QUEEN ELIZABETH'S Looking-glass of Grace and Glory. WHEREIN MAY BE seen the fortune of the faithful: that is to say, the wrestling, victory, and reward, or the combat, conquest and Crow●● of GOD'S children. All clearly represented according to Scripture, & illustrated by divers notable examples of God's servants both men and women: And likewise interlaced with man's memorable alligories & morallties: both pleasant and profitable to be read. By I M. Master of Arts. TO THE GREATEST HONOUR OF THE MEMORY OF THE MOST ILLUSTRIOUS LADY OF SAMOTHEA, MARJE. IN her lifetime Queene-heire of Scotland, Queene-dowager of France, and by natural descent Princess apparent of England, France, and Ireland; A BRANCH Sprung from the Imperial and Royal stock of CHARLES the great, once the most Augustious Emperor of Romans' & Germans, and King of France most Christian. GREAT-GRAND-CHILDE Of the most prudent and puissant Prince HENRY the seventh, King of England, France, and Ireland, by his eldest Daughter borne in the blessed Bed of the happy Union of the two Roses, the most illustrious Queen MARGARET wife to the most virtuous & praiseworthy Prince JAMES the fourth King of Scots. DAUGHTER AND ONLY HEIR Of the most noble, worthy & mighty Britanish Prince JAMES the fift King of Scotland, and of the most excellent and prudent Princess his wife. Queen MARIE de Lorraine, Duchess of Longoville, and daughter of the right magnificent Prince, CLAVDE Duke of Guise. WIFE In first marriage, to the most Christian King of France, FRANCIS the second; and in second marriage by God's especial providence, disappointing all the policies and practices of the Devil, and evil men tending to the contrary, wife to the right generous and comely Prince her highness nearest & dearest cousin, as being descended likewise from the loins of HENRY the seventh by his eldest Daughter MARGARET Queen of Scotland, by her Daughter in second marriage, the right illustrious Princess MARGARET DOUGLAS Countess of Angus, & Lennox, mother to the said Prince HENRY Lord Darley, Earl of Rosse, Duke of Albany, Knight of the most renowned order of S. MICHAEL, and King of Scotland. MOTHER By the foresaid most generous Prince, her majesties right entirely beloved husband, of the most Augustious Prince, our most gracious Sovereign JAMES the CONCORDER, supreme Lord of Samothea, and the first Christian Monarch and Vniter of this Isle; GRANDMOTHER Of thee three graces of great Britain; the most hopeful flower of Princes, HENRY the MAGNANIMOUS Prince of Cambria and of Cumbri, the most sweet tender Prince, CHARLES Duke of York and Albany, and the most graceful Princess Madam ELIZABETH Infanta of Albion; THE FLOWER Once of the whole women of her age, endued with an admirable fortitude, and magnificent bounty of mind, adorned with an incomparable pulchritude and beauty of Body; decored with the most heroical and princely properties, and honoured most, of all the Ladies of the earth, with the many often proffered marriages of the greatest Kings, and noblest Princes of Christendom. TO THE EVERLIVING MEMORY (I say) of a matchless MARIE, once on earth full of Grace, and now in heaven full of Glory: and even the peacemaking mother of Albion's greatest grace and united Glory. The sons son of her highness faithful servant, WILLIAM MAXWELL Son to the Lairde of kirkonnell, and in his lifetime Man at Arms to the most Christian King, doth in most humble manner devote & dedicated the LOOKING-GLASS OF GRACE. & GLORY. JAMES MAXWELL. TO THE MOST ILLUSTRIOUS LADY, AND RIGHT Graceful Princess, the eldest & now only Daughter of our most gracious and Augustious Sovereign, JAMES the CONCORDER, and of the most noble, excellent & worthy Princess, Queen ANNE his wife, Madam ELISABETH Infanta of Albion, all happiness. MADAM, I Make bold to present unto your grace a Looking-glass, in the which (if it shall please your grace to make use of it) ye shall see clearly represented the fortune of the faithful both here & hence; to wit, the Grace of God's Servants on Earth, and the Glory of his elect children in heaven. It will show your excellence how excellent a thing it is, for men and women to serve God by fight against sin, Satan, the world and the flesh, and even to be entered into his service in their tender years. It likewise layeth open the greatness of the reward that God hath laid up for all his sincere and persevering Servants. For it pointeth out the right and straight way that leadeth from the Garden of grace (wherein the flowers of all Christian virtues are to be found) unto the Gallery of Glory: for into this there is none entry, but by the other; even as of old, there was no passage into the Temple of honour but through the Temple of virtue, both builded by the most virtuous and honoured Emperor Marcus Marcellus. In a word, it layeth open unto the eye, such desirable things, as the very signification of your graces own Christian name may serve to put you in mind of: for ELIZABETH signifieth as much as the fullness of God; And the fullness of God is none other thing else, but grace and glory, whereof God is full above measure, but men and women in a measure. To the same purpose may likewise serve the signification of the name of ANNA; which both importeth as much as grace or gracious and taking rest, and is such a name, as I assure myself, your grace can never forget, as being the name of our most gracious Queen your graces own dear mother by generation, & likewise of a most virtuous Lady very near and dear unto your grace, I mean the Lady ANNE HARINGTON your grace's most worthy Governess, and even your mother by Education. And because that this bookish looking-glass presenteth unto the eye by reading, and unto the ear by hearing, the most excellent objects that either eye can see, or ear can hear or yet can enter into the heart of man, therefore, have I made choice of two of the most excellent Princesses, that either eye hath seen, or ear hath heard tell of these many ages past; the one our most gracious Sovereigns most worthy mother, and even your graces most noble Grandmother Queen MARIE of Scotland, the other the most renowned Godmother of both, Queen ELIZABETH of England, both of them once on Earth full of grace, and now in heaven full of glory: And as I have in a manner Christened it by the name of the the one, even of a much-lauded ELIZABETH, so have I offered it as it were at the shrine of the other, I mean of a matchless MARIE. The which thing I have done of set purpose to do thereby both their names some piece of honour, so much at jest as lieth within the small compass of a mean scholars ability to perform, as also thereby to demonstrate and declare unto all our Britain's, how much I do dislike and detest the humorous and slanderous disposition of such passionate people of whatsoever quality or condition, country or religion, as dare be so bold as by word or writ to disgrace and diffame either of them. And unto both of them I thought it my duty to perform this Christian duty, but chief as being a Scottishman born (though likewise descended from the ancient English blood) unto my dread Sovereign's most noble mother, and your graces most gracious Grandmother, as she who was not only the Sovereign Lady of our Scottish people, but also the most worthy mistress of mine own Good sire, who had the honour to serve her highness in France from her lower years. Unto the memory of whose most noble name, I have not only vowed this small part of mine English Essays, but also a part of my Latin labours written for the furthering of peace and concord amongst divided Christianes': towards the which how great a good will I do bear, may partly appear by the 7. chapter of this Book. To pass over a defence of her fame which some years ago being in France I began to be about against the wicked invectives of certain lewd libelers and liars: wishing with all mine heart that I may see with mine eyes, or rather help with mine hands one day to make a public bonfire of all such firebrand books, lewd libels & spiteful pamphlets, as have been at any time heretofore published in English, latin or any other language, in poesy or in prose to the unreasonable and treasonable reviling & reproaching, blaming and diffaming, of the foresaid most worthy Princess the blessed mother of Britain's peace, whose noble name in the despite of all such detractors, shall be ever had of all honest hearted people in a respectful remembrance. That which resteth. most graceful Lady, this bookish Looking-glass, wherein ye shall see nothing but sound divinity, and religious directions and enducements to primitive devotion and piety, doth offer itself unto your grace's view, and beggeth your gracious acceptance both for the twofold most excellent matters sake therein handled, even Grace and Glory, & for the two most excellent Princess' sake, whose gracious & glorious names in the forefront it doth bear. Regard it therefore with your favour able visage, & guard it with your princely patronage, so shall it be secured under your highness shadow, and I encouraged to attempt yet more for the honour of your most graceful Grandmothers name, and likewise of your graces own. And so wishing unto your grace, the best things which can be had on earth, even Grace with God and man, and after a long and happy life, the best things which can be had in heaven, even Glory with God and Angels; I rest, Your graces submiss servant right devoted to all humble duties, JAMES MAXWELL. THE Contents of this Book. I. OF the Christians beginning to serve God and to fight against sin and Satan in the time of youth. pag. 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. 12. 13. 14. 15. 16. 17. 18. 19 II. A pleasant allegory & morality upon the encounter of young David with the Lion, and of Satan's incessant compass of the earth, to assail Christ's sheep. pa. 19 20. 21. 22. III. Of Christ our good Shepherds careful and powerful protecting of his sheep from the destroying violence of the devouring Lion, pag. 22. 23. IIII A comfortable moral upon King Nebucadnezar's choosing of young children to stand before him, and his allotting of a portion of his own meat and drink for their food, together, with another delectable moral upon the new wine, and new vessels memtioned in the Gospel. pa. 11. 12. 13. 14. 204. V Of the policies and practices of the flesh, and in what manner the Christian must discover and disappoint the same: pag. 24 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 40. VI A notable allegory and morality upon the histories of Samson and Dalilah, David and Absalon, Sara and Hagar, the harlot and the foolish young man, mentioned in the proverbs: pag. 25. 26. 27. 28. 29. 30. 31. 37. 38. 39 176. 177. VII Of the good Christians vanquishing of the vanities of the world, & the allurements thereof: pag. 41. 42. 43, 44. 45 46. 47. VIII A delectable Allegory & morality upon the histories of Ehud and Eglon, of jael and Sisera, of joseph and Putiphars' wife, and of the two women mentioned in Salomons judgement, pag. 46. 47. 48, 49. 50. 51. 52. X. Of Satan's guileful enticing, and forcible assailing of the Christian soul, and how w● must fight against his violent invasions, & fi● s●a●● his ●rauculent persuasions: p. 54. 55. 56. 57 58. 62. 66. 67. 68 69. 70. 73. X. A notable allegory & morality upon the encounter of young David and Goliath, upon the bridegrooms sweet and persuasive speaking unto the Spouse in the Canticles, as also upon Satan's tempting of the first woman, & of our Saviour Chhrist: pa. 33. 55. 56. 57 58. 59 60. 61. 62. 63. 64. 65. 66. 69. 70. 71. 72. XI. Of the simplicity, sincerity, and singleness of heart that aught to be used of Christians in serving of God, pag. 76. 77. 78. 79. 80. 81. 82. 83. 84. 25. XII. Of the righteousness, Equity, and charity that should be in Christianes': pag. 86. 87. 88 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99 100 101. XIII Of the earnest study of peace, unity and concord that aught to be amongst Christians both in church and common weal: pa 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112. 143. 114. 115. 116. XIV Of the nature, efficacy, force and effects of justifying faith in Christians, pag. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. XV. Of the unspeakable and happy hope of Christians: p. 131. 132. 133. 134. 135. 136. 137. 138. 139. XVI. Of the excellency of God's word, & how that Christians aught to read & hear the same reverently, affect it fervently, believe it constantly, & practise it diligently in their life and conversation: pa. 140. 141. 142. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157. 158. 159. XVII. Of the manner how the Christian must draw the sword of God's word against Satan in all Sorts of temptations, with a moral upon the encounter of judith and Olofernes: pag. 141. 142. 143. 144. 145. 146. XVIII Of fasting, and of the great efficacy thereof, and how that God's children in all ages, both men and women, have given them selves much unto the exercise thereof: pag. 160. 161. 162. 163. 164. 165. 166. 171. 173. XIX. A pleasant allegory and morality upon the history of Ester, Mordecaie and Haman: pag. 53. 168. 169. 170. XX. Of the admirable virtue of prayer, and of many notable examples of the wonderful effects thereof: pag, 173. 174. 175. 176. 177. 178. 179. 180. XXI. A comfortable allegory & morality upon the praying of Moses against Amaleck, of Samson praying for the restoring of his strength against the Philistims; of Samuel Praying against the same Philistims; of David praying against Achitophel: with divers others; pag. 175. 176. 177, 178. XXII. Of the Christianes' continuing and persevering in God's service, & in fight against sin and Satan, ay until the victory be obtained: pag. 182. 183. 184. 185. 186. 187. 188. 189. XXIII A delectable allegory and morality upon the victory of Abraham against Chedar-Laomer; of Deborah against Sisera; of David against Goliath, and of Ezekiah against Sennacherib, pa. 190. 191. 192. 193. XXIV Of God's ample and honourable rewarding of all such as fight against sin valiantly, and continued constantly in his service unto the end: pag. 194. 195. 196. 197. 198. 199. 200. 201. 202. 203. 204. XXV. A delectable allegory and morality upon the remuneration and exaltation of joseph, Othniel, David, Daniel, and Mordecaie, received at the hands of Pharaoh, Caleb, Saul, Belshazzar, and Ahasuerosh, and of the greatness of the glory that shall be heaped upon the heads of Gods good Servants. pa. 196. 199. 200. 201. 202. 206. 267. 208. 209. 210. 211. 212. ERRATA. Such escapes as have been committed in the press, the gentle Reader shall found corrected here in this Page. PAg. 23. lin. 2 for they, read. 1) p. 34 lin. 4. for labyrinth read laver) p. 46. lin. 21. for assemble read resemble) p. 52. lin. 1. after) self, add perfit) p. 59 lin. 9 for and, read end) p 69 lin. 21, for whom, read who) p. 84. lin. 1. for faith read truth) p. 108 lin. 18, for contentions were, read contentious men) p. 109. li 16. for niceness, read nicetics) p. 173. lin. 1. for force, read face. The looking-glass of grace and glory. CAP. 1. That the Christian is called to he Christ's Servant & Soldier from the Cradle and in the very spring time of youth. Man's life is a warfare, and a time of temptation & trial: 2. Corr. 10 4. for no sooner is he laid into the Cradle, to grow and wax according to nature; but almost as soon is he called into the Camp, to be Christ's Soldier, and to bear armour. David was but a young Boy, 1. Sam. 16.11.12.13. & 17.33.39.42.49.50. when he went out against Goliath, and overcame him: and all Gods beloved ones (for David signifieth beloved) must go out against the spiritual Goliath the great Captain of spiritual captivity, (for Goliath signifieth captivity) they must I say go out against him when as yet they are young. David was no sooner anointed by the hand of Samuel, but he began to be valiant, for the Spirit of the Lord came upon David from that day forward: and wear no sooner made Christians by the anointing of Baptism, (for as Christ is as much as the anointed, so Christian is as much as one that is anointed) but as soon our names are rolled up among God's warriors. 1. Sam. 16.13. & 17.34. Samuel had no sooner powered out his horn of holy oil upon David's head, but as soon he began to encounter with a Lion which came to assail and slay the sheep which he kept in the field, and overcame him, and killed him as he did also a Bear: & the appointed of God, Psal. 45.7. Heb. 1.9. ●. Corr. 1.21 1. john 2.20.27. (for Samuel signifieth so much) I mean God's Ministers, his Priests, and Prophets, or rather the holy Ghost, have no sooner anointed us with the oil of gladness, but as soon we must begin to fight under our saviours bloody ensign, & crossie Banner, 1. Sam. 17 40 prefigured by David's staff, against the roaring and devowring Lion the Devil: we must I say begin to serve God even when as yet we are young. Thus we read of Samuel himself, how that he was consecrated unto the Lord, being yet a young child, even as soon as he was waned, as Samson and john Baptist were set a part to God's service from the womb. judges. 13.5.7. Luke. 1.15. Samuel (as hath been already said) signifieth as much as the appointed of God; and the good Christian, who is appointed of God unto life and glory, should as soon as he is waned from the breast, or at lest as soon as he cometh to the years of discretion, begin to learn how to serve God, and how to eschew sin, and how to fight against the Devil, the world & the flesh, according to the tenor of the vow which was made in his name, when as he was baptized. And truly as Parents offer up their Children for a living sacrifice unto God, when as they make them to be baptized so aught they take great care, that as soon as they come to knowledge, they may both learn and put in practice, the whole Christian duties that do belong unto that holy ordinance & vow. Likewise Ester was trained up in the fear and knowledge of God from her youth: and as many as are of God's secret and hidden ones (for Ester signifieth secret or hidden) must from their youth be instructed and trained up in God's fear; Ester 14.5. for the man or woman that feareth God fervently, shall not need to fear the devils hostility. Also of Obadiah King Ahabs' Steward, it is said that he feared God greatly from his youth, 1. King. 18.3.12. by whose godly example all God's Servants (for Obadiah signifieth as much as God's servant) are taught to begin God's service in their young years, and not to delay it until old age. The same thing did likewise Daniel, Hananiah, Michael, Azariah, Tobiah, and Timothy, Dan. 1.4.5 6.8.12.15.17. Toh 1.10. & 2.13. 