sinne, Prov. 24.9. Mercury is poison in the water distill'd, as well as in the grosse body. Uncleannesse, covetousnesse, murder, are such in the heart as well as in the outward act; every point of hell, is hell. Se∣condly, 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, consi∣der, there may be more wickednesse in a sinne 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 sinfull act. To back-slide in heart, is more then 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 turnes not back, but faceth Heaven and Christ at the same time; so to erre in the heart, is worse then to have an errour in the head; therefore God aggravates Israels sinne with this, They do alwayes erre in their heart. Their hearts runne them upon the errour, 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 goodnesse there is in it, though it f••ll short of others in the outward expression. The widowes two mites surpassed all the rest, Christ himselfe being judge; so in sinne, though the internal acts of sinne in thoughts and affecti∣ons seem light upon mans balance if compared with outward acts, yet these may be so circumstanciated that they may exceed the other in Gods account; Peter layes the accent of Magus his sinne on the wicked thought, which his words betrayed to be in

his heart, Pray God, if perhaps the thought of thy heart may be for∣given, Act. 8.22. Sauls sinne in sparing Agag, and saving the best of the sheep and oxen, which he was commanded to de∣stroy, was materially a farre lesse sinne then Davids adultery and murder, yet it is made equal with a greater then both, even witchcraft it selfe, 1 Sam. 15.23. and whence receiv'd his sinne such a dye, but from the wickednesse of his heart, that was worse then Davids when deepest in the temptation? Fourthly, if Satan get into thy spirit and defile it, O how hard wilt thou finde it to stay there? thou hast already sipt of his broth, and now art more likely to be overcome at last to sit down and make thy full meale of that, which by tasting hath vi∣tiated thy palate already. It were strange if while thou art mu∣sing 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 Satans temptati∣ons?

[Answ.] I suppose thee a Christian, that makest this question; and if thou dost it in the plainnesse 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 prayes 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 him∣self. Sin is as truly the off-spring of the soule as children are of our bodies, and it findes 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 sinnes none are more made on then these heart sins.

First, because they are the first-born of the sinful heart, and the chiefest strength of the soule 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 bosome 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 Se∣nacheribs host. Nero thus could slay all Rome on the block at once.

Thirdly, these sins stay with the soule when the other leave it; when the sinner hath cripled his body with drunkennesse and filthinesse. and proves miles emeritus, cannot follow the de∣vils campany longer in those wayes, then these cursed lusts will entertain the sinner with stories of his old pranks and plea∣sures. 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 confesse him openly because they loved the praise of men, so there are sinners who are kept from vouch∣ing their lusts openly, for the same tendernesse to their reputa∣tion; but here is no feare of that, if they can but forget that heaven sees them, or perswade themselves there is no danger from thence; the coast then is clear, they may be as wicked as they please. These make inward sins so hugg'd 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,

[ 1] First, be earnest with God in prayer to move and order thy heart in its thoughts and desires. If the tongue be such an un∣ruly 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 finde David so often crying out in this respect to order his steps in his Word, to unite his heart to his feare, to en∣••••ine his heart to his testimonies. As a servant, when the childe 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 feares are;

never doth the soule march in so goodly order, as when it puts it self under the conduct of God.

[ 2] Secondly, set a strong guard about thy outward senses: these are Satans landing places, especially the eye and the eare. Take heed what thou importest at these; vaine discourse seldome pas∣seth without leaving some tincture upon the heart, as unwhole∣some aire inclines to putrefaction things sweet in themselves: so unsavoury discourse to corrupt the minde that is pure; look thou breathest therefore in a clear aire. 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.

[ 3] Thirdly, often reflect upon thy self in a day, and observe what company is with thy heart. A careful Master will ever and a∣non be looking into his work-house, 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 mis-rule in our bosomes ariseth from the neglect of visit∣ing our hearts. Now when thou art parlying with thy soule, make this threefold enquiry.

[ 1] First, whether that which thy heart is thinking on be good or evil. If evil and wicked, such as are proud, unclean, distrust∣ful thoughts, shew 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 stirre up thy heart to mourn for the evil neigh∣bour-hood of them, and by this thou shalt give a testimony of thy faithfulnesse to God. When David mourn'd for Abner, all Israel 'tis said understood that day, that it was not of the King to stay Abner: Thy mourning for them will shew these thoughts are not so much of thee, as of Satan.

[ 2] Secondly, if they be not broadly wicked, enquire whether they be not empty, frothy, vaine imaginations, that have no sub∣serviency to the glory of God, thy own good or others; and if so, leave not till thou hast made thy selfe apprehensive of Satans designe on thee in them; though such are not for thy purpose, yet they are for his, they serve his turne to keep thee from bet∣ter. All the water is lost that runnes 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 suckt, neither should the Christi∣an. 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?

[ 3] Thirdly, if thou findest they are good for matter thy heart is busied about, then enquire whether they be good for time and manner, which being wanting they degenerate,

[ 1] 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 her self, John 2. but his time was not come. Good thoughts and meditations misplaced, are like some in∣terpretations 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.

[ 2] Secondly, tarefully observe the manner. Thy heart may me∣ditate a good matter, and spoile it in the doing. Thou art may be musing of thy sinnes, 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 sinne. He is a bad Chirurgion, that in opening a veine goes so deep that he cuts an artery, and lames the arme if not kills the man. Or thou art thinking of thy family and providing for that, this thou oughtest to do and wert worse then an infidel if thou neglectest, but may be these thoughts are so distracting and distrustfull 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 sinne! so much care is necessary bal∣last to the soul, a little more sinks it under the waves of unbe∣liefe; 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 minde with errour.

THe second sort of spiritual sinnes are such as are not only acted in the spirit, but are conversant about spiritual ob∣jects proper to the soules 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 bodies 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 neer neighbourhood with the body doth sympathize with its joy; but in spiritual wickednesses that corrupt the minde, here the soul moves in its own sphere, with a delight proper to it selfe; and there are no lesse of these then the other. There is hardly a fleshly lust, but hath some spiritual sinne analogical to it, as they say there is no species of creatures on the land but may be pattern'd in the sea: Thus the heart of man can produce spiritual sinnes answering carnal lusts; for whoredom and un∣cleannesse of the flesh, there is idolatry call'd in Scripture spi∣ritual adultery, from which the seat of Antichrist is call'd spiri∣tual Sodom; for sensual drunkennesse, there is a drunkennesse of the minde intoxicating the judgement with errour, a drunkennesse of the heart in cares and feares; for carnal pride in beauty, riches, honour, there is a spiritual pride of gifts graces, &c. Now Satan in an especial manner assaults the Christian with such as these; it would require a larger discourse then I can allow to runne over the several kindes of them; I shall of many pick out two or three. As first, Satan labours to corrupt the mind with erroneous princi∣ples, he was at work at the very first plantation of the Gospel, sowing his darnel, assoon almost as Christ his wheate, which sprung up in pernicious errours, 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 mindes of men, especially Professours, with errour.

SECT. I.

[ 1] First, he doth this in despite to God, against whom he can∣not vent his malice at a higher rate then by corrupting his truth, which God hath so highly honoured, Psal. 138.2. Thou hast magnified thy Word above all thy Name. Every crea∣ture 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 be∣comes 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 passe 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 there∣fore 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 glasse in which we see God, and seeing him are changed into his likenesse by his Spirit. If this glasse be crackt, then our conceptions we have of God will mis-repesent him unto us, whereas the Word in its native clear∣nesse sets him out in all his glory unto our eye.

[ 2] Secondly, he endeavours to draw into this spiritual sin of er∣rour, as the most subtil and effectual means to weaken, if not destroy the power of godlinesse in them. The Apostle joynes the Spirit of power and a sound minde together, 2 Tim 1.7. Indeed the power of holinesse in practice depends much on the foundnesse of judgement. Godlinesse is the childe of truth, and it must be nurst, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if this milk be but a little dash't with errour, it is not so nutri∣tive All errour, how innocent soever any may seem, (like the Ivy) draws away the strength of the souls love from holinesse. Hosea tells us, Whoredom and wine take away the heart; now

errour is spiritual adultery. Paul speaks of his espousing them to Christ; when a person receives an errour, he takes a stranger into Christs bed, and it is the nature of adulterous love to take away the wises 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 fulfill'd? do not many shew more zeal in contending for one errour, then for many truths? how strange∣ly are the hearts of many taken off from the wayes of God, their love cool'd to the Ordinances and Messengers of Christ? and all this occasioned by some corrupt principle got into their bosomes, which controuls Christ and his truth, as Hagar and her son did Sarah and her childe. Indeed Christ will never en∣joy true conjugal love from the soule, till like Abraham he turns these out of doors. Errour is not so innocent a thing as ma∣ny think it; it is as unwholesome food to the body, that poi∣sons the spirits and surfeits the whole body, which seldom pas∣seth away and not break out into sores. As the knowledge of Christ carries a soule above the pollutions of the world, so er∣rour entangles and betrayes it to those lusts, whose hands it had escaped.

