THE SPIRITVALL ARMOUR.  
With which being furnished, a Christian may be able to stand fast in the evil day, and time of trial; and to quench all the fiery Darts of the wicked.  
Written by that godly and learned man, PAUL BAINE; sometime Preacher of God's word at S. Andrew's in Cambridge.  
LONDON, Printed by H. L. for R. Milbourn. 1620.   

To the godly Reader.  
THe Author of this Treatise (Christian Reader) hath left this world, and is gone to the place of the blessed, resting himself in the bosom of blessed Abraham. He was a godly and faithful man whilst he lived, as his life shown; so also his labours and works which he hath left behind him do testify. Pity it is his days were no longer, that he might have finished many things himself which he had begun; some of which are perfected by others, and some likely never to come forth. Howsoever it far with other of his Works, it seemeth that this was perfected in his life-time, by his own hands; which I wish may not only come to the hands of God's children, but into their hearts chief. And though he have finished his course & is gone the way of all flesh; yet think that he speaketh to thee by this Book, & bids thee to put on this spiritual Armour, which is indeed the whole Armour of God. For this Armour being put on will defend thy soul against not some, but all the fiery darts of the wicked. Happy & thrice happy is that soul that is thus defended: for it shall go well with it here in this world; but a thousand times better with it in the world to come. Read it: remember it: practise it: and the Lord give thee understanding in all things: and bless it unto thee.   

THE SPIRITVALL Armour.  EPHES. 6.10. 
Finally, my brethren, be strong in the Lord, and in the power of his might.  
NOw follows the conclusion of the Epistle: in which are three things; first, an exhortation, to the 21. verse. Secondly, a narration of dispatching Tychicus, vers. 21.22. Thirdly, a farewell, verse 23.24.  
The sum of the Exhortation is, that we would fortify ourselves, to the end we may go through with these things which oppose us in our Christian warfare.  
Now the manner is twofold: First, by looking at the strength we have out of ourselves in God, Secondly, by harnessing ourselves with a spiritual strength inherent in us. For these do not one explain the other, because 1. Pet. 1.5, God's strength and faith are distinguished, as the matter apprehended, and the hand apprehending; and it is more suitable to this Allegory: For the strength of the common soldiers is as much, yea fare more in the wisdom & power of their Leader, then in their own valour and furniture. But one may say, Quest. Why doth he say in the power of his might, and not in the Lord only. Answer: Answ. The first is a more general object of our faith [in the Lord] in his wisdom, mercy, faithfulness, (for all these do strengthen us). The other is that immediate thing in which is all our help, as keeping us to salvation. Now that the Apostle having exhorted to belief, and godly life, doth strike up a Drum, and sound an alarm; it doth give us to understand, Doct. that the practice of good duties hath no small enmity against them. The Devil will soon (if we set ourselves this ways) cry for clubs, & reach us some knocks. We shall know that these things shall cost us the setting on. Thus in Christ when he set upon the work of our redemption, Satan did tempt him, as Matth. 4. and Rom. 7.21. when he would do good, evil would stir in him: and when Paul 1. Thes. 2.18. did purpose to come & visit them for the strengthening of their faith, Satan did hinder him: and Mat. 12.46. when Christ was fruitfully teaching, there we see his acquaintance at the door to speak with him, calling him from the work in hand, Matth. 16.22.23. when he told them of his suffering, Satan by Peter sought to turn him from it (Save thyself). O such is the force of Satan's opposition, that a man when once he setteth himself to this or that good thing earnestly, he is beaten from it farther than before: even as the people were who are types to us; when they turned themselves to forsake Egypt, their servitude was redoubled. Exod. 5. Use 1 They therefore must teach us not to count it strange when we find such difficulties in the ways which are good: for when a man doth look to righteousness, he doth then leave the kingdom of darkness, and the tyrant cannot endure this with patience. As at other trials so at this we must not wonder. 1. Pet. 4.12. Dear beloved think it not strange concerning the fiery trial, Why should we think that so strange which is so frequent, as our meat is not more usual? When we would buckle to some more spiritual duties, than such an ill disposition cometh upon us: evil is present, the Devil doth make us to be annoyed with swarms of idle thoughts: then what need we use such strictness? be good to yourself, than this friend would speak with us, this business is undone, this matter lieth in despair, thy mother is at the door, than we are moiled & deeper often in the sin we fled from, then before. While I was musing, the fire broke forth, then spoke I with my tongue, Psalm. 39.3. We must not think this strange; but though we be beaten on our knees, yet go still from Egypt the kingdom of darkness to the glorious inheritance of the Saints in light.  
Use 2 2. This doth show such whose course is clear and even, go smoothly away with all their enterprises, that they are taken of the Devil to do his will: for it they did not please him, than he would have a saying to them. Now particularly in this verse. two things must be opened. 1. That Christians must have a resolution in their courses. Secondly, who it is or upon what strength it is we must be courageous. For the first, the Apostle teacheth so much, 1. Cor. 16.13. Watch ye, stand fast, quite yourselves like men: he doth call upon us to be valorous, like as joab exhorted his soldiers fight for their country, 2. Sam. 10.12. And of the Christians, it is said, they did with full purpose of heart cleave unto the Lord: and the self same spiritual fortitude is necessary in the things we undertake or suffer, if we mean to go through with them. 
1. Chron. 28.10.  Take heed therefore: for the Lord hath chosen thee to build the house of his Sanctuary, be strong therefore & do it. Luk 9.51. It is said of our Saviour Christ when his time was come to suffer, he set himself fully to go to jerusalem. Now this spiritual courage doth show itself in three things.  
First, it doth expel the fears of cowardice, when we see great enemies against us. Deut. 20.23. Let not your heart's fear nor be afraid of them: for though a man see a hideous mass of corruption, yet shall it not affright him. 2. It makes us not to be dismayed at the difficulties that meet with us: though a man come by knocks, yet he maketh not dainties of them. For Paul though he was driven upon that he would not, yet he was not dismayed, but gave God thankes that the best part of him did look another way, & that Christ was his righteousness. 3. It doth show itself in this, that after we are foiled, it maketh us renew our battle, and valiantly charge our enemies with fresh assaults. jud. 20.22. The men of Israel plucked up their hearts (there is courage) and renewed the battle; so Paul, though the Devil did buffet him again and again, yet being courageous, he did renew his strength against it by often prayer. Use. This then doth rebuke the timorousness in us, that when we see the manifold enemies, which we have, our hearts melt, & if we be foiled, are ready to cast away our weapons; which cowardice doth encourage the adversary, as courage doth daunt him. The Devil is like a serpentine Crocodile: the property of which is, if one followeth, it flieth away; if one fly, it pursueth him: resist him, he shall fly; be afraid, he will follow. Men are, as jeremy complaineth, courageous to do evil, but they have no courage to do good. If a Bear or Lion be in the way, they will encounter the greatest difficulties: if one course prove not, they will turn every stone; which should make us much more double our courage in that which is good.  
2. We see hence, how that Gods almighty strength is it, on which our courage must be builded. Esay 30.15 Thus saith the Lord God, in quietness and rest shall ye be saved, in quietness and confidence shall be your strength, Phil. 4.14. I can do all things through Christ that strengtheneth me. 1. Pet. 1.5. We are kept by the power of God unto salvation: for no strength but his can prevail against the strong one in the world: he bruiseth the Serpent's head, he dissolveth the works of Satan, Genes. 3. Ios. 3.8. The Israelites could not have come out of Egypt, nor entered the Land of Canaean, if the Lord had not subdued their enemies, neither might they be confident in sword or bow, but in the name of the Lord only, in their strong God: much more must our courage be builded on God, seeing their enemies are flesh, ours are spirits of great power. Look as it is in soldiers, their chiefest strength lieth in their Captain: so is it true here, that all our strength lieth in Christ, the Captain that leadeth us to salvation, his power doth all our works for us: & that which is to be in us, doth but fit us to stand still and look to this almighty power of God, which subdueth all things for us. Use 1 It must teach us therefore to disclaim our own strength: he rhat will be wise must become a fool; he that will be strong, must learn to see himself to be weakness itself. We ourselves before our conversion are of no strength. Rom. 5.6. After, of no strength: Not that we are sufficient to think a good thought. 2. Cor. 3.5. None can name the Lord jesus, but by the holy Ghost. 1 Cor. 12.3. He is happy that is grown up to be empty of himself: we are as full of selfe-confidence as of self-love, though we cannot discern it. This is the reason we are so often foiled, that we might see we are of no strength, that all our victories must come from G d. jud. 20. The Lord let the Isralites fall in a most just quarrel against their brethren, that he might strip them of that self confident presumption they had in themselves. And Paul, so holy an Apostle, was brought to the gates of death that he might learn this lesson. 2. Cor. 1.9. What maketh us after diverse falls, to be no more afraid of the enemies that buffet us? what maketh us that we can no more feelingly run under the wings of Christ? whence is it that we have no more poverty of spirit in the euperience of our frailties, but that secret selfe-confidence is mighty in us? Seeing that all our courage must be in this, that God is with us; let us be nothing in ourselves. The blessed souls can say with Paul, Phil. 3.3. We are those whose hearts being circumcised, rejoice in the Lord jesus, and have no confidence in the flesh.  
Use 2 Secondly, let us learn to build ourselves on this Rock, on our strong God Christ jesus. As those uncircumcised Philistims did place all their hopes of the battle in their Goliath: so must we place all our hope in Christ jesus: this is our strength, Exod. 14.13. Sta●d still, fear not, behold the salvation of the Lord which he will show to you this day. This is a most blessed estate, to lean on the Lord, and on the power of his might: many are the benefits of it. It will fear no opposition. For what cannot Gods almighty power subdue? Psalm. 27.1. 2. It will not be dismayed when all means in ordinary consideration fail us: he saveth by few, yea without any, as well as many. Rom. 4. Abraham cared not for the deadness of his body. 3. He that hath no trust in himself, but leaneth on the power of God, will, though he fall often, still have hope: for he that knows he hath no strength, cannot wonder if when God leaveth him he do fall: and he that maketh God's strength his stay, though he be never so far from a thing, yet will not cast away hope in time to obtain. Finally, he will desire to grieve silently for his weakness, h● will so learn to see there is no ability in him, that he will further lean his faith on the power of God. Psal. 60.11. Give us help against trouble, for vain is the help of man. Psal. 69.29. When I am poor and in heaviness, thy help O Lord. shall still exalt me. What use the Psalmist maketh of this, that the Israelites had fought unsuccessfully as left of God? Lastly, this is all our security, that it is not the strength in us, but the power of God's might that must help us to salvation. If we had the strength of our first parents, and were left to ourselves, we should come short of happiness: but this being it that doth keep us (God's strength being trusted to by faith) the self same strong God being the author and finisher of our faith. Heb. 13. this puts all out of doubt. 3. We must glorify the power of God in all things; it is he that strengtheneth us. Esay 25.10. He worketh all our works for us. Psal. 108.13. Through him we shall do valiantly, he is our shield, tower, rock, strength, and glory.  
Now followeth the second part of fortifying, concerning the furniture we are to have; laid down in general to the 14. verse, in particular to the 21. First, he layeth down the duty. Secondly, he doth, as a faithful Herald, again repeat his proclamation, because we cannot hear on this side easily, but would save ourselves peaceably, without looking after warfare. In laying down the duty, he delivereth in the beginning of this verse, the thing to be done: Put on the whole armour of God. 2. The end, that you may be able to resist. 3. The reason, which hath reference to the duty, and end; in the 12. verse. Now in the thing to be done, three things are to be marked. 1. That Christians must have armour that is complete armour, to cover them from top to toe. 2. That they must not have it lying by them, but must put it on. 3. That the Christian armour is for matter and making, of God, that is, divine and spiritual. For the first, there is great reason to prove that a Christian must have armour. For he hath enemies that would wound him deadly otherwise: Ans. 1 It is with us as with the Israelites in Exodus: so soon as he took them out of Egypt, he led them thence armed; because that Pharaoh he knew would follow them, and puissant Kings encounter them as they marched to their inheritance. Again, a Christian is borne with his armour on his back, so that he can as well cease to be a Christian as cease to be armed. That which is fabulously spoken of the race of Giants, is truly spoken of us; we are no sooner born than we have our swords girded to us, our shields on our arms, etc. Ans. For the word doth beget us, Faith is the first thing form in us. Now that we must have complete armour, it is hence manifest: because it were in vain to have some parts covered, and to lie open to mortal wounds in other some. The Devil is like those Champions, who if they cannot wound the head nor the heart, they will prick any part rather than fail. Use 1 Christians then must have their complete harness covering them from top to toe, which doth show us how unchristian many are, who know not if they should speak truth that that there is any such armour. Like Israel when there was not a Smith, nor a weapon in it: so is the face of our Israelites, they look not (though they have bound themselves by the Sacrament to be warriors) after armour. If thou hast not this armour, know the Devil hath surprised thee, and holdeth thee as a slave to him. Again, many forget that they must have complete armour, such as must cover them all over: and therefore though in some things they seem covered, yet in others they are without defence.  
Secondly, we must mark that he doth not say, we must have armour, or prepare it, but we must put it on: observe thence, Doct. that It is not enough to know there is such armour, but we must have it buckled always upon us, in readiness by us: we must not do as many, who have wardrobes of apparel, but they wear them not; as good have none, as use it not. Quest. But you will ask me, How may we put it on? Answ. Ans. If we do uncase us of that which will not let it be drawn upon us: for as he which would put on a new suit, must first put off his old; so we. Secondly, we must in conscience of our infirmity pray to God to fit this furniture about us: for, look as little children, although they have apparel, they cannot put it on further than the nurse or mother doth make them ready: so it is with us. Thirdly, we must put on these things by exciting and augmenting them: as for example; Wouldst thou put on the shield of faith? do it thus; I am a poor captive: well, Christ hath bid me hold him, and he will make me free. I am troubled with laws of evil: well, Christ is a sanctifier: every time we renew faith, we put on this shield. Fourthly, the use of this armour doth put it on: for besides as in apparel by stretching ourselves we make it fall to our bodies, these graces have this; being exercised, they increase the more.  
Use. 1 This doth rebuke many, yea many that have armour. Look, as evidences, till some flaw be found, are not perused: so our weapons, till God muster us with some calamities, are not used. When I see these rusty halberds, calivers, muskets, hanging up in the time of peace, I may see how it is with our souls. The graces of God are not kept shining, we do not gird them daily to us as we ought: therefore when we should use them we shall find them out of kilture at the least. Again, many slothful soldiers for ease put-on some, and leave off othersome: though they look to the main, yet they care not for the lighter wounds; their eyes, tongues, ears are shot through, as David in Vriahs' matter had not his eyes fenced.  
Use. 2 Again, it lets us see how well a multitude of the faithful, a virgin betrothed to Christ, may be compared to an army (for terror) with banners. Is it not a fearful thing for an enemy to see an army all clad with glistering armour from the crown of the head to the feet? so is it for these spirits to see their soul●s so armed. The last thing to be marked in the duty, is the kind of armour [of God] which word noteth both the maker and metal of it; teaching us, that the weapons wherewith we resist the devil must be spiritual. Our weapons (saith the Apostle) are not carnal, but spiritual, 2. Cor. 10.5. There is no armour of proof able to resist him, which God himself doth not forge, and is not spiritual: for the strength of brass and stone is nothing to him; that of the Leviathan may be applied to him, job. 41.  
Secondly, such must the armour be to resist, as the assault is which is made against a thing: now the devil doth not come against us with swords, but with spiritual suggestions to withdraw us; labouring to withdraw us from righteousness and fellowship with God, to unrighteousness and the creature, leaving the creator. Wherefore we must not fence ourselves against the assaults of Satan by any human means, by any thing which the wisdom of man can suggest: but as David, encountering with Goliath, laid aside Saul's weapons & furniture, and went against him in the Name of the Lord: so we must say, Not armed with our own wisdom, strength, or helps of the creature, do we seek to put to flight the power of darkness, but in God's armour we make resistance. Secondly, it doth convince many of notable folly, who will march against the devil with armour fleshly and devilish; as the Papists, who in procession have banners upon poles, who on Palme-Sunday carry palm-boughs, who put trust on crosses, crucifixes, holy water, &c: for, not knowing the power of godliness, they think with fleshly ceremonies to chase away the spiritual powers of darkness. Again, many troubled with tentations of blasphemy, or self-murder, they will to physic; as if by letting of blood or vomit, they could purge out the devil: others, when the evil spirit doth annoy them, they make resistance but as Saul, call for music, this or that company, and employ themselves more busily, that one nail may drive out another; in a word, so resisting that evil one, troubling themselves, that they make themselves twofold more the children of the Devil. 4. There are some who when they are so troubled, will not stick to go to wizards: when the Devil doth wound them, they will seek to him for a plaster: that cure will be well done, when the murdering spirit must play the Surgeon. Now followeth the end, that ye may be able to stand. Two things must be unfolded. 1. What this means (to stand)? Ans. A soldier standing orderly to his fight, doth neither run forth to his peril, nor retire through cowardice; neither is beaten down through violence. So that standing, is holding their course without hurt received.  
Assaults of the Devil are of two sorts: forcible or politic. Now this Text speaks of those subtle stratagems, the word signifying one principal kind (to wit) ambushment, that put for the other: the sense then of the words is, that you may be preserved harmless, notwithstanding the Devil do practice all his stratagems against you. Thus you see what is the benefit of our Christian furniture: it doth put us out of danger; this is tried proof, we need not fear any shot if it be well buckled unto us: thus Christ being with this harnessed, the Devil could not fasten any thing on him: for even some pieces, are of no less force, much more the whole. 2. Pet. 1. He they joineth faith, virtue, knowledge (which all is but the breastplate of righteousness) shall not fall: john saith, faith (which is but our shield) is our victory. Now if one piece be of such use, how beneficial is the whole? Again, in the falls of the Saints it may be seen how they caught their wipes, for lack of their armour. Use 1 Which must teach us first, to prize and get us this furniture. We see how going to wars we esteem more than life such an armour as can secure us, that we need not take care for gunshot: how much more should we count of this, which keepeth the life of God from being wounded in the soul. Which if we were fully clad with, we might fight at the Cannon's mouth secure from danger. 2. It doth let us see what we must blame when we are wounded; our want to ourselves in not putting on this armour: for hence it was caused.  
2. We see that the Devil doth use policy in assaying us, Thus from the beginning he shown more of the Serpent then of the Lion. 2. Cor. 11.3. He did through deceit beguile Euah. 2. Thes. 2.8. His working is not in all power only, but in all deceluablenes of unrighteousness: he is the father of common Machiavelisme: he knoweth the Lion's skin will not come where the Foxes may enter; and if he were strength without subtlety, he were the less to be feared. For what is the Poets Poliphemus when his eyes are wanting? what is strength if wisdom and policy be wanting or absent. But for our further instruction, we must search out what these subtle stratagems are, wherewith he doth circumvent us: not that we can find them all out, but that we may point at the fountains of further meditation.  
These may be considered generally, or more particularly. Generally, his policy in fight is, that he observeth all circumstances for his advantage: as person, place, time; and as he set upon Christ in the Desert when he was now hungry: the condition of the party, whether in prosperity or in adversity, religious, or otherwise: his weapon in choosing and using of which he ha●h great s●ill: and two things are here remarkable and most eminent. First, that he will then redouble his forces, when after God is ready to remove him: as men that besiege a City, if they have intelligene of any power coming to remove their siege, they will put forth all their courage: trying if they may make breach or scale the walls and enter. Reuel. 12.12. He can so watch opportunity, that he can be ready to hurt us with our own weapons. As 2. Cor. 27. he would have swallowed up the Corinthian in his repentant sorrow.  