2. Tim. 3 15. who is recorded to have known the holy Scriptures of a child. Daniel is as much by interpretation as the judgement of God, and Hananiah the grace and virtue of God, and Azariah the help of God, and Tobiah the goodness of God, and Timothy the honour or an honourer of God: and as many as desire to taste of God's goodness, to have his help in time of need, & to find mercy and favour at his hands, chief in the day of judgement, they must imitate these young men's example and begin to prove Timothy's, that is honourers of God, when as yet they are young. And therefore Solomon exhorteth all young folks to think earnestly on God's service in their youth, and not to defer or delay this main duty, Eccle. 12.1 Remember now thy Creator in the days of thy youth, whiles the evil days come not, nor the years approach wherein thou shalt saywe have no pleasure in them. As if he should say: Thou that art a young man or woman, if ever thou meanest to remember thy duty towards God, remember it now whilst thou art young, old-age is forgetful, and youth is most able in memory, and most apt for remembrance, therefore either remember now or else never: for if thou forget God, when thou art young, when thy memory is at the best, it shall be hard for thee to remember him when thou art old, when thy memory shall be at the worst. Remember him therefore now, and delay it not till hereafter: to day, and defer not till to morrow; this year, and put it not off till the next; in thy youth, and tarry not till thou be old. The present time is the surest time, for what wottest thou if thou shalt live until old age? and youth is the best time as being the flower of man's time: and what knowest thou if God will accept of the service of thy withered old age, if thou hast refused him the service of thy flourishing young years? God giveth us our whole time, be it short or be it long: is it not good reason then that we yield him the service of our whole time, but chiefly of the chief and best part of our time? far be it from us then to do God such a grievous wrong as to reserve for him therotten dregs of our decrepit and old days. No master will be content that the servant whom he hired for the whole day, should enter to his service at the glooming of the day, or at the going down of the Sun: And shall we think that the great Master of mankind, can be content that his hired servant should enter to his service in the evening he being hired in the morning? man's life is as a day, a short life as a winter's day, Matthew 20.1.2. a long life as a summers day, but be the day of a man's life short or be it long, be it fair or be it foul, it becometh always the good servant to rise early, and to fall to his work timously, to labour diligently and to continued constantly, until the end of the day. As Elkanah with his wives Anna and Peninna, 1. Sam. 1.2 19 rose up early to worship God, so as many as have the zeal of God (for Elkanah signifieth the zeal of God) they will serve God early, even in the morning of their young years. And in so doing the Christian man shall prove an Elkanah in deed, that is, a man endued with God's zeal, and the christian woman shall prove an Anna, that is, a gracious woman, and a Peninna that is, a precious stone in the spiritual building of Christ's Church. God is the first aswell as the last; Reuct. 1.11 say 44.6. the alpha and the beginning, as well as the omega and the ending; and therefore he claimeth our first years as well as the last, and the beginning of our life as well as the ending thereof. Our young days are our best days, & our young years are our most pleasant years, for so Solomon doth signify, when he calleth the days of our old age our evil days, Eccles. 12, 1 and saith that in the years thereof man hath no pleasure; And therefore in our best days we must do the best thing that man can do, which is to serve God: and in our most pleasant years we must be about the most pleasant study of the pleasing of God. As King Nebuchanezzar made choice of young children, fair and well favoured to stand before him, Dan. 1.3.4.5. and did common with them familiarly, to whom he did likewise assign a portion of his own meat, and of the same wine which he himself drank, for their nourishment, So the King of Kings, maketh choice of such persons as in their young years, when as yet they were tender, have beautified their inward man by the means of God's service; for the fairest and best favoured thing in the world is a soul that feareth God, and fighteth against sin. And it is even such that our great King doth choose for his minions and chief favourites, to talk and common with them as the children of his love and delight. And to them he alloweth a portion of the meat of God, of his own Table; for he giveth them to eat of the hidden Manna and of the tree of life, which is in the mids of the Paradise of God, Revela. 2.7.17. Mat. 26.29 joh. 15.1. Cantie. 2 ●. & 8.2 Revel. 14 1.2 3.4 5. and he giveth them to drink of the new wine, out of the celestial wine seller, such as the Vine which is above doth yield, which maketh them sing a new song before God's seat, even a song of exultation, and jubilation. And as they do now follow the Lamb whither soever he goeth in heaven, so being on earth among men, they were as the first fruits unto God; that is, they were such as in their very first years gave themselves to God's service by the study of sanctification, of newness and holiness of life. Revel. 21.5 He that maketh all things new, maketh also a new wine for all such as shall be new creatures. Wherhfore, to the end we may then drink of that new spiced wine, Cantie. 8.2 of the pomegranate of Paradise, let us now endeavoure to put on the new man, Ephes. 4.23 24 which after God is created in righteousness, and true holiness, according as the Apostle exhorteth, 2 Cor 5.17 If any man be in Christ, let him be a new Creature: old things are passed away, behold all things are become new. No man putteth new wine into old vessels saith our Saviour; Mat. 9.17. wherefore we must both be made new vessels by newness of life, before we can receive that new wine of glory in God's kingdom: and also before we be old vessels, in years, we must labour to receive into the new vessels of our young hearts the new wine of Gods renewing grace, by following his service in our young years. For it is very likely that God will never put the new wine of a new life into such an old vessel as had once refused to receive it, when as it was new; I mean, that it is not likely that God will ever receive such an old man or woman into his service, as had refused it being called thereunto when as they were young. Hebr. 16.17 12. As Esau when he would haveinherited the blessing was rejected, and found no place to repentance, though he sought the blessing with tears: so those kind of persons when they would with all their heart be received into God's service, they shall be rejected, neither shall they find any place to acceptance or attendance, though they should seek God's service with tears. Thus we see then how it standeth us in hand to be entered into God's service, when as yet we are young & even little children: and therefore our Saviour was wont always to make much of little children, to the end they might be more and more encouraged in the way of God's fear: he invited little children to come unto hìm, and he blessed them, & kissed them, when they came, and held them in his arms: Suffer little children to come unto me, Math. 19.13 14 15. Mark 10.13.14.15 16 and forbidden them not, for of such is the kingdom of God, said our sweet Saviour to his disciples. 〈◊〉, 8 1.2. and as the Psalmist showeth how that God sometimes doth confounded his foes by the mouth of subling and babes; Mat 11.25 so doth our Saviour thank the Father for revealing & opening the mysteries of his kingdom unto Babes; yea he recommendeth unto his disciples, the imitation of such little children as had begun to spell out the right way of God's service. Verily I say unto you, Math 18.1 2 3.4 5.6.10. except ye be converted and become as little children, ye shall not enter into the Kingdom of heaven: Whosoever therefore shall humble himseise as this little child, the same is the greatest in the kingdom of heaven: And whosoever shall receive such a little child in my name receiveth me: see that ye despise not one of these little ones, for I say unto you, that in heaven their Angels always behold the face of my father, which is in heaven. Our Saviour had a chief care of wel-enclined young children, and such as had any seeds or beginnings of grace in the spring-time of their youth, Mat. 19.16 20. Mark 10.17.20.21 he loved them most dearly. Thus he loved the young man that came to ask him, touching the way how to be saved, who said, that he had observed the commandments from his youth, And by way of humane affection he loved most of all his disciples Saint john who was the youngest of them all, Ioh 13.23. & 19.26 so that he is called the disciple whom jesus loved, for there is nothing that the Lord taketh so great delight in as to see a man or woman begging in their young years to serve God and to fight against Satan, sin, the world, and the flesh. And as our Saviour did always encourage young children in the way of Gods fear so his beloved disciple St. john whom he loved most, because he was the youngest of them all, and for that he was so forward in godliness in so young years; he doth after his loving Lords example encourage little children and young men in the same way. Little children I writ unto you, 1. johu 2.1.12.13.14.18.28. because your sins are forgiven you for his name's sake. I writ unto yovyoung men because ye have overcome the wicked. I writ unto you Bahes because ye have known the father; I have written unto you young men because ye are strong and the word of God abideth in you, and ye have overcome the wicked. And now little children abide in him, that when he shall appear we may be bold & not be ashamed before him at his coming. Thus we see then that Christians must begin to fight and overcome sin, and Satan in their very youth. The Lion that young David encountered and overcame was but a young one, and had invaded but one sheep: but the Lion that the young Christian must encounter and quell, is an old one, & would feign swallow up all Christ's sheep; your adversary the devil (saith the great Apostle Saint Peter) 1, Pet. 5.8. as a roaring Lion walketh about seeking whom he may devour. He is always hungry and bloodthirsty, john 8.44. for he bathe been a murderer from the beginning, saith blessed Saint john and therefore is he always roaring & roving abroad after his prey. His throat is as an open Sepulchre, yea it is wide as hell, and therefore unsatiable and cannot be filled with thousands of sheep: and yet he walketh along continually, and runneth about mcessantly, to catch (if he can) some one silly wandering sheep, to abate some part of his hungry and unsatiable appetite. And it is I say for this end, that he doth bothwalk along the earth, and run round about the earth, without being any whit wearied or taking any rest, And therefore Satan being asked on a time of the Lord whence he came? answered, job. 1.7 from compassing the earth to and fro, and from walking in it. He is a walker, and therefore he walketh with the wicked, and with them he doth rest, whensoever he taketh any rest: even with and on all such as walk in the ways of wickedness. He is likewise a Compasser, for he compasseth the godly round about, seeking to circumvent them, to deceive them, & destroy them, but findeth no rest to the sole of his foot; therein resebling Noah's dove, but yet more his black raven. For as the raven did nothing else but flitter to and fro until the waters were dried up upon the earth, so doth this restless raven, no other thing else but flitter and flee to and fro, and round about, until at what time there be no more sinful souls to destroy upon earth. Satan compasseth the earth, and the whole earth, because he would consume the whole earth, and swallow up all Christ's sheep, on earth. But he shall miss of his aim: for the Shepherd of Israel, that leadeth joseph like sheep, Psal. 80.1. & 121.3.4. even he that keepeth Israel doth neither slumber nor sleep. The old Lion may well come with David's young Lion and his Bear to the flock, to take a sheep out of the fold; But as David rescued his sheep, and took it out of the young lions mouth, 1. Pet. 2.25. and slew him that came to flay, the like shall our great Shepherd do. The good Shepherd that calleth his own Sheep by name, and leadeth them out and goeth before them, and giveth his life for them, and doth not leave them when the Wolf or the Lion cometh, he shall even defend his sheep, and rescue them, and save them from the old lions jaws. My sheep (saith he) hear my voice, & I know them, joh. 10.2.3 4.11.14.27.28.29. and they follow me, and they give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. My father which gave them me is greater than all, and none is able to take them out of my Father's hands. Our good Shepherd hath not only given his life for his sheep, but he giveth likewise eternal life to his sheep. So that the roaring and devowring Lion may well compass them, but he shall not catch them; and though he catch them, yet shall he not be able to quell them or kill them; he may well scatter them with persecution, but he shall not be able to consume them with destruction, Heb 2.14. yea he himself shall in the end be destroyed. All Christians than are called from the very first hour of their spiritual birth, to be Soldiers & warriors against the Devil, the world, and the flesh. The flesh is our enemy within us, like an homebred foe; the world is our enemy without us, like a foreign ●oe; and the devil is our foe in both fashions, within us, without us, yea and round about us. These be the three enemies which we have to encounter, and these be the adversaries we must overcome. CAP 2. Of the christians fight against the flesh and the lusts thereof. AS the Philistims practised and alured Dalilah to deceive Samson, judge 16 promising her so many shekels of silver for a reward; so the spiritual Philistims, the procurers of man's double decay and destruction, even both of body and of soul, (for Philistim signifieth a double decay) they will practise the consuming Dalilah of our flesh, (for Dalilah signifieth a consumer) to deceive us, to the end we may be vanquished and overcome in most wretched manner. And the Dalilah of our flesh, will not fail to betray us unto the Princes of the Philistims, even unto the Princes that rule in the air, Ephes. 2.2. & 6.12 for the hire of some fleshly pleasure or profit, except that we be ware. She will make us sleep on her knees, that is to say, she will lull us, and rock us a sleep in the cradle, of security, and in the mean time she will shave off the seven locks of our head; that is, she will bereave us of the seven gifts of God's spirit, Revel. 3.1. & 4 5. as of faith, charity, righteousness, humility, patience, temperance, and diligence; and so in end, make us lose our whole spiritual strength. So that it shall be an easy thing for the Philistims of our affections, to put out our eyes, even the eyes of our understanding, and for the Princes of the Philistims, I mean the principalities and powers that rule in the air, to bind us Samson like with fetters, so that we cannot walk in the ways of righteousness and holiness as we aught. And therefore whensoever the Dalilah of our flesh beginneth to entangle us, we must learn of Samson to beguile her, and to practise the wisdom of the serpent in the old Serpent's behalf. Mat. 10.16 We must I say deceive this deceitful flesh of ours, at that time that she seeketh most to deceive us; and this we must do not only once, twice, thrice as Samson did, but always by persevering unto the end. And therefore though Dalilah-like, our flesh should be importunate upon us with her fair persuasions, to ensnare us, yet must we beware to tell her our whole heart with Samson, otherwise we shall not fail to be both shaven & shamed with Samson. Yea the eyes of our understanding shall be put out as were Sampsons' two bodily eyes, and the feet of our spiritual faculties shall be fettered with the fetters of fleshly lusts, and we shall be made to grind in the prison house of a grieved spirit: for where the spirit of God is not, there is captivity, as where the spirit of the Lord is, 2. Corr. 3.17. 2. Sam 15. & 18 there is liberty The flesh Absalon-like, will use many policies and practices to asspire to the sovereignty over the soul. She will use great craft towards the affections, to entice them to dislike of the government of the spirit: she will show herself more forward to please the affections, than the reasonable part of the soul can do, she will as it were put forth her hand to the affections and kiss them, and make much of them, to the end that she may steal away their obedience from the spirit: Not, she will not fail to rebel against the spirit (for the flesh (saith the Apostle) lusteth against the spirit) even as Absaion did against K. David his Father, who stole away the people's hearts from him, and rose up rebelliously against him. And though it fall out oftentimes, that the Absalon of our flesh prevail over the David of our spirit, and make a great slaughter of his subjects; that is, of good motions, & holy resolutions: yet in end, the Absalon of our flesh shall get the foil. For when our flesh Absalom-like, shall be in a manner mounted upon the Mule of sensuality, it shall be left hanging as it were by the hair of an hard, & heavy heart, upon the Oak of God's anger, and it shall be smote with the three darts of threefold affliction, in goods, in body, and in mind, till it be mortified and slain by the terror of the ten commandments, as Absalon was killed by joabs ten servants, and so be cast as it were, into the pit of repentance, for all bypassed misdemeanours. The flesh will play with the spirit, as the Harlot in the Proverbs doth with the foolish young man. Prover. 