[ 3] Thirdly, Satan in drawing a soule into this spiritual sin hath a designe to disturb the peace of the Church, which is rent and shattered when this fire-ship comes among them. I hear (saith Paul) there are divisions among you, and I partly beleeve it, for there must be heresies, 1 Cor. 11.18, 19. implying that divisi∣ons are the natural issue of heresie. Errour cannot well agree with errour, 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 battel is over with that, then they fall out among themselves, and therefore it is no wonder if it be so troublesom a neighbour to truth. O Sirs, what a sweet si∣lence and peace was there among Christians a dozen years ago; me thinks the looking back to those blessed dayes in this respect, (though they had also another way their troubles, yet not so uncomfortable, because that storme united, this scatters the Saints spirits) is joyous to remember in what unity and love Chri∣stians walk't, that the Persecutors of those times might have said, as their Predecessours did of the Saints in primitive times, See how they love one another; but now alas they may jeere and

say, See how they that loved so dearly are ready to pluck one anothers throats out.

SECT. II.

The application of this shall be only in a word of exhortati∣on to all, especially you who bear the Name of Christ by a more eminent Profession of him. O beware of this soul-infection, this leprosie of the head. I hope you do not think it needlesse, 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 your selves, 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 yeares, but this was part of it to warn every one night and day with teares. We need not prophesie what Impostors may come upon the stage, when we go off: There are too many at present above board of this gang, draw∣ing 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 houre thereof, wherein Satan is let loose in so great a measure to deceive the Nation. May you not as ea∣sily be sowered with this leaven, as the disciples whom Christ bids beware? Are you priviledged 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 errour? Hast thou not a disposition, which like the fomes of the earth, makes it natural for these weeds to grow in thy soile. Seest thou not many prostrated by this enemy, who sate upon the mountain of their faith, and thought it should never have been removed, surely they would

have tooke 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 defie the name; you will despise Pro∣phecie it self, 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 then these are come to passe, and doth it hot behove thee (Christian) to take heed lest thou fallest also? and that thou mayest not,

[ 1] 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 beest bottom'd by a lively faith on Christ, thou art then safe, I do not say wholly free from all errour, but this I am sure, free from in∣gulphing thy soule in damning errour. 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 feare 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 an∣other thing to know it by unction. An hypocrite may do the for∣mer, the Saint only the latrer It is this unction which gives the soule 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 establish't with grace, this as an an∣chor will keep us from being set a drift, and carried about with divers and strange doctrines, as the Apostle teacheth us, Heb. 13.9.

[ 2] Secondly, ply the work of mortification. Crucifie the flesh daily. Heresie though a spiritual sinne, yet by the Apostle reckon'd among the deeds of the flesh, Gal. 5.20. because it is occasioned by fleshly motives, and nourisht by carnal food and fuel. Never any turn'd Heretick, but flesh was at the bottome, either they serv'd their belly, or a lust of pride; 'twas the way to Court, or secur'd their estates, and saved their lives, as some∣times the reward of truth is fire and fagot; 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 rheume in the head ascends in fumes from the stomack, and returnes thither, or unto the lungs which at last fret and ulcerate: Carnal affections first send up their fumes to the un∣derstanding, clouding that, yea, bribing it to receive such and such principles for truths, which imbraced, fall down into the life corrupting that with the ulcer of profanenesse. So that, Christian, if once thou canst take off thy engagements to the flesh, and become a free-man, so as not to give thy vote to gratifie thy carnal fears or hopes, thou wilt then be a sure friend to truth.

[ 3] Thirdly, waite conscionably on the Ministery of the Word. Satan commonly stops the eare from hearing sound Doctrine, before he opens it to embrace corrupt. This is the method of soules apostatizing from truth, 2 Tim. 4.3, 4. They shall turn their eares from the truth, and shall be turned unto fables. Satan like a cunning thief drawes 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 our selves 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 eare 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.

[ 4] 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 en∣tertain'd 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 confesse. 'tis not enough to re∣ject a doctrine, because strange to us, but ground we have to wait and enquire. 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 Impostour come into the countrey and o∣pen 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 establish't Christians you can finde. Errour is like fish, which must be eaten new, or it will stink, When those dangerous errours sprung up first in New England, O how un∣settled 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 errours came to their complexion, and it was perceived whither they were bound, to destroy Churches, Ordinances, and Power of Godlinesse: then such as feared God, who had stept aside, returned back with shame and sorrow.

CHAP. IX. Of Pride of Gifts, and how Satan tempts the Chri∣stian thereto.

THe second spiritual wickednesse 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 perso∣nal 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 kinde 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 grandure of their Prince: Thus you shall see some drudge and droile, cheat, cosen, oppresse; and what mean they? O 'tis to get an estate to maintain their pride. Others fawn and flatter, lie, dis∣semble, 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 tooles, his Ordinances, by which the holy Spirit ad∣vanceth 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 Gods livery. It can take San∣ctuary in the holiest actions, and hide it self under the skirt of vertue it self. Thus while a man is exercising his charity pride may be the idol in secret for which he lavisheth out his gold so free∣ly. 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 bowles of the Sanctuary, nay, rather then starve it will feed on the carcases of other sins; Difficilè valde vitatur peccatum, quod ex victoriâ vitiorum nascitur. This mi∣nion pride will stir up the soule to resist, yea, in a manner kill some sins, that she may boastingly shew 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 Publicane; so that pride, if not look't to, will have to do every where, and hath a large sphere it moves in. Nothing in∣deed (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 spi∣ritual; the latter we shall speak a little to. I confesse 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 excells 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 superiour 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 perfecti∣ons suitable to his natural estate, as honour, beauty; so the Christian is prone chiefly, to be puffed up with perfections suit∣able

to his life; I shall name three: pride of Gifts, pride of Grace, pride of Priviledges; these are the things which Satan chiefly labours to entangle him in.

SECT. I.

First, Pride of Gifts. By Gifts I mean those supernatural a∣bilities, with which the Spirit of God doth enrich and endow the mindes 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 vari∣ety of colours, and qualities in plants and flowers, with which the earth like a carpet of needle-work is variegated fOr the de∣light and service of man, then there is of gifts in the mindes 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 Common-wealth among Christi∣ans; 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 lesse 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 spoile the Christians trade and commerce, which is mutu∣ally maintained by the gifts and graces of one another. Pride of gifts hinders the Christians trade, at least thriving by their commerce two wayes.

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.

[ 1] First, pride of gifts hinders the doing of good by them to o∣thers, and that upon a threefold account.

[ 1] First, pride diverts a man from aiming at that end; so far as pride prevails the man prayes, preaches, &c. 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 stuffe, such a one may tickle the eare, but very unlikely to do real good to the soules: alas, it is not that he attends.

[ 2] 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 heare such a one both good and bad. 'Tis a sin very odious to a gracious heart, and oft-times makes the stomack go against the food; though good, through their abhorrency of that pride they see in the instrument. It is indeed their weaknesse, but wo to them that by their pride lead them into temptation! nay, those that are bad and may be in the same kinde, like not that in another which they favour in themselves, and so prejudiced, return as bad as they went.

[ 3] Thirdly, pride of gifts robs us of Gods 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 finde God himself there to resist him, whenever he goes about any duty. God proclaims so much, and would have the proud man know where∣ever 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.

[ 2] Secondly, pride of gifts hinders the receiving of good from others. Pride fills the soule, and a full soul will take nothing from God, much lesse from man to do it good. Such a one is very dainty; It is not every Sermon, though wholesom food, nor every prayer, though savoury, will go down, he must have a choice dish, he thinks he hath better then this of his own, and is such a one like to get good? And truly we may see it, that as the plain Plowman that can eate of any homely food if whole∣some; hath more health, and is able to do more work in a day, then 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, then the nicer

sort of Professours, who are all to be served in a lordly dish of rare gifts. The Church of Corinth was famous for gifts above o∣ther Churches, 1 Cor. 1. but not in grace; none so charged for weaknesse in that, 1 Cor. 3.2. he calls them carnal, babes in Christ, so weak, as not able to digest mans meat; I havé fed you, saith Paul, with milk and not with meat; for hitherto ye were not able to beare it, neither yet now are ye able. Why? what is the matter? the reason lies, verse 3. Ye are carnal, there is among you envie and strife, v.4. One saith, I am of Paul; another, I am of A∣pollos. Pride makes them take parts, and make sides, one for this Preacher, another for that, as they fancied one to excel an∣other. And this is not the way to thrive. Pride destroyes love, and love wanting edification is lost. The devil hath made foul work in the Church by this engine. Zanchy tells of one in Ge∣neva, who being desired to go hear Viretus, that preach't 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 mans own?

SECT. II.

[Ʋse 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 hear∣est others, how enlargedly they pray, how able to discourse of the truths of God, and the like, thou art ready to go into a cor∣ner, and mourn to think how weak thy memory, how dull thy apprehension, how straitened thy spirit, hardly able (though in secret) to utter and expresse thy minde 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 then ever: Lord, thou knowest I love thee? Truly (Christian) thou hast the better part; thou little think'st what

a mercy may be wrapt up even in the meannes of thy gifts, or what temptations their gifts expose them to, which God for ought I know may in mercy deny thee. Josephs coat made him finer then 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 envie from their brethren, malice from Satan, and pride in their own hearts; I dare say, none finde so hard a work to go to heaven as such, much ado to bear up against those waves and windes, while thou creepest along the shore under the winde 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 bro∣ther; 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 then others his gifts are thine; thy grace is for thy self; thou art like a Merchant that hath his Factour goes to sea but he hath his Adventure without hazard brought home. Thou joynest with him in prayer, hast the help of his gifts, but not the temptation of his pride.

[Ʋse 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 turne your Artillery against your selfe; thy safety lies in thy humility, if this lock be cut the legi∣ons of hell are on thee. Remember whom thou wrestlest with, spiritual wickednesse, 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 adde some soul-humbling considerations.