The more particular conflicts and assaults, some are less seen, some are more openly hostile. The less manifest assailing of us is, when he dissembleth his person, or his strength: For Satan often cometh in the person of a friend, sometimes in an Angels of light, sometimes in the persons of Saints departed; and he is like that policy of the Gibeonites, jos 9 9 Like the King of Israel who fought with Aram in other apparel: 
1 King. 22.30.  or like as if a Man of war meeting an enemy should hang out the same colours with them, and set men speaking the self same language, and of the self same habit with their enemies, and so should board them and sink them at unawares; these therefore must a little be opened. First, he cometh and closeth as a friend, insinuating, as if he bore us more good will then God. Genes. 3. God knoweth if your eyes should be opened, etc. so to Christ, Master spare thyself: but mark what Christ replieth, Go behind me Satan. So he cometh to another▪ What? he hath abused thee; do not let him do thee that wrong, others will be heartened to do thee the like. So when he persuades covetousness, You must have some thing more than this: You have, and may have a great charge: so to him that would double his diligence, What need you so disease yourself? God forbidden none but such great pains takers should come to heaven. Thus he would with a friendly parley, with a joabs' kiss utterly betray us. Secondly, he hath sometimes taken on him the person of an Angel of light, in words which he can speak good. Mark 1.24. and 5.7, Thou art the Son of God. The maid with the spirit of divination saith, You are the servants of the most high God: 
Acts 16.16.  but he profaneth the words, and useth them unto evil ends, to win himself credit in his lying, or weaken the truth of them by his confessing: so in nomine domini beginneth much wickedness. Secondly, he will set us unseasonably and busy us about good works, and thus he did Martha, Luke 10.40. making her so busy in the entertainment, that she had no leisure for the better work, that which Mary chose. This is his wickedness, and he always doth it either to justle out a better work, or to drawin with that good some greater evil. So in the Church, many read often and are thinking of good things, but the Devil doth draw them to this, that they might not attend the work in hand. Thirdly, he will persuade to evil under the show of good: thus he will make us under the pretence of discretion and moderation, be like those who were neither hot nor cold, fit for nothing but to be spewed out of God's mouth: He will with a show of zeal fetch us off to murder. Luk. 9.54. He did the disciples, and thus he beguileth such who will reform without authority, and the Brownists who beguiled with a false spirit of zeal, make separation: so by persuading providence, he doth fill the heart with covetousness: so by persuading perfection, he foileth in will-worship: so these doctrines of Devils forbidding meats, marriage, religiously, are broached under pretence of chastity, abstinence; invocation of Angels and doubting, under pretence of humility. Col. 2. and unwritten truths with curious questions, under pretence of profound learning: such like doctrine. Reuel. 2.24 so styled, is called therefore the depth of Satan. 4. By dissuading that which is truly good, as if it were a vice: thus repenting, and leading new lives, and taking up the orders of God, this is newfanglenes, and levity: thus doing any duty that is not so generally received, it is dissuaded as singularity and pride; thus zeal is madness, as in Christ's practice censured. Mar. 3.21. And Paul was thought to be mad through much learning: thus the lawful remedy is calumniated as uncleanness; depending on God's providence is counted tempting him: as in that example of Ahaz, Esay 7.12. Particular faith is pride, etc. And thus he doth set fine colours on foul , and like an Angel of light doth beguile us. 3. He taketh on him the person of Saints departed: as apparitions for the confirmation of erroneous doctrines, do fully assure us.  
The second less apparent action is, his dissembling of his strength; sometime elevating, lessening his power: as when our Lord hath foiled him in us, he will make us if he were easily withstood that we might after a sort command him, that then we might wax secure, and be betrayed, 2. By dissembled flight, like the stratagem used, Ios. 7. jud. 20. He will seem as fled, but then he playeth the Parthian, he fighteth most dangerously: Thus many that have been prodigal, given to women, are grown better husbands, and become new men; the Devil seemeth to be fled: but if they be not new creatures indeed, having new hearts, hungering after righteousness, and the knowledge of God, in Christ, the Devil hath them fare surer than before.  
So in Saul, when the evil spirit came upon him; when David played, the Devil seemed to be gone, but alas nothing less. So some have been troubled in conscience, and they have skinned all over in their manner, all is quiet now: but let them beware, for if they have not met with the right cure, the Devil by lying still, and dissembling flight, will make them secure to their destruction.  
Now, we cannot find them out better, then by considering of warlike stratagems, to one whereof the holy Ghost here hath reference. Now these are divided into three bands: for they are either in prying out, or in concealment, or in matter of attempt. For the first, the devil doth pry into us, and knoweth us but too well, he is named from knowledge, yea he hath his intelligences from every look, gesture, affection, &c. that we may say as Aram did, We can do nothing in our bedchamber, but he understandeth it, 2. Kings 2.11.12.  
Secondly, for concealment, he is as subtle to find us out as to hide himself; and therefore carrieth his matters so, that the most are murdered by him before they witted who hurt them; being like the Fox, who entereth fetching leaps into her hole, that one may not be able to trace her to her den she lieth in: which will appear more in his more apparent practices. His more apparent practices are these; First, his ambushment: and this word doth note a stratagem used by the Israelites against Ai: this is the noted course of the devil, that he shall bite at the heel, and come upon us behind our back as it were. Thus sometime he tempteth us to gross neglect of our duty or the contrary, but he cometh upon us stealing, with indevotion, or eyeing man in the performance of duty, seeking to corrupt the manner or intention: but these things not taking place, he hath lying in ambush, pride and security; with which, after performing any good duty, we are ready to be overtaken.  
A second stratagem, to restrain course of victual from the besieged, or to take away weapons from the enemy; the one practised against Samaria, the other by the Pstilistims against Israel, 1. Sam. 13.19. Now this is the attempt of Satan against us, to famish us if it were possible: for now at a sermon, the milk, bread, and meat of our souls, is dealt forth by God's Steward; but how many doth the devil keep from tasting one mouth full? some vanish in wand'ring thoughts: some sit like pillars: some if they be held too long, or have it not trimly dished forth, fall out with their meat, and will none: so many worthy communicants he maketh afraid to touch the sacrament; uncomfortable performance, indispositions so trouble them. So he doth labour nothing more, then to wring our weapons out of our hands; as prayer, what a deal of discomfort do we know in it? such swarms of thoughts impertinent, such mists, such loss of all comfortable sense? But the devil knoweth, that a prayer preferred in the obedience of faith, though out of the deeps of death and spiritual thraldom, is twice acceptable: but his drift is to make us lay aside prayer. So faith: what is the matter that renewing our faith we have some trial presently that shaketh us more than ever? The matter the devil aimeth at is, to make us by such continual foils, after renewing our faith▪ be weary of this, and so cast our shield from us.  
A third stratagem in enemies is, to get the contrary forces out of their hold, or to disorder their march and battle array, Ios. 7. jud. 20.  
Now this is the devil's politic practice: for our wall & mount is first our belief in the word of promise, and threatening of God if we sin; 2. Our constant course in good exercises. Now the devil will draw us from these, as those in Mal. 3.14. who were brought to say, It is in vain to serve the Lord: as Evah, the devil brought her to make a peradventure of death that was so peremtorily threatened, & then stabbed her deadly. So David was want to pray thrice a day, and take times for such devotions: but the devil (as it is probable in 2. Sam. 11.2.) had caused him to come from his trench, and then did presently wound him.  
The fourth stratagem is, Spreading of false terrors. jud. 7. Gedcon with a frightful show did so astonish the enemy, that they turned one against the other: thus the devil doth often marshal many causeless terrors, as he makes others presume when they should tremble. Hence it cometh, that he maketh Gods dear christian children be sometime troubled with fear whether they are in the favour of GOD, whether they ever had true grace whether they have not sinned against the holy Ghost. So in particular actions if one will make a conscience of unlawful gain, he will fear them with poverty, They shall not be able to live: so, if they be liberal, he will cast in this fear, They may want themselves: so, if they defend an innocent helpless person, he will bid them look what they do, they may draw an old house on their heads: and he doth fill the eyes of the spirit with such disguised bugbears.  
The fift stratagem is, to send-in some small forces, or suborn some treacherous instruments which may betray all: thus the devil will often fasten small sins on us, to bring us on to greater; suborn false brethren.  
Now what is the use of all this, Use. but to stir us up to look about us? seeing we have so secret and so subtle an adversary instructed with a thousand arts to circumvent us, what need have we to be innocent as Doves, but wise as Serpents? Now, Quest. if you will ask, How we may be kept safe.? Ans. Learn to fear and suspect the evil one: this is the Sentinel of the soul, which maketh discovery of the adversary. Be watchful, etc. Credulity is full of peril, but wise suspicion secureth from danger. Secondly, let us keep within our holds; keep the threatening word within thy heart, & the daily course of christian duty, and they shall not be able to hurt: but above all things, hold Christ and his wisdom by faith: for (Pro. 8.12.) he dwelleth with prudence, he findeth out counsels, the spirit of wisdom is in him. If we had to deal with some crafty Broker, we would join the wisest head we could meet with against him: but get Christ the wisdom of the father, and no wisdom shall be able to hurt thee.  
Fourthly, pray with David. Achitophel's stratagems, in the time of peace, were like the Oracles of God; but what said David, Lord confound the wisdom of Achitophel. 2. Use. This should teach us thankfulness to God, who in his word doth make discovery of such like stratagems. If one discover to us any wily device of an enemy, we are glad, nothing doth come to us more welcome: so nothing should more rejoice us, who are in our warfnre, then to know what plots our enemies have contrived against us. Forewarned, forearmed.  
The reason followeth. For we wrestle not against flesh and blood, etc.  
In which, three things are to be considered. 1. Who are the wrestlers. 2. The wrestling itself. 3. The Antagonists that wrestle with us. But the words are difficult: therefore it may be asked, Quest. 1 What it this wrestling? Ans. Ans. 1. A speech borrowed from an earthly exercise, to shadow a spiritual course. For wrestling against one, is the putting of a bodily force forth, that I may cast down from his standing, and lay along him against whom I wrestle: so the life of a Christian, is the receiving of a spiritual impression from the powers of darkness, which they make to this end, that they may cast us down from the state of faith, righteousness, & blessedness; to an unbelieving, unrighteous, & cursed condition.  
Secondly, it may be asked, Quest. 2 how it is said we fight not against flesh and blood, seeing the Apostle saith, He fought with beasts at Ephesus, etc. that is, savage men, of beastly quality; seeing again that men make us no small exercise? Answ. Ans. The meaning is not simply to exclude them; but after a sort: in this manner, we have not only, or principally flesh and blood. The like speech is to be found elsewhere. God saith by Samuel, they have not cast thee off, but me: that is, not thee only or principally. 1. Samuel, 8.7.  
Quest. 3 Thirdly, it may be asked, how the Apostle can say, that these do thus molest us, the powers of darkness; when Colos. 1.13. we are said to be delivered from them. john 16.11. The Prince of this world is said to be cast forth, and judged?  
Ans. Ans. We are delivered from the raging power of them, not power of tempting for exercise sake. 2. We have deliverance, and Satan is subdued in part: for the Scripture speaketh of things begun, and in doing; as done: in some measure we have deliverance, but not perfect. We see not all things subject to Christ. Heb. 2.8. and Rom. 16.20. Satan is not, but shortly shall be trodden down under our feet; This serves in general. But the last part of the verse is difficult, & therefore requireth more particular examination. For the sum therefore of it, here is a description of the Devil & his Angels, which are the assailants of us in the way of salvation. Now they are described three ways. 1. From the respect of power they have in regard of this world, and that particularly called principalities, and powers; generally, called worldly governors; which is expounded by way of correction, governors of the darkness of this world. 2. They are described from their nature. 1. Their essence, spirits. 2. Their quality, wicked. 3. From the place of them, in high places, or heavenly places;  
The air called by the name of heaven, as the fowls of the air are called the fowls of heaven. Now for the meaning, we must open the words. Quest. 1. What is the difference betwixt these three words. Ans. Answ. They do lay down a difference of degrees in evil Angels, which is plainly taught in Scripture. 2. The exact difference, is not comprehended by us, though the Lord hath revealed it. We say it is taught in the Scriptures, that if any thing be found out pertinent and sound, it may be known to have been revealed by God. 2. We say, that these things, though in Scripture not fully conceived, we may teach modesty, and conscience of our infirmity, when we come to the Scripture; that so we may seek to have our understanding unlocked. 2. That we may banish the pride of being wise above that which is written, when we cannot conceive all things written. 3. That we may teach, that the perspicuous knowledge of this doctrine of Angels, is kept till we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But yet with reverence so fare as the word of God doth hold forth light, we may impart that we conceive.  
First, therefore you must know that there are two spiritual kingdoms in the world. The one of light, God, Christ. The other of Satan, called also the power of darkness. Col. 1.13. Who hath delivered us from the power of darkness. Act. 26. Now as the kingdom of God is not in word, but in power, in righteousness, peace, and joy: So the kingdom of Satan is in power; which especially stands in four things. In sin, which as a spiritual judgement he doth execute: In the curse. Heb. 2.14 That he might destroy through death, him that had the power of death: in inflicting evils apparently, evil in body, soul, goods: and in giving things good in themselues; yet bestowed in God's fierce wrath. And thus he bestoweth through God's just judgement, the glory and riches of this world. For when God will let a man thrive in sin, the Devil will serve him in prosperous success, above that his heart can desire. This is his proper power in regard of the wicked. Now in respect of the godly, he hath a power to exercise them with sundry tentations.  
Secondly, you must set down, that in this kingdom of evil Angels, there are some in order before others; that is granted of all. More particularly, there is one universal commander of the rest, and Prince as it were of the whole world: therefore the Scripture speaketh singularly of him, calling him the Devil, with an eminency above his Angels: Satan, the Prince of this world, as our Saviour doth often call him, in john 2. There are Princes, or principal spirits in Nations and Countries under him. Thus the Scripture teacheth, Dan. 10.13. The Prince of Persia, where he speaketh of an Angel having power in that country; having power to work so in the sons of disobedience, that the matter of the Church was hindered. And these are principally under the Prince of the whole world.  
Thirdly, it may be probably conceived, that in Countries there are of inferior authority under them, and they are powers. For in earthly kingdoms (when these two words are joined) the one doth signify principal governors, the other second ones, or subdelegate under them: So that, the first word may note the Prince of the whole world, and such as are principal over nations under him. The second, such as are in authority under them, to execute Gods spiritual judgement of sin and curse, and have power of tempting the Saints. Now the third word doth comprehend both the former, as the general doth the kinds under it: For both the Princes of this world, Prince's national, and powers inferior to them, all are worldly governors.  
Now he openeth the foundation of this their power; lest they should be thought governors, such as are the sons of the most high, and have received magistracy for the good of men; he saith, they be rulers in the world, by reason of the darkness in it: or by the world, I mean the darkness of sin, all kind of curses, and spiritual temptations. The second thing they are described from, is their nature. First, they are spiritual: that is, intelligences that cannot be seen with eye; subtle and powerful. 2. For their quality, wicked; such as have at least eminently in them all wickedness. The third thing is the place; the doctrine of which, you may remember in these three conclusions.  
First, they are cast out of heaven; which was their first habitation, jude 6. Secondly, the place appointed to them all (and where some are reserved to the last day) is hell, or the deep. 2. Pet. 2.4. For if God spared not the Angels, etc. Luke 8.31. And they besought him that he would not command them to go out into the deep, that is into hell. For these guilty persons are imprisoned before execution.  
Thirdly, that God's just disposition is such, that for executing his spiritual judgements & curses on the wicked, & trying with temptations his own children, some of them are in the earth. Apoca. 12.12. For the Devil is come down in great rage. job 1. The Devil compasseth the earth. Some are in the air, as in this place to hinder the saving hearing of God's word; and in the story of job, they stirred up tempests,  
Now then the sum of these words, may more largely in this manner be unfolded. You have good reason to put on the armour of God: for all of us who have received to believe, & have through faith our hearts purified to obedience; what is our life, but a continual conflict (wrestle) and who are those that encounter us? Not flesh & blood, for than we needed not armour of such high proof, forged by God himself. But those that strive with us, are such, as if you look at their authority, they have a kingdom amongst men, the Prince of the whole world; under him national Princes; these have principalities, and secondary powers under them. These principalities and powers, these all of them are great governors in the world, do all of them resist us, yet I would not have you take them such as have a magistracy over the outward man, for the good of them, as worldly Princes; who are therefore called gods. But the regency they have amongst men, is by reason of darkness. God's spiritual judgements, curses which God will have executed, and temptations wherewith God will have his children exercised; governors of the darkness of this world. Again, for their nature, they are not weak flesh, but spirit: and therefore subtle, & mighty to spread their wickedness, wherewith they are replenished.  
Finally, they are such to whom (cast out of heaven) though the deep hell belongeth; yet the Lord by his just dispensation (that his judgements may be executed on the wicked, and his children tried) doth let them be in the earth, and hover over our heads in the air, in great abundance, prying into us, and so having the vantage of the place against us.  
First, than we see here, that no man, whatsoever his worthiness is, or graces, but is encountered by Satan. Our parents were set-on in state of innocency: Christ; He desired to winnow the Apostles: for of all other he is the most opposite to such, as who will still be busiest where he hath least to do. And no marvel: for, the Saints have received God's press-money, and bound themselves by sacrament to fight against him. Again, the Saints are passed (by the power of God) out of his kingdom, and therefore he doth spite them, as not of his family: as dogs use to bark, and bite not those of the house they are in, but strangers: and the Saints finally have the golden graces of God, which are the treasure he would rob from them. Thiefs break not into poor cottages, but houses which are fullest of treasure: so Satan will offer to break into those hearts which God hath silld with his spiritual treasure; there is booty for his malice to prey upon.  
This therefore must be laid down, that All the faithful find spiritual enmity against them: for though sometime he go away for a season, Luke 4.13; though there be old men aswell as young: yet this hindereth not, but that it may be affirmed of all, that they have their enemies still begirting them, and assailing them, when they hope for advantage by it. Use. 1 Which doth refute the vain judgement of the world, which savoureth not the things of God: for whereas this is the estate of all Saints, they count them either foolish, or humorous, troubled with they know not what, or think that they are some notorious sinners, if they be in their minds molested. Secondly, it must teach all of us who are weak in grace, of small growth, not to wonder if we be troubled: for if the green wood escape not, what shall we, dry in comparison, be exempted?  
Thirdly, we must be admonished (though of never such proceeding) not to lay aside our armour, seeing that we are still subject to be assaulted: Nunquam bella bonis, nunquam, certamina desunt.  
Secondly, we must see what is the course of a christian life: it is a conflicting course, or wrestling continually; power of darkness seeking to throw him from faith, holiness, blessedness, to sin and a cursed estate: our life is a warfare. The life of all men generally is full of commotion, job. 14.1; much more of them, who for opposition in this world, are of all men the most miserable.  
Paul saith, his life & course was a warfare; I have fought a good fight, etc. 2. Tim. 4 7. jacob, Gen. 32.28, being a pattern of all truehearted Israelites, whose lives are a wrestling by tears and prayers, against all spiritual wickedness. Sometimes it is not manifest to the eye of the world, that the matter is so with them as it is, they are thought to have fair lives; but many a man, merry in company, hath a shrew at home: so the Saints, though they may seem to be pleasant, have that in secret which doth fill their hearts with sighs, and their eyes with tears, something outward, or inward, or both, wherewith they always wrestle. It must be thus: for the fire of grace is like the heat of the body in this, if the heat of the stomach had nothing to wrestle with, it would bring all the body, & so itself, into an utter consumption: if God's grace had not something without or within, exercising of it, with which it might wrestle, it could not, in this estate we are in, be preserved.  
Again, these wrestlings in temptation do bring us to know the power, wisdom, and faithfulness of God, to know ourselves and others.  
Thirdly, without striving, we must not be crowned, 2. Tim. 2.5. and if any man strive for a mastery, &c: for though this is not the cause, 'tis the way to our glory.  