7. She will be always abroad to spy our opportunities, she will be still lying in wait at every corner, hunting after occasions and advantages for her, wherethrough she may catch the spirit and kiss him, and with an impudent face allure him to yield unto her desires. The flesh will deck herself with all costly Ornaments; she will perfume and paint herself with the most artificial ointments, and will then say unto the Soul, come, let us take our pleasure in dalliance, let us delight our eyes with sensual shows and sights, our ears with amorous & licentious sounds, our smell with the most exquisite & sweet savours, our taste with the most delicious drinks, and daintiest meats; let us take our fill of love, of sensual pleasures and pass-times, as long as the morning of our life shall last, let us eat and drink, sport and play, sing & dance, for to morrow we shall dye. Thus the flesh with her flattering lips will entice the soul, & the foolish and unsanctified soul will not stick to yield unto her, and to follow her strait ways, as an ox that goeth to the slaughter, and as a fool to the stocks for correction, till adart strike through his liver, even the dart of a relenting remorse. But the wise & the sanctified soul will be loathe to decline to her ways, or to wander or walk in her paths; for it knoweth well that she hath caused many to fall down wounded, and that troops of strong men have been slain by her; for her house is the way unto the grave, which goeth down to the chambers of death. The flesh will speak to the Soul, as the spouse in the Canticles doth to the Bride, Open unto me my Sister, my love, my dove, my unde filled, for mine head is full of dew, Cant 5.2.3 and my locks with the drops of the night. But for all this her sweet alluring speech, and persuasive talk, the Christian Soul must not by yielding unto the flesh, rise to let her in: and therefore the soul must return her this answer, or the like: soft, Flesh, for I am not thy Sister, but thy Sovereign, and thou art not my Sister but my Servant; It doth not befit the Mistress to rise & open the door to her maind, neither must the maid presume to expect any such service at her Mistress hands. It is thy part to obey, and not to command, to attend upon my pleasure, and not to play the part of a mistress, or yet of a mate in my behalf: or else let the soul return her the first answer of the spouse, I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? that is to say, Ephes. 22.23.24. Colloss. 3.9.10. Galla. 3.26 27 Mat. 22.11 12. Tit, 3.5.6. Revel. 19.8 I have cast off old Adam's skin coat of original corruption by baptism, and have put on the new fine linen coat, of the white rob of Christ's righteousness, the which is not only imputed unto me by the father, but also imparted unto me by his spirit: Ephes. 5.26 27. Act 22.16. Tit. 3.5. 1. Pet. 3.21 1. Co. 6.11 john 3.5. far be it from me to put my new coat off, or mine old coat on again. I have washed my feet in the laver of regeneration with the fount-water of the fountain of God; far be it from me to defile them again, by yielding unto any sensual suggestion or sinful temptation. Can. 5 4.5. The alluring flesh will also imitate the Bridegroom, and put in her hand as it were by the hole of the door to open it herself, with her own fingers; but the soul for all that must not be in heart affectioned towards her, to yield unto her, or to suffer her to come in: yea rather the flesh is to be chastised with fasting, hardness and with abstinence from such things as do most pamper and please it, for her malapert presumption: for as the soul must not debase herself so far as to open the door of her sanctified heart to her fleshly handmaid, that she may enter in; so must not the handmaid be so presumptuous as to put in her hand by the hole of the door as it were to unbolte it, that she may thrust herself in, for both it becometh the handmaid to stay till her mistress call for her, and not to come into her closet or cabinet before she be called, and to stay no longer there then her mistress doth enjoin her to stay. In one word, the Soul must not rise to let the flesh in by assenting unto any sensual Tentation; & if it chance that she hath risen by affenting, yet must she not put her hands to the drawing of the bar to let her in by a corporal acting of the evil whereunto she hath assented: for if she do, she shall be sure that her heart shall smart for it, yea her hands shall drop down the sharp myrrh of a mournful wring, proceeding from a sorrowful heart, for putting of her fingers to the drawing of the bar, and to the opening of the door; that is, for putting of her hands to the acting of the evil, as is said. But if that the soul chance to have let in the sensual suggestion of the flesh both by assent and action, then in the next place must the christian soldier endeavour, that at lest it go not forth at the gates of the City of his soul by public or notorious perpetrtion. For a private or secret trespass weakeneth the soul of the trespasser; whereas a public & open offence, doth both weaken the party that committeth it, and wound others that either see it, or hear tell of it. And therefore we must labour to smother sin in the shell of cogitation and delectation, before that it come to be borne or brought forth by action; or if it hath already been acted, we must keep it captive in the base prison of a penitent breast, till it be quite killed with contrition, & slain with the sword of a godly sorrow, and afterwards cast out like a dead carcase by confession. The flesh, as she will come sometimes like an alluring deceitful Dalilah, to entice the Samson of the regenerate spirit to yield unto her suggestions, so will she come at other times like a disdainful Hagar, dispightfully to upbraid and flout the Sara of the christian soul, Gen. 16.4.5, 6.9. for not giving place unto her pleasant persuasions. Hagar despised and mocked her mistress Sara for her barrenness, and the sinful flesh will flout and upbraid the reasonable regenerate soul for her holiness, and her barrenness in sensual and inordinate delights. Sara being despised of her handmaid Hagar, complained unto her husband Abraham, the father of the faithful, of her undutifulness: and the regenerate soul must complain unto her spouse Christ jesus and unto his ministers her Pastor and spiritual father, whom God hath appointed to hear the spiritual complaints of his children; who will enjoin the christian soul to deal roughly with his rebelling flesh, as Sara did with her mocking handmaid Hagar, aye till she humble herself under her Mistress hands, as the Angel commanded Hagar to do in Saras behalf. Thus the soul will with hold from her flesh Davidlike the silk and the satin, Psal. 35.13 & 69.10.11. and cover her with sackcloth; and also Daniel-like she will deprive her flesh of the use of dainty cheer, of the pleasant bread, of the nourishing flesh, Dani. 10.2.3. and of the cherishing wine, till she be beaten down and brought into subjection, as S. Paul faith he did, 1. Cor 9.27. Gen. 21.14 in the behalf of his own Body. And as Abraham gave unto Hagar Saras handmaid bread and water, and sent her away; so the christians spiritual father or pastor to whom he doth address himself to found consolation and comfort to his distressed and troubled conscience for sin, he will enjoin him to give no other food to his disobedient flesh, but bread & water, till at what time she have humbled herself sufficiently under her mistress hands. And by this means, the christian, according to the Apostles exhortation, shall by little and little crucify and kill the flesh with the affections and the lusts thereof; Gala. 5.16 24.25 he shall learn daily to walk in the spirit, and shall not walk any more after the flesh, nor savour the things thereof, nor yet fulfil the desires thereof; Rom. 8.1.5.13.17. & consequently, he shall not come into condemnation. For there is no condemnation to them that are in Christ jesus (saith the Apostle) which walk not after the flesh, but after the spirit: for as many as are led by the spirit of God, they are the Sons of God, and consequently heirs of God, and heirs annexed with Christ. CAP. 3. Of the christians fight against the world and the allurements of the same. AS the Christian must fight against the allurements of the flesh, which is our enemy within us, so must he likewise against the vanities of the world, which is our enemy without us. 1. john 2.15.16.17 Love not the world saith blessed St. john neither the things that are in the world. If any man love the world, the love of the father is not in him, for all that is in the world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the father, but is of the world, and the world passeth away, and the lust thereof, but he that fulfilleth the will of God, abideth for ever. As the lust of the flesh is the inordinate desire of the pleasures of the flesh, and of such things as the flesh doth naturally delight in, the branches whereof are, licentiousness, luxury, intemperance, lechery, drunkenness, gluttony, excess, and superfluity, with such other fleshly debordments: So the lust of the world is the inordinate and immoderate desire of worldly things; as of riches, which is covetousness; and of greatness, which is ambition. The Christian must strive stoutly against the immoderate love of the world, Coll. 3.1.2 by setting his affection on things which are above, and not on things which are on the Earth as the Apostle doth exhort The world lieth in wickedness, and therefore it is the part only of wicked persons, 1. john. 5.19 to set their hearts on the world. The world is destitute of the knowledge of God, and therefore as many as do desire to know God, john 1.9.10. & 17.25. and to be known of him, must in a manner misken the world. I pray not for the world (saith our Saviour) and therefore if we would be partakers of Christ's intercession & prayers, towards the father, john 17.9. we must not be of the world, though we live in the world. If ye were of the world (saith our Saviour to his Servants) the world would love his own, john. 7.7. & 15.18.1. joh. 3.14 but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. So that so many as are chosen of God out of the world, they are hated of the world, and they themselves hate the world; so far are they from the love of the world. And not only doth the world hate God's children, and all mortified Christians, but it even hateth God and Christ himself. joh. 15.19 If the world hate you (saith our Saviour) ye know that it hated me before you. And truly if the world doth hate not only true and good Christians, but likewise Christ himself, what reason have we to love it? yea rather aught we not to hate it with a perfect hatred? and the Apostle affirming, that whosoever will be a friend of the world, jame 4.4. maketh himself the enemy of God: he teacheth Christians to renounce the amity and friendship of the world, as they do tender the amity and friendship of God; for as the wisdom of the flesh is enmity against God, so is the friendship and love of the world, Luk 16.13 the enmity and hatred of God: and as we cannot serve God and Mammon, so we can not be both God's friends & the worlds; but if we be the worlds friends, we must be God's foes & contrariwise: for as God cannot away with a divided heart or with a divided service, so can he not like of an halved friendship. The whole heart is to him due; he hath made the whole heart, and he would save the whole heart, and therefore he both deserveth and desireth to be served and loved with the whole heart: & consequently the world must have no share in the heart, nor yet in the service: love & friendship of the heart. As Eliah said once unto the superstitious and Idolatrous people, how long halt ye between two opinions? 1. King. 18 22. If the Lord be God, follow him, but if Baal be he, then go after him: so may the good Christian say unto all worldly minded men, how long will ye halt between two services, and two friendships? if the Lord be your master and only true and constant friend, then serve and love him alone with your whole heart, for he cannot away with halves in this kind. But if mammon be your master and the world your trustiest friend, then serve mammon and love the world, for no man can serve or love two masters saith our master Christ Such wordly christians as will needs divide the heart, the service, love and friendship thereof, between God and mammon do resemble that unnatural harlot mentioned in Salomons judgement who would have had the living child to be divided in twain, 1. King 3.26. where as the perfit christian is like unto the natural mother, who chose rather to lose her child so he might live, then that he should he divided in twain or into halves and so die: or they are like the lukewarm Laodiceans to whom the spirit doth thus speak, Reve. 3.14.15.16. I know thy wortkes that thou art neither cold nor hot; I would thou werest cold or hot, therefore because thou art lukewarm, and neither cold nor hot, it will come to pass that I shall spew thee out of my mouth. In one word, as the double hearted christian can not harbour in God's kingdom, so the lukewarm lover of God, shall be spewed out of God's mouth. It is good then for us to forsake the unfaithful friendship of the world, and to lean to the firm friendship of God, for we may be sure that the world will in end, both fail us, and forsake us. She will perhaps fawn on us for a time, and bring us a present with Ehud, judg. 3.15 16.17.18.19.20.21.22. that is, advance us unto some good degree of honour or wealth, but after that she hat spied out a fit opportunity, so that she may find us Eglon-like sitting alone, as it were in the summer parlour of prosperity, she will be sure to show herself such a one as doth not a whit care for our kindness: not, she will not fail to do her best to thrust into our belly, or rather into our bosom, the two edged dagger of adversity & anguish, and so turn all our former plenty into poverty, and felicity and excellency, into dejection and misery. The world will say unto the christian, as jael said once to Sisera, Turn in my Lord, turn in to me & fear not: yea more, judge, 4.18 19.20.21. she will not only invite him lovingly to her house, but she will likewise give him to drink the sweet milk of earthly pleasures, and she will promise' him money and wealth, which is sweeter than milk, and cover him with the mantle of worldly might, but cre all be done, she will make him by dear enough both her milk and her mantel, both her blanket and her bed. For she shall not fail, jael-like to take the prinne of pride and beat it into his head, or rather into his heart, whereupon presently he shall fall. job. 21.7. to 17. For as the prosperity of the wicked maketh them proud (as the holy man job doth teach) so pride goeth before destruction, Prove. 16.18. & 18.12. james 4.6.1. Pet. 5.5. and an high mind before the fall, saith wise Solomon. And as God lifteth up the humble and mccke, so he resisteth the proud and casteth them upon their back. Prove. 5.1.2.3.4.5. The lips of the world like unto Salomons strange woman, drop as an honey comb, and her mouth is more soft than oil, flowing with smooth and sweet allurements: But the end of her is bitter as wormwood, and sharp as a two edged sword, her feet go down to death, and her steps take hold on hell. When so ever then the world shall chance to tempt the christian to love her, as Potiphars' wife did allure fair joseph to lie with her; G●n. 39.7.8.9.10.20.21. the christian must labour by all means to prove a joseph indeed; that is, a perfit one: for joseph signifieth perfit:) and therefore he must answer the world refusingly as joseph did Potiphars' wife, and say, far be it from me to make such a miserable exchange, as to lose the love and friendship of God for thine: not, world, though thou wouldst give thyself wholly to me alone, yet will I not forego the love of my God for all thy glory, though it were even a thousand fold greater than it is, and millions of times of longer lasting then it is. And though that the world will perhaps frown on thee fearfully, for thy refusal with Poliphars' wife, and though she go about to diffame thee & blame thee undeservedly, and even shut thee up with joseph in the prison of poverty, and necessity: yet must the good Christian endeavoure to show himself ite in suffering patiently all kind of affliction temporal, for that felicities sake which is eternal as he that must count with the Apostle, Rom. 8.18. that the afflictions of this present time are not worthy of the glory which shallbe showed unto us. And he that was with joseph in the prison, and made him to prospero, will likewise be with the good Christian that aimeth at perfection, in his penury and poverty, and in the mean time that his outward man is brought low, & as it were broken with adversity, his inwardman shall grow and flourish like a green palm tree, and enjoy all manner of inward comfort and spiritual prosperity. And he that brought joseph out of prison, and gave him great glory, Gen 41.40 41.42.43. changing his fetters of iron into gold chains, Psalm 10.17.18.19.20.21.22 his poor prison into a Princely palace, and making him of a despised prisoner, a potent prince, he will likewise in his own time crown the patiented sufferer of adversity, with the royal Diadem of might and of majesty. The world Haman-like will seek to be avenged on all such Christian Mordecaies as will not adore him & do him reverence: Ester 3.2.3 4.5.6. & 6.3.10. & 7.10. but if the Christian continued constantly in fight against such base idolatry, the world Haman-like shall hung, and the Christian wrestler with Mordecai shall come to honour. In one word, so many as are borne of God, it standeth them in hand to wrestle against the world valiantly, yea to conquer and overcome it victoriously: I mean not Coesar-like, by subiugation or possession, but Christ-like, by conculcation: for all that is borne of God (saith blessed St. john) overcometh the world, 1. joh. 5.4. and this is the victory that overcometh the world, even our faith. CAP. 4. Of the christians fight against the Devil, and his subtle persuasions, and violent invasions. THe third enemy that the christian hath to encounter & conquer, is the strongest and fearfullest of all the three; for the two former, the world and the flesh, are but the old lions arm ourbearers: the world as his chief page, and the flesh as his handmaid. This enemy cometh sometimes like a Lion to devour us, 1. Pet. 5.8. Rcue 12 3 12.13.14.15.16.17.2. Cort. 11.14. and sometimes like a Serpent to circumvent us, sometimes as a black Belial to pervert us, and sometimes as a lightsome Lucifer to beguile us. Sometimes he will carry himself as our greatest friend, and sometimes as our professed foe. We know full well how he played his Serpent's part in the behalf of our Grandmother Eve: Gen. 3.1.2.3.4.5.6. he would needs show himself as one that did tender the perfect estate of our first parents; his wish for them was, that they were as wise as God in knowing both good and evil. And therefore he told them that they should become as wise as God by the eating of an apple. And yet in the mean time his intent was to have them made like, not unto God in perfection, but unto the Devil in defection. Whensoever then the Christian is tempted by Satan the old Serpent, to eat the forbidden fruit of any unlawful action, to the end that he may become as it were a little God amongst men, for worldly knowledge, for wealth, for honour, credit, or account, he must diligently beware lest he listen unto the Serpent's advise, and let him assure himself that the forbidden apple of disobedience shall be as bitter to the taste of his soul, as it was to Adams and eves. And when as he shall think to be like unto God by eating of the forbidden apple, he shall prove but a mere man, yea a naked and miserable man, and he shall be so unlike unto God, that he dare not be so bold as to abide the presence of God, yea he shall be feign with old father Adam, to fly from the face of God, if he witted well where. And in that day that God shall make an inquiry