[ 1] First, consider these spiritual gifts are not thy own, and wilt thou be proud of anothers 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 then thou wilt be peevish and angry, and truly thou ta∣kest the course to be strip't of them. Gifts come on other termes then grace. God gives grace as a free-hold, it hath the

promise of this and another world, but gifts come on liking; though a father will not cast off his childe, yet he may take away his fine coat and ornaments, if proud of them.

[ 2] Secondly, gifts are not meerly for thy self. As the light of the Sun is ministeriall, it shines not for it self: 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 In∣ventory, and applaud himself that he hath so much money? Poor soul, thou art but Gods Executour, and by that time thou hast paid all the Legacies, thou wilt see little left for thee to brag and boast of.

[ 3] 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 re∣ceive, 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 himselfe. O how abominable is this to entitle our selves to Christs honour!

[ 4] 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 compt and flourishing▪ thy lan∣guage. 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 stuffe is sever'd, you shall see in what a little compasse the actings of grace in our duties will lie.

[ 5] Fifthly, consider while thou art priding in thy gifts, thou art dwindling and withering in thy grace. Such are like corne that runs up much into straw, whose eare 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 cloathes, so neither can grace without this cloathing of humility. It kills the Spirit of praise, when thou shouldest blesse God thou art ap∣plauding

thy self. It destroys Christian love, and stabs our fel∣lowship 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 drawen from anothers vessel.

[ 6] Sixthly, it is the fore-runner 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 sinne, 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. As you do with your hot-metall'd horses, ride them over plowed lands to tame them, and then you can sit safely on their back. If Gods honour be in danger through thy pride, then ex∣pect 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 unbal∣last 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 beest loyal to Christ, will stirre thee up to fall upon it.

[ 1] First, pride discovers it self in dwelling upon the thoughts of our gifts, with a secret kinde 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 adulteresse, and cannot cease from sinne; 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

theam of his thoughts is what he is, and what he hath above o∣thers, 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 eare Bene fecisti Ber∣narde, O well done Bernard. Now have a care (Christian) of chatting with such company. Run from such thoughts as from a Beare. If the devil can get thee to stand on this pinacle, 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 soule to divert the temptation. As those who are subject to some kinde 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 sents are not more dangerous for them, then any thing that may applaud thee is to thy soul: Have a care therefore not only of wearing such thoughts in thy own bosome, but also of sitting by others, that bring the sweet sent of thy perfections to thee by their flattery.

[ 2] Secondly, this kinde of pride appears in a forwardnesse to ex∣pose it self to view. Davids brethren were mistaken in him in deed, but oft the pride and naughtinesse of the heart breaks out at this door. Christs carnal friends bid Christ shew himselfe; pride loves to climbe up, not as Zaecheus, to see Christ, but to be seen himself. The fool (Solomon tells us) hath no delight in under∣standing, but that his heart may discover it self, 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 soule, 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: hu∣mility is a necessary veile to all other graces; and therefore first, Christian, look whenever thou comest forth to publike 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 call'd earnestly implore divine strength against this enemy: shun not a duty for feare of pride, thou

mayest shew 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.

[ 3:] Thirdly, in envying the gifts of others, when they seeme to blinde our own, that they are not so faire a prospect as we de∣sire. This is a weed may grow too rank in a good soile. Aaron and Miriam could not bear Moses his honour, Numb. 12.1. that was the businesse, though they pick a quarrel with him a∣bout 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 ho∣nour, and did repine that God should use him more then them∣selves. And 'tis observable, that the lusting for flesh broke out among the mixt multitude and baser sort of people, Numb. 11.4, 5. but this of pride and envie took fire in the bosomes 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 lighten∣ing, then the heart to be kindled at the shining forth of any ex∣celling gift or grace in another. It was one of the first windows that corrupt nature look't out at, a sin that shed the first blood; Cains envy hatcht Abels murder. Now if ever thou meanest to get the mastery of this sin;

[ 1] First, call in help from heaven. No sooner hath the Apostle set forth, how big and teeming full the heart of man is with en∣vy, but he shews where a fountain of grace is infinitely exceeding that of lust; The Spirit within us lusteth to envie, 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 then thou hast sin, more humility then thou hast pride. Be but so hum∣ble as cordially to beg his grace, and thou shalt not be so proud, as wickedly to envy his gifts or grace in others.

[ 2] Secondly, make this sin as black and ugly as thou canst pos∣sibly to thy thought, that when it is presented to thee thou mayest abhor it the more. Indeed there needs no more then its own

face, (wouldest 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 wayes then one.

[ 1] 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 dispen∣seth 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?

[ 2] Secondly, thou malignest the goodnesse of God. It troubles thee, it seems, that God hath a heart to do good to any besides thy selfe: thy eye is evil because his is good. Wouldest 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.

[ 3] Thirdly, thou art an enemy to the glory of God, as thou de∣facest that which should set it forth. Every gift is a ray of di∣vine excellency; and as all the beams declare the glory of the Sunne, 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 an∣other withal. God shewed 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 sace, Numb. 12. yea, fills her all over with a noisome scab. Doest thou cordially wish well to the honour of God? why then hangest thou thy head, and doest not rather rejoyce 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 go∣vernment, that he said, he was glad his City could finde so ma∣ny more worthy then himself? and shall a Christian repine that any are found fit to honour God besides himself?

[ 2] Secondly, thou wrongest thy brother, as thou sinnest against the law of love, which obligeth thee to rejoyce in his good as thy owne, yea, to prefer him in honour before thy self. 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 doest not thou tremble to be found a murderer at last?

[ 3] Thirdly, thou consultest worst of all for thy self. 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, be∣cause he is maligned for what he hath of God in him. Thus did God plead Josephs cause against his envious brethren, and Davids against wicked Saul. Thy selfe only hast real hurt.

[ 1] First, thou deprivest thy self 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 leach, (which they say draws out the worst blood) thou suckest nothing, but what swells thy minde 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 Christs preaching.

[ 2] Secondly, thou robbest thy self 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 o∣thers as thornes in his own heart, he cannot think of them with∣out paine and anguish, and he must needs pine that is ever in paine.

[ 3] Thirdly, thou throwest thy self into the mouth of temptation, thou needest give the devil no greater advantage; it is a stock a∣ny sin almost will grow upon. What will not the Patriarchs 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 devils instruments to sell their dear bro∣ther into slavery, which might have been worse to him, (if God had not provided otherwise,) then if they had sla••n him on the place. What an impotent minde and cruel did Saul shew a∣gainst David, when once envy had envenomed his heart? from

that day which he heard David preferr'd in the womens 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 Goliah. O it is a bloody sin. It is the wombe wherein a whole litter of other sins are formed, Rom. 1.29. full of envy, murder, debate, deceit, malignity, &c. and there∣fore except you be resolved to bid the devil welcom and his whole train, resist him in this, that comes before to take up quar∣ters 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 pos∣sible a Saint may be proud of his grace, there is nothing the Christian hath or doth, but this worme of pride will breed in it. The world we live in is corruptible, and all here is subject to putrefie, as things kept in a rafty muggish room, subject them to mould. It is not the nature of grace, but the salt of the Cove∣nant 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 soule is proud of his grace, when he trusts in his grace. Trust and confidence is an incommunicable flower of Gods Crown as Soveraign Lord, even among men it goes a∣long 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 soule puts his trust in any thing beside God, he

sets up a Prince, a King, an Idol, to which he gives Gods glo∣ry away. Now it doth not make the sin lesse, that it is the grace of God we crown, then if it were a lust we crowned. 'Tis ido∣latry 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 addes 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 sonne, an Absa∣lom. 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 kinde of trust, or that which by interpretati∣on may savour of it. Satan is slie in his assaults.

SECT. I.

[ 1] 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 com∣mended by our Saviour, Matth. 5. by which a man lives in the continual sense of his spiritual beggery and nothingnesse, and so hath his recourse to Christ, as the poor to the rich mans 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 my self 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, cloathes, &c. he'll say, I thank my good Master; Now Satan chiefly labours to puffe the soul up with an over-weening conceit of his own ability, as the readiest means to bring him in∣to his snare; Satan knows 'tis Gods 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 affli∣ction; 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 foile 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 for∣sake thee, yet will not I. Christ now in meer mercy must set Sa∣tan on him, to lay him on his back; that seeing the weaknesse 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 kinde 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 adde unto thy people, how many soever they be, a hun∣dred fold; but why doth my Lord the King delight in this thing? 2 Sam. 24.3. The Lord adde 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 be∣cause he rides on his Masters 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 temptati∣on. It is a breach a whole troop of sins may enter at, yea will, except speedily fill'd up.

[ 1] 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 heare, as want in the house and hutch holds up the market, no man comes thither to buy what he hath at home. Ʋp, saith Ja∣cob, go down to Egypt for corne, 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 soule conceited of his store, hath another song; Soul, take thine ease, thou art richly laid in for many dayes. Let the doubt∣ing

soule pray, thy faith is strong; let the weake lie at the breast, thou art well grown up; nay, 'tis well if it goes not fur∣ther to a despising of Ordinances, except they have some more courtly fate then ordinary: such a passe 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 layes the ac∣cent 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 newes spread abroad in the City that Paul was to preach, you would have flock't to hear him, and blessed God for the season, but then you were poor and empty; now ye are full, you have got to a higher attainment; Paul is a plain fellow now, he may car∣ry his cheere to a hungry people if he will, we are well apaid. And when once the heart is come to this, 'tis easie to judge what will follow.