Use 1 The which doth, first, let such know who lead pleasant lives, and are at ease in Zion, who are not poured from vessel to vessel, but walk on, as if their league and covenant were stricken with hell, that their course is not the life of Christians (this is a wrestling and conflicting estate) and it is a sign that the strong man possesseth the house, that all is so quiet.  
Use. Secondly, this must make us, though we find much strife in the way, that we must not faint, nay we must take heart: for this, that we find such a conflict, is a token that we are the Lords, and that he hath cast out the strong one of the world. But you will say: Quest. Ob. May every one that findeth a strife be sure of this? Natural men have a fight often in themselves, condemning that they do, approving the contrary; Video meliora, proboque. Ans. Ans. There is a fight between the natural light of conscience, and the sensual courses. But by these three rules we may discern the fight of the spirit and flesh from it: First, our strife is caused not from enormous swarving, but from the corrupt quality which infecteth us throughout, our birth, sin, the la of evil which dwelleth in the members. Now this is a thing which the light of nature doth not descry.  
Secondly, the light of nature causeth a strife, when we do some gross things, or in gross neglect: but the strife of the spirit is in good things, against the not perfect performance of them: thus Paul's fight was, that he could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accomplish the things he would, in the manner he desired. Third●y, this natural accusing was in us always: but this strife of the spirit we find by experience, we never knew what it meant, till, giving our names to Christ, we did endeavour in all things to serve him. Hence it is, that they who now most complain, will say, they once thought themselves well enough, & every little thing too much forwardness, before GOD touched them more nearly.  
Now followeth the third thing, who it is that doth in all things strive against us? The Devil and his Angels. This the Scripture hath of old taught, God putting enmity between the serpent and the seed of the woman, and therefore the Devil by eminency is called the Tempter. 1. Thes. 3.5. And his hatred is so great, that there is nothing from which he will not take occasion to be dealing with us. For as God doth work the perfecting of his by the buffeting of the Devil: so Satan doth turn the best graces of God to matter of temptation. But for the clearing of this, we must know that the Devil doth sometimes tempt us immediately: as Ananias, Acts 5.3. judas, Luke 22.2. Secondly, thus: in temptation of blasphemy, self murder, in the judgement which he bringeth, and in this manner Christ was tempted, in two temptations; & jobs body and goods were touched by him.  
Now be is plainly wrestling in this kind, but in those things wherein he is not the next mover, yet is the first and more remote agent; and therefore they may be said in some things to wrestle against us: As when the things of this world arm themselves, or the persons in the world do make us matter; Satan is a principal worker in them all. The last branch is to be showed in the next doctrine: the things of the world, as glory, riches, pleasure, must not be considered as naked things, but as instruments by his use lifted up, the force they have of bewitching and inveigling our hearts from God. Thus he used the glory of the world to Christ as a bait to take him with. Thus, 1. Timothy 6.9. riches are his snare; thus the apple delighting the eye and taste, was an argument he preferred to our first parents: and that life in these things, which so worketh on the natural man, cometh partly from Satan, which is also crucified by the same cross of Christ, by which he was subdued. 2. Saint james 
jam 1.14.  saith, that our concupiscence withdrawing us, we are tempted of it: but though it be so fruitful a parent that it can without mid-wifery bring forth alone: yet we must conceive it so, that for the most part, our lust is moved and excited by these evil spirits, they blow the coals up, and are the fires of the sin whereof our concupiscence is the mother: be not angry, give not place to the Devil, the Devil therefore stirreth up anger, Ephe. 4.26.27. David's heart did swell, but the Devil persuaded & moved it, 1. Chron. 21.1. The widows following lust, go after the Devil, 1. Tim. 5.15. And as it is always true that when we do any good thing, we do it from the principles of grace in us, yet the spirit giveth us the will and the deed: so when we do evil withdrawn by our concupiscence, the Devil for the most part doth kindle, and excite the sin which dwells in us, that we may say it is true, The Devil is, by himself, and by the things of this world, & by concupiscence, the principal tempter.  
Doct. Now more particularly, that he saith we wrestle not against flesh and blood, it doth teach us, that in those things men do or speak offensively to us, our principal enemy is not man. Paul had much opposition by men, yet he saith we wrestle not against men: he saw worse enemies in them then themselves: men did persecute the Saints, but Reuel. 2.10. the holy Ghost saith, the Devil doth cast them into prison: the false teachers did seduce the Corinthians, but 2. Cor. 4.11. the holy Ghost saith, Satan did beguile them: the Damsel and men that chased Peter to the denial of his Master, were not his chief enemies, but the Devil that desired to winnow him, Luke 22.21. So the Chaldeans and Sabeans, that spoilt jobs goods, were not the chief against him, but Satan by them. The Devil doth like fowlers who go with their stalking horse 'twixt them and the fowl, that they may shoot more securely: so he doth put men, sometime our friends, sometime good men, of whom we are nothing afraid, between us and him, that he may work his mischief undiscerned. Use 1 Wherefore seeing it is thus, when any person doth offend us, or provoke our spirit, let us not so much look at them, as at the enmity the Devil doth show in them, who doth labour to winnow us, weaken our faith, break our patience by those things; and this would make us not take to heart, so much persons that offend us, but bend our forces most against those principal enemies, whose trunks & instruments the other are. Saul left hunting David when he heard the Philistims were upon him. Use 2 2. Seeing the Devil doth even make men instruments of his wickedness, let us by the way take good heed, that he do not circumvent us: the rather, because he will wind in himself, when we have no ill purpose in it; as Peter praying Christ to spare himself. The Corinthians being severe to the incestuous person, the Devil would have used this their course to the overwhelming of him with sorrow.  
Secondly, the Devil, with his Angels are called powers and principalities. We see the evil Angels have a great stroke in the frame of this present evil world, in ordering (or rather disordering) of states and kingdoms: these are not empty titles,, but given them from a powerful action they have in the hearts of men, by God's permission: And the same must be gathered when he is called the Prince of this world, yea, 2. Cor. 4.4. the god of this world; his usurpation, and the spirits of evil men yielding him no less. Great is their power in keeping out good, keeping in evil, procuring judgement: and he doth scour through Court and Country, for this purpose. Thus he provoked David by sin to lay the people naked to God's judgement, 1. Chro. 21.1. And Satan stood up against Israel. Thus he laboured to cut off the hopes of the Church, by stirring up evil Princes, to entrap Daniel in the matter of his religion. Dan. 6.5. Thus he stood at the right hand of jehosuah to resist him. Zach. 3.2. Prince, Priest, and People, he worketh in them all to hold up his own kingdom, and stablisheth all things that serve for it; as on the contrary to keep out light & truth, and all means which should befriend these. Hence it was, that the best Kings of judah never made a thorough reformation: hence, that in some Countries receiving the Gospel, as in Germany, there have been such bones of dissension, as subscription to their books of concord, the apple of discord. For Mat. 13.24.25. the Devil soweth tares, when good seed is sown by the Lord.  
Use 1 Wherefore seeing that these spirits have such a power in this world, we must not wonder at such speeches, Which of the great ones believe on him? joh. 7.48. You see your calling, not many wise men after the flesh, not many mighty, not many noble are called, 1. Cor. 1.26. For then the Devil could not have so great a sway in the kingdom of this world, if he should not hold great personages (for the most part) sure to him. Use 2 Again, it letteth us see, that the successful proceeding of the Church and Commonwealth, will not come off easily; for these powers do oppose against it. And such as are light of belief in this point, it proceedeth from ignorance: They do not know the power, and latitude of the Devil's kingdom. Use 3 But the third and principal use is, to stir us up to pray that God would make these powers fall down like lightning from heaven: that God would bind up these powers of darkness, and send forth his good Angels to watch for the good of Church and Country. If the Devil be so busy to hinder the personal progress of a private man, what will he do to withstand the happy estate of a whole nation, if God should not rebuke him?  
The third thing to be marked hence, is, that he saith they be governors of the darkness of this world: Doct. Observe hence, that whosoever do live in the state of darkness, they are under the Devil's power. These are joined, the one as the foundation of the other: and before we have deliverance from the one, we cannot be freed from the other. Act. 26.18, To open their eyes, that they may turn from darkness to light, and from the power of Satan to God, etc. And therefore the Scripture affirmeth of one, who heareth the word, and cometh not to the affective knowledge of it (so to learn Christ, as the truth is in Christ) that he is in the hands of the God of this world. 2. Cor. 4.4. In whom the God of this world hath blinded their minds, that is, of the Infidels: that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them; for ignorance is the very foundation of the Devil's kingdom. Again, whoso liveth in the darkness of sin, is of the Devil. joh. 3.8, He that committeth sin is of the Devil: and whoso is subject to God's curse (as every one not truly believing is) is as yet under the power of Satan: for he is God's executioner; even as we may say, if a man be led pinioned up the ladder, and have a handkerchief knit before his eyes, that he is in the hands of the hangman. If one be in the dungeon at the Castle, with bolts on him, we may say he is under the power of the jailer: so if this veil be knit before the eyes of the mind and so the face covered: If one do live in unrighteousness & unholiness, bound with the bands of many trespasses (whose sins you shall lose) If one lie in the little ease of an evil conscience, whether he be in a drunken sleep and feel nothing, or if he be waking: such a party is in the power of Satan; for the Devil is but the jailer and hangman to the justice of God.  
Use 1 Wherefore let us examine ourselves, and consider how it is with us: for we would bless ourselves, we would be loath to have one near us, come into such condition for the outward man, so shameful, so miserable: but let us look our souls be not in worse hands. It is so with us, that the eye sees not, the heart dreads not, yea we count our chains and imprisonment the only liberty; and to know nothing, nor to care for any thing in matters of religion, the pleasant life. Men love darkness better than light; & because they have ever been in this hell, they think there is no other heaven: but if you be thus imprisoned in darkness of understanding, in unrighteousness under God's displeasure; know this, there will come a day of execution too soon upon you.  
Use 2 Secondly, we must stir up ourselves to thankfulness, who are now made light in the Lord: for if the devil's territories reach no further than darkness, we are delivered from his kingdom, who have received the light of understanding and holiness in any measure. This made the Apostle, Col. 1.12, break out into thanksgiving. Is it not a merry time when the gaoledelivery comes, when their fees are paid, when their Irons are took off, and themselves discharged, that they now may walk at liberty? it is merry with them, though they haut a little after: so with us, though we limp by reason of the chains we carried so long, we should tell this treasure often.  
Doct. The fourth thing to be marked from hence is, that the devils are called spiritual wickedness, or spirits of wickedness, that As we will have nothing to do with the diu●ll, so must we flee from his wickedness: if we let-in his wickedness, we cannot but give him entertainment: for, the devil cometh unto us in suggestions of unrighteousness; if we consent to them, we entertain the devil. Ananias and judas, when they consented to the wicked motions the devil inspired into them; the devil is said to fill the heart of the one, and to enter into the other, Luke 22.3. Acts 5.3. and not only of these enormous sinners, but of all that walk in evil: and for the devil he hath a dwelling in them; The strong man armed keepeth the house, Mat. 12. yea, the godly if they listen to wickedness, they give place to the devil, Eph. 4: for look, as when God knocketh at our hearts by a holy motion, if we open in obeying, the Lord doth come, and further dwell in us, Apo. 3.21. So when these wicked spirits do reach out their wickedness unto us, if we consent to it, they come to possess us after a sort, and have a dwelling in us. But, you will say then, Quest. Who hath not the devil dwelling with him? for, who doth not often yield to evil? Ans. Answ. None but do sometime give place to him, yet he dwelleth not alike in all. Those that with full consent of heart receive his suggestions, he hath full hold in them: but the godly when they give place to him, they let him come into the suburbs and outparts: but because Christ dwelleth in their hearts by faith; the tower being kept, he is, by the renewing of their faith and repentance, forced to retire. This therefore is to be marked, that seeing the devil is nothing but a spirit of wickedness, that by consenting to wickedness, we letin the devil unto us. Now then take heed: Use. men will spit at his name, and bless themselves from having to do with him: but if you give place to wrath, stomachfulnes, contention, pride, good fellowship, and the suggestions of this kind, you receive him into your bosom, and are notably foolish; like as men should be afraid at the name of fire, but care not to be burned with the heat of it. You must not conceive of the devil as of some hideous shape, as if he should come like as you dress him in May-games and Pageants, with horns, in an oxhide, and cloven feet, squirting fire; no saith he, I will go to such a one, I will be a spirit of untruth, I will be a spirit of error, 1. Reg. vlt. 22. a spirit of covetousness, of pride, of malice; I will suggest these things: Consent to these wickednesses, and you receive the spirit which prompteth you with them, to your understanding. And the Lord teach us to hate wickedness, even as the devil that is a spirit of it, full of it, and labouring to fill us with it.  
Lastly, that they are in high places, are above us, Hence learn circumspection: for, seeing we lie naked to the view of them, we must be careful, that they spy nothing in us to their advantage: again, what are they? not only lion-like enemies, but malicious Promoters.  
Now if a Promoter, that should bear us no good will, should stand over our heads, would we not be watchful; knowing, that every fault would be informed against us? so the devil is no other than a malicious accuser of us; and these spiritual wickednesses hang hover over our heads: wherefore we had need be circumspect. [ver. 13. and for this cause.] Now followeth the sounding of the alarm a second time by the Apostle to us, the use of all this great description of the power of darkness: which though for substance it is all one with verse 11, yet the considerations in it are diverse: for the holy Ghost doth in repetitions enforce circumstances different; both for our further delight and instruction, as the same meat maketh diverse dishes if diversely cooked. The words are plain, the parts are the exhortation to our duty (grounded on the words before) and the ends of our duty: he exhorteth to the one, leading to the other. First, resistance amplified from the circumstance of time, in the evil day; that is, in the hours of temptation, of afflictions, of the power of darkness.  
Secondly, perseverance, set down by the antecedent, That having finished all things (that is, having out-wrestled all the evils which meet you in these hard times) you may be able to hold your own; yea to go on more and more strenghened and fuller of resolution then before. We see then what is the end of all that is revealed of evil Angels, their subtlety and power; That we pull up good hearts to resist them. It is not to feed curiosity, but to make us more vigilant. 1. Pet. 5.8. Be sober & watch, for your adversary the Devil goes about as a roaring Lion, etc. Much less is it the purpose of Paul to dishearten us, as those naughty Spies, Num. 13. who told of the Giants of Canaan, so as to quail the courage of the Israelites: but this faithful servant doth so tell them, that he may whet up our spirits to the resistance of them. 1. Pet. 5.9. Whom resist steadfast in the faith. This than must be our care, when we know how powerful, subtle adversaries we have, To buckle ourselves to battle, and gird up our loins to martial resistance. Now, that we may be encouraged to wage this war, who are so weak, First, we must consider the spirit in us, is stronger than the spirit in the world. 1. john 4.4. The spirit which doth bear at one end of the staff in every godly fight, is stronger than all the Devils in hell. Secondly, all the Devil's power is limited, and that short, that he is not able to wound us mortally. Gen. 3 15. He shall bruise thy heel: he cannot wound us in the head, or hurt us, as Christ doth him (yea and maketh us likewise) when he doth tread him under our feet. Rom. 16 20. The God of peace shall shortly tread down Satan, etc. All his power is derived and limited: he can not touch a cattles that belongeth to us, nor a hog, if Christ do not make him his warrant.  
This we may see by experience, what is the cause, when we are in the best liking, the Devil doth bring us down and moil us in sin; and yet, when by sin we lie under him, he can do nothing till we are risen by daily repentance: he is at his chains end, and can go no further: if we were in the mouth of this roaring Lion, he could not couch his fangs without God's permission. Thirdly, notwithstanding all his power, he can do nothing with us but by our own leave, he he must knock and ask our leave before he enter. Now a tyrant that reigns by entreaty, is not much feared: and an enemy Qui non potest vincere, nisi volentem, is not much dreadful. Fourthly, Christ hath unarmed, and bound him. Colos. 2.15. and hath spoilt the principalities and powers.  
His Panoplia is gone. Now for a man in complete harness to fear a naked bound Giant, were too much dastardise. Fiftly, We have the good Angels with us, fight against them. Psa. 91.11. For he shall give his Angels charge over thee, etc. Heb. 1.14. Are they not all ministering spirits sent forth to minister for their sakes, which shall be heirs of salvation? So that if our eyes were opened, we might see (as Elisha said) there are more with us, then against us. Lastly, our Captain, the Lord jesus, the Lord of Hosts, the First & the Last, is with us for our encouragement. If one josuah could stand against one and thirty Kings, of Canaan, what principalities, powers, virtues, shall be able to stand before our jehoshuah, the Lord of Hosts? Wherefore though they be mighty, yet we may say as he, Num. 14.9. They are as bread for us, & let us take heed how we let our hearts be daunted, & speak of our sins, and other such infirmities, as if we never should out-grow them, and wish ourselves dead, rather than so yoked. For if God would take us at our words, it were enough to keep us out of that glorious rest of his. Num. 14.28. As I live saith the Lord, I will do unto you even as ye have spoken in mine ears. But we serve a gracious Lord.  
Doct. The second thing to be marked, is, We must prepare ourselves before the day of temptation cometh. Take up, that when it cometh you may resist. It is good for us to be appointed aforehand, when we know that we shall be set upon with evils. job. 3.25. He when it was fair weather looked for a season of temptations. Paul, Acts 20.24. he cared for nothing but this, that he might finish his course with joy, shoot the upshot well, and in the evil time surrender a comfortable spirit to his Creator. And this duty is enjoined, when we are bid be sober and watchful. For first, Answ. in preparing to war, is the continuance of peace. If a nation grow secure, and let fall the care of all warlike munitions, it is a whistle that calleth, upon them, some foreign enemy: when men go naked it maketh knaves set upon them, that would not stir were they weaponed. Again, we cannot dispatch small things to come off happily, without providence before they come: If one put off things to the point of time in which they are to be used, how many difficulties do they meet with, which with forecast are happily contrived? As it fared with those Virgins Mat. 25. who brought not oil, till their Lord was come: they than came too late, the day after the Fair: so a thousand to one, that who neglecteth the present time, and provideth not, shall never in the evil day be able to compass it.  
Use 1 This then rebuketh the way of many, who take no care for the time to come, let to morrw care for itself; who may be sent to School to the Ant, Pro. 6.6.8. she doth in summer store up for winter; who may be checked by their own courses in things earthly. If they have a journey to make of pleasure, they will be weeks aforehand providing for it: if they fear hard times, they will lay up something against the dear year. Which wisdom in earthly things may evince their folly, who will not get a stock of grace, on which to spend in hard times, when it is no easy gathering. Use 2 Secondly, it must teach us to have our eyes in our head: and foreseeing, evil times are to come, let us hide ourselves under the wings of the Almighty. Let this this be one of our petitions, That we may find grace from the throne of grace, in the times of need. In Anno 88 when we had intelligence of the the ships coming against us, the Drum was stricken up in our streets, press money walking, mustering every where, all kind of provision, that we might be able to meet them victoriously: so it becometh, that having certain intelligence, that these times will come, though it is uncertain when, we should put ourselves always in a readiness.  
Thirdly, it is to be marked, That when he biddeth all the faithful provide against the evil day, he taketh this for granted, though whosoever are the Lords, in this course of their lives shall know some hard seasons. He doth not shoot off false fires, making them afraid of moonshine in water, but forewarneth them of that which should befall them. Neither doth he tell them of evil times, on this particular ground, that persecutions were hard at hand only, which are not always; but on this ground, that the powers of darkness do fights against us, which is common to all ages. Wherefore the doctrine is plain, that the Lords shall know in the course of their lives, some times full of difficulty. We must not think that honey moons will last all the year. True it is, there is great diversity: yet this also is true, that in all life's they have their evil days in them. Some are very dripping ever and anon showers, like jacobs': some fair in the forepart, and ending, but having a sound shower at noontime, like job: some in the ending cloudy and stormy, as john 20.18. It is said of Peter, that when he was young, he went whither he would, etc. when these days shall come it is hid. job 24.1, How should not the times be hidden from the Almighty, seeing who know him, see not his days. But that such do abide us is revealed. Every one that will live godly, must suffer persecution. We must thorogh many afflictions, Acts 14.22. If we have not our chastising we are bastards, Heb. 12. Use 1 This then doth check the security of many, who because it is, and hath been well, they think the hand of the Almighty will never alter: think they shall die on their nests. job 29.18. Then I said, I shall die in my nest, I shall multiply my days as the sand; think they shall never be moved, never see evil, Psal. 10.6. That their mount shall not be shaken. They might as well say, the sun shines, they shall never see rain again.  