touching such men's disobedience the fig-leavie breeches of their light & slight excuses, shall not be able to hide their nakedness, or to cover their uncleanness from God's cleere-seeing, ye allseeing eyes. Let them flee wheresoever they will, God shall found them out, Gen. 3.8. Isay 2.19. Hos. 10.8. Luke 23.30 Kaue. 15.16 & though they should hide themselves among the thickest trees of the obscurest woods, yea amidst the deepest dens of the earth, or among the ragged rocks of the mountains, yet they shall not escape (for except they repent & amend before that day) they shall find no den or hole to hide them in at that day, till they be thrown headlong into hell: even hell shall be their hole to hide them in, and the devils dungeon shall be their den. Satan cometh sometimes as one that knocketh at our door, and so metimes as one that would break open our doors, to get in upon us against our wil He knocked at the door of Eva's heart, to get in by flattery & fraudulence, but he laboured to break up the door of jobs heart by forceand violence: job. 1.7.8.9.10.11.12. & 2.4.5.6.7.8.9. for his drift was to make him despair of God's favour, and even to make him so to rail against God, to blaspheme him and dye. Goliath the fearful Philistim, Sam. 17.4.8.10.36. the Giant of Gath, railed upon the people of God, and reviled them in most outrageous manner: And so will the great Captain of spiritual captivity, I mean the Devil, (for Goliath signifieth captivity) he wilsometimes rail upon the Christian, and revile him, by laying open unto the eyes of his touched conscience, his own vileness and ugliness, to the and that he may drive him into despair. But the Christian soldier must not be quelled or cast down in his courage, though he be both weak and young, and his adversary both old and strong. David was but a young boy and in natural strength far inferior to Goliath, for he was not able to go in Sauls armour, though it were not so heavy as was Goliahs' spears head: and yet being inwardly fortified by faith in God, he went out against him with his staff in his hand, and his sling together with five small stones in his skrippe, and said unto the uncircumcised challenger thus; 1. Sam. 17 40.45.49 50. Thou comest to me with a sword and a spear, and with a shield, but I come to thee in the name of the Lord of hosts, the God of the host of Israel whom thou hast railed upon. And in the like manner the Christian must go out against the spiritual Goliath in the name of jesus the son of God, and the Lord of heaven and earth, being spiritually armed with the staff of his cross, the sling of faith, and with a fervent meditation upon our saviours suffering, and his five bloody wounds, answering unto David's five flinty stones, the which he must always carry about him in the skrippe of a cleansed conscience, and of a devout and dutiful remembrance. David overcame the fearful Philistim with his sling and with a stone, wherewith he smote him mortally in the forehead, so that he fell presently groveling to the ground: And the Christian shall overcome the spiritual Philistim with the sling of an effectual faith, which layeth hold upon our saviour Christ, whom jacob calleth the stone of Israel, Gen. 49.24 Dan. 2.34.35. and Dantel the stone hewed out of the mountain without hands: for he was form in his holy mother's womb of Abraham's sanctified seed without humane help, Luke 1.26 to 35. and cut out of this holy mountain, dignified to be the spouse and mother of God without man's hand, by the powerful working and overshadowing of the holy ghost, he even took upon him our nature in the virginal womb of his unspotted and pure mother, to the end, Heb. ●. 14.15.16.17 18. that he might destroy through death him that had the power of death, that is the devil; and that he might deliver all them which for fear of death were all their lifetime subject to bondage: for in that he suffered and was tempted, he is able to secure them that are tempted. Thus than if our great adversary the Devil, endeavoure to steal in upon us like a thief, or to slide and slip into our bosom like a serpent, or if he knock at our door like a friend, then must we use great circumspection, lest we be gulled: for in that case he will not fail to disguise himself, in the likeness of an Angel of light, 2. Cor. 11.13.4. and to borrow the sugared lips & sweet tongue of the bridegroom, and even speak as alluringly and sweetly unto the soul which he would slay, as the bridegroom doth in the Canticles to his spouse, or to the soul which he would save: Cant. 5.2.3 Open unto me my Sister, my love, my dove, my undefiled, for mine head is full of dew, and my locks with the drops of the night. But the Christian soul must beware of rising to let him in, & must rather repel him with such an answer as this; no subtle Satan, thou shalt not come in, Revel. 3.7. for he that is holy & true, which hath the key of David, which openeth and no man shutteth, and shutteth and no man openneth, even he hath both opened and shut the door of mine heart; it is now shut and thou canst not come in, and my brother, my love, and my spouse is already lodged in the house of mine heart, and is now lying in the bed of my breast, even in his Bride's bosom, and thou shalt not come in. Thou callest me thy sister, when as thou wouldst make me thy slave; thy love, when as thou wouldst make me forlorn; thy dove, when as thou wouldst make me thy raven, or thy dog; thy undefiled, when as thou wouldst deflower me, & defile me; in one word, thou wouldst have me to take thee for my brother and my bridegroom, when as thou wouldst indeed be my burriour: thou wouldst make me believe that thine head is full of dew to refresh me, when as it is indeed full of dust & of dirt to defile me, yea full of fire & brimstone to burn me, if thou shouldst once get into my bosom. Get thee gone subtle Satan, thou cursed nightcrowe, that takest pleasure thus to fly abroad in the night, and darest not be so bold in the day, for a dark time is fittest for the Prince of darkness, to be a stirring, and to be set on the enticing of simple souls, to the doing of the works of darkness. I know well thy compass & thy pains taking out of what fountain it doth flow; avoid therefore, for mine heart-dore is shut, and thou canst not get in, and my souls sweet heart is already lodged in mine heart and thou shalt not get in. But if our adversary like a Lion seek to break open the door of our heart, and in a violent manner, endeavoure to drive us into despair by reason of our great wretchedness, wickedness and unworthiness, wherewith he will not fail to hit us in the teeth, to the end that we may distrust of God's mercy in our soul's behalf; then must the Christian if ever at any time else, stand out stoutly against him in the faith of Christ, and laying aside Sauls armour, I mean, all opinion and conceit of his own worthiness, towardness, and strength, let him fling only against Goliahs' forehead the flinty stone of Christ's death, out of the sling of an effectual faith working by love; Gall. 5.6. and no doubt, but the Philistim shall fall, and with David he shall win the field: for the Christian (to speak with the Apostle) is able to do all things through the help of Christ which strengtheneth him. Philli. 4.13 So then when Satan cometh in his railing humour to revile the Christian for his vileness and unworthiness, for his wretchedness and wickedness, for the fins of his youth, or of his old years, for the multitude of his unfanctified thoughts, perverse and profane speeches, and unlawful actions, for his faults both of knowledge and of ignorance, both of omission and commission; and when as the Christian shall see that they do exceed the hair of his head for number and quantity, and the sand of the sea for greatness and gravity, yet for all this let him not be dismayed or dispairingly casten down; but let him confidently reply and say to Satan in this manner; it is true, Satan, that I am full of sin, and my transgressions, I grant, are both many and mighty; but God's mercies are more. The Lord is full of compassion and mercy, Psal. 103.8 9.10.11.12.13. slow to anger, and of great kinds, he will not deal with me after my sins, nor reward me according to mine iniquities. For as high as the heaven is above the earth, so great is his mercy towards them that fear him. As far as the east is from the west; so far hath he removed our sins from us. As a father hath compassion on his children, so hath the Lord compassion on then that fear him. I know Satan, that I am a sinner and an ugly one too, and thereof may I justly blame thee; but I know likewise that Christ came not to call the righteous but the sinners to repentance: Mat. 9.13. for so he saith himself. If there had not been such sinful creatures as I am, Christ needed never to have come into the world; For this is a true saying and by all means worthy to be embraced, 1. Tim. 1.15 that Christ jesus came into the world to save sinners, of whom I am the chief. But if Satan go not so far, but only take occasion of a man's afflicted or indigent estate to tempt him (as he did our Saviour) to distrust of God's providence, Mat. 4.2.2.3. and to make as it were, bread of stones, that is, to purchase worldly wealth by unlawful means; then let him repel the Tempter with some such answer as this; if our heavenly father feedeth the fowls of the heaven, and clotheth the lilies of the field, Mat. 26 27 28.29.30 how much more will he feed and clothe me whom am much dearer unto him than they? And therefore how soever it be true, that I want divers necessary or desirable things, yet will I always wait on God patiently, Psal. 37.3.4.7.25.34 and assure myself confidently that I shall not be forsaken for ever: not, though my father and my mother should forsake me, Psal. 27.10. yet the Lord will gather me up: job. 13.15. and though he should even slay me (let alone to pinch me in the provison of necessary things) yet will I trust in him. Again, Math. 4.5. if the Tempter go about to set a man on the pinnacle of presumption, by inducing or alluring him to presume upon God's favour and mercy in his behalf, to the end that he may the more eafily win him to the working of any wickedness: then must he say unto Satan in this manner, far be it fro me to make a bawd of God's mercy, to my miserable nature, or to abuse the riches of his grace to the committing of any grievous trespass. And with all, let him address his humble & hearty petition unto the Lord in this or the like form; keep thy servant from presumptuous sins; Psal. 19.13 let them not reign over me: so shall I be upright and be made clean from much wickedness. Because thy sin is forgiven be not without fear (saith Siracides) to heap sin upon sin. And say not, Eccl. 5.5.6. the mercy of God is great: he will forgive my manifold sins: for mercy and wrath come from him and his indignation cometh down upon sinners. But if the Tempter go yet further, and entice a man to adore him, and to that effect promise' to carry him up into the high mountain of worldly might, and to give him his hearts desire, even abundance of treasure, and of earthly honour, to give him perhaps a kingdom, or else the smiling countenance of a king: then must the Christian resolutely say, avoid Satan, for I will not worship thee for all the kingdoms of the earth. Mat. 16.26 For what shall it profit a man though he should win the whole word, if he lose his own soul? or what shall a man give for recompense of his soul what shall it profit a man to possess all the kingdoms of the earth, if he be in the mean time deprived of the kingdom of heaven? finally what shall it avail him to enjoy the favourable countenance of an earthly king, if he be secluded from the favour and countenance of the immortal king, Psal. 6.11 in whose presence is the fullness of joy, and at whose right hand there are pleasures for evermore? To what sin then soever it be that Satan tempteth the Christian unto, let him take heed never to yield, but to strive stoutly, Heb. 12.4. 1. Cot. 16.13. Ephe. 4.27. and to wrestle valiantly against the wicked one. Watch ye, stand fast in the faith quite you like men, and be strong, neither give place to the Devil, saith S. Paul. Neither must the christian be any whit dismayed, when as he is tempted: Mat. 4.1. Heb 2.18. Ma. 10.24. for Christ our Captain hath been tempted aswell as we: And we know that the servant is not above his master, and that the Captain is always above his soldier. The Temptation of the Captain doth not exempt the soldier, but rather assure him that in his Temptation he shall not be overcome, but shall conquer and overcome, even as his Captain overcame. Reve. 3.21 To him that overcometh (saith the great conqueror Christ) will I grant to sit with me in my throne, even as jovercame, and sit with my father in his throne. CAP. 5. Of the first piece of the Christians spiritual armour, which is the girdle of verity, and of the meaning and use thereof. ANd as Christ our Captain hath called us to fight, so hath he furnished us with armour, wherethrough we may advantageously fight: and as our enemies are spiritual and not carnal, Ephes. 6.11 12.13.14.15.16.17. for we wrestle not against flesh and blood, but against Principailties and powers, and spiritual wickedness: So is our armour spiritual and not carnal. The weapons of our warfare (saith the Apostle, 2. Cor. 10.3.4. ) are not carnal but mighty through God, to cast down holds, casting down the imaginations and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought, to the obedience of Christ. It is the armour of God, and not of man, though it be forged by the finger of God's spirit for the use of man. The several parts & pieces of which armour being seven in number, the holy Apostle doth thus set down 1. The Girdle of Verity, in these words, stand therefore, and your loins gird about with verity. 2. The breastplate of righteusnes in these, having on the breast plate of righteousness: 3. The shoes of peace in these, and your feet shod with the preparation of the Gospel of peace. 4. The shield of faith in these, above all take the shield of faith, wherewith ye may quench all the fiery darts of the wcked. 5. The helmet of hope in these take the helmet of salvation. 6. The sword of God's word in these, take the sword of the spirit which is the word of God. 7. And lastly, the bow and arrow of fasting and prayer, in these words, and pray always with all manner prayer and supplication in the spirit, and watch thereunto with all perseverance. Where in watching is also included fasting, because a man is then most apt to watch, when as he fasteth. The Christian must have the loins of his soul girt about with verity, which is no other thing but singlines of heart, uprightness, and sincerity, 1. Cor. 1.12 Psal. 78.72 being free from all dissimulation and hypocrisy. Josh. 24.14 1. Sam. 12 24 1. King. 2.4 5. Psal. 51.6. And therefore we read how that joshua and Samuel did exhort the people to serve the Lord in uprightness and truth with all their hearts; for God loveth truth in the inward affections saith the Psalmist: & as he is a spirit, & the essential truth, so must he be worshipped in spirit & in truth, john 4.24. as the truth himself doth affirm. He must be worshipped in substance and in deed, and not only in word or in show which is hellish hypocrisy, & most damnable iniquity. M t. 54.21 And therefore by our Saviour, hell is called the portion of hypocrites, that is to say, of all such as have a show of godliness but have denied the power thereof, 2. Tim. 3.5 as the Apostle speaketh. We must worship God not only in word but also in work, not only in the speeches of our lips, but also in the actions of out lives, and not only in our heads and intentions, but also in our hearts and affections: and yet more, not only in the resolutions of our hearts, but likewise in the executions of our hands, jam. 1.22. according to that of the Apostle, Be ye doers of the word, and not hearers only, deceiving your own selnes. God will not be content with the ear only, nor with the hearing of the ear, neither yet with the lips & the religious talking of the tongue; not, the whole head, jame 1●. 22. and the cogitations and intentions thereof will not suffice; it is the heart or else nothing at all Because this people (saith the Lord) come near unto me with their mouth and honour me with their lips, but have removed their heart far from me, and their fear toward me, was taught by the precept of men; therefore behold, I will again do a marvelous work and a wonder, Isay. 29.13 14 for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. God is a Spirit and therefore he requireth chiefly the spirit, and the heart, for it is the chief part and the best part: My son (saith he) give me thine heart: Pro. 23.26 he must have the whole heart, & not an half of it, for an halved heart, or a divided heart, is a double heart, and God can not away with it or with any kind of division. Pro. 23.26 Woe unto them that have a double heart, [saith Siracides] and too the wicked lips, and to the faint hands, and to the sinner that goeth two manner of ways. An heart that goeth two ways shall not prospero, and he that is froward in heart, shall stumble therein. The divided heart is an uncircumcised heart, & God cannot harbour in such a heart as is subject to uncircumcision & division: & therefore the Lord (saith Moses to the people will circumcise thine heart & the heart of thy seed, Deut. 30.6 that thou mayest love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live. whereby is signified unto us, that except the heart be circumcised by the sanctification and renovation of the spirit, that it can not be wholly and undevidedly devoted unto God, Luk. 16.13 as it should be. One man cannot serve two masters, and one heart must not be parted between two suitors, to wit, the world & God. God hath made the whole heart & therefore should have the whole heart; it is he that sanctifieth and saveth the whole heart, Deut. 1.13. & 10.12. & 11.1. 