Secondly, this trusting to the strength of grace will make the soule bold and venturous. The humble Christian is the wary Christian, he knows his weaknesse, and this makes him afraid. I have a weak head, saith he, I may be soon disputed into an er∣rour and heresie, and therefore I dare not come where such stuffe is broach't, lest my weak head should be intoxicated: the con∣fident man he'll sip of every cup, he fears none; no, he is sta∣blish't in the truth, a whole team of hereticks shall not draw him aside. I have a vain light heart, saith the humble soule; I dare not come among wicked debautch't 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 devils quarters. Thus Peter into the rout of Christs 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 then 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 bosome that will be hard enough for him all his dayes, 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 Clap∣ham 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 grosse sins running on them for a time, and is not this sad e∣nough? therefore walk humbly with thy God.

[ 3] Thirdly, this high conceit of the strength of thy grace will make thee cruel and churlish to thy weak brethren in their in∣firmities, a sin that least becomes a Saint, Gal. 6.1. If any one be overtaken, you that be spiritual, restore such a one with meek∣nesse; but how shall a soul get such a meek spirit? It follows, considering thy self, 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 feare. Ber∣nard used to say, when he heard any scandalous sin of a Profes∣sour; Hodie illi, cras mihi. He fell to day, I may stumble to∣morrow.

SECT. II.

[ 2] The second way a soule may be proud of his grace, is by rest∣ing on it for his acceptance with God. The Scripture calls inhe∣rent grace our own righteousnesse, (though God indeed be the ef∣ficient of it) and opposeth it to the righteousnesse of Christ, which alone is called the Righteousnesse of God, Rom. 10.1. Now to rest on any grace inherent, is to exalt our own righte∣ousnesse above the righteousnesse of God; and what pride will this amount to? If this ware so, then 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 Christs

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 righteousnesse? he is a rare Pilot indeed, that can steere his faith in so direct a course, as not now and then to knock upon this duty, and run on ground up∣on that grace. Abraham went in to Hagar; and the children of Abrahams faith are not perfectly dead to the Law, and may be found sometimes in Hagars armes, witnesse the fluxe and re∣fluxe of our faith, according to the various aspect of our obe∣dience: when this seems full, then our faith is at a spring-tide, and covers all the mountains of our fears; but let it seem to wain in any service or duty, then the Jordan of our faith flies back, and leaves the soule naked. The devils spight is at Christ, and therefore since he could not hinder his landing, which he endea∣voured 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 righteousnesse, by blending ours with his; this doctrine of Justification by faith, hath had more works and batteries made against it, then any other in the Scripture. Indeed many other errours were but his slie approaches to get nearer to undermine this; and last∣ly, when he connot hide this truth, (which now shines in the Church like the Sun in its strength) then 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 professe acceptance only through Christ, in our practice confute our selves. Now there is a double pride in the soule he makes use of for this end, the one I may call a mannerly pride, the other a self-applauding pride.

[ 1] First, a mannerly pride, which comes forth in the habit and guise of humility, and that discovers it self, either at the soules first coming to Christ, and keeps him from closing with the pro∣mise, or afterward in the daily course of a Christians walk∣ing

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 unworthinesse and great unrighteousnesse; tell him of a pardon, alas, he is so wrapt up with the thoughts of his own vilenesse, that you cannot fasten it upon him. What, will God e∣ver take such a toad as he is into his bosome, discount so many great abominations at once, and receive him into his favour, that hath been so long in rebellious armes against him? he can∣not beleeve it, no, though he heares what Christ hath done and suffered for sin, he refuseth to be comforted. Little doth the soule think what a bitter root such thoughts spring from, thou thinkest thou doest well thus to declaim against thy self, and aggravate thy sins; indeed thou canst not paint them black e∣nough, or entertain too low and base thoughts of thy selfe 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 shew thy sense of thy sin, except thou asperse thy Saviour? Canst thou not charge thy self, 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 thy self, and damned thy soule 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 earne heaven by thy own righ∣teousnesse, and is thy spirit so stout that thou wilt not beg it for Christs sake, yea, take it at Gods hands, who in the Gospel comes a begging to thee, and beseecheth thee to be reconciled to him? Ah soule, who would ever have thought there could have lien such pride under such a modest veile? and yet none like it. 'Tis horrible pride for a beggar to starve, rather then take an alms at a rich mans hands: a malefactour rather to choose his halter then a pardon from his gracious Princes hand: but here is one infinitely surpassing both; a soule pining and pe∣rishing in sin, and yet rejecting the mercy of God, and the help∣ng hand of Christ to save him, Though Abigail did not

think her self worthy to be Davids wife, yet she thought Da∣vid 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 vilenesse, yet to believe; to renounce all conceit of wor∣thinesse in our selves, yet not therefore to renounce all hope of mercy, but the more speedily to make haste to Christ that wooes us. All the pride and unmannerlinesse 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 be∣lieve 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 be∣nefit of the promise, and then thou art a notorious hypocrite, who under such an out-cry for thy sins, canst drive a secret trade with hell at the same time; or if not so, thou doest 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 Go∣spel, but thy peremptory unbelief. God bids the wicked for∣sake his wayes, and turne to him, and he will abundantly par∣don 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 thy self, 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 miser∣rimos 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 sweares!

Secondly, when the soul hath shot the great gulfe, and got into a slate of peace and life by closing with Christ, yet this man∣nerly 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

soules passe their dayes! If you enquire what is the cause, you shall finde 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 evennesse and constancy; they see how short they fall of the holy rule in the Word, and the patterne 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 suspitions, yea, makes them sit at the feast Christ hath pro∣vided, 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 rejoycing in him, I do not say, (Chri∣stian) thou oughtest not to mourn for those defects thou findest in thy graces and duties, nay, thou couldest not approve thy self to be sincere, if thou didst not. A gracious heart, seeing how far short his renewed state (forthe present) falls of mans primi∣tive holinesse by Creation, cannot but weep and mourn, (as the Jewes to behold the second Temple▪) yet (Christian even while the tears are in thy eyes for thy imperfect graces, (for a soule riseth with his grave-clothes on) thou shouldest rejoyce, yea, triumph over all these thy defects by faith in Christ, in whom thou art compleat, Col. 1.10. while imperfect in thy selfe. Christs presence in the second Temple, (which the first had not) made it (though comparatively mean) more glorious then the first Hag. 2.9 how much more doth his presence in this spi∣ritual temple of a gracious heart, imputing his righteousnesse to cover all its uncomelinesse, make the soule glorious above man at first? This is a garment for which (as Christ saith of the lilie) we neither spin nor toile; 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 doest, while thou sittest languishing under the sense of thy own weaknesses, and refusest to rejoyce in Christ, and live comfortably on the sweet priviledges thou art interessed in by thy marriage to him. Doest thou not bewray some of this spiritual pride working in thee? O, if thou couldest pray without wandering, walk with∣out limping, believe without wavering, then thou couldest re∣joyce and walk chearfully, It seems, soule, thou stayest to bring the ground of thy comfort with thee, and not to receive it pure∣ly

from Christ. O how much better were it if thou wouldest 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 op∣pose 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 weak∣nesses, so far as they withdraw our hearts from relying chear∣fully on Christ, they are but the language of pride hankering af∣ter 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 righte∣ousnesse, when it hinders thy rejoycing in Christ, is but a whi∣ning after thy other husband, and this Christ cannot but take unkindely, that thou art not as well pleased to lie in the bosome of Christ, and have thy happinesse from him as with your old husband the Law.

[ 2] Secondly, a self applauding pride, when the heart is secretly lift up, so as to promise it self acceptation at Gods hands, for a∣ny duty or act of obedience it performes, 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 soules eye is adulterous, yea, idolatrous. If thy heart, Christi∣an, at any time he secretly enticed, (as Job sa••th of another kinde of idolatry) or thy mouth doth kisse thy hand, that is, dote so farre on thy own duties or righteousnesse, 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 co∣mest to open heaven-gate with the old key, when God hath set on a new lock. Doest thou not acknowledge tnat thy first en∣trance into thy justified state was of pure mercy? thou wert ju∣stified 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, thy self, or Christ? The same Apostle will tell you, Rom. 5.2. By whom we have accesse by faith into this grace wherein we stand. If Christ should not lead thee in and all thou doest, thou art sure to finde the door shut upon thee: there is no more place for desert now thou art gracious, then when thou wert gracelesse, Rom. 1.17. The righteousnesse 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, assist∣ing, comforting mercy from him, as the lungs suck in the aire. Heaven way is paved with grace and mercy to the end.

Be exhorted above all, to watch against this play of Satan, beware thou restest not in thy own righteousnesse; thou stand∣est under a tottering wall, the very cracks thou seest in thy gra∣ces and duties, when best▪ bid thee stand off, except thou wouldest have them fall on thy head; the greatest step to hea∣ven, is out of our own doors, over our own threshold. It hath cost many a man his life when his house on fire, a gripplenesse to save some of the stufte, which venturing among the flames to preserve, they have perished themselves; more have lost their soules by thinking to carry some of their own stuffe with them to heaven. Such a good work or duty, while they, like lingring Lot, have been loath to leave in point of confidence, have them∣selves perish't. O Sirs, come out, come out, leave what is your own in the fire, flie to Christ naked, he hath cloathing for you better then 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 past in Gods righteous judgment for pure and full weight; you cannot be found in two places at once; choose whether you will be found in your own righteousnesse or in Christs. Those who have had more to shew then thy selfe have thrown away all, and gone a begging to Christ. Reade Pauls Inventory, Phil. 3. what he had, what he did, yet all drosse and losse: give him Christ, and take the rest who will. So Job, as holy a man as trod on earth, (God himself being wit∣nesse) yet saith; Though I were perfect, yet would I not know my own soule, I would despise my life. He had acknowledged his im∣perfection

before, now he makes a supposition, (indeed quod non est supponendum:) If I were perfect, yet would I not know my own soule; I would not entertain any such thoughts as should puffe me up into such a confidence of my holinesse, 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 com∣fort then by thus priding thy self in it.