Use 2 Secondly, we must learn to walk in fear. The more prosperous our estate is, the more we must fear. We are sure to know evil times, sooner or later: suppose thou shouldest escape till death, it will be an evil hour. For look as enemies besieging a place, if some come to remove them, they will desperately make onset, as knowing, that if they win it not presently, they shall never prevail: so Satan in death, then or never must he get the day of thee. Think therefore how furiously he will assault: fear therefore those times; and the rather, because if you fear, and your hearts melt; God will be merciful. As josias when his heart melted at God's threatenings, God told him, they should not come to pass in his days. If a rod shaken be enough, a parent will not strike with it.  
Fourthly, that he saith, having finished all things, that is, outwrastled all the evils wherewith in those hard times you shall be exercised; observe hence, that when times of temptation come, we must look for many things wherein we are to be tried. Doct. Having finished all things, we must not look to have done: when some one trouble is outwrastled, one woe past, two follow, aswell in personal as public visitations, Apoc. 9.12. job when GOD brought the evil days on him, how many things, one in the neck of another, did exercise him? changes, armies of sorrow did beset him, job 10.17. Wherefore broughtest thou me out of the womb? oh that I had perished, and no eye had seen me. So Christ: the devil came to him with a threefould temptation, and then gave back but for a season. The particular evil day is described thus, Ecclesiastes, 12.2. that after rain cometh clouds: that is, it is like this April-weather, as one shower is unburdened, another is brewed: even as in the evil day, when GOD doth muster his judgements against the wicked, to consume them, God hath a pit, snare, fear; as Esay 24.17.  
Or as Amos 5.19. as if a man did flee from a Lion, and a Bear meet him; or went into the house, and leaned his hand on the wall, and a serpent bitten him; that is, he hath one evil in the neck of another to destroy them: so in the day of temptation he hath many exercises, that his children may be throughly tried, as gold in the furnace. Use 1 Therefore men must not think, when one evil is past, all their bitterness is over; as children, if they have had their payment, think all sure for a time after: neither yet must we be so short of spirit, as to wax weary when God dealeth with us, though we like weatherbeaten birds would sun our wings quickly: for, we are all like Ephraim, Hos. 10.11. we love to thresh, but endure not the yoke easily. Use 2 Again, there being many trials in our evil days which abide us, we have need to beg at God's hand, that he would teach us to deny ourselves, that he would strengthen us in the inner man, to all longsufferance with joyfulness. Thirdly, Use 3 we must learn to reckon on the worst: the best will save itself. It is good to think; I see where the hand of God hath begun with me, I know not where it will end with me. Cast the worst; Short shooting here may lose all. That is a worthy resolution of job in his day, 13.15. If thou wilt kill me, yet will I trust in thee. He that believeth, maketh not haste.  
Doct. Lastly we see, that We must not only have care to out-wrastle evils for the present, but to persevere after; that is, hold our own in grace, yea have grace increased; showing itself in a holy defiance of all enmity, if the hour of death be at hand: or in further resolution to encounter new enmities, if life continue. We faint not, saith the Apostle, nay we are more than conquerors, Rom. 8.37. Hereto must be recalled the glorious exulting, Rom. 8.38. I am persuaded, that neither life, nor death, etc. I have fought a fight, what is laid up for me but a crown of righteousness? And while life continueth, we must be strengthened for further resistance. 1. Pet. 5.10, And the God of all grace, which hath called us to his eternal glory by jesus Christ, after that ye have suffered a little, make you perfect, confirm, strengthen, and establish you; Where, he maketh our confirming and strengthening of us, a fruit following our subduing of temptations: as trees shaken, root more firmly; and cities besieged, when the enemy prevaileth not, they grow ever after more invincible.  
This than must teach us, Use. who have endured many things, we must have care still to persevere. What would be more pitiful then to see a ship, having passed all the billows of the sea, run upon rocks in the mouth of the haven? so when we have passed many surges in this world, and now should come into the haven; then, not to go on, and cast our anchor in a safe road, were too too pitiful. Again, mark what mind we should have to persevere, that have suffered; seeing, when we give over to endure, all our former suffering is in vain. Now if a man had laid much money forth on a thing, would he lose his former charge for a trifle? no; he would rather double the cost he had been at: for, we must carry minds rather to double all our sufferings, then to give over before our end. Again, the more we have gone through, the more the Lord giveth us these minds; the more we should be fleshed against further assaults. Many fail in this: the standing after many trials have been well endured, as David fought all the Lords battles, and passed away his days happily, yet afterwards fell most grievously.  
Now follow the several pieces of armour, of which in general two things must be marked; First, that we must not so precisely difference these things, as to think that one may not serve for the use of another, as that the shield may not do in some sort what the breastplate doth: for; 1. Thes. 5.8. Paul calleth faith a breastplate. Secondly, for the distinction of defensive and offensive armour, the truth is, that though some part may with more property and eminency be termed offensive: yet they are all such weapons as do strike down adversary power, aswell as ward the blows which the devil reacheth us. Faith therefore is called our victory, 1. john 5.4. This is the victory that overcometh the world, even our faith. Now then to consider of the several parts as they be in order, First he saith, Stand, being girded about with the girdle of truth. For the manner of proceeding, before we proceed to the doctrines and word of exhortation, we will seek out four things: first, what is meant by every one: secondly, what is the use of it: thirdly, how the devil doth labour to disarm us of it: fourthly, how we may hold our own against him. The girdle of truth than cometh first: Now truth sometime signifieth the doctrine of truth, john 17.17. But that it cannot here signify; the sword of the spirit, being thus to be considered. Truth therefore here, is soundness: which is always accompanied with constancy, For which cause the Hebrews do in one word signify both.  
For the second, this girdle hath three uses. First, it doth adorn us: for this was the use of the Studded belt, which the soldiers did wear, to hide the gaping joints of their armour, which would have been unseemly: and nothing doth adorn a soul more, than uprightness: as our Saviour commending Nathanael, gave out this speech of him; Behold a true Israelite in whom there is no guile, john 1.47.  
Secondly, a girdle doth tie other  about us, close to us, which otherwise the wind would blow about, and would hang but lose upon us: so this girdle of truth doth contain and hold together all other graces, wherewith the soul is arrayed; and without truth to keep them together, in time all of them are borne away with winds of temptation. Mat. 13.20.21. That grace that was not knit together with honesty of heart, came to nothing in the end: as appears in the Parable.  
Thirdly, a girdle trussing up the loins of a man moderately, doth strengthen a man; whence is the exhortation so often used of girding up the loins: so this grace addeth great strength to the inner man, as we may see in job; who when God seemed, and men did fight against him, when heaven & earth seemed to conspire against him, yet this did stick by him, Chap. 27.5, Until I die, I will never take away mine innocency from myself. Now the works of it are exercised in our daily course, or in the evil times of greater exercise then ordinary. Daily it doth make us strike at the roots of hypocrisy, we discern in us, and resist the temptations of the Devil, which tend to make us corrupt our actions in their end, or manner of performance: but especially it doth strengthen us in the evil time, when the Devil shall be ready to bear us down, that we have been but hypocrites. Now for the third thing, The Didoth by four means especially seeks to wipe us of this girdle. He will from the example of others, 
Ob.  reason thus: Such, & such as judas, have had greater things than you, and gone further than you, yet they were but hypocrites, How canst thou tell? is it otherwise with thee? Many first are last, etc. Answ. We must avoid this objection, Ans. by learning to distinguish true constant grace, from feigned and and temporary: which is fitly done by these two differences. First, the wicked have streams of graces often, but they have no communion with Christ as the godly have; and therefore their graces whither when heat cometh. Ephes. 3.17. It is a true living faith that maketh Christ to dwell in the heart, and this is the cause why our grace lasteth: as we find by daily experience ebbs. And this water runneth exceedng low: yet having the wellhead in us, and renewing our faith on him the quickening Spirit, rivers do afresh run out of our bellies, and the current of grace as high as before. The temporiser, though he have a stream of grace, yet wanting the fountain to feed it, it must needs dry away; as those streams, or ponds which have no spring, nor head of water to maintain them, cannot continue. Secondly, these hypocrites receive the grace they have, retaining some notorious sin, or course in lesser evils, wherein they hate reformation: as Herod, Mat. 8. Now this maketh grace it cannot be held with them. For as a stomach ill affected through choler, though never so wholesome meats be received into it, yet it cannot hold them, but is provoked to cast: so where there is this obstruction of the soul, the wilful love of any sinful course, whatsoever grace is received into the heart, it will not let it rest, but maketh the soul cast it up upon all occasions.  
Secondly, the Devil will from our unsound performance of duties thus reason against us: Ob. 2 Thou knowest thou hast often looked more at man then God, and hast propounded indirect means when thou shouldest have eyed his glory only: therefore thou hast not this truth. Answ. Ans. We must distinguish of hypocrisy, as of other sins: for as sin is reigning, or not; so is hypocrisy. Now there may be this, not reigning hypocrisy in the hearts and consciences of God's people. David, Psal. 31. when he said, Blessed is he, in whose spirit there is no guile, did take himself tardy in this evil: and Bradford, with other of those most holy Martyrs, do much seek pardon of hypocrisy and carnal gospelling: but no sin that reigneth not, must discourage us. Quest. How may we know it reigneth not? Answ. Answ. If we have purpose against it. Secondly, if we have grief for it. Thirdly, if we seek for strength against it.  

Ob.  Thirdly, the Devil will through crosses we bear, and from the prejudicate opinion of other men bear us down that we are not sound hearted. Answ. Ans. The book of job is but a canvas about this; where it is determined, that no calamities can prove a man an hypocrite, nor no opinion of men, though wise and holy: The self same thing befalleth him that sweareth, and him that feareth an oath. Eccls s. 9 1 2.  
La●tly, the Devil will labour to foist in this leaven of hypocrisy in our daily course, that thus by little & little, he may pick this good se●d of righteousness out of our hearts. Here our resistance is to hold us to our own, and pray to God to rebuke him. And this way is made for the fourth question, How we may keep this truth.  
First, by considering the woeful curse that belongeth to the contrary: For God detesteth nothing so, as hypocrisy: and abhorreth those duties that are not done to him in soundness. 2. The blessedness of it. Blessed is he whose heart is upright, Psal. 119. it is the delight of God; and hither belong all the uses above named. 3. In our common daily duties to labour this: 1. To perform them with our heart. 2. As in the sight of God. 3. To his glory, for this will make the grace of truth to be deeply rooted in us.  
Now then for the Doctrine, Doct. and Use; this is it that we are taught: That we must get uprightness of heart for the strengthening of us. Luke 12.35, Let your loins also be girded about. 1. Pet. 1.13, Gird up the loins of your mind. Now this is the chief girdle that adorneth us, keeps all our  together, strengthens the loins of us: thus David girded himself, I will walk in the uprightness of my heart, in the midst of my house. Psal. 101. 2. King. 20.3. Hezekiah. 2. Cor. 1.12, For our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, & not in fleshly wisdom, but by the grace of God: we have had our conversation in the world, and most of all to you wards: and it must not be a natural truth which may cause men to hate halting with their own knowledge, but hath a fruit of the spirit: such as must make us not only look to the outward duty, but to the inward performance of it; such as must make us seek to glorify God. Use 1 Therefore, such as walk only, giving their outward man in an outward comformity to God, they be counterfeits, and slips in religion: such as, whose righteousness cometh like a tertian Ague, & is as a morning dew; these are without this girdle: and a man may be bold to say here, as to children; Not girt, not blessed: but many that have girdles, yet keep them sluttishly: who are here likewise to be reproved; and few of us can wash our hands, we being all hollow pieces, if due examination be taken. Consider but these four things, and you shall be better able to ferret out the guile of your spirits. First, how careless we are of the spiritual action, in those things we perform: as in prayer. To the spiritual doing of this duty, is required, first, preparation, or keeping the heart fit for it. 2. A devout inward desire, groaning to God. 3. An awaiting, after we have done, to see how God answereth us. But who doth not lightly pass over these duties? which is no better than a wiping the out side of the dish, not looking to that within. 2. Mark, that in resistance of sin, we more are sorry, & deal against this or that branch of corruption, which shooteth out to our disgrace, them against the root itself. Now Rom. 7. in Paul we see, the law of evil, which did dwell within him, was his principal matter of conflict. 3. Mark the course of our affections, and we shall see how unsound we are towards God. If a thing touch ourselves, our blood will quickly be in our nails: if a man do know this or that by us amiss, it is grievous, the shame of it much upbraids us: but things that offend God, and which we know he seethe amiss in us, we can let these pass nothing affected; a sign, our love to him is not so sound; our fear of him, and desire of praise with him, not so unfeigned.  
Lastly, let us observe how frequently our actions are corrupted. As, sometime we undertake to deal for some that speaketh to us, but do it without any hearty well-wishing to him; sometime not sticking to say to our friend, I must speak to you for fashion, but do as you please: we visit sick ones, but not stirring up our bowels of mercy, we speak a great many phrases of course, our conscience telling us it is otherwise. So is our behaviour: we make a semblance of reverence, but how far it is from the heart, this may testify; that we can (absent from the parties) use their names proverbially, we shall not have such a one break into sinister suspicions, as if the fift & sixth commandments were blanks with us. So in fruits of love: we can do this party good sometime, but it is to keep another under, who would else sprout forth so far, that his shade would dim our lights: as, I will do for such a one, they know good behaviours, they will do their homage, such a one will thank me for it, I am sure it will not be given clean away. In leaving sin, many leave it not because they hate it as sin, but it hath often broken out to their reproach; which is more, confess their own sins, not desiring to give glory to God, and gain a testimony of a sound heart; but because worldly wisdom doth tell them, It is the best for them to tell their own tale, or it were double folly to make dainty of that all the world knoweth. Thus in taking up good duties as orders in our family, many often look not so much at the conscience of God's commandment as at this; The eyes of men are upon us, all the world will cry shame, if such things be neglected altogether. But you that will keep truth, take heed of this halting: for though there may be some relics of hypocrisy in a good man, yet the nature of halting is, it will go quite out of the way if it be not healed. Heb. 12.13, And make strait steps unto your feet, lest that which is halting be turned out of the way. And he that limpeth thus still, may have a lame leg by it to his grave. Use 2 Secondly, we must stir up ourselves to keep this girdle close to us, which is of such excellent use: this is woven in heaven, no shop can serve you with this, but that only. We buy us girdles for the body; and if costly ones, we keep them carefully, O be wise for your souls.  
Now followeth the second part of our furniture; Having put on the breastplate of righteousness. To follow the self same order: first, for that which is meant here, there is a threefould righteousness. One imputed by faith, but this can not be meant, for this is the shield of faith. Another righteousness inherent in us, which is part of the divine quality begun in us, Eph. 4.24. The third, a righteousness of course, or conversation, or work: thus the thing done is called righteousness. 1. john 3.7, He that doth righteousness, is righteous. Psal. 112.3. Riches and plenteousness shall be in his house, and his righteousness endureth for ever. Now the second is not so fitly meant here, because the Apostle bringeth in the new creature armed: therefore it is s●t to distinguish him from his armour. Neither is truth properly the new creature, but the quality of him: neither is faith and love, properly taken in their differences, the new creature: for they shall cease. Though therefore I will not strive against it, yet I take the righteousness of the course and conversation, here principally to be intended. Now into this part of our furniture, three pares are enfoulded: for this righteousness hath these three branches: First, for the time past, a testimony excusing us, which is the testimony of a good conscience, 2. Cor. 1.12, For our rejoicing is this, the testimony of our conscience, etc. Secondly, for the time to come, a purpose to avoid all evil, and to do that is good. Thus Paul and Barnabas exhorted the Antiochians with purpose of heart to cleave unto the Lord. Thirdly, in respect of our daily weakness, which doth dint and bruise this breast plate, there must be sorrow and humble confession of sin, with seeking pardon: this doth beat it forth again, & underline it▪ that it is as serviceable to us as ever. Forgive us (we say) daily our trespasses: for, our righteousness is rather in purpose then performance, rather in confession of imperfection, then in any perfection we can attain. Secondly, for the use of this: it is daily, or more extraordinary: the daily use is this, that when the devil doth tempt us to sin, if the breast be covered with this purpose not to offend, than his suggestions will fall down like paper-shot, and shall not pierce us. How can I do this great wickedness, and so sin against God? The more extraordinary, when men shall load us with prejudicate opinions, condemning us: this will bear it off; I know nothing by myself, I care not for man's judgement, 1. Cor. 4.3. As touching me, I pass very little to be judged by you. When the devil telleth us, Thou art not elected, thou hast no faith, thou art not sanctified, all doth come before the tribunal of righteousness; this confirmeth to us our election. 2. Pet. 1.10, Wherefore brethren, give rather diligence to make your calling and election sure. This assureth us that we are just, our sins forgiven, and we sanctified. john 3.7, He that doth righteousness, is righteous.  
The more beneficial it is, the more studious Satan is to disarm us of it. First therefore, the Devil will keep us from getting this, in this manner: Ob. 1 What do you betake you to such care of your life? God is merciful, Christ hath died to redeem you, he will not lose what he hath bought so dear. Answ. Ans. God is merciful to them that fear him, Christ redeemeth those whom he sanctifieth, to be a peculiar people unto him, zealous of good works. Titus 2.14, Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works. If we will have some kind of righteousness, he will persuade us to such a kind of breastplate, as is not of a right metal: Ob. 2 that is, a general profession, and an honest carriage, in this manner; Though it were requisite you should have all righteousness: yet what needeth all this, ado? God spareth you as a father spareth his children. All the people of God are holy, it is not for righteousness you shall be saved. Answ. Ans. We must have sound righteousness, and endeavour of perfection. If your righteousness exceed not the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven, Mat. 5.20. Though Israel be as the sand of the Sea, yet a remnant only shall be saved. Not all that say Lord, Lord, shall enter into the kingdom of heaven. Rom. 11. Mat. 7. Be ye perfect, as your Father in heaven is perfect. Mat. 6.2. Desire and endeavour to follow after it. 3. If we will enter it, he will break us off by difficulties, discomforts, distractions, and make us yield our weapon, as weary. But here the power of Christ, the author and finisher of faith, the beginner & perfecter of his own good work, doth carry us on: and the seed of God is of such force, that it will not let us fall to sinning. Secondly, the conscience of God's commandment on one hand, and the comfort of his acceptance on the other side, do encourage us: so that this assault is frustrate. 4. He showeth himself a Devil indeed; and by aggravating our imperfections, will offer to wrest from us the testimony of a good conscience, in this wise. God's eye is too pure to behold any evil, thou shouldest love the Lord thy God with all thy heart, etc. But thy best deeds have be●n sprinkled with filthiness, thy own conscience hath condemned thee in them; God is greater than thy conscience. The answer is, by getting a sound knowledge how fare we are to stand upon the righteousness of our courses; of which mark these things. First, we do not account of it as able to abide the trial of justice, or to stand for our full righteousness before God. This we account is dross and dung; these things may dismay a Papist, they cannot dismay us. 2. We place the strength of our righteousness in two things. 1. That it doth testify of our true faith: for a work good in a●y measure, doth argue a heart good in some measure; for you cannot have a fig of a thistle: now a heart in any measure good, doth argue a true faith, for that only can purify the heart. 2. In this that we know they are pleasing unto our God: not that they can endure the trial of his justice in themselves, but because fa●th on Christ doth cover their imperfections: and therefore are justly accepted through grace, when the defect is covered; they being not so much ours, as the work of the spirit (Colos. 1.11. strengthened with all might through his power unto all patience, etc.) the wants set aside.  