1. King. 2.4 5. Luk 10.27 Math. 6.21 & therefore good reason that he be served with the whole heart. The Christians treasure is above & not below, and therefore his heart must be above & not below, in heaven, & not in earth; with God, & not with man; in whole, & not in half: and therefore as the Apostle exhorteth men to love one another not in word or in tongue only, 1. joh. 3.18 19.20 but in deed & in truth, for thereby (saith he) we know that we are of the truth; so must the christian labour diligently to worship God, love & fear him, not in tongue only, but also in truth, and as I said before, not only in word, but likewise in work, and not only with the heart, Isay 51.5.6 7.8.9.10.11.12.13. but also with the hand. Is it such a fast that I have chosen (saith the Lord) that a man should afflict his soul for a day, and to bow down his head, as a bulrush and to lie down in sackcloth and ashes? wilt thou call this a fasting or an acceptable day unto the Lord? Is not this the fasting that I have chosen, to loose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread unto the hungry, and that thou bring the poor that wander, unto thine house? when thou seest the naked, that thou cover him, and hide not thyself from thine own flesh? If thou take away from the mids of thee the yoke, the putting forth of the finger, and wicked speaking, if thou power out thy soul to the hungry, and refresh the troubled soul, then shall thy light spring out in the darkness, and thy darkness shall be as the noon day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. If thou turn away thy foot from the Sabbath, from doing thy will on mine holy day, and call the Sabbath a delight, to consecrated it, as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word, then shalt thou delight in the Lord, and I will 'cause thee to mount upon the high places of the earth, and feed thee with the heritage of jacob thy father, for the mouth of the Lord hath spoken it. Out of which notable place of the evangelical Prophet, we are clearly taught what it is to be a worshipper of God in spirit and in faith, and what it is to be truly religious, and how that the soul and substance of religion consisteth in action. jam. 1.27. To which purpose the Apostle S. james teacheth that pure religion, and undefiled before God even the father, is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. And Siracides doth likewise teach plainly, that the fear and true worship of God, doth consist not in an oral profession, but in a real execution of the commandments of the lord Ecclu. 2.16 17.18.19. They that fear the Lord (saith he) will not disobey his word; and they that love him will keep his ways. They that fear the Lord will seek out the things that are pleasant unto him, and they that love him shall be fulfilled with his law. They that fear the Lord will prepare their hearts, and humble their souls in his sight: they that fear the Lord, keep his commandments, and will be patiented till he see them. Finally, Psal. 78.72 as David fed the Israelites according to the simplicity of his heart; 2. Cor. 1.12 and as S. Paul walked in the simplicity of his heart, and as Ezekiah walked before the Lord in truth and with a perfit heart; 2. King. 20 3. so must the Christian worship, honour, love and fear God, in sincerity and simplicity of heart; and likewise love his neighbour fervently and without feigning, with a pure, 1. Pet. 4.22 sincere and entire heart. And thus much is imported by the girding of the loins with the girdle of verity, or of truth. CAP. 6. Of the Breastplate of Righteousness. ANd as the Christian must have his loins gird with verity, sincerity and simplicity, so must he bear on his breast, or rather in his breast, the Breastplate of Righteousness, equity and charity. That is to say, the Righteousness of jesus Christ must be made his, not only by gracious imputation, whereby he is of God accounted righteous in Christ and for Christ, but also by spiritual participation & actual imitation, whereby he is really made to be that which he is accounted. For as the father for the sons sake doth pronounce and accounted the Christian righteous (as the holy Apostle doth in divers places deliver) and that by the means of his faith in Christ, which doth lay hold on his all sufficient righteousness: Rom. 3.22 24.25.26. & 4.3.22.23 24. 1. Cor. 1.30 Gala. 2.16. Phillip. 3.4. so the holy ghost doth work righteousness in our hearts, by the washing and renewing of the new birth according to the same Apostle. Tit. 3.5.6 7 8. Not by the works of righteousness (saith he) which we had done (to wit before the time of grace) but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost, which he shed on us abundantly through jesus Christ our Saviour, that we being justified (or made righteous) by his grace, should be made heirs according to the hope of eternal life. This is a true saying, and these things I would thou shouldst affirm, that they which have believed in God, might be careful to show forth good works: these things are good and profitable unto men. By the which clear testimony, it is more than apparent, that besides Christ's imputed righteousness, there is also an infused or imparted righteousness shed abroad in our hearts, by the working of Gods renewing spirit; the which infused or inherent righteousness doth show itself forth in good works, Rom. 6.12 16.17.18 flowing therefrom. And therefore the same Apostle doth exhort men to give their members as weapous of righteousness unto God, and that they should make themselves the servants of righteusnes by actual obedience: for as many as are made free from sin (saith he) are made the servants of righteousness, even the workers and doers of righteous actions. 1. Joh. 2.29 & 3.7.24. For he that doth righteousness (saith blessed S. John) is righteous as he (to wit Christ) is righteous, & he that doth righteously is borne of him, yea he that keepeth his commandments dwelleth in him, and he in him. And it is of this inherent and actual righteousness that the Prophet. Ezekiel speaketh at large in the 18. chapter of his prophecy. Ezek. 18.5 6.7.8.9.15 16.17. But if a man be just (saith he) and do that which is lawful and right, and hath not eaten upon the mountains, neither hath lift up his eyes to the Idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath lain with a menstruous woman, neither hath oppressed any, nor hath withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, neither hath withdrawn his hand from the afflicted, and hath not given forth upon usury, neither hath taken any increase, but hath withdrawn his hand from iniquity, and hath executed true judgement between man and man, and hath walked in my statutes, and hath kept my judgements, to deal truly, he is just, he shall surely live saith the Lord God. Out of which place it is more than manifest, that the righteousness or justice by which a man's soul liveth, must be inherent in the heart, and likewise must be acted by the hand: as also that perfit righteousness, such as God doth require at man's hands, is not only to give every man what is his, by strict debt, which is equity, but also to impart unto the needy, a part of his own goods, which is charity. Likewise in the book of Saraches wisdom, these two, equity, and charity are described, as the parts of one, and the same inherent & actual righteousness. Eccle. 4.1.2 3.4.5.6.7.8.9.10. My son (saith the wiseman) defraud not the poor of his living, and make not the needy eyes to wait long, make not an hungry soul sorrowful, neither vex a man in his necessity. Trouble not the heart that is grieved, and defer not the gift of the needy. Refuse not the prayer of one that is in trouble, turn not away thy face from the poor. Turn not thine eyes aside in anger from the poor, and give him none occasion to speak evil of thee, for if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. Be courteous unto the company of the poor, and humble thy soul unto the elder, and bow down thine head unto a man of worship. Let it not grieve thee to bow down thine ear unto the poor, but pay thy debt, & give him a friendly answer. Deliver him that suffereth wrong, from the hand of the oppressor, and be not fainthearted when thou judgest. Be as a father to the fatherless, and as an husband unto their Mother, so shalt thou be as the son of the most high; and he shall love thee more than even thy mother doth. Likewise the Prophet Isay doth paint out charity & the works thereof, as a part of righteousness: If thou power out thy soul to the hungry, and refresh the troubled soul, then shall thy light spring out in the darkness, and thy darkness shall be as the noon day. And in the same place he saith, that if a man deal his bread to the hungry, & bring the poor that wander unto his house, and cover the naked, not hiding himself from his own flesh; Isay 58.7.8.9.10. Than (saith he) shall thy light break forth as the morning, and thine health shall grow speedily, and thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Wherein we may learn that as righteousness is the life of Christians, according to Ezekiel, so is it the light of Christians according to Isay. To which purpose tendeth likewise the exhortation of our Saviour Christ, Let your light so shine before men, Mat. 5.16. that they may see your good works and glorify your father which is in heaven. Moreover that Charity or Love is the perfection of Christian righteousness, it doth appear abundantly by the testimonies of the holy Apostles. Rom. 13.10. Love doth not evil to his neighbour (saith Saint Paul) therefore is love the fulfilling of the law: and in the same chapter he exhorteth thus, Own nothing to any man, Verse 8. but to love one another: for he that loveth another hath fulfilled the law. And writing to the Colossians, he calleth Love the bond of perfectness, Collo. 3.14 which is as much as the perfection of Christian righteousness. And he that keepeth his word (saith Saint john) in him is the love of God perfit indeed: 1 John 2.5 & 5.3. for this is the love of God, that we keep his commandments, and his commandments are not grievous. Love (saith the wiseman) is the keeping of the laws, & the keeping of the laws is the assurance of immortality, Wisd. 6.18 19 and immortality maketh us near unto God And therefore the Lord maketh always a conjunct exhortation to love and obedience: Deut. 30.6 15.16.19.20. behold (saith the Lord) I have set before thee this day life and good, death and evil, in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments, and his ordinances, and his laws, that thou mayest live and be multiplied, and that the Lord thy God may bless thee: And again, I call heaven and earth to record this day against you, that I have set before you life and death, blessing & cursing, therefore choose life, that both thou and thy seed may live, by loving the Lord thy God, by obeying his voice, and by cleaving unto him, for he is thy life and the length of thy days. Finally, our Saviour expressly affirmeth, that Love is both the greatest commandment, Mat. 22.36 37.38.39. and the next unto the greatest. The first, standing & consisting in the love of God, & the second, in the love of our neighbour. 1. joh. 2.8. & 3.23. & 2 joh. 5 And Saint john teacheth, that love is both the old commandment of the Father, in the old Testament, & the new commandment of the Son in the new Testament: and consequently love or charity, is the consummation & perfection aswell of evangelical as legal righteousness. Thus than we see how that love or charity is the chief part of the breastplate of righteousness, and even as it were that part of this spiritual armour-piece, that covereth and fenceth the heart, which thing the Apostle doth yet more punctually insinuate, exhorting the Thessalonians to the putting on of the Breastplate of Faith and Love. 1. Thess. 5.8 And it is of this same inherent and actual righteousness, that the same Apostle speaketh, writing to the Corinthians, 2. Cor. 6.7. and calling it by the name of the armour of righteousness: jam. 3.18. & 5.16. and likewise Saint james when as he saith that the fruit of righteousness is sown in peace of them that make peace, and that the prayer of the righteous man availeth much. 1. joh. 2.29 And also St. john saying he that doth righteousness is borne of God: Reu. 22.11 and again, he that is righteous, let him be righteous still: and Saint Peter, when as he saith that we look for new heavens, and a new earth, according to his promise, 2 Pet. 3.13 wherein dwelleth righteousness; and our Saviour himself, when as he telleth us that he that receiveth a righteus man in the name of a righteous man shall receive a righteus man's reward: Mat. 10.41 as also when as he teacheth us how that the righteousness of Christians aught to exceed far the righteousness of the Scribes and Pharisees, Mat. 5.20. and withal pronounceth them blessed that suffer persecution for righteousness sake: Math. 5.10. and Solomon doth almost every where in his Proverbs speak of this kind of righteousness, whereby the believing soul is inherently & actually made righteous, by the working of God's sanctifying spirit, as may appear by these few testimonies, selected out of many. Righteousness delivereth from death, Proverb 10 the Lord will not famish the soul of the righteous, Blessings are upon the head of the righteous, The memorial of the just shall be blessed: he that walketh uprightly walketh boldly, the mouth of a righteous man is a well spring of life, the labour of the righteous tendeth to life, the lips of the righteous do feed many, God will grant the desire of the righteous, the righteous is as an everlasting foundation, the patiented abiding of the righteous shall be gladness, the righteous shall never be removed. The righteousness of the upright shall direct his way, Prover. 11. the righteousness of the just shall deliver them, the righteous escapeth out of trouble. In the prosperity of the righteous the City rejoiceth, by the blesling of the righteous the City is exalted, he that soweth righteousness shall receive a sure reward, righteousness leadeth to life, the desire of the righteous is only good, the seed of the righteous shall escape, the righteous shall flourish as leaf, a righteous man hateth lying words: righteousness preserveth the upright of life, Prover. 13 the light of the righteous rejoiceth, unto the righteous God will recompense good, Prover. 14. The righteous eateth to the contentation of his mind, he that walketh in his righteousness feareth the Lord, the tabernacle of the righteous shall flourish, the righteous hath hope in his death, etc. Considering then the excellent condition of the righteous man, Prou. 28.1. what marvel is it though he be bold as a Lion, to speak with the same Solomon? he is bold, and what is it that maketh him thus bold, but this self same inward armour & spiritual breastplate which he beareth within his bosom? he is bold, and bold as a Lion, yea the devowring Lion by his boldness is turned into flight. In one word, none must devil in those new heavens and new earth, 2. Pet. 3.13 wherein dwelleth righteousness (as the great Apostle speaketh) but such as in this old earth have had new hearts, and Christ's infused righteousness dwelling in those new hearts; for only the righteous shall live for ever: Wisd. 5.15 16 their reward is also with the Lord, and the most high hath care of them, therefore shall they receive a glorious kingdom, & a beautiful crown of the Lords hands. CAP. 7. Of the Shoes of peace. THe Christian must have on his feet the shoes of peace, that is to say, his ways must be ways of peace, and such as are worthy of him that hath been called unto the participation of God's peace: for it becometh Christians to walk worthy of God, Ephes 4.1. Philli. 1.2 Colos. 1.10 1. Thessa. 2.12. and of the vocation whereunto we are called, (saith the Apostle) and it is fitting that our conversation be as it becometh the Gospel of Christ, which is th' Gospel of peace, and therefore the same Apostle doth often exhort the faithful to the study of peace. Let us follow then those things, (saith he to the Romans') which concern peace: Rom. 14.17 19 The kingdom of God (saith the same Apostle) is righteousness & peace; and therefore if we desire to be possessors of the kingdom of God, we must be followers & practisers of righteousness and peace: Eccles. 5.10 Rom 12.18 and again, if it be possible (saith he) as much as in you is, have peace with all men: and writing to the Corinthians, be perfect, 2. Corr. 13 1●. be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. And writing to the Ephesians he exhorteth all Christians in their persons, to endeavour to keep the unity of the spirit in the bond of peace, Ephes. 1.1.2 3.4.5.6. as there is one body, one spirit, & one hope of our vocation, one Lord, one saith, one baptism, one God and father of all, which is above all, and through all, and in us all. And to the Philippians, Phill. 1.27 that we continued in one spirit, and in one mind, fight together through the faith of the Gospel. And to the Hebrews, Heb. 12.14 follow peace (saith he) with all men, and holiness, without the which no man shall see God. God is the God of peace, and therefore no man can go unto God, except he have on his feet the shoes of peace. Let the peace of God (saith the same Apostle) rule in your hearts, coloss. 3.15 to the which ye are called, in one body, and be ye amiable. The Christian, as he is at war, yea a continual war with the Devil, the world, and the flesh, so is he at peace with God: Rom. 5.1. For being justified by faith, we have peace towards God, through our Lord jesus Christ, saith the Apostle: and as our God is the God of peace, Rom. 15.33. 2. Cor. 13.11. 1. Thess. 5.23 Isay 9.6. Ephc. 2.14 15.16.17 and Christ the Prince of peace, so is he both the maker and the preacher of our peace: For he is our peace (saith the Apostle) which hath made of both one, and hath broken the stop of the partition wall, and came and preached peace to you which were a far off, and to them that were near. And this same thing the Angels did presignify by their sweet song of peace, which they sung at his birth, Luke 2.14. Glory be to God in the highest heavens, and peace in earth; and towards men goodwill. Giving us to understand, that Christ came into the world, to make peace both between God and men, and between man and man: who as he preached peace unto men, so was it always his custom to wish peace unto men, whensoever he came amongst men; saying, Peace be unto you, Luk 24.36 Ioh 20.21. luke 7.50. & 8.48. & 19.42. and dismissing them, to bid them Go in peace; yea he wept over jerusalem, because it knew not those things that belonged to her peace: And being to leave the world, he left his peace for a legacy unto his servants, saying, Peace I leave with you, my peace I give unto you, to the end that in him we might have peace, and that the peace of God might rule in our hearts, Collo. 3.15 according to the Lords own speech, and his Apostles exhortation. The whole company and society of Christians make but one army fight together through the faith of the Gospel, against the enemy thereof Satan, and all his supposts. And if we be at peace and concord among ourselves, we may be sure to overcome; but if we be at war one with another, and if we be divided one from another, in faith or in affection, we may be no less sure that Satan and his army will be able to make among us a great slaughter. Mark 3.24 25 If a kingdom be divided against itself (saith our Saviour) that kingdom cannot stand; or if a house be divided against itself, that house cannot continued; and in like manner if the army of Christians be divided against itself, it cannot prevail: and therefore it is that we see the study of unity, concord, & peace, is so diligently recommended to us in holy scripture. Rom. 12.16 Be of like affection one towards another, (saith S. Paul) and again, I beseech you brethren by the name of our Lord jesus Christ that ye all speak one thing, and that there be no dissensions among you: but be ye knit together in one mind, 1. Cor. 1.10. 