SECT. III.

[ 1] 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 Christs 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 soule, or further life into thy grace. If thou wouldest have this, thou must set thy self under Christs wings by faith; from his Spirit in the Gospel alone, comes this kindly natural heat to hatch thy soul to the life of holinesse, and increase what thou hast and thou canst not come under Christs 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 fathers bed; when other tribes encreased, he stood at a little number. By trusting in thy own works thou doest worse by Christ, and shalt thou excel in grace? Perhaps some of you have been long Professours, and yet come to little growth in love to God, humility, heaven∣ly-mindednesse, 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 rich∣es of their own righteousnesse 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 righteousnesse. Gospel∣comfort springs from a Gospel-root, which is Christ, Phil. 3.3. We are the circumcision, which worship God in the Spirit, and re∣joyce in Christ Jesus, and have no confidence in the flesh. Now a soule that rests on any holinesse in himself; he graffs his comfort upon himself, not Christ; he sucks his own breast, not Christs; 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 Teach∣er and Counsellour. Now as the Spirit when he teacheth comes not with any new or strange truth, but takes of Christs owne; (what he findes in the Word) so where he comforts, he takes of Christs own, his righteousnesse, not our own: Christ is the matter and ground of his comfort: all cordials are but Christ distill'd, and made up in several promises: his acting, not ours; his suffering, not ours; his holinesse, not ours; he doth not say, Soul, rejoyce, thou art holy; but, Soule, triumph, Christ is righte∣ous, and is the Lord thy righteousnesse; Not, Soul, thou prayest sweetly, feare 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 owne comforts. As a Physician first bids his Patient cast off all o∣thers he hath tampered with, he asks what Physick he hath had from them, takes off their plaisters, throws away their Physick, and goes about the work de novo: So the Spirit when he comes

to comfort a poor soul; First, perswades the soule to send a∣way all its old Physicians. O, saith the soule, 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 dismist in point of confidence. Now, and not till how, is the soule 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 mixt, and so weak; and weak grace cannot give strong consolation, and such thou needest, especially in strong conflicts; Nay lastly, thy comfort which thou draw∣est from it is stollen, thou doest not come honestly by it, and stollen comforts will not thrive with thee. Oh, what folly is it for the childe 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 wouldest filch out of thy own righteousnesse and duties; behold, it is laid up for thee in Christ, from whose fulnesse 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 hear∣tily welcome; we are bid to open our mouth wide, and he will fill it.

CHAP. XI. The third kinde of spiritual Pride, viz. Pride of Priviledges.

THe third kinde of pride, (spiritual pride I mean) is pride of Priviledges, with which these wicked spirits labour to blow up the Christian; to name three,

[ 1] First, when God calls a person to some eminent place, or u∣seth him to do some special piece of service.

[ 2] Secondly, when God honours a Saint to suffer for his truth or cause.

[ 3] Thirdly, when God flowes in with more then ordinary mani∣festations of his love, and fills the soule with joy and comfort. These are Priviledges not equally dispensed to all, and therefore where they are, Satan takes the advantage of assaulting such with pride.

SECT. I.

[ 1] 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 Go∣spel 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 mi∣raculously over Satan, even these while they trod on the Serpents head, he turn'd again, and had like to have stung them with pride, which our Saviour perceived, when they return'd in triumph, and told what great miracles they had wrought, and therfore he takes

them off that glorying, left it should degenerate into vain glory, and bids them not rejoyce that devils were subjest to them, but ra∣ther that their names were writ in Heaven. As if he had said, It is not the honour of your calling, and successe of your Mini∣stery 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 your selves by that, but rather evidence to your soules that ye are of mine elect ones, which will stand you more in stead at the great day then all this.

SECT. II.

[ 2] A second Priviledge is, when God honours a person to suf∣fer for his truth, this is a great Priviledge. Ʋnto you it is given not only to beleeve, but to suffer for his sake. God doth not use to give worthless gifts to his Saints, there is some preciousnesse 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 ho∣nourable; This made John Carelesse. 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 unthankfulnesse. Now when Satan can∣not scare a soul from prison, yet then he will labour to puffe him up in prison; when he cannot make him pity himself, then he will flatter him till he prides in himself; Affliction from God ex∣poseth to impatience, for God to pride; and therefore (Christians) labour to fortifie your selves 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 hum∣ble when thou art honoured to suffer for the truth; Consider,

[ 1] First, though thou doest not deserve those sufferings at mans hand, (thou canst and mayest in that regard glory in thy inno∣cency, thou sufferest not as an evil doer) yet thou canst not but confesse 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 Martyrdome in regard of man, and yet a fatherly cha∣stising

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 Crosse of Christ, Gal. 6. This kept Mr. Bradford humble in his sufferings for the truth, none more rejoyced in them and blessed God for them, yet none more humble under them then he; and what kept him in this humble frame? reade his godly let∣ters, and you shall finde 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 therof, and therfore God hath brought the wheele of persecution on us. As he look't at the honour to make him thankful, so to sinne to keep him humble:

[ 2] 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 Christs, by which thou speakest, when call'd to bear witnesse to his truth? how comes it to passe thou art a sufterer, and not a persecutour; a confessour, and not a denier; yea, betrayer of Christ and his Gospel? This thou ow∣est for to God; he is not beholden to thee, that thou wilt part with estate, credit, or life it self for his sake. If thou hadst a thousand lives, thou wouldest 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 losse of all these for them. O how many die at the Gallowes as Martyrs in the devils cause, for felonies, rapes and murders! Or he might withdraw his grace, and leave thee to thy own cowardise and unbelief, and then thou wouldest soon shew thy self 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 Christs 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 then 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

re-inforc't in his faith, and indued with power from above, was able within the space of a week after that sad foile, to die at the stake cheerfully: Qui pro nobis mortem semel vicit, semper in no∣bis vincit: He that once overcame death for us, 'tis he that alwayes overcame death in us. And who should be thy Song, but he that is thy strength? applaud not thy selfe, but blesse him. 'Tis one of Gods Names, he is call'd the glory of his peo∣ples strength, Psal. 89.17. The more thou gloriest in God that gives thee strength to suffer for him, the lesse thou wilt boast of thy self: A thankful heart and a proud cannot dwell together in one bosome.

Thirdly, consider what a foule blot pride gives to all thy suf∣ferings, where it is not bewailed and resisted, it alters 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 Gods sight. Though thou should∣est give thy body to be burnt, if thou hast not an humble heart of a sufferer for Christ, thou turnest Merchant for thy self. Thou deniest but one self to set up another, runnest the hazard of thy estate and life to gain some applause, may be, and reare up a mo∣nument to thy honour in the opinions of men; thou doest no more in this case then a souldier, who for a name of valour will venture into the mouth of death and danger, only thou shew∣est 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.

[ 3] A third priviledge is, when God flowes in with more then ordinary manifestations of his love, then the Christian is in dan∣ger 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 soule, is to humble it. The sight of mercy en∣creaseth the sense of sin, and that sense dissolves the soule kinde∣ly into sorrow, as we see in Magdalen. The heart which possi∣bly was hard and frozen in the shade, will give and thaw in the Sun-shine of love, and so long all pride is hid from the crea∣tures eye. Then (saith God) Ezek. 36.31. ye shall remember your wayes, and your doings that were not good, and shall loath your selves in your own sight, &c. 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 findes it not im∣possible, to make the manifestations of Gods love an occasion of pride to the Christian: and truly God lets us see our pronenesse to this sin in the short stay he makes, when he comes with any great∣er discoveries of his love. The Comforter ('tis true) abides for ever in the Saints bosome, but his joyes they come, and are gone again quickly. They are as exceedings, 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, cheeres 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 in∣to this distemper of pride from his short rapture, to prevent which God saw it needful to let him blood with a thorne 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 beest 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 dis∣coveries

do indeed bear witnesse to the truth of thy grace, but not to the decree and measure of it; the weak childe may be, yea, is oftner in the lap then the strong. Secondly, do not so much applaud thy self in thy present comfort, as labour to im∣prove it for the glory of God. Ʋp and eate, saith the Angel to the Prophet, because the journey is too great for thee. The manifestations of Gods love are to fit us for our work. It is one thing to re∣joyce 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 shews his pride, that spends his time in telling his money meerly to see how rich he is; but he his wis∣dom, that layes 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 adde 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 then the bread thou didst then eate 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 pow∣er to preserve those impressions of joy, and comfortable appre∣hensions of Gods favour on our spirits, which sometimes we finde; as Gods presence brings those, so when he goes he car∣ries 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 Sun-beams in his chamber; and doest thou not shew as much folly, who thinkest because thou now hast comfort, thou there∣fore shalt never be in darknesse of Spirit more? The believers comfort is like Israels 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 rained as that was from heaven. Indeed God provided for them after this sort to humble them, Deut. 8.16. Who fed thee in the wildernesse 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 call'd Angels food,

Psal. 78.25. Such as if Angels did eate, 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 wicked∣nesse.