Now we shall strongly hold this part of our armour, if we exercise these things. 1. Labour to give obedience of faith, in the least things: for there must be preciseness in keeping Gods commandments, & we must count nothing little that he commandeth. Solomon will have us keep his precepts as the sight of our eye. Pro. 7.2.  
And little sins lived in will make way to greater. Men grow from stealing pins, to points, from points to pounds. 2. We must renew daily a sorrow for our ordinary and smaller offences: for though it be the weakness of the stomach, that is able to bear with nothing that is a little offensive to it; yet it is a blessed frame of the soul, when it cannot digest the least sin, but is ready to turn at it. 3. We must think what secure and comfortable courses we have, while we keep this purpose, and practice of a good conscience: and what a bitterness it is, when we have our consciences accusing for any more grievous swerving, the best is when it cometh home by weeping cross: but how woeful is the state of the soul, till repentance be given? For as a stomach surcharged, which hath neither vent upward nor downward, so is a soul clogged with guilt, but wanting repentance. Now then to speak to the doctrine: we that are Christians, must all labour to strengthen ourselves with the testimony of a good conscience, and a righteous conversation. Thus Hezechiah walked, doing that which was good in the sight of God, neither turning on right hand, nor left, from all that God had commanded. Thus Zacharie and Elizabeth walked, Lu. 1.6. But we have Paul by precept and practice, teaching the point. Phil. 4.8, Furthermore brethren, what soever things are honest, whatsoever things are just, whatsoever things are pure, etc. think on these things. And we may see, first, how his conscience did not accuse him for time present. 1. Cor. 4.3, As touching me I pass little to be judged of you. How he endeavoured for the time to come to keep it so. Acts 24.16, and herein I endeavour always, to have a clear conscience toward God, and towards man. 3. That he was not without his exercise of repentance. Oh miserable man that I am, Rom. 7. This will keep us in our daily course, and in the evil hour; whereas if these be not renewed, we shall come by scare: as judah going forth without harnessing himself, by renewing this purpose, we see how soon he was wounded with evil. Use 1 This then being the duty of Christians, doth rebuke such, who either content themselves with a false armour, or have none at all. Some there are, that are good Church men, honest, righteous, just dealing men; but because they lay not a good foundation of faith in jesus Christ, and of repentance from dead works, because they care not for the spirit and power of godliness: therefore, brown paper shall as well keep out Musket shot, as this will help them, when the Devil shall let fly his murdering bullets. Many have none at all, but naked breasts shot through already, their conscience being able to accuse them, that they have lived in profaneness, contempt of God's ordinances, in pride, wrath, covetousness, pleasures: their purposes have been to walk after their own hearts lusts, doing that which is good in their own eyes. In steed of sorrow never to be repent of, they can tell you, they were at such a place, where they were frolic, had entertainment with sports, etc. Poor thralls of the Devil that have no armour of God upon them. Use 2 2. We must learn our duty, not to run on at adventure, but look to these rules: we are all Priests of God, we must not go without this breastplate enamelled with Vrim and Thummin. Wherefore look that our consciences speak with us, God is greater than they, renew your purposes every day, strike sure covenants with God: take up the blessed exercise of broken hearts, bewail your daily wants: for we should not let a thought which is awry, no not a dream, which savoureth corruption, pass without a censure. job rather sanctified his household on suspicion, and jealousy, than neglected matters already apparently evil.  
Now followeth the third, which answereth to the greaveses, or legge-harnesse, [and your feet shod] 1. For the meaning: Some do construe the preaching of the Gospel of peace, the readiness to confession; but this is rather a fruit of our being shod, than the shooing itself. And this is a more particular thing, as which agreeth with times of persecutions, and persons called to make confession. But all the parts of this armour agree to all times, and to all persons. The sense is; being shod with such furniture, as the Gospel of peace doth help us to.  
Now the gospel of peace doth tell us two things, that make us fully appointed for all adversities; that God is through Christ a merciful Father: for, all enmity is killed in his Cross. Secondly, it doth assure us, that every thing that can befall is made for us 1. Cor. 3.22.23, Whether they be things present, or things to come, all are yours, and ye Christ's, & Christ Gods. Not life only, but death is ours; that is, is made to serve for our good. So the soul, knowing these things, is harnessed to go in the ways of tribulation. Secondly for the use: it serveth in undergoing our d●ily afflictions: for, every da● hath his misery. Secondly, in passing these extraordinary evils which shall betide us: through many afflictions we must look to enter into the kingdom of God, Acts 14.22: as the use of boots and greaveses is against all roughness of the way, that we may tread on flinty paths, or thorns, and that without taking hurt. Ob. 1 Now the devil will first labour to keep us from seeking after this peace, by lulling us asleep with a false peace, as this; If God did not love thee, thou shouldest not thus prosper, thou hast no troubles, nothing but peace shall follow thee. But we must learn to distinguish between a true and false peace. First, this is grounded on no outward thing, but on forgiveness of sin. Rom. 5.1, Then being justified by faith, we have peace towards God through jesus Christ: this is brought to us, and applied by the gospel, by prayer, the gospel of peace, Phil. 4.6, Be nothing careful, but in all things let your requests be showed to God, in prayer and supplication. Now, the worldlings peace is so much the greater, the less the gospel is preached to him: for, this light will not let him sleep; and for wading to it by prayer, by believing the mercy of God, and promise that all things shall work for hi● good, he knoweth not wha● these things mean. Secondly, the devil will tell us that have our part in this peace, Ob. 2 There is no peace to the wicked, Esay 48. vlt. Thou hast much wickedness which God cannot but hate. Ans. Ans. The wicked, who is not justified through faith, can have no peace: but Christ hath covered mine imperfections. Ob. 3 Thirdly, thou never knewest what trouble meant, till thou camest to this gospel: Since, thy own heart, men, spiritual wickednesses, thine own friends have hated thee. Ans. Ans. john 16.2. They shall excommunicate you, etc. this peace standeth with all kind of disturbance. As the weather friesing never so aegrely, a man well booted and appointed in that kind, may ride as warm as wool: so a man shod with this, may be quiet in the midst of disquietness: for, this is his peace; in having our minds prepared with knowledge of our peace which the gospel revealeth: not that he shall not have evil many ways, but that God's mercy shall not be taken from him, and that all of them shall work together to his good. Fourthly, Ob. 4 Satan will say; God is angry with you, which the effects do testify. Ans. Ans. By distinguishing anger as thus, anger and love stand together in parents, the more they love, the more they are moved at the dangerous courses of their children: Therefore it followeth not, God is angry, therefore he loveth thee not, therefore this or that shall hurt thee. Now for the fourth thing, How we may preserve our peace. Ans. First, if ever we knew it, this will help us, to assure us we have it still, To remember the covenant of peace with us, is an eternal covenant; not for a day, but for ever. Psal. 54 10, For, the mountains shall move, etc. but my mercy shall not departed from thee, neither shall my covenant of peace fall away, saith the Lord. I have compassion on thee; the whole chapter to this purpose: and Christ sayeth, the world cannot take away this peace from us: if therefore it seem otherwise, it is but hid in a cloud for a season. Secondly, if we will keep this peace, we must not judge according to sense, but righteous judgement, we must control our sense by sanctified reason; which assureth, that all things are for good to us. When here below there are pitchy clouds, storms, and such like impressions of the air, the starry firmament hath no change, the sun hath the same brightness when it is hidden from us, that it hath when it shineth most gloriously: so when we altar, and there is nothing but thunder, lightning, and storm in our sky, God is the same, the faithful mercies of the covenant are not changed. Thirdly, we must, if our souls be out a little, school them, as David doth, Psal. 42. Why art thou cast down my soul? and why art thou so disquieted within me? There is an art of rocking the soul, and stilling it if out of quiet: the Lord teach it us.  
Now for the doctrine: Doct. we see how we are to strengthen ourselves with learning the doctrine of our peace through Christ: Paul was thus shod. Rom. 8.38.39, I am persuaded, nothing shall separate me from the love of God. All things, I know, work together for the good of them that are beloved of God, Rom. 8.28. And this furniture made him go such hard way cheerfully; in which, showers of afflictions did fall as thick as hailstones. The Church in the Canticles 7.1. is commended, that her steps in these shoes are comely. This doth make God's children, though not in the letter, yet in some sort, tread upon the Adder, Basilisk, shake off Vipers, and receive no hurt; whereas if the feet be bared a little with the absence of this (in sense or faith) any thing smarteth sore on us. job 13.14, Wherefore do I take my flesh in my teeth? And 6.3, Therefore now my words are swallowed up. Ezechias, seeing God like a Lion, his peace somewhat clouded, chattred like a Crane. Use 1 Where fore we being to get our selves thus fenced against the craggedness of the way, how are they to be blamed, that never labour to have part in this peace which the gospel bringeth? They would be loath not to provide their bodies against weather & difficulties of the way they go, but their souls they care not for. But look, as it is pitiful with one that goeth upon sharp flints, barefoot, etc. or amongst the thorns and bushes, so as the blood trickleth down at every step: so pitiful shall thy naked soul be, when adversity shall ●eet thee▪ if thou be not fenced with this knowledge of peace, through jesus Christ.  
Use 2 Secondly, we must labour to see this our peace. Oh that we known these things concerning our peace! What could hurt? If the sting be pulled forth of an Adder, we may play with it in our bosom: If we know every thing is for our good, as job saith, we may laugh when destruction comes. Above all things have a care, that it be a sound peace; for there is in nature, and bodies, a double sleep; one sick, another sound: now it is seen in the wakening. For sick sleep maketh us when we awake so much the more sick, the other strengtheneth us: so peace is the soul's sleep. Now if thy peace be not sound; when God shall waken thy conscience, the more thou hast slept, the more shall thy griefs be increased, nay nothing shall sting thee more than thy peace; woe to thee that art at peace: but if thou art at quiet, by knowing the doctrine of peace, by the Gospel, than it shall refresh and strengthen thee.  
Now follows the fourth thing, the shield of faith. First, we handle it generally, in order as before. Secondly, particularly from the circumstances. First, the manner of exhorting: above all things. Secondly, the commendation of it; that it can quench all the fiery darts, etc. First, the thing here meant is, a true lively faith, laying hold on Christ for justification; and in the rest of God's word and special promises, for the passing o● this present life: for not only faith on Christ, but on the special promises of God, is necessary for us: not that these are two several kinds of faith, but one employed diversely: as the soul in man working in the several faculties of nature, is not three souls, but one, exercising three diverse functions. Secondly, for the use of faith, it serveth not only to justify us, but to make us endure in all afflictions, without making haste. The just liveth in time of his afflictions, by faith. He that believeth maketh not haste. 2. It doth work in us, and guide the course of our obedience. Rom. 1 5. To the obedience of faith, not only in believing the Gospel, but the other word of command and promise. 3. It doth prevail against all enemies. This is the victory that overcometh the world, even our faith, 1. john. 5.4. The Use shall be more particularly branched out hereafter. Thirdly, we must mark how the Devil doth practice against us in this point. 1. He will labour to put upon us, and serve us with a counterfeit faith. Ob. 1 You believe that God is merciful, and sent his Son, to be the Saviour of mankind: you mean well, and have good hope to God-ward, that is enough; He that believeth shall be saved, Mark 16.16. And all that can be said for the Popish faith may be brought hither. Ans. Ans. That faith that saveth us, must work by love, Galat. 5.6. It must purge our hearts, Acts 15.9, And he put no difference between us and them, after that by faith he had purified their hearts. It must make us to know, Christ hath given himself for us. Galat. 2.20, Thus I live, yet not I now, but Christ liveth in me: and in that I now live, I live by the faith in the son of God, who hath loved me, and given himself for me. And bring Christ into our hearts. Ephes. 3.17, That Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, etc.  
Now, to have a faith without good works, a knowledge only of a Saviour given to mankind: this will profit nothing. james 2.14, What availeth it my brethren, though a man say he hath faith, when he hath no works? Ob. 2 can the faith save him, etc. Secondly, He will labour to wrest our faith from us, more violently or craftily: the first, in this wise; Simon Magus believed, Acts 8.11. Herod, etc. Faith in temporisers doth not avail them: that faith is no better, for they have done many things, had joy, kept the Apostles company, and gone as fare as thou. Answ. Ans. We must bear off this blow, by learning to distinguish true faith from false faith, by four things. 1. For the nature of it; True faith doth apply Christ in particular, & saith, with Paul and Thomas, My Lord, and my God. Who hath loved me, and given himself for me. Secondly, it doth increase in the ministry of the word and prayer, which did as God's instruments, beget it. Now false presumptions are careless of these helps. Thirdly, It is perfected & groweth up, through temptations, wrestling with doubting fears. For if our faith be a true fruit of the spirit; our lust will fight against it, though we out-growe these things, in process of time. And therefore it is to be marked, that all other faiths, the Devil never sifteth them: for either they are such as will not perfect the parties; as lusts, temptations, etc. or else such as are his own coin, bearing his inscription: as for example, carnal presumption. And therefore he letteth them pass for currant. Lastly, a true faith is seen by this effect, It purgeth the heart, so that i● doth not retain the love of any sin wherein it hateth to be reform: the others come short; as Herod's did reach to many things, but not to leave his H●rodias.  
Secondly, the Devil will thus shake our faith; True faith is with many fruits, jam. 2. Is accompanied with joy. 1. Pet. 1.8, Believing we rejoice, with joy unspeakable and glorious. Without doubting. Abraham doubted not, Rom. 4.20. neither did he doubt of the promise, etc. Now thou hast no fruits, thou art without feeling, comfort, full of doubting. Ans. We must examine, whether we have any fruits of faith upon us, or none appearing: if we have few fruits, it argueth a weak faith; not that there is no faith, dead trees have not any fruit at all upon them. If we have none, it must be considered, whether it was so always with us, or by occasion of some fall; having before been otherwise. Now, if in the first kind, it is plain, we never had a true faith; if in the later, it argueth faith is in a swoone, or as a tree in the nipping frost of winter. 2. For sense of joy we must know, that it is a a fruit may be severed from faith: as in Christ, whose belief was firm, yet all comfort eclipsed: as in that speech, My God, my God, why hast thou forsaken me? And the rejoicing of faith, is chief dispensed in three seasons: Either in the first breeding of a Christian, that the joints of him may be knit, the stronger: or after great temptations out-wrestled, that the broken bones may be comforted: or in times of persecution & martyrdom, that we may be heartened in it, to constant suffering. Witness our rejoicing in Christ jesus daily. Ob. 4 4. The Devil will say, true faith groweth from faith to faith, Rom. 1.17. Grace is like a grain of mustard seed. Now thy faith hath no growth, nay thou art now more doubting than thou hast been. Ans. Ans. True faith groweth: it is true with these limitations. First, that it is not felt in him always, in whom it groweth. 2. It doth not grow in all times, it may decrease in some degree: the meaning thereof is, that the grace which is in the end, shall be more than at the beginning, shall have his growth. Now, if the Devil saith to any believer, thy faith never had, nor shall have any growth; The conscience may easily answer it, Faith hath two seasons: One of peace and building it healthfully, the other of temptations. In the first it groweth, and often is discerned by him, in whom it is. 2. It is in temptations. Now these are of two sorts. First, such in which faith is exercised, and maketh resistance: as in outward crosses. Secondly, fears, doubting of his pardon, gripes of conscience. Thirdly, laws of evil, that play the Lord of mis rule in our members. Now these (faith causing us fly to prayer) seek the word of promise, renew repentance: these, I say, faith doth thrive by: as there are some growing sicknesses, in which the body shooteth out, and when men have been awhile exercised they perceive it: there are other temptations of spiritual slumber, whether the heart be half waking, or by some grievous sin fallen into a dead sleep. In these, faith may be diminished: as the holy Ghost saith of their love, they had lost some degrees. Ob. 5 5. The Devil will tell us, where there it true faith, there the word is powerful and profitable. Thes. 2.13, The word is effectual in you that believe. Heb. 4.3, The word did not profit where there is no faith to mingle it with. But thou seest not the words power, & dost not profit by it. Ans. The inefficiency of the word is twofold. Simple, when it hath no saving work: or preparative; when it is said to work nothing as it should, as we desire, as we sometime have felt it.  
Now the first standeth not with faith, the later doth: as for example, put Aquavitae into a dead man's mouth, and all the restoratives that may be, they do nothing with him: but give food, or restoratives to a man in a dropsy, or consumption, though he still walk weakly, and have no appetite before, and hath flashing after, and qualms riding over the stomach, yet he is preserved by them: now we say, things do no good, when they do not so healthsomly nourish, as they use in sound bodies. Now this later is the state of a Christian soul, not the former: he may answer therefore by denying the second part of the reason; It is effectual, though it do work nothing with him, as he hath known it. Ob. 6 6. The Devil will thus suggest to thy conscience: If ever thou didst truly believe, God would hear thy prayers: but thou askest, and receivest not. Ans. Ans. The form of the reason is naught, as which runneth from hearing to receiving. The answer is, we must distinguish betwixt hearing, and signifying, that we are hard-by the effect. The first (in lawful things asked, in the name of jesus, 16. joh. 23.) is always: the second notalwaies. For God when he heareth, often maketh as if he heard not, nay as if he were contrarily minded. Lam. 3.44, Thou hast covered thyself as with a cloud, that our prayer should not pass through, that is, thou seemest so in effect. David. How long wilt thou smoke against prayer, etc. open thy ears.  
Daniel 10. God made him see, he heard him a good space after: yet he did hear him from the first request. This then is the state of god's people. But God when he hears doth make as though he did not hear, yea were turned from them and their prayers in displeasure.  
Ob. 7 Seaventhly, true faith faileth not: thine doth often fail, and thou art so weak, thou seest thou canst not hold out. And the truth is, Ans. the best faith tried long, will limp a little. Psal. 116.10.11, I said in my fear, All men are liars, etc. 1. Sam. 27.1, And David said in his heart, I shall one day perish by the hand of Saul, etc. Is it not better for me that I save myself in the land of the Philistines, & c? And we by experience find, that often through unbelief and impatiency, we yield the buckler, and leave awhile clasping that promise which only can relieve us. But the answer is, by learning what it is to have true faith fail: there is a double failing; one of the grace, another of the work: now this later, the work, may cease while faith doth not fail: as Luke 22.32, But I have prayed for thee, that thy faith fail not. Yet compared with the end, Peter's confession, which was the work of faith, failed in his mouth, and yet the grace was safe in his heart: for Christ was heard in that he prayed for. So that if the reason he thus framed, That faith which faileth in the work is a false faith, this is a false sentence. If he say to me, Thine faileth in the grace, it is falsely spoken to a true believer, to make his grace extinct when the work faileth: for we might aswell say a man is dead when he sleepeth. And for his threatening that it shall fail, we must remember, that hell gates shall not prevail. He hath prayed, etc.  
Ob. 8 Eightly, the devil he will from sense and reason weaken our belief: Thus he kept Sarah in unbelief. Gen. 18.12, She laughed, because the thing spoken was against reason. Ans. For answer whereof, we must know, They are blessed that believe and see not, john 20.29. that we walk by faith, not by sight. Again, Heb. 11.1, Faith is the evidence of things not seen: we must therefore shake hands with this following sense and reason, if we will make way to belief.  