2. Cor. 13.11 and in one judgement. And yet again, If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any compassion and mercy, fulfil my joy, that ye be like minded, having the same love, being of one accord, and of one judgement. And as he prayeth and exhorteth christians to be of one opinion and of one affection, so doth he pray unto God to give us that we be like minded one towards another, Rom. 15.5 6 according to Christ jesus, that with one mind & with one mouth we may praise God, even the father of our Lord jesus Christ. Yea our Saviour himself in his last prayer, joh. 17.20 21.22.23. prayed that all believers might be one, and be all made perfit in one. But alas! it is a pitiful thing to consider how adverse the most part of men now a days are, from this study of christian union and peace. The Prophet Isay of old complained of the contentions were of his time: Isay 59.8. That they knew not the way of peace. Psal. 120.5 6 And King David of the dissentious men of his age, made the like complaint, I seek peace, and when I speak thereof, they are bend to war, they make them ready to battle; and the same complaint may the peaceable minded men make now adays with far greater cause, in regard that Christians are on all hands so much addicted to discord. But the greatest pity of all is to consider how that Christians can be so hardhearted as to behold without pity or compassion the mystical body of Christ, in so pitiful a passion, as to see it stretched along upon the cross of the crossenes of humane conceits, bored through with the nails of niceness, crowned with the pricking thorns of subtle syllogisms, & Sophisms transpearced with the spear of spiteful separations, and exposed unto the scoffage and mockage of both misbelieving jews and unbelieving Gentiles. To see I say without sorrow and subvention, the Body of the Church of Christ lying in the sight of these two scoffers of Christianity, like the wounded man left of robbers, Luke 10.30 3●. 32.33.34.35. half dead, lying between jericho and jerusalem; and to behold both Priests and Levites passing by without yielding any succour or relief. So that either some Samaritane, some Prince, or some private lay person belike must put to his hand to power the oil of mitigation into the dissected bodies wounds; & bind them up, or else the charitable deed is like to lie undone. It is the part therefore no doubt of all good Christians, with the kingly Prophet David, to desire and wish peace, to seek it, Psal. 120.6. & ●22 ●. 7 8.96 to speak of it, and to pray for it. O pray for the peace of jerusalem, they shall prospero that love thee: peace be within thy walls, and plenteousness within thy palaces: and not only this, but every one aught to seek to do her good, with the same Prophet, and to labour for her peace, by furthering and advancing the same, according to their several abilities: yea whosoever desireth to be blessed, or to be accounted & called one of the children of God, aught to endeavoure to be a peacemaker at lest in affection, if so be that his ability can not reach unto action and execution. Math. 5.9. Blessed are the peacemakers (saith the Prince of peace) for they shall be called the Sons of God. And doubtless a most blessed and happy thing it were, if once princes and pastors could be brought to sacrifice their several abilities to the procuring and furthering of this holy peace that the ruins of Zion might be repaired, the breaches and desolations of God's house redressed, and this much desired concord restored at last unto Christendom. That such jews & Gentiles as are yet without being no longer scandalized by our dissensions and dissections; but seeing peace and unity flourishing among us, might be thereby induced to like the better of our religion, and so in end might be hailed home unto the society of the Christian profession, That so all the Kings and kingdoms of the earth, may know & acknowledge the Lord jesus, Psal. 2.8.10 11. & 67.7. & 102.15.22 & 86.9. and fear and serve him: that his kingdom may increase and flourish more and more, being freed from these doleful divisions, that do thus weaken and blacken the same, and so united, may be extended from sea to sea, even from the river unto the ends of the earth, Psal. 72.8.9.10.11.15.17.19. Isay 45.22. according to the tenure of the divine Oracles, touching the plenitude and collection of the Gentiles, the beatitude and conversion of the jews, and the amplitude and extension of Christ's kingdom, consisting of both jews and Gentiles, united under one sovereign Lord, and ruled by one Christian law. The which Oracles do bear, that in the last days all nations shall flow unto the Church, saying one to another: Come, Isay 2.2.3. Micah. 1.2. let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths: Up, let us go and pray before the Lord, Zach 8.21 and seek the Lord of hosts, we will go also. So that then in this day (o the thrice happy and desirable day!) there shall be no contrariety or recusancy amongst Christians: for after long debate and much discord, they shall break their swords into mattocks, Isay 2.4. & 11.9. & 63.5. Micah 4.2. and their spears into Sythes; they shall not learn to fight any more, neither shall they any longer hurt or destroy one another in the mountain of his holiness. As if he should say, Christians shall burn their books of controversies, and turn their controversy schol=ols into schools of concord, their warring and wrangling shall vanish, their jarring and jangling shall take an end. For the mountains (that is Christian Princes) shall bring peace, Psal. 72.3. and the hills (that is heavenly and humble priests) shall bring righteousness unto the people. Psal. 72.7. Isay 11.9. Haba. 2.24 Isay 66.12. Than there shall be abundance of peace, and the earth shall be full of the knowledge of the Lord, as the sea that overfloweth with water; yea he will extend peace over his church like a flood, and the glory of the Gentiles like a flowing stream; Zephan 3.9 finally He will turn to the people a pure language that they may all call upon the name of the Lord, to serve him with one consent. Even so, come Lord jesus, come Prince of peace, & come quickly by thy spirit of peace into the heads and hearts of all divided christians, joh. 17.21 22.23. That they may be made perfect in one, as the father & thou art one. Inspire us all with the spirit of peace, that the common people in their houses may pray for peace, Scholars in their schools may writ of peace, Preachers in the Church may preach for peace, and Kings and Princes in their kingdoms may work for peace, and encourage peaceable spirits unto the study of peace; so that at last as children of peace; we may sing unto the praise of the God of peace, that most excellent song of peace Ecce quam bonum et quam jucundum fratres habitare in unum. Psal. 133.1 O how happy a thing it is, and joyful for to see: Christians together fast to hold, the bond of unity. CAP. 8. Of the shield of faith. But above all, the Christian must take unto him the Shield of faith, saith the Apostle: for it is of such efficacy & force, that it is able to quench all the fiery darts of the devil, to vanquish the world, and to overcome the wicked one. In the holy Scripture we may read, of the manifold and wonderful effects of faith: It is of greater force than the most overflowing floods; Heb. 11.29 30.31.32 33.34.35 for by faith the read sea was made as dry land for the believing Israelites to pass through into the earthly Canaan. And in like manner all Gods true Israelites, according to the promise, shall pass safely through the read sea of this restless and ruthless world, into the heavenly Canaan, where there is fullness of rest. Faith is stronger than the strongest town walls, for by faith the walls of jericho fell down after that they had been compassed about seven days. And by the same faith, the walls of the spiritual jericho that is, of the city of sin wherein the christian soul dwelleth, though not as a Citizen (for so it belongeth unto the City of God, which is the City of righteousness) but rather as a captive or prisoner: they shall in end fall, after that we have compassed the same by wrestling and fight against sin, so many seven days or weeks as the world shall continued. Faith is stronger than kingdoms and kings, for divers of God's Champions, as Gedeon, Samson, and David, through Faith have subdued kingdoms, and turned to flight the armies of the aliens. And the same faith is stronger than the kingdom of sin and Satan, for it subdueth the same, and overcometh both the kingdom and the king thereof. Faith is stronger than Lions, Dan. 3.23.24.25.26.27.28. & 6.16.22 23. 1. King 17. 17.18.19.20.21.2●. 2. King. 4 20.32.33.34.35. for by faith Daniel stopped the lions jaws; and stronger than fire, for the three children through faith quenched the violence of the fiery furnace. Finally, it is stronger than death, for through faith, Elias raised up the widow of Sareptas son, and Elisha the Shunamites son. And by the same faith, the Christian doth stop the mouth of the devouring Lion, and as it were doth quench the hot furnace of hell-fire: it is stronger than death, yea then the author of death, for as it quencheth all the devils fiery darts, so it vanquisheth the wicked one, it conquereth the spiritual death of the soul, by assurance and sanctification, and it overcometh the corporal death of the body, by a powerful and a glorious resurrection: 1. Cor. 15.54.55.56.57 For when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall be brought to pass the saying that is written (saith the Apostle) Death is swallowed up into victory: O death, where is thy sting? O grave where is thy victory? And this victory we obtain by faith in Christ, as the same Apostle teacheth, But thanks be unto God (saith he) which hath given us victory through our Lord jesus Christ, Hose 13.14 for it is he that hath said I will redeem thee from the power of the grave, I will deliver thee from death; O death I will be thy death; O grave I will be thy destruction. It is not then without great cause that the Godly have been always wont ro pray unto God, to increase and confirm their faith, Mark 9.23 24. etc. 4. for so we read did not only the believing father of him that was first possessed of Satan, and afterward cured by our Saviour, but even the Apostles themselves, Lord I believe, Luke 17.5. help my unbelief, said the one: Lord inerease our faith, said the other. And therefore the Apostle St. Jude exhorteth Christians to pray in the holy Ghost, jude. V 20.21. to be edified and established in the faith: 2. Cor. 13.5. and Saint Paul willeth every man to prove himself whether he be in the faith or not, as also to grow from faith to faith, and to continued grounded and established in the faith: Rom. 1.17. Collo. 1.2. Ephe. ●. 18.19 Philli. 1.29 Gall. 5.22. 1. Cor. 1●. 5.9.11 For as God is the giver of faith, and even the worker and beginner of it in us, so is he increaser, confirmer and finisher of our faith, act. 15.9. Rom. 3.24 25. to 29. 2. Cor. 5.17 Colos. 1.12 1. joh. 2.3 Gall. 3.14.26. Ephe. 3.26 1. Pet. 1.2.5.9. & 5.9. 1. joh. 3.4 Ephes. 2.8.9. 2. Tim. 3.15. acts 26.18. by the holy Ghost: By faith our hearts are purified, we are regenerated and justified, yea raised up from sin: By faith we know God, we are blessed of God, and made his sons, we have peace with him and free access unto him. By faith we are strengthened in God's grace, by it we resist and overcome both the world and the devil, and in end we acquire the salvation of our souls, and inheritance among the Saints. But the Christian must in the mean time consider how that all these things and the like occurring in holy scripture are to be understood of such a faith as doth live and work by love and charity, and persevere and last by continuance and constancy. For first if faith have not good works annexed unto it, it is but a dead faith as the Apostle Saint james doth teach, jame 2.17 ●o. 2●. 21. and consequently it is both unprofitable and unable to work any of the above named effects. And therefore not only doth the same Apostle teach us that Abraham's faith was made perfect by works: But also St. Paul showeth us that the faith whereof he maketh so often mention in his Epistles is none other but that which worketh by love. Galla. 5.6 For in jesus Christ neither Circumcision availeth any thing, neither uncircumcision but faith which worketh by love: and again, 1. Cor. 13.2 If I had all faith (saith he) so that I could remove mountains and had not love, I were nothing. Neither are we justified by any other faith; for the justifying faith of Christians liveth by love; and as for faith without love, it is such a faith as the Devil and the damned may have, for the Devils also believe and tremble, jame 2.19. (saith the Apostle) that is, they believe through faith, and they tremble through fear, but they love neither God nor man through hearty affection. The Christians faith must not only be in the head by light and illumination, but also in the heart by assurance and sanctification, and by love and affection. It must not slitter in the brains, but it must nestle in the breast. In one word, it must be like unto Aaron's precious ointment, which being powered upon his head, Psal. 133.2 ran down upon his beard, and from thence unto his breast, and went down on the border of his garments. Faith I say, must diffuse and shed itself abroad like unto a precious oil; for it must go down from the head unto the heart, and from thence unto the hands. Thus than we see how that the saving and justifying faith of Christians doth live and work by love. And therefore St. Paul writing to the Thessalomans conjoineth love with faith, and maketh of them both but one breastplate. 1. Thes. 5.8 Let us which are of the day (saith he) be sober, putting on the Breastplate of saith and love. And writing to Timothy, he maketh of them but one main end of one great commandment. 1. Tim. 1.5 The end of the commandment (saith he) is love out of a pure heart, and of a good conscience, and of faith unfeigned. So doth blessed Saint john; 1. joh. 3.23 This is his commandment (saith he) that we believe in the name of his son jesus Christ and love one another as he gave commandment. And the great Apostle St. Peter enjoineth all Christians to join to faith virtue and love, 2. Pet. 1.5.6 7.8.9. to the end that it be not idle, nor we unfruitful in the knowledge of Christ. And as the christians faith must be a living faith by love and charity: So must it likewise be a persevering faith by continuance & perpetuity, Mat. 24.13 for he that endureth to the end shall be saved, saith our Saviour. And therefore he exhorteth his disciples and us in them to pesever and abide in the faith Abide in one (saith he) & I in you; as the branch cannot bear fruit of itself except it abide in the vine, Ioh 15.4.9 no more can ye except ye abide in me: as the father hath loved me so have I loved you, continued in my love. And to the jews which believed in him he said, joh. 8.31. If ye continued in my words, acts 13.43 ye are verily my disciples, and Paul and Barnabas exhorted the believing people to continued in the grace of God, and the same Apostle writing to the Corinthians, Watch ye (saith he) stand fast in the faith, quite you like men, 1. Cor. 16 13. and be strong. Heb. 3.12.13.14 And writing to the Hebrews, Take heed (saith he) brethren lest at any time there be in any of you an evil heart and unfaithful, to departed away from the living God: for we are made partakers of Christ, if we keep sure unto the end, the beginning wherewith we are upholden. Heb. 4.1. Let us fear therefore lest at any time by forsaking the promise of entering into his rest, any of you should seem to be deprived: for it is impossible that they which were once lightened, Heb. 6.4.5.6.11. and have tasted of the heavenly gist, and were made partakers of the holy Ghost, and have tasted of the good word of God, and of the powers of the world to come, if they shall fall away, should be renewed again by repentance, seeing they crucify again to themselves the son of God, & make a mock of him. For such men as do with Hymeneus and Philetus put away a good conscience, 1. Tim. 1.19.20. and make shipwreck of their faith (as the Apostle speaketh) they tread under foot the son of God, and count the blood of the Testament as an unholy thing, Heb. 10.29 wherewith they were sanctified, and in so doing, they do despite and even extinguish or quench the spirit of grace And yet again the same Apostle doth dehort Christians from falling away, in these words, Heb. 12.15 Take heed that no man fall away from the grace of God; so he deterreth then from it in these. The just shall live by saith, Heb. 10.38 but if any withdrave himself, my soul shall have no pleasure in him: likewise the blessed Apostles Peter and john, 2. Pet 2.20 21.22. john. 2.19. & 5.16. admonish us of the deplorable danger that doth follow upon this back sliding and this falling away of men from the grace and faith of Christ; for it is such a sin, that he that committeth it in the highest degree, that is to say, by falling away finally or totally from the grace of Christ and by grieving the holy Ghost, he must not be prayed for; Mat. 12.31 32. Mar. 3.29. Luke 12.10 yea our Savour himself saith that it shall never be forgiven. And therefore he exhorteth the Christian soldier thus by his Prophet, Behold I come shortly, hold that which thou hast, & 3.11.12 that no man take thy crown. Reve. 2.25.26 Finally there is no celestial & eternal reward promised but only to him that by persevering in faith doth overcome. Rom. 2.7.11.17.26.27.28. & 3.5.12.12 The which thing our Saviour doth teach us, by an eight-folde repetition of a promise of reward to be rendered to him that overcometh, uttered by Saint john in his revelation. And therefore as the Apostle exhorteth Timothy to fight the good fight of faith: 1. Tim. 6.12 so he admonisheth him that he persevere in fight, when as in the next words he biddeth him lay hold on eternal life. And speaking of himself, 2. Tim. 4.7 8. he saith, I have fought a good fight and have finished my course: I have kept the faith: hence forth is laid up for me the crown of righteousness which the Lord the righteous judge shall give me at that day, and not to me only but unto them also that love his appearing. CAP. 9 Of the helmet of Hope ANd as the Christian must be armed with the shield of a living and persevering faith, so must he likewise have his head armed with the helmet of hope, that is to say, he must expect patiently & confidently for grace & glory & all good things at God's hands, & at his only & at none others else. Psal 9.10. They that know thy name will trust in thee, for thou Lord hast not failed them that seek thee. Yet my soul keep thou silence unto God, for mine hope is in him. Psal 62.5. Thou art mine hope O Lord, and my portion in the land of the living. Psal. 142. ● The holy Prophet almost every where calleth the Lord his hope, Psal. 1●. ●. 