I had thought to have instanced in some other, as hypocrisie, 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 wickednesse, 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 Satans assaulting beleevers with such temptations;) to consider seriously, how that Satans chief designe against them also lies in the same sins. These are the wickednesses he labours to in∣gulph you in above all others. If ever you perish, it will be by the hand of these sins. 'Tis your feared conscience, blinde minde, and dedolent impenitent heart, will be your undoing if you mis∣carry finally. Other sins, the devil knowes, are preparatory to these, and therefore he drawes thee into them to bring thee in∣to these. Two wayes they prepare a way to spiritual sins; First, as they naturally dispose the sinner to them; 'tis the nature of sin to blinde the minde, stupifie the conscience, harden the heart, as is implied, Heb. 3.13. Lest your heart be hardened through the deceitfulnesse of sin. As the feet of Travellers beat the high way hard, so does walking in carnal grosse sins the heart; they benumbe the conscience, so that in time the sinner loses his feel∣ing, 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 passe, then he hath them under lock and key. They are the fore-runners of damnation; if God leave thy heart hard and unbroken up, 'tis a sad signe he means not to sowe 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. Gods 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. Sheweth what the Prize is, which believers wre∣stle against these Principalities Powers, and Spi∣ritual 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 exprest in the Original; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 reade the words not in heaven∣ly places, but in heavenly things, interpreting the Apostles mind to set out the matter about which, or prize for which we wre∣stle with Principalities and Powers, to be heavenly things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Oecumenius) is as much as if the Apostle had said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: We wrestle not for small and trivial things, but for

yea, for heaven it self, and our Adoption, as he goes on. The same way Chrysostome carries it, in coelestibus, id est, pro coe∣lestibus Dei. And after him Musculus, and other modern Wri∣ters. 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 alwayes for things truly heavenly and spiritual; the word indeed properly signifies supercelestial, and if applied to places, would signifie that where the devil never came since his fall.

Lastly, there seems no great argument to render Satan formi∣dable 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 addes weight to all the other branches of the de∣scription. We wrestle with Principalities and Powers, and Spi∣ritual wickednesse, and against all these, not for such toyes 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 combate. The word thus opened, the note will be this:

SECT. II.

The chief prize for which we wrestle against Satan is heaven∣ly. Or thus, Satans main designe 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 extrinsecal, both to his being and happinesse; it is a stranger to the Christi∣an, 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 e∣very bird have his feather, when stript 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 & dignita∣tes, quàm elumbis equus graves sarcinas: He said he desired wealth and honour no more then a feeble horse doth a heavy cloak-bag. And I think every Christian in his right temper would be of his minde. Satan should do the Saint little hurt, if he did bend his forces only or chiefly against his outward en∣joyments; alas, the Christian doth not value them, or himself by them: this were as if one should think to hurt a man by beat∣ing of his clothes when he hath put them off. So far as the Spi∣rit 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 blowes are not much felt: and therefore they are his heavenly treasures, which are the booty Satan waits for.

SECT. III.

[ 1] First, the Christians nature is heavenly, borne from above; As Christ is the Lord from heaven, so all his off-spring are hea∣venly and holy: now Satans 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 holinesse which once shone so gloriously on his Angelical nature; and now like a true Apostate he endeavours to ruine that in the Christian which he hath lost himself. The seeds of this warre are sowen in the Christians na∣ture; you are holy, that he cannot endure; Milet feri faciem, was Caesars speech, when to fight with the Romane Citizens, he bade his souldiers strike at their face, these Citizens (said he) love their beauty, marre that and marre all. The soul is the face whereon Gods image is stamp't: holinesse is the beauty of this face, which makes us indeed like God, this Satan knowes 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 poure contempt upon God in breaking his image; and is it not worth engaging limbe and life in battel 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 en∣tertained reade, 1 Sam 11.6. The face is not so deformed that hath lost its eye, as the soule is that loseth its holinesse; and no peace to be expected at Satans 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, then Sauls and the men of Israels was against Nahash

[ 2] Secondly, the Christians trade is heavenly; the merchandize he deals for is of the growth of that heavenly Countrey, Phil. 3.20. Our conversation is in heaven. Every mans conversation is suitable to his calling; he whose trade lies in the earth minds earthly things: and he whose trade is heavenly followes that close. Every man mindes his own businesse, the Apostle tells us. You may possibly finde 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 em∣ployment again. Now this heavenly trade is that which Sa∣tan doth in an especial manner labour to stop. Could the Chri∣stian enjoy but a free trade with heaven a few years without mo∣lestation, he would soon grow a rich man, too rich indeed for earth; but what with losses sustained by the hands of this Py∣rate Satan, and also the wrong he receives by the treachery of some in his own bosome, (that like unfaithful servants hold cor∣respondence with this robber) he is kept but low in this life, and much of his gaines are lost. Now the Christians heavenly trade lies either within doors or abroad; he can be free in neither, Sa∣tan is at his heels in both.

[ 1] First, within doores. This I may call his home-trade which is spent in secret between God and his own soule, here the Chri∣stian drives an unknown trade: he is at heaven and home a∣gain, richly laden in his thoughts with heavenly meditations be∣fore the world knows where he hath been. Every creature he sees is a text for his heart to raise some spiritual matter and ob∣servations from: Every Sermon he heares cuts him out work

to make up and enlarge upon when he gets alone. Every Pro∣vidence is as winde to his sailes, and sets his heart a moving in some heavenly affection or other suitable to the occasion. One while he is wrap't 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 him∣self before God for his own vilenesse. 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 feare of the threatenings. Thus the Christian walks aloft, while the base worldling is licking the dust below. One of these heavenly pearles which the Christian trades for, is more worth then the worldling gets with all his sweat and travel in his whole life. The Christians feet stand where other mens 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 fenne or moore) and sees them buried in a fog of carnal pleasures and profits, while he breaths in a pure heavenly aire, but yet not so high as to be free from all stormes 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 feare of staining their own lips, and offending the eares of others by naming them? Surely, the Christian findes it in his heart to will and desire he could meditate, pray, heare, 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 lesse, as fast as we labour to clear the spring of our hearts, he will be labouring to royle or stop it again; so that we have two works to do at once, to performe a duty, and watch him that opposeth us, trowel and sword both in our hands. They had need work hard indeed, who have others continual∣ly endeavouring to pull down, as they are labouring to rear up the building.

[ 2] 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 bu∣sinesse 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 sel∣ling? Every one labours (as his calling is) to seat himself where trade is quickest, and he is likest to have most takings. The Christian (where he may choose) takes such in relations near to himself, (husband, wife, servants) as may suite 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 finde him out, and this shall be the man he will consort with; and in his con∣versation with these and all else, his chief work is for heaven, his heavenly principle within inclines him to it. Now, this a∣larums hell. What, not contented to go to heaven himself, but by his holy example, gracious speeches, sweet counsels, season∣able reproofs, will he be trading with others, and labour to car∣ry them along with him also? This brings the Lion fell and mad out of his den, such to be sure shall finde 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 e∣nemies enough if the devil can help him to such.

[ 3] Thirdly, the Christians hopes are all heavenly, he lots not up∣on 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 heire, then if he were childe to the greatest Prince on earth. This in∣heritance he sees by faith, and can rejoyce in the hope of the glory which it will bring him. The masquery and cheating glory of the great ones of this world, moves him not to envy their fanci∣ful pomp, but when on the dunghil himself, he can forget his own present sorrowes to pity them in all their bravery, knowing that within a few dayes the crosse 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 soule of the devil, to see the Christian under saile for heaven, fill'd with the sweet hope of his joyful entertainment when he comes there, and therefore he raiseth what stormes 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 Pauls was, in which they suffered so much losse,) and this indeed very often he obtains in such a de∣gree, that by his violent impetuous temptations beating long up∣on the Christian, he makes him throw over much precious la∣ding of his joyes and comforts; yea, sometimes he brings the soul through stresse 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.

[Ʋse 1] This is a word of reproof to foure sorts of persons.

[ 1] 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 Kingdome of Heaven is at hand? how long have Gospel-offers rung in our ears? and yet to this day many devil-deluded soules furiously drive on towards hell, and will not be perswaded back, who refuse to be called the children of God, and choose rather the devils bond∣age then the glorious liberty with which Christ would make them free, esteeming the pleasures of sin for a season greater treasures then the riches of heaven. 'Tis storied of Cato (who was Caesars bitter enemy) that when he saw Caesar prevail, ra∣ther then fall into his hand and stand to his mercy, he laid vio∣lent 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 envie me the honour of saving thy life? And do not many walk as if they grudged Christ the honour of saving their soules? what other account can you

give sinners of rejecting his grace? Are not heaven and hap∣pinesse things desirable, and to be preferr'd before sin and mi∣sery? 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 your selves unworthy of it, Acts 13.46.