Lastly, the devil will muster many troubles against us, and thus labour to shake our faith. Luke 22.31, He winnowed Peter's faith, by bringing him into jeopardy of his life. So when many believe, he stirs the tongues of naughty ones to whip them; if God give leave, he crosseth them in their substance, and otherwise: not that he playeth so small games as to blot their name, or careth for their money; but he shooteth at this, to unsettle them in the way of faith, which they have entered. But we must resist thus, by getting knowledge, that Christ will not let our smoking week be put out; that these things shall work to our good, Rom. 8.28. I but we feel the contrary, they work so upon us. Ans. He that beateth a torch, seemeth to put out the light for a season, yet it maketh it burn more clearly: the shaking of trees maketh them root deeper. Secondly, by learning the means of holding our faith: which follow. These are his more violent practices; wresting of our faith from us: now his more subtle sleights are, his making us to presume on outward helps, & withdrawing our hearts by them. Thus, 2. Chron. 16.7. he did prevail against Asa: for when he seethe us hold the rock where we are safe from him, he will set before us other things, suitable to our corrupt natures; knowing, that so much as we come to lean on these, so much we come to leave our GOD. Thus he holdeth out our Lady, Saint Peter, and Paul, in the Romish Church; and by the creature, withdraweth the hearts of the people from their Creator. In which and other like practices, the devil is like a Fowler that hath calls so like the natural notes, that birds come unto them: so these speak our mother tongue, and have a note so liking to the reason and sense of us, that we cannot hear it, but we are ready to flee unto it. But we must prevent this mischief by christian caution: the devil's exchange will prove robbery, we shall change a rock for a split reed, which will hurt us in the end. He that leaveth his God, forsaketh his mercy. jonah 2.8, They that wait upon lying vanities, forsake their own mercy. Again, jer. 17.5, Cursed is he that maketh flesh his arm, trusting in any outward thing. Secondly, we must know, that these things cannot do aught for us, further than the Lord of Hosts shall command them: he useth them at pleasure. The horse and chariot is prepared, but victory is from the God of battle: many seek the face of the judge, but judgement is from the Lord: men rise up early, but GOD builds the city: we may use meat and medicine, but God is our life, and length of our days: and it is seen, the swift hath not the race, the wise wanteth bread.  
Secondly, the devil will labour to supplant our faith by indirect ways leading to a release, and seeming to put an end to our evils: for, seeing that we are weary in enduring, and would fain see rest from troubles, he then will open postern doors, indirect ways of deliverance; like Fowlers, when all is hard frost and snow, they show meat, that birds sharply set, may flee on murder. Thus Sarah, Gen. 16.2, And Sarah said, Behold now the Lord hath restrained me from child-bearing, I pray thee go-in unto my maid, it may be that I shall receive a child by her. David, 1. Sam. 27.1, Is it not better for me that I save myself in the land of the Philistines, & c? Christ, Mat. 4, Command these stones to be made bread by miracle, now thou art hungry. We must therefore take heed, that we often think on that in Esay, He that believeth, maketh not haste: and consider again, that the ease of such means, is like to a draught of drink to a hot ague, it maketh the fire burn worse after: your issue in this kind, is but breaking the jail which maketh us subject to double punishment.  
Now followeth the fourth consideration, how we may keep our faith against all assaults, & increase it. First, by expelling self-confidence, and unbelief: Secondly, by considerations that lead directly to the strengthening of our faith: Thirdly, rules of either. First, he that will believe, must deny all trust in his own wisdom: for, selfe-confidence is a choak-weed of belief. Pro. 3.5, Trust in the Lord with all thy heart, and lean not to thy own wisdom. We are the circumcision, who have no confidence in the flesh, but rejoice in Christ jesus. And as we can grow down, denying our wisdom and all strength we can make: so shall faith on our great God grow up. 2. We must strike at unbelief, with the sword of the spirit, taking up ourselves for halting, with such like places as these. Heb. 10, Now the just shall live by faith: but if any withdraw himself, my soul shall have no pleasure in him. As the murmuring and unbelieving Israelites, who would not believe the Lords oath given them, that he would make them dwell in the temporal Land Canaan, were accordingly shut out of it: so faithless ones, who believe not Gods promises, concerning the true Land of Canaan, the heavenly kingdom, shall be barred from entering that holy place. See Numb. 14.29.30.31.32. Chewing on such words, will tame the fierceness of unbelief.  
Thirdly, we must consider the injurious effects which this sin doth to God, and us. For unbelief giveth God the lie. 1. joh. 5.10. He that believeth not in God, maketh him a liar: than which, what can be more reproachful? and it doth us all the harm: for nothing could hurt us, if this were not. Heb. 4 vlt. They could not enter for unbelief, they were a churlish lewd people, besides other distempers: but this did them the mischief, for it rejecteth the medicines, that would cure us, taken; and pulleth off God's plasters, which lying on would salve our miseries,: thus purging out this malignant humour, we shall strengthen faith the more commodiously. First, by looking up to Christ, when we feel our faith weak, calling him the beginner, the finisher of faith in us: praying him to increase our faith, and to help our unbelief; thou must give it, and work it in me, or I cannot have it. A fainting body will taste something that is cordial, and restorative: and a fainting soul must bait itself, with looking to jesus, who is our cordial, and restorative, and every thing. Again, we must consider whom we trust, for this will strengthen belief: it is not with God as with man, who is better known often, then trusted. The mother of our unbelief is, the ignorance of the affectionate knowledge of God. Psal. 9 Those that know thee, will trust in thee: this confirmed Paul in faith, because he knew him, he trusted to. 2. Tim. 1.12, For I know whom I have believed, etc. and I know that he is able to keep that I have committed unto him, until that day. Now concerning God, two things must be known. First, his power. Secondly, his truth. Rom. 4.21, Being fully assured, that he which had promised, was able also to do it. Abraham was thus strengthened. Heb. 11.11. Sarah believed, for he was faithful that had promised: and for example, I by faith believe my spiritual liberty in Christ, sanctifification, my life, joy, etc. How should I support myself, when I see nothing but thraldom, and sin reigning in me, nothing in me but deadness of heart? Answ. Thus: he that hath spoken this to me, Hold me, I will set thee free, I will circumcise thy heart, wash it, purge it, heal it of all rebellions: he that hath spoken it, is God Almighty, that giveth Being to all creatures we see, and that invisible world of spirits; that calleth the things that are not, as if they were: that if there were no print of these things in me, can increase them gloriously: and as he is able, so he is true & faithful to keep touch, his word being purer than silver seven times refined. Thirdly, we must labour to see the preciousness of our faith: and this seen, will make us hold hard, ere we part with it. 2. Pet. 1.3, To you which have obtained like precious faith with us. A man that hath great charge, his whole state about him, will as soon lose his life as part with his treasure. Now, in marking what it doth, we shall see how precious it is. For what a grace is that, which when we are buffeted with Satan, doth make us to stand? when our weapons are beaten on our heads, our prayers less comfortable, when we are laid along, doth raise us? when over charged with afflictions, doth still lift our head to Christ our Lord? and maketh us say, he is ours, we a●e his, fire and water must not divorce us. And this for the general handling of the verse.  
Now for the particular. First, from the manner. 1. Above all. 2. The fruit or use of faith: with which you may be able to quench all the fiery darts of the Devil. First, than we hear, that above all things we must labour after faith, our care must be chief about this. 1. john 3.23, This than is his commandment, that we believe in the name of his Son jesus Christ. This is God's commandment wherewith we are charged. For nothing is so glorious to God. john 3.33, It doth give God a testimonial, as it were, of his truth, and sealeth that he is true: and for ourselves, the holy Ghost maketh all our riches to come in of it. jam. 2.5, The poor God hath chosen to be rich in faith; not only that faith itself is a precious pearl, but because that by faith we have all those unsearchable riches of Chr. our Lord: and the manner of our delivery doth show us plainly, what care we must have of it. For if we bid a servant buy many things, but above all such a thing; he would gather what he should be most careful in: So here get other things, but above all, faith. Thus Paul, Gal. 2.20, Thus now I live by the faith, etc. and Heb. 11, All those Saints pleasing God, had this belief towards him. Now then to the doing of this, we must labour to ferret out our unbelief. Secondly, to enkindle and renew our dying faith, & increase it: the first we shall find these ways. First, mark how we are affected to the word of threatening; whether it breed in us fear, and careful declining of sin. If we ye live after the flesh ye shall d●e. If this were beeleeved, we durst as well take a Bear by the tooth, as give the raines to our corruptions. Who is so hardy as to thrust his finger into the fire? but we often though we know nothing, let ourselves be carried with lusts through unbelief. Secondly, let us mark how we are affected to the promise. We see, because by a civil faith we believe man, therefore, if we have a man's word, for this that was desperate, we are glad, we seek to get security. If we have bonds we box them up; we know, when they expire, what to challenge by virtue of them. Now for the promise of God, which secureth us of all good temporal, and eternal, who enquireth after it, who seeketh it in his heart, who rejoiceth in it, who saith, I look for such a thing, by virtue of such a word, my God hath spoken? which argueth we are full of unbelief. Thirdly, our resting in meanus, and leaning to them. For, so much as ●he heart doth rest o● t●e 〈…〉 is by sin withdrawn from the Creator. But how may we find this? By marking how it is with us three ways. First, if we used means, as not using them, what means soever we had, our fear and trust to God would be the same as if we wanted them: For we would know, that further than God did send forth his word, they could do nothing. Secondly, if we did our duties, and means were wanting, we would be confident; still remembering that of jonathan, It is all one with God, to save with many, or with few; with small means, as great. Thirdly, when we have things we would think little of any means; but ascribe all to God's blessing. Now we do the contrary to these: For if we have means, upon them we are secure; as a man is friended, he hopes to have his cause ended, though judgement is to come from the Lord: if the judge himself were made for us, and if all means be at hand, we can rest; we are so fledge that till something cross us, the Lord is not cloven to, and sought to by us. Again, if this or that (requisite in our judgements) cannot be obtained; though we were never so diligent, we distrust, and suspect the success, saying, that it cannot prove well. And again, in the third place, when we have things, our affections do more lively work on this or that, which fell out (as men speak) more luckily, then on God's blessing, which is all in all. Which showeth our secret resting in the creature. Fourthly, our tottering when w● are tried; If we did walk, trusting on God, we should be like mount Zion, four square; men, howsoever thrown down, standing firmly, whereas the least thing doth unsettle us. Shall God offer to pass his word, yea give his Indenture to me, for all good things, shall I not look after it? the points of our hearts still turned to the power, goodness, faithfulness of our God, which was and is the matter of our confidence? If weather fail while, men are, as if God would quite forget them: if doings do decay, such a world for taking they have not known the like: if crosses overtake us, we are at our wits ends. He that hath crutches, if he learn not on them walking, take away his crutches, he walketh still: but take away a cripples crutches, that goeth on them, and he cometh to the ground presently. So if we did not like to cripples lea●e on these things, we should not be so easily thrown down in their removal: so the impatient breaking off in holding the promise, the double diligence and excessive care. Mat. 6.3, Shall he not do much more for you, O ye of little faith? The shifts and sinful courses which men admit to thrive by, all prove, that there is not right faith in us towards God.  
Now the cure of this is, by being displeased with ourselves, taking up our souls in this manner; If the King or a great man should threaten me, would I not be afraid, and careful to decline their wrath? Shall my God threaten me, and I be secure and careless? If I have a man's word or bond that is of worth I writ upon the matter, as if I had it: Shall I not joyfully rest in the word, seal and oath of my God? If a man of worth should be asked a pawn, and not credited on his word, he would take it in evil part: What a shame is it, that I will not believe GOD, further than I have his caution? If I would not trust a man for a few pence, would I trust him for pounds? Cannot I trust God for the things of this life, and do I say truly, that I trust him for life everlasting? With such reasoning, a man must make that sin loathsome to his soul; and then seeing himself a mass of unbelief, must look unto Christ, and call to him, as the author and finisher of faith, must cry Lord help my unbelief, must set the promises before him, and chain himself fast to the meditation of them. Use 1 Seeing then we should give such diligence this way, how are they then to be blamed, that seek not after it, lying in unbelief? How are others to be taxed, who, though they have faith, never awake themselves to lay hold of God? Which the Prophet bewaileth, Esay 64 7, Use 2 There is none that stirreth up h●mselfe, etc. And it doth teach us our duty, even to live the life of faith in all things, even in regard of natural actions and civil, to see Christ move us in them. In feeding 〈◊〉 abour to hold Chr. by faith, that his spirit may ●●ach us to eat & drink to his glory, that is, with fear, thankfulness, sobriety▪ remembering of our duty, which we are after to perform. If we go hither or thither, we must do it by faith, seeing we move in God, and he is the keeper of our out-goings and incommings. If we sleep, we must not only consider foams ascending which cause; but the promise of God that giveth sleep to his beloved: yea, we must apprehend God as our life, and length of our days, not resting in temperances & constitutions  
The second thing to be marked, is, the commendations of faith, teaching us, what fierce is in faith to keep us against all assaults of the devil. We are kept by the power of GOD through faith to salvation, 1. Pet. 1.5. This one is as all the rest, and therefore is called our victory, which over cometh the world, 1. john 5.4. And it is so mighty, that the powers of hell cannot prevail against it. Now for the fuller understanding, you must know what is meant by fiery darts; secondly, how faith doth extinguish them. It is a borrowed speech from poisoned darts, which venom and cause fiery heat in the person they enter 〈◊〉 so all those courses whereby Satan sendeth scorching heat into the soul, are noted by them: these are either terrors apprehending a wrath which is a fire that drinketh the spirit, as job speaketh. And Paul, 2. Cor. 7.5, Fightings without, terrors within, we had no rest; or sinful lusts which he doth wreath against us, which are as fire. james 3, fire of hell. job 31, Adultery a fire burning to destruction; or outward calamities and persecutions, which are called heats and fiery trials. Now faith doth quench these after a double manner, sometime not letting them enter, but doth latch them, that they do fall off without piercing us. This Paul, Rom. 7, when the la came, saw his cursedness. 2. Cor. 7.2. had inward terrors, the devil likewise did buffet him with sinful suggestions, 2. Cor. 12. He had troubles as thick as hailstones, following him, yet this prevailed not against him, because he kept the faith. Peter, Luke 22, had the dart stuck in him awhile: but faith did renew repentance, and healed him, making the poison of sin a treacle. Heb. 11.34, By faith the Saints endured all affliction, yea quenched the fire, yea choose them before release. And we see by experience, that when the devil doth lighten about us with the wild fire of lusts, tempting us to them, that when we look to Christ, as who hath dissolved the power of Satan, who hath crucified the power of them, & said, they shall not reign over us; this doth slake the fire. Again, when fears assault us, coming to peace in Christ, we are saved: when troubles come, faith maketh us live like the bush in the fire, without burning.  
Whrefore this must Use 1 1. teach us how wretched their estate is, who believe not, who have not their minds and hearts so wrought towards Christ, that his spirit hath made them new creatures: they that have not this faith, lie open to all the assaults of the devil. He that believeth not, God's wrath is on him, the fiery darts stick in him.  
Use 2 Secondly, it must teach us to seek after this: for God thus highly praiseth it, that knowing the worth of it, we may labour after it. If enemies did besiege us, were it not well with him that were locked up in a tower invincible? so when death and enmity cometh against us, this faith doth lock us in God's faithfulness, mercy and power, that nothing can hurt us.  
Use 3 That faith hath this effect, is a notable dissuasive from ever embracing this popish faith, the which is severed from all affiance, and which a man may have (by their own confession) and be wounded with despair, and be full of all deadly sin: their faith therefore is a wicked shield; it is so far from defending us from all the fiery darts of the devil, that a man may have it, and be an incarnate devil.  
Now followeth hope: for salvation is here put for hope of it; the thing hoped for, for the hope itself. For thus it is construed, 1. Thes. 5.8. First, therefore it may be asked, What hope this is? Answ. Not only hope of salvation, which shall be in the last day, but of all temporal deliverance from evil. And it may be described, A certain expecting to attain every thing faith believeth, grounded only on God's grace.  
The proper work of hope is, to make us expect: which is to be marked. For, measuring the word by our common acception, and distinguishing it from the expectance in heaven; it is one ground (amongst others) of the Papists errors, whereas expectation in the life to come differeth not from hope, in that it is certain expectation (Rom. 8.15. Phil. 1.20, I certainly look for & hope) but in this; First, that our expectation here is grounded in faith, that in sight; this accompanied with grief, that without any difficulty. Secondly, it is a certain expecting not in itself, but never failing the party which hopeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which must be understood not as if it were certain in his sense, but in the event: the reason is because hope hangeth on faith, which in that it believeth is certain: if the pin be sure, that which hangeth on it cannot fall. Thirdly, the object is not strictly eternal life, but all the good things temporal and eternal, which faith believeth. Lastly, the means on which hope leaneth, is here set down, God's grace. Trust perfectly (the word is hope) on the grace of God in Christ, 1. Pet. 1.13. Not parting stakes, half on grace, half on works. Again, hope expecteth so to obtain as faith believeth; but faith believeth through the word of promise, not through working, Gal. ●. 3. A person so soon as he is a true convert, hath hope as well as love, though he hath no works as yet: neither can a house be built and a foundation be laid afterwards. Besides, if he should die on his conversion, and being received though he had done no good works, he should be saved according to hope. And this error hath three things which occasion it. They conceive that works are partial causes of our salvation, with mercy; because the Scriptures use such conditional speeches, If you mortfie the deeds of the flesh, ye shall live, etc. But these conditions are spoken to parties already now believing, & are conditions that follow, not causes going before an heir of salvation. If we say to our children, Be good children, ply your books, you shall be my heir; who would gather, that going to school is the cause of inheritance. Secondly, they distinguish not betwixt that which helpeth hope, and that which erecteth it to hope, from that on which it dependeth in hoping: but these are fare different. If the stomach be well, that neither fumes nor distillations trouble, the eye seethe clearly: yet the eye doth not depend on the stomach, as the means of seeing: so if the conscience be not surcharged (fume not up accusations, fears, etc.) the eye of the soul seethe clearly: which we may term hope; Yet it doth not depend on the goodness of the conscience, as the cause why it hopeth. And hence it is, that they abuse Scripture, which show the cheery hoping of a good conscience, as if they proved, that our hope expecteth as well by works as mercy to attain that we look for. Thirdly, they consider not, that these are such Theological virtues, as are appropriated to God, and are no way communicable with the creature. Why you will say, love is so too, yet we may love the creature: thankfulness, yet we may thank the creature. Ans. It may be said we love not absolutely, but in & for God, and after a sort love God in the creature, as he loving us (so fare as his work) loveth himself in us, but the reason is not alike of these: For, therefore we love the creature, and give thankes, because there is in them matters of love, and thanksgiving; but there is no matter to ground hope on, in the creature. Psal. 108, Give us help against trouble, for vain is the help of man. Psal. 127, It is in vain to rise early, etc. Psal. 146.3, There is no help in Princes. Why, may one say; Hath not God put virtue in creatures to do thus, and thus; as in a horse to carry one, in a medicine to heal one? Answ. He hath, but yet the exercise of this power, he keepeth in dependence on himself; and cannot be further, than he pleaseth to put it forth. For till he who is the Lord of Hosts because, send forth his word, as Psal. 107, and give them their moving, they can do nothing. As, I have power to go to such a place: yet God maketh me in it to depend on his pleasure. jam. 4, I will do this, etc. if God will.  