2 & 131.1.2 3. & 62.5. & 65.5. & 91.2. & 142.5. Prou 30.5. Isay 26.3. his rock, his fortress, his strength, his shield, and buckler, his refuge, and the horn of his salvation: yea not only his help and hope, but even of all the ends of the earth, and of them that are far off, in the sea. Psal. 40.4. & 146.5. And he pronounceth him blessed whose hope is in the lord, and who maketh the Lord his trust. The like doth the Prophet jeremy, Blessed be the man (saith he) that trusteth in the lord, jere. 17 7 8 & whose hope the Lord is, for he shall be as a tree that is planted by the water which spreadeth out her roots by theriver, & shall not feel when the heat cometh, but her leaf shall be green, & shall not care for the year of drought, neither shall cease from yielding fruit. And therefore in his Lamentation, after much mourning and bitterness, he cheereth himself wmeto hat up by reason of his sure hope in God, and sayeth, jame. 3.24.25.26. the Lord is my portion saith my soul, therefore will I hope in him: the Lord is good unto them that trust in him, and to the soul that seeketh him, it is good both to trust, and to wait for the salvation of the Lord. God is a shield to those that trust in him saith Solomon: Prou. 30.5 Isay 26.3. trust in the Lord for ever (saith isaiah) for in the Lord God is strength for evermore. And S. Peter teacheth that God the father did sand his son into the world to redeem us with his precious blood, as of a Lamb undefiled, and without spot, and that he raised him from the dead and gave him glory; 1. Pet. 1.3.18.19.20.21 to the end that our faith and hope might be in God, who hath also begotten us again according to his abundant mercy (saith the same Apostle) unto a lively hope by the resurrection of jesus Christ from the dead. Rom. 5.5. & 12.12. And it is no other hope, but this lively hope in God and in him alone which maketh not ashamed, as the Apostle S. Paul speaketh, and wherein he exhorteth us to rejoice. 2. Thess. 2.16. It is even God the father which loved us and hath given us everlasting consolation and good hope through grace, as the same Apostle speaketh: and therefore good reason that our hope be in him who hath given us the same; for all other hope which is not in God is a vain and a vanishing or a pershing hope. joh. 8.13.14.15. The hypocrites hope shall perish (saith Bildad to job) his confidence also shall be cut of, and his trust shall be as the house of a Spider, he shall lean upon his house, but it shall not stand, he shall hold him fast by it, yet shall it not endure. Such as despise wisdom and discipline (saith the wiseman) their hope is vain, Wisd. 3. 1● 13. and their labours foolish, and their work unprofitable, and if they die hastily they have no hope, neither comfort in the day of try all. The hypocrites and ungodly man's hope reacheth no farther than unto corruptible and transitory things, and therefore it faileth them as soon as this transitory life faileth them and flieth away from them. So that when as they have most need of hope, they have no hope at all, but are made both hopeless and helpless in one instant. The ungodly man shall be so far from rejoicing in his hope as the godly man doth, that he shall be in end ashamed of his hope: Wisd. 5.14 15.16. For the hope of the ungodly (saith the wiseman) is like the dust that is blown away with the wind, and like a thin foam that is scattered abroad with the storm, and as the smoke which is dispersed with the wind, and as the remembrance of him passeth that tarrieth but for a day. But it fareth far otherwise with the godly man, whose hope is in God; For the righteous (that is such as have their hope in God and not in man, or in any transitory thing) shall live for ever: their reward is also with the Lord, and the most high hath care of them. Therefore shall they receive a glorious kingdom and a beautiful crown of the Lords hand: for with his right hand shall he cover them, and with his arm shall he defend them. And for this cause the Apostle compareth the hope of the godly to an Anchor, in regard of the steadfastness thereof, which taketh hold of a better & surer foundation than any transitory or corruptible thing, Heb. 6.18.19. For it enterreth into that which is within the veil, that is, it is founded and grounded upon an immortal and incorruptible Crown: for If in this life only we hauchope in Christ, 1. Cor. 15.19 we are of all men the most miserable, saith the Apostle; so that our hope must reach further than this life, or any thing whatsoever that is subject to our sense, or yet may be here in this world seen. We are saved by hope (saith the same Apostle) but hope that is seen is not hope; Rom. 8.24 25. for how can a man hope for that which he seethe? but if we hope for that we see not, we do with patience abide for it. For there is one hope of our vocation, even the hope of eternal life, of glory, Ephe. 4.4. Collo. 1.27 and of an immortal inheritance. So saith the Apostle of the Gentiles Saint Paul, T t. 3.7. That we being justified by his grace, should be made heirs according to the hope of eternal life. And so saith the great feeder of the flock Saint Peter, 1. Pet. 3.4. Blessed be God, even the father of our Lord jesus Christ, which according to his abundant mercy hath bigotten us again unto us a lively hope by the resurrection of jesus Christ from the dead, to an inheritance immortal and undefiled, and that fadeth not away, reserved for you in heaven. And as we are often in holy Scripture exhorted to grow & abound in faith; & to be grounded & established in the faith, Collo. 1.23 so are we likewise admonished that we be not moved away from the hope of the Gospel, Heb 3.6. & ● 18.19 & 105 23. but that we hold fast the confidence and the rejoicing of hope unto the end; let us keep the profession of our hope (saith he) without wavering, for he is faithful that promised. And the same Apostle as he praiseth God for the effectual faith, fervent love, and patiented hope of the Thessalonians, 1. Thess 1.2.3 4. so he prayeth unto God for the Romans'; that he would fill them in all joy and peace in believing, Rom. 15.13. that they may abound in hope through the power o● the holy Ghost: hope (saith he) maketh not ashamed, yea we are saved by hope, Rom. 5.5. & 8.24. & 12.12. and therefore he exhorteth us to rejoice in hope So then as many as would not be ashamed in that great day, but even rejoice with joy unspeakable and glorious, let them now harbour in their hearts a steadfast and unfaileable hope; for blessed is he and yet more blessed shall he be that hath not fallen, neither doth fall away at any time from his hope in the Lord, as speaketh the wise Siracides. CAP. 10. Of the Sword of God's word. NOT good Soldier goeth out at any time to the field, without a sword by his side or else in his hand: and the Christian who is called to be a spiritual Soldier, must have a sword by his side, or rather in his hand likewise. And because that his warfare and his weapons are spiritual and not carnal, 2. Cor. 10 4. therefore must he take unto him not any material sword for this fight, but the sword of the spirit, which is the word of God. Heb. 4.12. For the word of God is lively (saith the Apostle) and mighty in operation, and sharper than any two edged sword, & entereth through even unto the dividing asunder of the soul, and the spirit, and of the joints, and the marrow, and is a discerner of the thoughts, and the intents of the heart. And truly it had need to be a sharp sword, that must be an instrument of the cutting off of all sinful and sensual affections from the soul, and of the slaying and killing of our concupiscence, and inordinate desires and fleshly justs. And it had need be a strong sword that must in judith's hand, that is in the hand of the praising and confessing Christian, (for judith signifieth praising and confessing) cut off the head of so strong a Captain as is the spiritual Olofernes, judith 13.6.7.6.8 9.15.17.18. (for Olofernus signifieth a strong Captain) the chief of our spiritual enemies. judith cut off Olofernes head with his own fawchin, 1. Sam. 17.51. and David cut off Goliahs' head with his own sword: but it fareth far otherwise with the spiritual David and judith, that is with the Christian Soldier, man or woman: for no sex nor age is exempted from the spiritual warfare. The Christian soldier I say must use another kind of sword, for the cutting off spiritual Olofernes and Goltah's head, than any such as he can take from Satan himself; yea his sword must be the sword of the spirit, that is such a one as the spirit of God hath forged with his own finger, and hath delivered unto us by the ministerial hand of his Prophets and Apostles. And it was this self same sword of God's word which our great Captain Christ jesus used in his great fight against our great enemy, whom he repelleth once, twice, thrice with an Ita scriptumest, it is written. Whereby all his soldiers, are taught upon the like occasion to use the same weapon that he did then. As for example; if Satan entice the Christian to pride, let him answer him thus, in his heart, avoid proud Lucifer, for it is written that God resisteth the preud, jame 4.6. and giveth grace unto the humble. If to covetousness, let him say, avoid covetous mammon, for it is written that the love of money is the root of all evil, 1. Tim. 6.10 Ephe. 5.5. and that no covetous person hath any inheritance in the kingdom of God. If to uncleanness and lechery, let him say, 1. Cor. 6.15 19 Ephes. 5.5. Revel. 21.27. avoid unclean spirit, for it is written that our bodies are the members of Christ, and the Temple of the holy Ghost, and that no unclean thing shall enter into God's City. If to cruelty, let him say, avoid manslayer, for it is written, Cen 4.10. & 9.1.6 that the voice of blood crieth unto God from the earth, and who so sheddeth man's blood, by man shall his blood be shed. If to hatred and envy, let him say, 1. Ioh 3.15 avoid manhater for it is written that whosoever hateth his brother is a manslayer, and ye know that no manslayer hath eternal life abiding in him. If to idleness and sloth, let him say, avoid suggester of sloth and of allsinne, 2. Thess. 3.10. Eze. 16.42 for it is written, if there be any that will not work, that he should not eat, and that Idleness was one of the sins of Sodom If to luxury, excess, intemperance and superfluity, let him say, avoid licentious Satan, for it is written, that we walk honestly as in the day, Rom. 13. 1● 1. Cor. 6.9.10. notin gluttony, and drunkenness, neither in chambering & wantonness. If to a continuing anger and wrath, let him say, avoid author of strife for it is written, Ephes. 4.26 let not the Sun go down upon your wrath. If to revenge, let him say, avoid revengeful Satan, for it is written. Resist not evil, recompense to no man evil for evil, avenge not yourselves, Mat. 5.39. Rom. 12.17.19. but give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord. If to cursed and evil speaking, to foolish or filthy talking, let him say, avoid Satan, for it is written, Ephe. 4.29.30. Collo. 3.8. let no corrupt communication proceed out of your mouths, let all bitterness and evil speaking be put away from you, put away cursed and filthy speaking out of your mouth. If to lying and deceiving, let him say, avoid father of lies, for it is written, Ephes. 4.25. Collos. 3.9. cast off lying and speak every man truth unto his neighbour, for we are members one of another. If presumption, let him say, avoid presumptuous sathan, for it is written, Nom. 15.30. The person that doth aught presumptuously, the same blasphemeth the Lord, therefore shall he be cut of from among his people. If to desperation, let him say, avoid soule-slayer, Psal. ●03. 8 11. for it is written that the Lord is full of compåssion and mercy, slow to anger and of great kindness, for as high as the heaven is above the earth, so great is his mercy toward them that fear him. Lo, job. 13.15 though he slay me yet will I trust in him, and will reprove my ways in his sight. Finally, to whatsoever enormous sin it be that sathan doth tempt and entice the Christian, let him answer, avoid sinful Satan, for it is written, Rom. 2.9. that Tribulation and anguish shall be upon the soul of every man that doth evil. Thus we see how the Christian must learn to make use of the word of God against all kind of temptations & instigations whatsoever, and we see likewise the excellent virtue & efficacy of God's word. By the word of God, 1. Pet. 1.23 Rom. 11.17 Deut. 4.2.6 & 29.9. Isay 8.6.19.20. Psal. 119.105. we are borne anew again, and by the hearing of it faith is begotten in our hearts. The word of God is our wisedme, and teacheth us what we must choose and what we must shume, what we aught to do, and what we must leave undone. It is a lantern unto our feet, and a light unto our paths to direct our ways and footsteps according to godliness, righteousness, honesty and peace. God's word is the word of truth, Ephes. 1.13 for thereby we are taught the right way and manner of God's true worship. It is the word of life, Acts 5.20. for by it we are led into the way that leadeth unto life, and the word of reconciliation, 2. Cor. 5.19 for it showeth us how that God in Christ hath reconciled the world to himself by the remission of our sins. Psal. 19.7.8 9.10.11. The word or law of the Lord is perfit (saith the Psalmist) converting the soul, the testimony of the Lord is sure, and giveth wisdom unto the simple: the statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, and givetht light unto the eyes: the fear of the Lord is clean, and endureth for ever: the judgements of the Lord are truth, they are righteous all together, and more to be desired then gold, yea then much fine gold; sweeter also than honey, and the honey comb: more over, by them is thy servant made circumspect, and in keeping of them there is gerat reward. The word of God is milk to such as are babes in Christ, 1. Cor. 3.1 ●. Heb. 5.12. Ephes 6.17. Heb. 4.12. and strong meat to such as are more strong in Christ, yea it is a sharp two edged sword for all such as are soldiers in Christ, wherewith they may kill there own concupiscences, and make a slaughter of sin, and both conquer Satan and onercome them own selves. Good reason then that God's word be read with all reverence, and heard with great humility, & affected with all fervency and practsed with greatest diligence and industry of all Christian people, according as we are exhorted in holy scripture. Eccles. 5.11 12 Be humble to hear the word of God, that thou mayest understand it & make a true answer with wisdom: be swift to hear good things, and let thy life be pure, and give a patiented answer saith Siracide. Isay 56.2 Tio him will I look (saith the Lord by his Prophet I say) even to him that is poor and of a contrite spirit, and trembleth at my words. Mth. 13.9. Mark 4.9 Luke 8.8 Reucl. 2,7. 11.17.29. Hear the word of the Lord, all ye that tremble at his word saith the Prophet to the faithful people. He that hath ears to hear let him hear saith our Saviour, and again, let him that hath an ear, hear what the Spirit saith unto the churches. But the ear and the hearing thereof, is not enough; for God's word must go from the head and the ear into the heart. Deut 6.6. & 11.18 & 32.46. These words, (saith the Lord) which I command thee this day shall be in thine heart: and again, therefore shall ye lay up these my words in your heart and in your soul. God's word must not belief swimming or flittering in the brains by knowledge and speculation, but it must sink donnewards into the breast, & their settle itself by belief and affection: we must I say keep the sayings of God's word not in our head but in our heart, Luke 2.51. Collo. 3.16 as Marie the blessed mother of jesus did the sayings of her son. Let the word of God devil in you plenteously (faith the holy Apostle) in all wisdom, teaching and admonishing your own selves in Psalms and hymns, and spiritual songs singing with grace in your hearts to the Lord. The word of God must devil in our hearts in deed, by faith and affection, but it must likewise sometimes come and stand as it were in the door of the house, I mean in the mouth, by confession, instruction and admonition. And therefore the Lord conjoineth these two together, the heart and the mouth, Deu. 30.14 Rom. 10.8.9.10.17. The word (saith he) is very near unto thee, even in thy mouth and in thine heart. The same sayeth likewise the Apostle, and addeth, This is the word of faith which we preach: for with the heart man belecueth unto righteousness, and with the mouth man confesseth to salvation: yea unto the heart and the mouth he addeth likewise the ear, faith is by hearing (saith he) and hearing by the word of God. And the Lord as he enjoineth his people to set their hearts unto his word, and to lay his word up in their hearts by faith & affection, so he commandeth them to talk of it tarrying in the house, Deut. 6.6. & 32.46.47. & walking by the way, at their lying down and at their rising up, by instruction & admonition; for they must even teach and instruct their children therein: And to what end all this, the Lord himself doth signify, Deut. 30.14 & 3●. 