[ 2] Secondly, it reproves those who are Satans instruments, to rob soules of what is heavenly. Among thieves there are some ye call Setters, who enquire where a booty is to be had, which when they have found, and know such a one travels with a charge about him, then they employ some other to rob him, and are themselves not seen in the businesse. The devil is the grand Setter, he observes the Christian how he walks, what place and company he frequents, what grace or heavenly trea∣sure he carries in his bosome; which when he hath done, he hath his instruments for the purpose to execute his designe. Thus he considered the admirable graces of Job, and casts a∣bout how he might best rob him of his heavenly treasure: and who but his wife and friends must do this for him? (well know∣ing that his tale would receive credit from their mouths.) O friends, ask your consciences, whether you have not done the de∣vil some service of this kinde in your dayes. Possibly you have a childe or servant who once look't 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 wayes of God, but since she hath been transplanted into thy cold soile, what by thy frothy speeches and unsavoury conversation, at best thy world∣linesse and formality, she is now both decayed in her graces, and a loser in her comforts. O man, what an enditement will be brought against thee for this at Gods 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 woful negligence most shew in la∣bouring 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 vigourous endeavour that they mean in earnest? what warlike preparation do they make a∣gainst Satan, (who lies between them and home?) where are their armes, where their skill to use them, their resolution to stand to them, and conscionable care to exercise themselves dai∣ly in the use of them? Alas, this is a rarity indeed, not to be found in every house, where the Profession of Religion is hang'd out at the door; if woulding and wishing will bring them to heaven, then they may come thither; but as for this wrestling and fighting, this making Religion our businesse, they are as far from these, as at last they are like to be from heaven. They are of his minde in Tully, who in a Summers day, as he lay lazing himself on the grasse, 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 enter∣prise; I have read of a great Prince in Germany, invaded by a more potent enemy then himself, yet from his friends and Allies, (who flock't 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, o∣thers did not vigourously attend his businesse, and so he was soon beaten out of his Kingdome; and his coffers (when his Pa∣lace was rifled) were found thrack't with treasure. Thus he was ruined, as some sick men die, because unwilling to be at cost to pay the Physician. It will adde to the misery of damn∣ed soules, 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.

[ 4] Fourthly, it reproves those who make a great busle and noise in Religion, who are forward in Profession, very busie to med∣dle with the strictest duties, as if heaven had monopolized 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 hypocrisie, whereby they deceive others, but most of all themselves; such may be the worlds Saints, but devils in Christs 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 plain-hearted; Religion is as tender as your eye, it will not be jested with; Remember the vengeance which fell on Bel∣shazzar, while he carowsed in the bowles of the Sanctuary. Re∣ligion 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 prayes the better, to devoure Naboths vineyard, but was devoured by it. Absalom was as sick till he had ravish't his fathers Crown, as his brother Amnon till he had done the like to his sister, and to hide his trea∣son 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 hypocrisie? of all men their judgement is endorst 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 my selfe, and I will set my face against that man, and will make him a signe, and a Proverb, and I will cut him off from the midst of my people, and ye shall know that I am the Lord.

[Ʋse. 2] Secondly, try whether they be heavenly things or earthly thou chiefly pursuest; certainly friends, we need not be so igno∣rant of our soules state and affairs; did we oftner 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.

[ 1] First, art thou uniforme in thy pursuit? Doest thou contend

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for heaven, and that which leads to heaven also? Earthly things God is pleased to retaile; 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 sacri∣fice; no holinesse, no happinesse. If God would cut off so much as would serve mens turnes, he might have customers enough. Balaam himself likes one end of the piece, he would die like a righteous man, though live like a wizzard as he was; no, God will not deal with such pedling Merchants; that man alone is for God, and God for him, who will come roundly up to Gods of∣fer, and take all off his hands. One fitly compares holinesse and happinesse to those two sisters, Leah and Rachel. Happinesse like Rachel seems the fairer, (even a carnal heart may fall in love with that,) but holinesse like Leah is the elder and beautiful also, though in this life it appears with some disadvantage, her eyes being blear'd with teares of repentance, and her face fur∣rowed with the works of mortification; but this is the Law of that heavenly countrey, that the younger Sister must not be be∣stowed before the elder. We cannot enjoy faire Rachel, Hea∣ven and Happinesse, except first we embrace tender-eyed Leah, Holinesse with all her severe duties of repentance and mortifi∣cation. Now Sirs, how like you this method? Art thou con∣tent to marry Christ and his grace, and then (serving a hard Ap∣prenticeship 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 bosome?

[ 2] 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; whereever you meet a Christian, he is going to Heaven; Heaven is at the bottome of his lowest actions. Now observe thy heart in three particulars; In get∣ting, in using, and in keeping earthly things, whether it be after a heavenly manner.

[ 3] First, In getting earthly things. If Heaven be thy chief prize, then 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. Absalom regnandi causâ what will he not do? Gods fence is too low to keep a gracelesse heart in bounds, when the game is before him; but a soule that hath heaven in its eye is ruled by heavens law: he dares not step out of heavens road to take up a crown, as we see in Davids carriage towards Saul. Indeed in so doing he should crosse himself in his own grand de∣sign, which is the glory of God, and the happinesse of his own soul in enjoying of him; upon these very termes the servants of God have refused to be rich and great in the world, when ei∣ther of these lay at stake; Moses threw his Court-preferment at his heels, refusing to be call'd 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 covetousnesse and self-seeking; it shall not be said another day that he came to en∣rich himself with the spoil, more then to rescue his kinsmen. Ne∣hemiah would not take the taxe and tribute to maintain his state, when he knew they were a poor peeled people, because of the fear of the Lord. Doest thou walk by this rule? wouldest thou gather no more estate or honour then thou mayest have with Gods leave, and will stand with thy hopes of heaven?

[ 2] Secondly, doest 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? doest thou bestow it on thy voluptuous paunch, thy hawks and thy hounds, or lockest thou it up in the bosome of Christs poor members? what use makest thou of thy honour and greatnesse, to strengthen the hands of the godly or the wicked? and so of all thy other tem∣poral enjoyments; A gracious heart improves them for God; when a Saint prayes for these things, he hath an eye to some heavenly end. If David prayes 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 armes of Absalom; 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 shew me both it and his habitation. Mark, not shew me my Crown, my Pa∣lace, but the Ark, the House of God.

Secondly, a gracious heart pursues earthly things with a ho∣ly 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 kinde 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 sailes, plyes all his oares, strains every part and power: thus we finde David up∣on his full speed; My soul presseth hard after thee, Psal. 63. And before the Ark we finde 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, &c. he sweats in his shop, but chills and growes cold in his closet; O how hard to pully him up to a duty of Gods worship, or to get him out to an Ordinance? No weather shall keep him from the market; raine, blow or snow he goes thi∣ther; but if the Church-path be a little wet, or the aire some∣what cold, 'tis apology enough for him if his pue be empty; when he is about any worldly businesse, 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 armes, yea, he is hungry, and his strength faileth, he drinketh not, and is faint, Isa. 44.12. so zealous is the muck-worme in his worldly employments, that he will pinch his carcase, and deny himself his repast in due sea∣son to pursue that; The Kitchin 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 houre; here the Sermon must give place to the Kitchin: 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 punish't? time now hath got leaden heels he thinks; all he does at a Sermon is to tell the clock, and see how the glasse 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 tyde, or with it.

Thirdly, the Christian useth these things with a holy feare,

lest earth should rob heaven, and his outward enjoyments pre∣judice his heavenly interest; he eats in feare, works in feare, re∣joyceth in his abundance with feare: as Iob sanctified his chil∣dren by offering a sacrifice, out of a feare lest they had sinned; so the Christian is continually sanctifying his earthly enjoy∣ments by prayer, that so he may be delivered from the snare of them.

[ 3] 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 entaile them on his posterity too, he blesseth God, and so he desires to do also when he takes them away. Indeed Gods meaning in the great things of this world, which sometimes he throwes 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 grandure, (a carnal heart indeed would have expounded Providence, and imported it as a faire occasion put into his hands by God to have advanced himself in∣to the throne, (which some say he might in time have done,) but as an opportunity to make his faith and self-denial more emi∣nently conspicuous in throwing all these at his heels, for which he hath so honourable a remembrance among the Lords Wor∣thies, Heb. 11.24, 25. And truly a gracious soule reckons he cannot make so much of his worldly interests any other way, as by offering them up for Christs sake; however that Traitour thought Maries ointment might have been carried to a better market, yet no doubt that good woman her self was only trou∣bled, that she had not one more precious to poure on her dear Sa∣viours 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; over-board they shall go, rather then 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 Kings anger, (which at last cost him his

life,) rather then sell an acre or two of land which was his birth∣right. The Christian will expose all he hath in this wotld to preserve his hopes for another: Iacob in his march towards E∣sau, sent his servants with his flocks before, and came himself with his wives behinde; if he can save any thing from his brothers rage, it shall be what he loves best: If the Christian can save any thing, it shall be his soule, his interest in Christ and Heaven, and then no matter if the rest go, even then he can say, not as Esau to Iacob, I have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great deal, but as Iacob to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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? wouldest thou not keep thy honour, estate, no, not life it selfe to prejudice thy heavenly nature and hopes? which wouldest thou choose, if thou couldest not keep both, a whole skin, or a sound conscience? It was a strange an∣swer, 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 knowes 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 hea∣ven by right.

CHAP. XIII. An Exhortation to the pursuit of heaven and hea∣venly things.