Now the use of this helmet is, first, to strengthen faith; which is the principal, & first thing in the new creature, as the helmet covereth the head of the body: but faith, you will say, breedeth hope; yet hope is such a daughter, as is a staff to her aged mother. Secondly, it doth repel the battery of our daily distrestes, and impressions of despair. I had fainted, had I not looked to see the goodness of the Lord in the Land of the living. For hope that God will send strength, and give issue, do so hold up the chin that we sink not in deep waters. For the third thing, the Devil doth seek many ways to disfurnish us of this munition. Ob. 1 First, by putting us off with hope that will not serve, false, vain hopes, wicked hopes; such as are the presumptions of many, who by their honest lives, who with saying Lord have mercy on us, though they lie in ignorance, and the lust of ignorance; yet say, they have good hopes. These are wicked hopes, and to hope upon vain grounds: as on this, that God hath blessed us, with outward things; that therefore we are in his favour: but all our hope must be brought to this touch stone, Ans. 1. john 3, He that hath this hope purgeth himself, even as he is pure. He that hath true hope towards God, will be careful to cleanse out all corruption of flesh and spirit, which are displeasing to God. If we hope to have any good from man, we will be careful not to incur his displeasure, do that which he desireth. Ob. 2 Whosoever nourisheth hopes from God, will not live in sin which God hateth. Secondly, if we have hope, the Devil will labour many ways to break it off, by pleading against us our unworthiness. If thy consciende did not tell thee, thou art thus, then mightest thou have hope, and that by cutting the cable which will make us lose our anchor. Answ. Ans. There is double unworthiness; one of an evil conscience that lieth in some sin, of which it will not be reform: another unworthiness of a good conscience, which desireth and endeavoureth to be disburdened of sin, but cannot; and therefore daily reneweth repentance. Now this unworthiness doth not take away hope: for God doth make good his promises, not for our sakes, the house of Israel, but for his Names sake. Ezek. 36.32, Be it known unto you, I do it not for your sake; the zeal of the Lord of Hosts which he beareth us doth it: he leapeth over the mountains of Bether, to come to us; or if he stayed on our sufficient dispositions, we might all bid our hope farewell. Ob. 4 Fourthly, From delay the Devil will shake hope. Pro. 13.20, Hope delayed maketh a sick soul. Ans. But we must know, that God's forbearance is no quittance. And when these usurers care not how much their money runs in a rich man's hands; why should we think much to trust our treasure with God? who will pay use for time he delayeth. Again, he doth not foreslack any fit season, but only waiteth the opportunity: and examples of delayed hopes, yet certainly accomplished at length, may comfort us. Seaventy years, the returning of God's people from the Babylonish captivity was rejourned, yet it was fulfilled in the season of it. Ob. 5 Fiftly, from the greatness of our misery. Lam. 3.18, And I said, my strength, & my hope is perished from the Lord; remembering mine affliction, my wormwood, and my gall. Answ. Answ. Not to be moved at present miseries, we must first learn wisdom, not to revolve them so much, as to be dismayed by them. He that will drink a potion, will not roll every drop about his mouth; and he that will go through afflictions, must not demur too deeply upon them. Thus Paul looked not at things seen, but unseen. The end of the cross must be eyed, or the cross will not be endured. Yet we must not, contrarily, run upon foolish lightness, that will not let the heart go into any mourning: this is as dangerous a work, as despair itself. 2. We must remember that hope shows itself, when things are hopeless. Abraham hoped against hope. job 13.13, If he kill me, yet will I trust in him. Thirdly, when things press us most, we are nearest our deliverance: Quum duplicantur lateres, venit Moses.  
Sixtly, hopes have miscarried, Ob. 6 and therefore are not to be trusted to. Phil. 1.25. And these all through faith obtained a good report, and received not the promise, Heb. 11. To the first, first we may thus answer: Ans. rejecting the Papists opinion, that it was humane credulity, not christian hope, we may say, that in some sort it was fulfilled, though he never was freed: for, God did in his first audience give him deliverance from Nero for a season, wherein he might have been beneficial to the Philippians.  
Secondly, hope is twofould: of things heavenly, or things earthly; now the later may miss of us, and yet hope remaineth certain, because hope so looketh for them, as faith layeth hold of them: now faith doth not apprehend them absolutely, but so far forth as they shall be good for us. For, that place in the Hebrews proveth, that all things believed and hoped for, are not presently received upon death. It followeth not therefore, that they are frustrate: we dying shall not presently have the things promised concerning the resurrection of the body, yet our faith & hope cannot miscarry in it. Now fourthly the means, whereby we may strengthen our hope. First, to consider the nature of it, and the promise annexed to it; It maketh not ashamed, it shall be rejoicing. Pro. 12.18, The hope of the righteous shall be gladness. Secondly, the work of it for the present: it doth refresh us, and renew our strength. Esay 40. vlt. But they that wait on the Lord, shall renew their strength, they shall lift up their wings as the Eagle, they shall run and not be weary, they shall walk and not faint: if this spirit of hope be in us, we like a blown bladder sink not in our distresses; if this be down, we hang the wing: and daily use of it should make us studiously maintain and increase it. Thirdly, to think how we do in earthly things: we will wait upon things uncertain, dead men's shoes, attend persons early & late for a good issue in some suit, buy reversions, and respect them, though never like to fall in our time. Who is great like our God? Shall we not attend his leisure? What is precious like grace? Shall we not wait on it? Thus james, 5.7, from that the husbandman doth in earthly things, doth teach us our duty of patiented expecting things heavenly. Fourthly, it will confirm us to remember experiences forepast, the precedents of good hope, how God hath made those partakers of their hopes, whom he seemed to have put out of his sight; David: his people in Babylon, etc. So to think how sweet they shall be to us when they come. Hope when it cometh is a tree of life, Pro. 13.12.  
Doct. Now than the doctrine of this is, that Christians, by the grace of hope, must strengthen themselves in their conflicting days. If we want good things spiritual, we must walk by hope; looking to him, who hath said, we shall want nothing that is good. If in adversity, we must hope to have a good issue out of it, our lives must be passed in looking for our full deliverance which shall be revealed in the last time. Thus, Psal. 123, our eyes are to thee as the eyes of a handmaid to her mistress, till thou show mercy on us. Luke 2.25. Simeon was a just man, looking for the consolation of Israel. Thus Paul in his crosses had this hope. Phil. 3.20, But our conversation is in heaven, whence we look for the Saviour, etc. he conversed, looking for his everlasting glory. This is our anchor: without it our lives would be tossed with the billows and surges of our manifold temptations; especially we must remember to weigh this anchor in a safe road: for the Papists cast it on the sands, even on their own worthiness, which maketh their head piece as strong as a helmet of brown paper. Use 1 But (alas) we are naked christians: when we are in trouble, we are ready to wish ourselves dead, hopeless voices pass from us, we never look to see it otherwise, and our corn (as we say) is shaken with every wind for want of this supporter. Use 2 We must be exhorted on the contrary to wait on God: if in troubles, for the issue; if in want, for supply; if he be absent, when he shall return. This hope is a Dormant with us, we do not look up the practice of it: if we send a Letter, we look till we receive an answer: we can say, I should hear from such a place, etc. Who looketh till God returneth an answer of his mind which he hath often sent to him by prayer? If one saith, I will be with you to help you, or do this or that for you, we look he should keep touch accordingly: if one send us word he will be with us, we look and prepare till he cometh: but if GOD speak, who doth wait? though he forewarn us of his coming, who doth attend? We would be loath to tell an untruth, etc. but these great things, of neglecting faith and hope, we make no conscience of: when Mint and Cummin must be given, the great things of the la must not be forgotten.  
Now follows the sword of the spirit; so called because it is put in our hands, and made mighty through the work of this spirit. First, that which is here understood by the word of God, is, whatsoever out of the written word we have by reading and hearing, or what God doth teach us by experience, agreeable with that which is in the word written. Secondly, for the use, it is either defensive, warding the blows which Satan doth reach us (as Christ used, Mat 4.) or offensive, it doth strike down the darkness & power of sin us. Thirdly, the devil doth keep men from this sword by excuses, they are not book-learned, have not leisure as others, to look into such matters, why may not men be saved without knowing the word? Quest. Ans. Ans. Search the Scriptures: for in them ye think to have eternal life, john 5.39. Again, first seek God's kingdom, & the righteousness thereof, etc. Mat. 6. No seed sown, there can be no harvest; no word, which is the immortal seed, there can be no begetting to God. If we have the word with us, first he will impugn it by suggestions, thus; 
Ob.  How canst thou tell this is the word of God: it is not his word. Ans. Ans. We must remove these things which are sparks of Atheism in us; First, by taking to heart the gross Atheism and unbelief of our hearts, and seeking to be purged of it. Secondly, by crying for the eye salve of the spirit of illumination. Thirdly, by obeying that we know, which doth open the door of the heart wide, for the holy Ghost to enter, which doth ascertain every thing. Secondly, from want of effect in us. He will make light of it. Object. Ob. 2 Men say, Men say, this is so effectual, so comfortable: but what sweetness, what power, what terror dost thou find, in the promises or threatenings of it? And who are worse than they that live under it?  
Ans. Ans. We must distinguish, from that the word doth of it own nature, and that which the corruption of men works, taking occasion by the word. Again, the Physicians intemperancy will not make the prescript of diet less regarded. But for our own want of feeling; we must know when we are so, it is not for any lack in the word, but through our own default: when the tongue is in loss of taste through choler, give it never so good meat and drinks, all is bitter; yet it is not in the meats, but in the taste. Ob. 3 Thirdly, the Devil doth by multiplicities of interpretation make some call the word in question. Answ. Ans. Diversity of gloss doth not take away the uniform meaning of the Text, and certainty of knowledge in it. If twenty four Lawyers should demur upon some case; though they had twelve diverse interpretations, it doth not take away certainty in the Law. Again, this is a rotten bleat, not of Christ's sheep, How should we know the meaning of the Scriptures? joh. 10. His sheep hear his voice. God hath promised we shall be all taught of him, Ob. 4 Fourthly, the Devil will steal away the word from us, for he is light fingered. Mat. 13.19, Then cometh the evil one & catcheth etc. There is an example in the Apostles, out of whose hearts he did steal the word of Christ's resurrection, so plainly foretold them. And we see in Sermons, some remember not two sentences, at the end of the week, not one: cares, businesses, pleasures, etc. against which we must be armed, with remembering of Christ's admonition, 
Luk. 8 18  Take heed how ye hear. It is dangerous meddling with edge-tools: Blessed are those that hear the word of God and keep it. Heb. 15, To day if ye will hear his voice, etc. The danger of not keeping the word and bringing forth fruit, is set forth, by the ground drinking in the showers; & fruitless, which is near unto cursing. Heb. 6.8. And to this purpose mark the fourth thing: How we may do that the word may be held of us. We must above all things keep our hearts: for they are the vessels in which the word must be stored; if the vessel leak, or be not sweet, the liquor runneth out, or smelleth of the cask: If the heart be unbelieving, given to lust, covetousness, voluptuousness, the word will run out, or be smothered, or perverted. Therefore David prayeth, Incline my heart to thy testimonies, and not to covetousness: these two cannot stand together. Secondly, we must labour to see how precious the word is. 
Psal. 119 103.  David found it more sweet than the honey comb, more precious than gold or silver: therefore he held it so constantly. I am like a bottle in the smoke; yet I forget not thy commandments.  
Thirdly, we must cry to God, to give us that faithful remembrancer: the which may call things we know to our mind, in the time of our need. 
joh. 14.26  It is said when the Apostles received the Spirit, than they remembered etc. Without the help of God's spirit we should be like Agar, ready to die for thirst, though the fountain were by us. Fourthly, we must lay upper the word safe; as we coffer jewels: to which three things are necessary. First, musing & considering within ourselves of it. Luke 2.19, Mary kept all these sayings, and pondered them in her heart. Secondly, speaking of it, Deuter. 6.7, And thou shalt rehearse them continually unto thy children; not that we must talk lightly, with hearts vntuned, but either with hearts prepared, or else with a holy purpose, to provoke our dull hearts by the words of our mouths: for though words come from the heart, yet they help the grace in the heart: as apparel is first warmed by the body, afterwards giveth and fostereth heat in the body: such holy communication will make us ready in the knowledge of it. Thirdly, one that will have it sure, must not only know it, and have it in his memory, for if he go no further it will putrefy & come to nothing; but must affect it, that we may say so love I thy statutes. 2. Thess. Because they received not the truth in love, therefore they did not hold to it. Psal. 119.122, I rejoiced at thy testimonies as if I had found great spoils.  
Doct. Now the things to be marked are two: First, that all of us must strengthen ourselves, by getting the knowledge of God's word. The sword is not more necessary for the soldier, 
Examples.  than this for us. Thus Christ 
Christ.  played his prizes with it in the temptation, Mat. 4. job 
job.  23.12, Neither have I departed from the commandments of his lips, and I have esteemed the words of his mouth, more than mine appointed food. Psal. 119.11, 
David.  I have hid thy promise in my heart, that I might not offend against thee. Such as have enemies, do not walk but having their swords girt to them: we cannot repel wicked suggestions, strike down our own corruptions, without the help of the sword, and knowledge of God's pure word.  
Use 1 Which doth first let us see the kindness of the Papists: for first as they give us a wicker shield, and paper helmet, so they give us a leaden sword, an unwritten word▪ the word of men, as well as of God, the mixture doth mar the metal: but above all, heerin they sin, that they let not Christians indifferently have the word of God in their mother-tongue; using against Christians the like hostility that the Philistims used against Israel, they took away the smiths and weapons of Israel. And mark it: for, this taking the word from God's people, is an antichristian practice. If a man should transport our armour, and so dis-furnish the Realm, it would not serve the subjects in time of need, we would count him no friend to the State.  
Use 2 Secondly, it doth convince Christians that are careless of the word of GOD: or if they have the knowledge of it, they use it as our gentility wear their weapons, to show the gilded pummels and velvet scabbards, rather than otherwise: so the word which is a spiritual sword, many do discourse of it for ostentation, rather than to ward off wick●d suggestions, or hue down their own corruptions with it.  
Use 3 Lastly, we must be exhorted to get the knowledge of the word, and hold it fast. Pro. 2.1, My son, if thou wilt receive my words, and hide my commandments within thee, verse 5, then shalt thou understand the fear of the Lord, & find the knowledge of God. Let the word of God devil in you richly in all wisdom, teaching & admonishing one another, Col. 3.16. We should ever have this word in our hearts and mouths: it is no small disadvantage for a man to be without a weapon in the midst of his enemies.  
Doct. Secondly, this doth teach us, what word it is which the spirit of God doth accompany, and make mighty in the conscience: it is the word of God, Esay 49. vlt. 2. Cor. 3.8, How shall not the ministration of the spirit be much more glorious? jer. 23.22. & 29, But if they had stood in my counsel, and declared my words to my people, than they should have turned them from their evil way. And in regard that it is thus accompanied, it is here and in Esay 48.2. Heb. 4.12, called a two edged sword, of so great efficacy, that we may see the Apostles, who being but fishermen, yet having this word in their mouths, did cast down all the wisdom of the world that resisted them. And we see in that Nicene Council, 
Euseb. lib. 10. cap. 3.  when all the Doctors could not silence an acute Heretic, a simple man unlearned in comparison, bringing out the simple testimony of this word, did subdue him, and convince him, so that he had not aught to answer.  
Use 1 Which should teach us, as we would have the spirit effectual with us, to keep to the pure word, these clear fountains of Israel; not to affect the depths of humane curiosity: for, the spirit blows not in these voices. Every sound is not music; nor every such sermon preaching.  
Use 2 And it showeth people what they should desire: to hear the word of God, by which the spirit doth work in them; not to applaud strange fire: which men do through ignorance, which is the mother of admiration; and through indiscretion, which maketh them they cannot discern between Aaron's bells, between the silver Trumpet of the Sanctuary, and such tinkling Cymbals.  
Ob. 1 Fourthly, from translations, objections are made: First, your Bible's are not such as have infallible truth, but are the labour of men, and err here and there: that which is the work of man, and subject to error, is not God's word.  
Ans. Ans. 1. Our Bible's are not so infallible as the first copies were (for in them not only the matter, but manner of writing, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; both infallible) and are such as (for matter) into which may creep some error; and for phrase of speech, some dissenting from the truth of the original. Ans. 2. The word translated, though subject to error, is God's word, and begetteth, and increaseth faith, not so fare forth as man through frailty erreth; but as he is assisted through speaking and translating, to write the truth.  
The Papists say, there must be infallibility in God revealing, and the Church propounding, to beget faith: but this is false; for faith cometh by the hearing of the word of God, from the mouth of a particular Minister, who by all confession is subject to error. Ob 2 Object. But if we err in some things, how can we believe any thing? they may as well err in all? Ans It cannot be: because as God doth immediately and infallibly assist them, that they cannot err at all; so we know he is in some measure with them, that they cannot altogether err. These grounds laid, it is easy to answer. Secondly, If it be objected, the word you preach and hear, translated and read, is subject to error. God's word is not subject to error, ergo, the word ye hear and read is not God's word. Answ. The proposition if general, it is false: but it is particular, & so concludes particularly; else it is false, and the conclusion false, Object. Ob. 3 A word that may err cannot beget faith: your word may. Ans. Ans. The first is false, unless conceived with limitation, thus: A word that erreth cannot beget faith, so fare forth as it erreth. I thought good not to propound this objection, because I would not teach men to find a hole in their Bibles, lest their corruption should take further hold by it, than their grace would over come. Yet the frequent audacious practice of Ministers, in correcting the translations which walk in our Lands, doth make it necessary, that the truth of this point should for the diligent reader be unfolded; who will not take offence at the weakness of man, but extol the power of God; which doth put forth itself in the midst of humane frailties.  
Now followeth the second thing, in which the particular strengthening of ourselves doth stand: and that is a matter of fact. The exercise of prayer. The former things do present before us, men clad in glistering furniture, from top to toe: And this doth show unto us the muster of such glorious spiritual forces.  
In this eighteenth verse, and the two following, are set down three things concerning prayer. First, the duty itself; Pray always, with all manner of prayer, etc. Secondly, the manner, partly from a virtue that must accompany it: and partly from a property of perseverance. Thirdly, the object or parties set down generally in this verse; particularly in the verse following. This is the sum of the verse.  
The duty hath his amplification from the generality of it [with all prayer] which is all the kinds of prayer, which are opened, 1. Tim. 2.1, I exhort therefore, etc. First, deprecative, or prayers, that ask remooveall of evils. 2. Petitions, or wishes, of good things. 3. Intercession, for others. 4. Thanksgiving. Secondly, the duty is set down for circumstance of time [always] which doth not note that we should be daily, or uncessantly occupied in prayer; but that ever and anon, in fit opportunities, we should betake ourselves to prayer. We have elsewhere the same manner of phrase. 1. Thes. 5.16, Rejoice always, not that we should be like Democritus always laughing; but when occasion is offered, show that rejoicing; as otherwhiles, we must weep with them that weep. The like phrase, 2. Samu●l. 9.7. Mephibosheth did always eat bread at Druids table: that is, daily at the hours of eating, he did remain at the King's board. Thirdly, in the spirit: signifying the fountain, whence it must spring; from our spirits, moved by the spirit of God, which is the inditer of prayer. These are opened, as having in them some difficulty. Now to return: First, to the general handling of this 18. verse. Secondly, to the particular. Prayer is an opening of the heart to God, in making requests and offering thankes through Christ. For the nature of it is nothing but a motion of the soul in desire and thanksgiving: called the lifting up of, or the rearing up of the soul.  
The use of it is not to satisfy, or merit. Beggars pay no debts, but confess insufficiency. Dan. 9.5, It pleadeth all guilty, and unworthiness: and how can he demerit with prayer, that cannot requite aught he hath received? We are less than the least of his mercies: as David, Psalm. 116.12, What shall I give the Lord for all his benefits unto me? The use of it may be branched out. In regard of God: It doth glorify him, by acknowledging him the father of lights, the fountain of all good we have and would have. In regard of men, the helping of them through love, by being suitors at the throne of grace for them through Christ.  