[Ʋse 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 on∣ly to plunder us of earthly trifles, would honours, estates, and what this world affords us stay his stomack, it might suffer a de∣bate (in a soule that hath hopes of heaven,) whether it were worth fighting to keep this lumber: but Christ and heaven, these sure are too precious to part withal upon any termes. Ask the Kingdom for him also, said Solomon to Bath-sheba, when she begg'd Abishag for Adonijah. What can the devil leave thee worth if he deprive thee of these? and yet I confesse 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 chuse to wallow in the dung and ordure of his carnal pleasures, and wish himself for ever shut up with his swill in the hogs coat of this dunghil earth, ra∣ther then leave these to dwell in Heavens Palace, and be admit∣ted to no meaner pleasures, then what God himself with his Saints enjoy. It were even just if God gave such brutes as these a swines face to their swinish hearts: But alas, how few then 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 minde, 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 man∣sions that are prepared in heaven. The transgression of the wicked said in Davids heart, that the feare of God, was not before

them, Psal. 36.1. and may not the worldlinesse 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 enquire the way thither, or so much as ask the questi∣on in earnest, what they shall do to be saved. The most ex∣presse no more desires of attaining heaven, then those blessed souls now in heaven do of coming again to dwell on earth; A∣las, their heads are full of other projects, they are either as Is∣rael, scatter'd over the face of the earth to gather straw, or bu∣sied 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 then needs to use some arguments to call men off the world, to the pursuit of heaven, and what is heavenly.

[ 1] First, for earthly things, it is not necessary that thou hast them; that is necessary which cannot be supplied per vicarium, with somewhat besides it self. Now there is no such earthly enjoyment, but may be so supplied, as to make its room more desirable then its company. In Heaven there shall be light and no Sun, a rich feast and yet no meat, glorious robes and yet no cloathes, thete shall want nothing, and yet none of this worldly glory be found there; yea, even while we are here, they may be recompenced; thou mayest be under infirmities of body, and yet better then if thou hadst health: The Inhabitant shall not say, I am sick, the people that dwell therin shall be forgiven their iniqui••y, Isa. 33.34. Thou mayest misse of worldly honour, and obtain with those Worthies of Christ, Heb. 11. a good report by faith, and that is a name better then of the great ones of the earth: thou mayest be poor in the world, and yet rich in grace, and Godlinesse with content is great gaine. In a word, if thou partest with thy temporal life, and findest an eternal, what doest thou lose by the change? but heaven and heavenly things are such as cannot be recompenced with any other. Thou hast a heavenly soul in thy bosome, lose that, and where canst thou have another? There is but one heaven, misse 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 sinne. 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 de∣lights; O poor reward for the losse of Christ and heaven! Is this all thou canst get? doth Satan rob thee of heaven and hap∣pinesse, and only give thee this posie to smell on as thou art go∣ing to thy execution? will these quench hell-fire, or so much as cool those flames thou art falling into? who but those that have foredone their understandings, would take these toyes and new nothings for Christ and heaven? while Satan is pleasing your fancies with these rattles and bables, 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.

[ 2] 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 learn't the Merchant such a method of trading, as that from it he may infal∣libly 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 worlds lottery, the greater number have only their labour for their paines, and a sorrowful remem∣brance left them of their egregious folly, to be led such a wilde 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 hea∣ven, 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 o∣ther. Ungratful wretches, that will not come to this glorious feast, unlesse they may bring that with them, which would disturb rhe

joy of that blisseful state, and offend all the guests that sit at the Table with them, yea, drive God out of his own mansion-house. A second sort would have heaven, but like him in Ruth, ch. 4. v. 2, 3, 4. who had a minde to his Kinsman Elimelechs land, and would have paid for the purchase, but he liked not to have it by marrying Ruth, and so missed of it: Some seem very for∣ward to have heaven and salvation, if their own righteousnesse could procure the same, (all the good they do, and duties they performe they lay up for this purchase) but at last perish, be∣cause 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 vigourous use of means to obtain him, and so (like the sluggard) they starve, because they will not pull their hands out of their bosome of sloth to reach their food that is before them: for the world they have mettal 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 key-cold are they! there is a kinde of cramp invades all the powers of their soules 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 sud∣denly becalm'd, not a breath of winde stirring to any purpose in their soules 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 then they may stand long enough rapping, be∣fore any come to let them in. There is no Gospel preached in another world; but as for thee poor soul, who art perswaded to renounce thy lusts, throw away the conceit of thy own righ∣teousnesse, that thou mayest run with more speed to Christ, and art so possest with the excellency of Christ, thy own present need of him, and salvation by him, that thou pantest after him more then life it self; In Gods 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 soule and its eternal happi∣nesse ensured 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 (poore soul) that openest thy heart to receive Christ, thou hast eternal life already, as sure as if thou wert a glorified Saint, now walk∣ing 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 uncer∣tain hopes of the world to trade for it; what account can be gi∣given for this, but the desperate atheisme of mens hearts? they are not yet fully perswaded whether the Scripture speaks true or not, whether they may relie upon the discovery that God makes in his Word of this new-found 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 Prophets 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.

[ 3] 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 arrest∣ed with pangs of death before midnight: Joyful Parents, one while solacing our selves with the hopes of our budding po∣sterity, 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 butied 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 floates 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 winde is in another corner presently: for it's said, Every man of Israel went up from after David, and followed Sheba. Thus was Da∣vid cried up and down, and that almost in the same breath. Unhappy man he, that hath no surer portion then what this vari∣able world will afford him. The time of mourning for the de∣parture 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 vaine world in our affections, whose joy like the childes laughter on the mothers knee, is sure to end in a cry at last, and neglect heaven and heavenly things which endure for e∣ver? O remember Dives stirring up his pillow, and compo∣sing himself to rest, how he was call'd up with the tydings of death, before he was warme 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 consci∣ence. O soule, couldest 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 faile not, but spring up unto eternal life. The quailes 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 sick-bed, and lie in thy bosome, chearing thy heart with his sweet comforts, when worldly joyes lie cold upon thee, (as Davids cloathes on him) and no warmth of comfort to be got from them. When thy outward senses are lock't up, that thou canst neither see the face of thy dear friends, nor hear the coun∣sel and comfort they would give thee, then he will come (though these doors be shut) and say, Peace be to thee my dear childe; feare not death or devils, I stay to receive thy last breath, and have here my Angels waiting, that assoon as thy soule is breathed out of thy body, they may carry and lay it in my bosome of love, where I will nourish thee with those e∣ternal joyes that my blood hath purchased, and my love prepa∣red for thee.

[ 4]

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 bosomes? A spirit hath not flesh and bones, nei∣ther 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 lesse is blessed of the greater, not the greater of the lesse. These things therefore being so far inferiour to the na∣ture 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 squeaze 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 winde or blood from them. We lose what they have, by expecting to finde what they have not; none find lesse sweetnesse and more dissatisfaction in these things, then 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 finde 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 feares might happily be escaped, if thou wouldest 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, finde that every step thou draw∣est nearer and nearer to it; O what a sweet change wouldest thou finde? As a sick man coming out of an impure unwhole∣some climate, where he never was well, when he gets into fresh aire or his native soile: so wilt thou finde a cheering of thy spi∣rits, and reviving thy soule with unspeakable content and peace. Having once closed with Christ, first the guilt of all thy sinnes is gone, and this spoil'd all thy mirth before; all your dancing of a childe, when some pin pricks it will not make it quiet or merry; well, now that pin is taken out which robbed thee of the joy of thy life. Secondly, thy nature is renewed and san∣ctified; and when is a man at ease, if not when he is in health?

and what is holinesse, but the creature restored to his right tem∣per, in which God created him? Thirdly, thou becomest a childe 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 heavens glory, whither thou shalt ere long be conduct∣ed to take and hold possession of that thy inheritance for ever, and who can tell what that is? Nicephorus tells us of one Ag∣barus, a great man, that (hearing so much of Christs 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 splendor which sate on Christs face. Whether this be true or no, I leave it; but to be sure, there is such a brightnesse on the face of Christ glorified, and that happinesse which in heaven Saints shall have with him, as forbids us that dwell in mortal flesh to conceive of it aright, much more to expresse; 'tis best going thither to be informed, and then we shall confesse we on earth heard not halfe of what we there finde, yea, that our present conceptions are no more like to that vision of glory we shall there have, then the Sunne in the Painters table, is to the Sunne it self 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 satisfie? Earth∣ly 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 soule vitiated with these. Manna, though for deliciousnesse 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 worlds 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, a∣mong hogs in the field, or in thy Fathers house, then thou wilt

know how to iudge of these heavenly things better, till then go and make the best market thou canst of the world, but look not to finde this pearle 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 thy self in vaine in following the creature, to come back with shame, and may be misse of it here also, because thou wouldest not have it when it was offered?

Notes

• Doct.
• Acts 7.51
• Ezek. 2.5.
• Isa. 44.25.
• Mic. 6.9
• Heb 12.1••.
• Ʋse.
• Doct.
• Mal. 3.1.
• 2 Sam. 3.26.
• Isa. 10.7.
• Tit. 2.12
• 1 Cor. 15.24.25.
• Doct. 1.
• Ʋse.
• Mat. 11.28. I•…•….11.10.
• Heb. 2.14, 15.
• Heb. 4.15.
• Phil. 1.29.
• Heb. 11.3.
• Luke 15.
• Doct. 2.
• Job 36.
• Prov. 1.21, 22, 23.
• Doct. 2.
• Heb. 3.10.
• Ʋse
• Job 33.17.19
• 1 Sam. 17.28.
• Ʋse.
• Job 9.21.
• Luke 10.12
• See, Dr. Gouge o•• the place.
• Doct.
• Gen. 33.9, 11.