Secondly, in regard of ourselves, the use is manifold: but here those uses of prayer are most pertinent, which do respect the warfare we have in hand. First, it doth make us win the day without striking a stroke: For it keepeth the Devil out, that he cannot have leave to throw a dart against us. Matth. 26.41, Pray that ye enter not into temptation. Luke 21.36, Pray that you may escape these things, that shall come to pass, and that you may stand before the Son of man. Secondly, it doth get us supply of strength, if we come to the encounter. For, Exod. 17.11. Moses prayer was stronger than Iehosuah's sword. Pray, and the peace of God shall like a watchtower krepe your hearts. Look how Captains fight abroad for their Country, send their Letters, and so have men, munition, victuals, money, etc. So prayer is the messenger of a faithful soul, and fetcheth every thing from God.  
Thirdly, Prayer doth strengthen us in faith and hope. For, look as if we commune often, and familiarly with a man, we have more confidence towards him: so If we by often prayer, speak with our God, it doth embolden us, and breed more liberty and confidence towards him, then if we were estranged. 4. Prayer getteth all our other armour fitted about us; we being not able to buckle it on, further than our heavenly father doth help us on with it.  
Now for the third thing, How the Devil doth labour to weaken us in the performance of this duty. Ob. 1 First, from this, that prayers do not always speed, and therefore are in vain. 2. Cor. 12.8, For this I besought the Lord thrice; yet he miss of that he sought: much more, we in temporal things. Ans. Ans. That is not in vain, which doth n●t always get the thing we would have: about which we must learn three things. First, that prayer often doth obtain what we would: as Moses, for victory, and had it: Hanna for a son, and had him. Secondly, when it doth not obtain the things themselves, it gets something that may be worth our seeking: as, though it doth not quite remove evils, yet it prevaileth so fare, as to have mercy mingled with judgement; our evils assuaged. Though we get not the things we wish, it getteth some grace proportionable: as in Paul, 2. Cor. 12. My grace is sufficient for thee. Thirdly, though it get not deliverance, ad voluntatem, yet it always procures issue ad salutem.  
Ob. 2 Secondly, from this that prayers are needless. Esay 65.24, Yea, before they call I will answer, and whilst ●hey speak I will hear. And john 16.24. Henceforth you shall ask me nothing. Ans. Ans. The later is but a doubt from the phrase of speech: for, ask there is questioning, as they had done before; which they should not need to do when they had the spirit to lead them into all truth: for the other it followeth not, God is ready to forgive us, therefore we need not ask: for although it is not needful to stir up mercy in him who is the bowels of mercy, or to inform him who is the searcher of hearts, yet they are necessary as means which God will have used, that we may receive the things which he of free mercy giveth. Gen. 25 21, Isaac knew he should have seed before, yet he prayed. Elias knew, and had told Ahab, God would certainly give rain: yet both prayed, and they are means to prepare us holily to enjoy the things received. The creature is sanctified by prayer: for things received by prayer increase our love to God, our thankfulness. Psal. 116, What shall I render unto the Lord, for all his benefits: maketh us ready to part with them for God's glory.  
Ob. 3 Thirdly, from our unworthiness. God heareth not sinners. john 9.31. And also if I regard wickedness, the Lord will not hear me. Answ. Ans. There are repenting and vnrepenting sinners: the later kind of sinners, nay, their very prayers are an abomination, when they love to live in some sin, and hate to be reform. The other God heareth.  
Ob. 4 Fourthly, God heareth not such as doubt of his mercy. jam. 1.5. Ans. Ans. There is a reigning unbelief; and there is a doubting, and unbelief which is a weakness left in the Saints, for their exercise. The first is in heathens and unbelievers: the later, which is a doubting which is in a soul that would be rid of it, and prayer by faith fights against it, doth not hinder us from being heard. Mark 9.22, But if thou canst do any thing help us. Mat. 14.31, Oh thou of little faith, wherefore didst thou doubt?  
Ob. 5 Fiftly, From our long ask and not receiving. It is in vain for him to pray that asketh and receiveth not. Ans. Ans. First, we must examine whether our continuing in some lust, do not hinder the effect of our prayer. james 4.3, Ye ask and have not, because ye ask amiss. We must know that God doth defer us, to try how we will persevere in prayer; as a friend when he meaneth to do this or that, doth detract it at the first, to see if the other will importune him. Thirdly, that we may know the worth of things, and have our joy doubled in receiving them. Fourthly, It is a token God will give us more abundantly, the longer he doth hold us in request: the wider one openeth any thing, it is a token we mean to put the more in. It is not in vain therefore to ask, though we be not presently answered; seeing God doth on so good occasions, delay us in our suits. And let us be sure of this, that he that bottleth up our tears, files up our prayers, putting them on record before him. Mal. 3.16, Then spoke they that feared the Lord, every one to his neighbour, & the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. Ob. 6 Sixtly, the Devil by tempting us to sin, and distempering of us in the course of prayer. 1. Pet. 3.7, Likewise, ye husbands dwell with your wives, as men of knowledge, giving honour unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted. For, when the conscience is defiled, we are so pricked in the foot, that we cannot go to God in prayer; and are not able comfortably to discharge it: we either neglect them, or profane God's name, in rushing upon them: we must therefore take heed of sin, as we would with comfort return to prayers. But here is a question. Quest. I have been overtaken with infirmity, the time of prayer draweth on, what shall I do? Answ. Ans. First, thou must not neglect it, for this is to heap one sin upon another. Mat. 5.24, Leave there thine offering before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Secondly, thou must not when thou hast offended God rush boldly on him. Exod. 33.10, They worshipped every man a fare off, in the door of his tent: but Num. 12.14. There is a worthy example, If a man's parent should be so offended, as to spit on him; durst he appear before him for seven days? And shall we be so bold, having offended the father of spirits, presently to come into his sight? In the third place, a man must gather himself together, & let his heart smite him in that he hath done, the rather to think what straits he hath brought himself unto, either in neglecting his duty, or profaning the name of his God. If the party be at hand (as the man and wife) let there be mutual confession; if otherwise, let there be a purpose of it: and having this purpose, and being in any measure touched, though nothing so well as we wish, and were meet; we may come to God, and he will accept us, and heal us. 2. Chron. 33.19, And his prayer, and how God was entreated of him, etc. Seaventhly, Ob. 7 The Devil will labour to prevent us, and break us off in this duty, by distractions; this thing, and that, calling us away, by difficulties in the while of prayer: such mists of darkness, such swarms of wandering idle thoughts, coming before our minds, that we are much discomforted. Answ. Ans. We must be resolute against distractions. First seek the kingdom of God, etc. Mat. 6.33. If we promise at this or that hour, to meet a man when the Clock smiteth, whosoever we are with, we crave pardon; we are to go. Make not more bold with God than you would with man. For the second we must inquire whether letting lose our hearts all day, do not cause this unfitness at night: and if it be so, we must help the matter with watchfulness. Secondly, we must know that the Saints have felt both these things, darkness, and wanderings. For there is a double wandering of the mind: one is of carelessness and contempt, such as is in many in the Church, that pray, and their minds are a woolgathering; they say Amen, but know not to what. There is another wandering of the mind, which is through infirmity: it being felt, is grievous to us, though we cannot overcome it. Thirdly, this is a rule, We must not cease to do any commandment because of our imperfection in doing it. And to strengthen us every way, Let us come to the fourth consideration, how to strengthen ourselves, that we may constantly carry forth this duty: First, to consider that this is a commandment, and that necessity doth lie upon us. Secondly, to consider the promise of God, Ask and ye shall have, seek, etc. Thirdly, to muse often on the style of God. Psal. 65.2, He is a God that heareth prayer: look the whole Psalm. If Princes will not lose any part of their Royal Title, God will maintain his.  
Fourthly, to consider, it is ourselves that gain by prayer: and if we lay it down, we shall have the loss of it. job 35.7, If thou be righteous, what givest thou unto him, & c? Yea, we must be so far from being offended at Gods not answering at our want of comfort and liberty, that we must hold even this, such a prerogative as we are unworthy of. 1. Chron. 22.14, What am I or my people that we should offer thus? what are we that we should speak to God, or have access to the highest Majesty?  
Fiftly, to consider against all wants, that we are accepted, according to that we have when there is a ready mind, 2. Cor. 8.12. He spares us as a father doth his children, Mal. 3.17. They will hear with delight the lisping and stammering voice of their children: yea, because the soul is sick, the service is twice welcome. If a sick child reach us up a thing, we count it more than to send another of laborious errands.  
Lastly, from all wants and discouragements, labour to see that thou canst not pray, if God by his spirit help thee not: the more thou comest to be poor in spirit, the more freedom and strength thou shalt have in performing thy duty.  
Now thus we see in general, that Christians must by this exercise of prayer strengthen themselves. Doct. Every where we have precepts, Call on me in the time of trouble, etc. Psal. 50.15. And precedents: David, Asa, jehosaphat, Hezechiah, when the armies of the Heathen did assail them, by prayer prevailed against them. This is the refuge of the Saints in all troubles. The Name of the Lord is a tower of defence, Psal. 18.10. This is that just man's practice, Psal. 32. the whole Psalm.  
Use. Which doth rebuke such Christians as use not themselves to prayer. It is with us as in the time of Esay. 60.7, And there is none that calleth upon thy name, neither that stirreth up himself to take hold on thee. And as with the Disciples, john 16.24, Hitherto have ye asked nothing in my Name. We have all things so cast upon us, that we use not prayer: but take heed; for the Lord will draw back his hand, and rather strip you that are his own of all, then lose his honour. Hos. 5, I will go and return to my place, till they acknowledge their fault, and seek me: in their affliction they will seek me diligently. If we will not seek him, he will make us cry after him: therefore do not (whatsoever condition you are of) shift it off. Wives think the husband must do it: but his neglect will not discharge thy duty. Servants think if their masters use none, they are bound to none. Why should we need motives to this? If we might be familiarly admitted to the King's presence, we would easily accept it: in faithful prayer thou mayst commune with God. Again, how worthy are we to miss good things, that will not open our mouths for them? Spare to speak● (we say) and spare to speed. When GOD biddeth us ask and have, how unthankful and unworthy wretches are we, that neglect such kindness, and will not prove him that is so gracious? Again, there is no duty so acceptable to God: for that prayer is to grace, as powning is to sweet spices; it maketh grace, as faith, reverence, poverty of spirit, thankfulness, etc. cast a fragrant smell, as which (indeed) is nothing but the chafing of them.  
Secondly, we see, Doct. that day by day, when it shall be most fitting our condition and occasion, we must return to this duty, Pray always. That we are said to do continually, which we are said to do at fit times daily, as Numb. 28, That was a continual sacrifice which was daily offered, morning and evening only. And that we are daily to take up this exercise, it appeareth by David, Ps. 55. 17, Evening and morning and noon, will I pray and make a noise, and he shall hear my voice. Dan. 6.10, He kneeled upon his knees three times a day, and prayed and praised his God, as he had done aforetimes. Secondly, by Christ's instruction, who would have us beg every day the things that belong to this temporal life: much more to the spiritual. And by many reasons, as first our decay of grace when it is not renewed, or sundry wants and new appearances of evil which daily show themselves, before not discovered, which must be supplied by prayer; as the decay daily of bodily strength by sustentation. Secondly, the daily malice of Satan against us. Thirdly, the benefit of daily prayer, it is as a hedge to us. When we have brought ourselves to this custom (it being with the soul as with the body) it will not go quietly without that to which it is accustomed.  
Use. First therefore from the right understanding this phrase, we see it doth not enjoin us those canonical hours: for besides that their institution was not known in the Apostles time, this precept toeth all Christians; whereas their hours of prayer bind their clergy only, who of office are to pray, and there discourse that way, would have these things marked; that we do not deny that the Church hath liberty to appoint hours, with caution of edification. But the first err in this, that they make laws for all times, of some example, which particular men did freely upon some occasion extraordinary. 2. That they multiply their forias, and hours abundantly, above that the Church of God can attend unto, yea contrary to God's institution; who hath, that we might keep his worship on the Sabbath, given us six days. 3. That they make them public prayers of the Chur. which are performed by the Clergy; whereas the Clergy are not the Church, but the ministers with the people to whom it is ministered.  
Use 2 Secondly, this doth convince many, who think that time lost that is devoted to prayer, who think it is enough to pray at Church; as if God's public service did justle forth the private. Many, who by fits sometime will pray, leaving off another while. Many, who though they pray in evening with their houses, yet in the morning every man must be for himself, and God for them all: but we must pray always, evening and morning, day by day; it is most requisite that we Christians may offer up a continual spiritual sacrifice to our God, though every one cannot in the like measure perform these duties: for the circumstances of callings, and conditions of lives, do make them differ.  
Doct. 3. In the spirit. Which doth teach us, that the inward man of our hearts, must chief be occupied in prayer. In all our service, we should say, as Ro. 1.9. That we serve God in our spirits, but especially in prayer; it being not the warbling of words, but the yearning, and panting of the heart after God, and the things of our peace. Such was Christ's prayer, Heb. 5.7, which in the days of his flesh did offer up prayers, and strong cries unto him, etc. From his soul they came: for they were offered up with loud cries, and many tears. And the ardent desire, is the thing which God heareth, though there be no voice annexed; as appeareth in Moses, Exod. 14: 15, Why criest thou unto me? 2. The prayer outward of the lips, without the request of the heart, is abominable in his sight. Ma●. 15.8, Cursed is he that draweth near with his lips, but his heart is fare from me. The spirit is the rise of true prayer: if it proceed not thence, it is an empty ring which God regardeth not. And this maketh prayer laborious, because the spirit is to travail in it: and the Saints in this regard, can endure better to hear an hour, then pray a quarter; whereas the world, they think the out ward repeating of words with a general intention, to suffice. This Popery is natural, they cry for praying, rather than preaching. Use. Reprehension. It doth serve to convince such prayers as are nothing but vain babbling, & words without spirit: as with many, the mind is running on twenty things, while the body boweth to prayer. Yea, it doth check the indevotion, and want of spirit, that doth creep upon us, that are the Lords. And let us take heed: for a powerlesse prayer, if it come not from mere feebleness, which is accompanied with an abjectness of heart, but as it doth the most times from a spirit of sloth joined with presumption; If we from these grounds shuffle up our prayers without pow●r & life, God will certainly punish our profaning his name, with letting us fall into some sin, which shall awaken us with smart enough.  
Use 2 Instruction. Secondly, this doth teach us that we must stir up our spirits in the action of prayer, use contention, & shake off such chillness, as will run through us, crying to him that is the quickening spirit, not being quiet till we get some warmth into our spirits: and these be the winged prayers, that fly beyond all the visible heavens; these be the prayers of smoke, in which the Church ascendeth to God, out of this world, a barren wilderness.  
Doct. Fourthly, watching thereunto. Whence mark, that as we must pray, so we must use watchfulness for furtherance of prayer: Not that we should sit up late, as in Nocturnes; or wake before day, as in morning Matins: But we must all day long have a wakening soul, that carrieth the duty of prayer in remembrance. Watch & pray, Mat. 26.41. Col. 4.2, Continue in prayer, and watch in the same with thanksgiving. 1. Pet. 4.7, The end of all things is at hand, be ye therefore sober and watching in prayer. Where we may see, it is the minds waking, which is principally meant, though this will keep the body from drowsiness, in performing the exercise. The primitive Christians, this is recorded of them; that they did eat their meat, as remembering they were to call on God, by the night season. More particularly, there must be watchfulness brfore prayer. 2. In it. 3. After it. Now our watchfulness before, stands in preventing the impediments, in marking that in the course of the day, which may fit us for prayer. First, this watchfulness will make a man so cast, and make such riddance of business, that he may not have hindrances when he shall go to his duty. God prefixeth a Memento before the Sabbath; teaching that if one do not lift up his mind to it, and in the six days dispatch his business, he cannot keep it when it cometh: so there is a mindfulness to be had of him that will not this way be encumbered with distractions. Secondly, We must watchfully keep our selves from sin: Let him that calleth on the name of Lord, depart from iniquity. For if we be in the day time indulgent to our lusts, it will be a damp to our prayers: and when we yield to sin, it is a token our Watch is down; we think not of prayer. For if we meant to make suit to a man at night, we would be watchful in the day, not to lose his favour, by giving him offence, lest he should refuse us in our request. 2. We must observe our wants in the day time; as, how prone we are to run into worldly mindedness, in wrath, in voluptuousness, in foolish and unfruitful speaking, and therefore, what need we have to cry, Lord, keep thou the door of our lips. Again, we must labour, as to have a sense of wants, so to have a feeling of the good things God giveth, of the evils he keepeth from us: for without the one we cannot be poor in spirit, nor beg unfeignedly; without the other we cannot be truly thankful, and offer up our praise heartily.  
Now we must watch in prayer against indevotion and wanderings, etc. So Esay complaineth 64.7, And there is none that calleth on thy Name, neither that stirreth up himself to take hold on thee. After prayer we must mark, how God hath answered us in this or that we have entreated. Psal. 5.3, Early in the morning will direct my prayer unto thee, and will wait, stand as in a watchtower, and see how the Lord will deal with me, and remember me in my requests. Psal. 130.5, I have waited on the Lord, my soul hath waited, and I have trusted in his word, ver. 6.7.  
Use 1 Reprehension. This doctrine checketh many; such, as when their Watch hath been down, rush upon prayer, even from pots to prayer: when they have supped & given thanks, though they have let their hearts lose, eat, drunk without fear, sobriety, profaned their mouths with light unfruitful speech, yet then before parting of friends, call for a prayer. But though they may after a feast go to prayer, who eat and drink before the Lord, as Hannah, 1▪ Sam. 1. after she had exceeded with a double portion, went and prayed devoutly; yet you that have let fall your Watch in feasting, you profane Gods Name when you call for a prayer: and many are so fare from remembering themselves all day, that they cannot keep their eyes open while they are a-praying; they are so affected, as if it would cast them into an ague to be kept awhile in prayer. This want of watchfulness is a common evil, and doth us great hurt. This maketh us such poor Orators, that when we come to God, we are barren of praise and request, because we do not observe in the day matter for this purpose: this, though we know it not, doth make us complain of such mists, roving thoughts, indisposition, because we walk all day long forgetful. If one should eat coddlings, gooseberries, pease, would you wonder if at night he were wrung in his belly? would you not bid him mend his diet if he meant to see it otherwise? so, when we let our hearts lose all day, feed upon earthly vanity, how should they be heavenly-minded on a sudden, when bedtime calleth on us to prayer?  
Use 2 Exhortation. Let us stir up ourselves to keep this watch, that we may see, and walk in the strength of our prayers. If one be to make an oration in the schools, he will not venture ex tempore: how much more should we meditate on the orations we are to make before the Lord? So if we should device any thing by way of petition, would we not wait how it is received? what is said to it? would we give up our petition, and carelessly departed, never thinking on it? how much more should we wait to see what will become of our requests to GOD?  
With perseverance. Doct. Whence mark, that we must hold out in our daily course of prayer. What if God delay, we must not give in, but like jacob, not let God go till he giveth us the blessing; and like those remembrancers of Zion in Esay, give him no rest till he accomplish our desire. This, our Saviour by two parables calleth us unto; one, of a friend importuning his friend in the night, Luke 11.5.6.7.8. another, of a widow dealing with the unrighteous judge Luke 18.2.3.4.5. This perseverance is a thing so lovely, that therefore God doth delay, to see how we will be instant, and importunate with him. For he doth not seem to reject prayers that he doth not hear, & grant them,: nay, as seed which is the longest covered riseth the first with most increase: so do those prayers which God seemeth to bury in forgetfulness a long time, if we persevere, they shall spring out with the greatest blessing. Use. Instruction Wherhfore we must stir up ourselves, strengthening our feeble knees, erecting our fainting hearts, we must not let delay beat us out. Shall we stint God, presently to hear us? Let hypocrites say, Esay 58, We have fasted, and thou regardest not. Are we better than Paul who prayed thrice, yet was glad to rest in this, that God's grace was sufficient? better than those that have said, How long? Have not we, when God hath called and knocked, often neglected to answer? Let us consider these things: and though God seem to turn a deaf ear towards us, let us continue our prayers with patience.  
Finis.