46.47. the word (saith he) is very near unto thee, even in thy mouth and in thine heart for to do it, and again, set your hearts unto all the words which Itestifie against you this day, that ye may command them unto your children that they may observe & do all the words of the law, for it is no vain word concerning you, but it is your life, and by this word ye shall prolong your days; so that the end of all is doing. We hear the word with the ear, that we may understand and remember it with the mind; we understand it with the mind, that we may believe it and love it with the heart, and talk of it with the tongue; & the main end of our hearing, understanding, remembering, believing, loving, talking and speaking of God's word, is our living and doing according to the same: for as to harken unto the word of God is better than the fat of rams, so to obey his word and his voice, is better than sacrifice; and the doing of God's word is better than the hearing and speaking of the same. 1. Sam. 15 22. Luk 6.48.49. For whosoever cometh to me (saith our Saviour) and heareth my words, and doth the same, I will show you to whom he is like: he is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the waters arose, the flood beaten upon that house and could not shake it; for it was grounded upon a rock. But he that heareth and doth not, is like a man that built an house upon the earth without foundation, against which the flood did beat, and it fell by and by: and the fall of that house was great. So that the doer of the word is as a wise builder that groundeth his house upon the rock, where as the bore hearer of the word is as a foolish builder that buildeth upon the sand: for when the rain of God's indignation shall fall down upon the wicked world at the day of judgement, and the flood of his fury shall overflow the sinful earth, and the whirl wind of his wrath shall blow from the four corners and quarters of the earth, them the sandy building of an outward profession, together with the foolish builder, I mean, the bore hearer or talker of God's word, shall be beaten down, neither of them shall stand, but both of them shall have a great, yea an unrecoverable fall; and only the rocky building of a religious life which consisteth most part in action, and in a godly, sober & upright conversation, shall unshakeably stand & perpetually endure, Psal. 125.1. even as mount Zion which cannot be remoned but remaineth for ever. The Lord complaineth by his Prophet isaiah of such as come naere unto him with their mouth, Isay 29.13 & 58.2.3.4.5.6.7.8.9.10. & honour him with their lips, but have removed their heart far from him. And he complaineth of such as would draw near unto him with the outward service; submission and humiliation of their bodies, & of their hearts too, by afflicting their soul for a day, by bowing down the head, by lying down in sackcloth, by fasting and crying unto the Lord, but yet bad removed their hands too far from him. And therefore be telleth them that he careth not for their whole religion when as it is not accompanied with action; and that the thing he doth most like of, which in them notwithstanding was most lacking, is to put to their hands to the losing off the bands of wickedens, to the taking of the heavy burdens, to the letting of the oppressed go free, to the breaking off every yoke, to the dealing of their bread to the hungry, to the covering of the naked, and to the bringing of the poor that wander, unto their house. And in another place he showeth the people of the jews, Isay 1.10.11.12.13.14.15.16.17.18.19.20. that the chief service he did require at their hands doth not stand in the multitude of their sacrifices, & oblations, nor in their sabbaths and solemn assemblies, neither yet in their often resorting unto his courts and their making of many prayers; but in their washing and cleansing of themselves, in their taking away the evil of their works from before his eyes, in ceasing to do evil, in learning to do well, in seeking of judgement, in relieving the oppressed, Zach. 7.9.10. in judging the fatherless and defending the widow. And he telleth them that without such godly actions & executions as these, that their whole religion and outward profession is in his eyes no better than an abomination, & that he maketh no reckoning of their drawing near unto him, with their feet in treading in his courts, with their ears, in hearing of his word, with their tongues, in making many prayers, with their hearts, in sorrowing and afflicting their soul; so long as they draw not near unto him with their hands by holy, upright and charitable actions. If ye know these things, Ioh 13.17 blessed are ye if ye do them saith our Saviour Wherebi we are let to understand that the blessedness of Christianes' doth not stand in contemplation, but in action: & the Apostle james doth exhort men to be doers of the word, and teacheth how that it is but a vain religion which doth not acquire the own perfection by virtuous working and godly living. Receive (saith he) with meekness the word that is graffed in you, jame 1.21.22.23.24.25.26.27. which is able to save your souls; and be ye doers of the word, and not hearers only, deceiving your own selves: for if any hear the word, and do it not, he is like unto a man that beholdeth his natural face in a glass. For when he hath considered himself, he goeth his way, and forgetteth immediately what manner of one he was. But who so looketh in the perfect law of liberty & continueth therein, he not being a forgetful hearer, but a doer of the work, shall be blessed in his deed. If any man among you seemeth religious, and refraineth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God even the father, is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world. CAP. 11. Of the Bow & arrow of fasting and prayer. TO the above named parts or pieces of spiritual armour, the Christian must join yet another piece which is the seventh & the last, & it is as it were the Bow & the Arrow of fasting and praer. For fasting is as it were the Christians bow, out of which he shooteth the Bolt or Arrow of a pithy and effectual prayer, able to penetrate or pierce thorough the highest heavens. Pray (saith the Apostle) with all manner prayer and supplication in the spirit, Ephes. 6.18. and watch thereunto with all perseucrance where (as I said above) in the exercise of watching, fasting is included, for man is then most apt to watch when as he doth fast. The same thing doth likewise appear by the great Apostles exhortation; be sober (saith he) and watch, 1 Pet. 5.8 for your adversary the devil as a roaring lion walketh about seeking whom he may devour. As if he should say; when the devil your adversary seeketh most busily to feast upon you by your fall, them be ye farthest of from feasting; yea then more than at any other time else give yourselves to fasting and praying; for in so doing ye shall make your enemy to roar and to ramp in vain, when as he shall by the means of your fasting and praying found nothing to pray or to feast upon. The holy Scripture showeth us abundantly how that the best and godliest men and women have given themselves much to the exercise of fasting our Saviour as foone as he was led aside of the spirit into the wilderness to be tempted of the devil, Mat. 4.1.2.3. began his long fast or lentfast of forty days and as many nights, to teach all his young soldiers chief in the time of any great Tentation to give themselves in great earnestness to the holy exercise of fasting and prayer For fasting mortifieth the flesh and weakeneth the too strong arm of this our homebred enemy: and prayer vivifieth the spirit and strengtheneth the same to the foiling of the flesh. The fasting of the flesh is the feeding of the spirit, and the subduing of the Body is the renewing of the mind. Well knew this the blessed Apostle S. Paul who sayeth of himself, that he was wont to beat down his Body and to bring it in subjection, and that he was exercised in watching often, 1. Corr. 9.27 2. Corr. 11.27. 2. Corr. 4.10. & 6.6. in hunger and thirst and fasting often. Every where (saith he) we bear about in our body the dying of the Lord jesus, that the life of jesus might also be made manifest in our bodies; by watchings, Exo. 24.28 Deut. 9.9. ●. 18. 1. King. 19.7.8 Ma●. 4.1.2.3 by fastings, by purity. And as we read in holy scripture of the forty day fast of Moses, Eliah, and of our saviour Christ, so we read likewise of Daniels three weeks fast; during the which time, he turned his face unto the Lord God praying unto him, Dan. 9.3.4 & 10.2.3. judg. 20.26 1 Sam. 7.6 & 31.13. 2. Chron. 20.3. Ezr. 8.21. jerem. 36.9 jonah. 3.5.6.7.8.9.10. and making his confession, neither eat he any pleasant bread nor flesh, nor drank any wine. There likewise we read how that the children of Israel fasted & confessed their sins at divers times before the Lord: and the people of Niniute did humble themselves by fasting, and crying mightily unto God, who was appeased towards them & their whole City. David a man after Gods own heart, and who knew well enough what thing was most agreeable unto God, telleth us how that he often humbled his soul with fasting and praying, his eyes with weeping and mourning, his knees with bowing, and his whole body with hardlying, and with fitting in sackcloth and ashes. I was clothed with a sack (saith he) I humbled my Soul with fasting, Psa. 31.13.14 and my prayer was turned upon my bosom, I humbled myself mourning as one that bewaileth his mother. Mine heart is smitten and withereth like grass, & 69.10.11 because I forgot to eat my bread. For the voice of my groaning, my bones do cleave to my skin. Surely I have eaten ashes as bread, & 102.4.5.9. & 109.24. and mingled my drink with weeping, my knees are weak through fasting, and my flesh hath lost all fatness. And godly Queen Ester who had been trained up in the knowledge and fear of God from her youth, in the time of the great danger that God's people were put in by the malicious practices of Haman. She together with her maids of honour, Est. 4.16 & 14.1.2.3.4.5.6.12.14.19. spent whole three days and three nights in fasting & prayer. She laid away her glorious apparel, and put on the garments of sighing and mourning, in the stead of a precious ointment, she scattered ashes and dung upon her head: and she humbled her body greatly with fasting, and all the places of her joy filled she with the hair that she plucked off. And she prayed unto the Lord God of Israel, saying, O my Lord, thou art our King: help me desolate moman which have no helper but thee, for my danger is at hand. From my youth up I have heard in the kindred of my father, that thou, O Lord tookest Israel from among all people, and our fathers from their predecessors for a perpetual inheritance, and thou hast performed that which thou did dost promise' them. Now Lord, we have sinned before thee: therefore hast thou given us into the hands of our enemies. Think upon us O Lord, and show thyself unto us in the time of our distress, and strengthen me O King of Gods, and Lord of all power. Deliver us with thine hand, and help me that am solitary, which have no defence but only thee. O thou mighty God above all, hear the voice of them that have none other hope, and deliver us out of the hand of the wicked, and deliver me out of my fear. And as Q. Ester and her maids fasted, so did Mordecai, he also rend his clotheses, and put on sackcloth and ashes; & in every Proumce and place whither the King's charge and commission came (towit for the destruction of the jews) there was great sorrow among the jews, & fasting, and weeping, and mourning, Est. 4.15.16.17. & 7.10. and many lay in sackcloth & in ashes. Ester and Mordecai by their fasting and prayer prevailed over Haman the great enemy of God's people together with his cruel-minded complices, Est 9.1.2.3.4.5.13.14.15.16 & 1.11.13. and disappointed their bloody devices and made him an example that had begun destruction against them, according to their prayer. For Haman had not been exalted before so high in the King's court, but ere it was long, he was hanged as high, even upon a gibbet of fifty cubits height which he had prepared for godly Mordecai, and so were his ten sons; yea the jews put all their enemies to death, even all those that rose against them. And in like manner the Christian Esters & Mordecays, even God's secret ones (for Ester signifieth hidden or secret) and the children of bitter contrition (for Mordecai signifieth bitter contrition) that is, such as do unfeignedly repent them of their sins by fasting and prayer, they shall prevail over their spiritual enemies, and disappoint all their practices and attempts for the compassing of their spiritual overthrow. Yea and the spiritual Haman for all his height, even Satan the professed enemy of all God's people, & the great troubler and uproar maker (for so much doth the word Haman signify) shall in end be hanged up on the self same gallows of desperation which he had set up for Christian Mordecays, that is, for the mourning children of contrition to hung them upon; for his drift is, to make all such (by reason of the sight of their sins) to despair of God's mercy; but he shall be disappointed: for as I said, he himself shall hung on his own gibbet, together with his ten children, that is the whole multitude of the impenitent transgressors of Gods ten commandments, which shall likewise be hanged upon the tree of eternal condemnation. And in the mean time the sorrow of Christ's mourning Mordecaies, Ester 13.17 even of all the repenting children of contrition, shall be turned into joy, according to godly Mordecaies petition. O Lord (saith he) here my prayer and be merciful unto thy portion, turn our sorrow into joy, that we may live O Lord and praise thy name: shut not the mouths of them that praise thee. So that light, and joy, and gladness, and honour shall come unto them (as it did befall unto the afflicted jews at that time of Hamans' hurtful attempt) even light in steed of darkness, Est. 8.15.16.17. solace for sorrow, mirth for mourning, feasting for fasting, deliverance for danger, fine linen for sack-cloth, royal apparel for rags, and in a word, for dust and ashes, a golden Grown and a royal Diadem. Est. 2.7. & 4.16. & 14.1.2.3. & 15.4.8 And as the fair and beautiful Queen Ester for all her beauty & majesty was not ashamed to humble herself before the Lord by fasting and prayer & sitting in sackcloth and athes, so godly judith who was a Lady much admired for her beauty of face and wisdom of words, sudith 8.4.5.5.6.7.8 was likewise wont to give herself much to fasting and prayer: so that for the space of three years and more wherein she was widow, she fasted the most part of the week, & put on sackcloth on her loins, and ware her widows apparel. Especially before her enterprise against Olofernes the cruel and tyrannous tormenter of God's people, she humbled herself greatly before the Lord, who gave her enterprise the desired issue. And truly the confefing and praising christian, (for judith signifieth praising & confessing) that would judith-like overcome and kill such a strong Captain as the spiritual Olofernes is (for Olofernes signifieth a strong Captain, as he was no less indeed,) the Christian man or woman I say, that would deceive and destroy the great deceiver and destroyer, through the strength of Christ, must be much addicted to the devout exercises of fasting & prayer. Luke 2.36 37. Also it is said of Anna the daughter of phanuel that she served God with fastings and prayer, the whole space of fourscore and four years; in which doing she did answer unto her name, and proved a gracious woman and even the godly daughter of a father seeing God; for Phanuel is as much as the force of God or seeing God: and truly so many as would see God, and take rest (for Anna signifieth gracious as said is, or taking rest) in God's holy mountain, must in this life harbour holiness in their hearts, and give themselves to such holy exercises; Heb. 12.14 for without holiness (saith the holy Apostle) noman shall see the Lord. By prayer and fasting, Devils are cast out, and by prayer and fasting the devil is overcome: Mat. 17.15 18.19.20.21. also the flesh (which is Satan's handmaid) is effeebled by fasting, for it delighteth in feeding, and by it the world is weakened if not vanquished, for it delighteth in feasting. The Christian that would play the good and toward soldier, and prevail over his spiritual enemy, must pray instantly; for a praying soldier is the best soldier that can be, he must pray, and pray in the spirit, that is to say, faithfully and fervently, for God careth not for the effectles prayers of faithless people. jere. 11.14. & 14.12. Of such it is that he sayeth, when they cry unto me in their trouble, I will not hear them And as the Christian must pray, & pray fervently, so must he pray continually; for so doth the Apostle exhort almost in all his Epistles: yea and our Saviour himself saith, Rom. 12. ●●. Ephe. 6.18. Coll. ●. 2. 1. Thess. 5.17. Luke 21.36 Watch and pray continually that ye may be counted worthy to escape all these things that shall come to pass; and that ye may stand before the Son of man. Satan walketh about us continually, and he roareth continually for his prey; and therefore the Christian must pray continually, and so by prayer he shall frustrate the devil of his prey. The prayer of Moses made the Israelites to prevail, & Amalek to fail: and the fervent prayer of such as Christ hath drawn out of the muddy water of the world, as Moses was taken up from among the bulrushes by the rivers brink, and there upon got his name (for Moses signifieth drawn forth or taken out) the prayer of such I say, overthroweth spiritual Amalcek (which is by interpretation striking, Ezod. 2.3.4.5. siniting or licking) even all the bloody and butcherly smiters and strikers of men's souls, and the lickers of their blood. Samson by prayer recovered his strength, so that he was avenged upon the Philistims which had put out his eyes, and put him in prison with fetters on his feet, and made him a laughing stock, after that they had corrupted Dalilah to deceive him. And if at any time the consuming & deceiving Dalilah of our flesh (for Dalilah significth a consumer) consume us and deceive us so far as to make us Sampson-like to sleep upon her knees, that is to say, lull us a sleep in the cradle of security, & shave off the hair of our head, or bereave us of our spiritual strength, and cell us to the Philistims of our inordinate affections, which will not fail Philistim-like to put out the eyes of our understanding, and to put fetters upon our feet, so that we can not walk in the ways of holiness: If I say at an time we run into such a miserable mishap, and yet speedily thereafter shall return penitently unto God by fasting & prayer, humbly and hearty entreating him with Samson to restore unto us our former strength, we shall not fail with Samson to kill more Philistims then ever we did before; that is, to slay more of our sinful affections then ever we did at any other time else before our fall. And even as at the prayer of Samuel, 1. Sam. 7.9.10. the Lord scattered the Philistims, and put them to the flight, yea made them to fall before Israel: in like manner at the voice of our prayer, the Philistims of our fleshly affections shall be scattered and overcome, they shall flee and fall before the face of our inward man, which is the true Israel, which is by interpretation prevailing with God. At David's prayer the counsel of Achitophel was turned into foolishness. 2. Sam. 15.31. 2. Kin 1.9.10.11.12. At Eliahs' prayer Ahaziah's messengers whom he had sent to apprehended the Prophet, were consumed with fire from heaven-at Elishas' prayer, 2. King 6.18 the host of Benhadad King of Aram sent likewise by him to apprehended the Prophet, 2. Kin. 13.14. was stricken with blindness. jehoahaz by his prayer was delivered out of the servitude of Hazaal King of Aram. 2. King 19.15.16.17.18.19.20.35. Ezekiah by his prayer was aided of God's mighty Angel against the King of Ashur, so that there was killed of his enemies in the camp in one night, an hundredth four score and five thousand. 2 Chron. 20.1.10.23 Finally jehosephat by his prayer moved God to confounded his enemies of Moab, Ammon and mount Seir, in so notable and admirable a manner, that he made them to kill one another, so that none of them escaped. In the which and other the like examples, we see the great efficacy of prayer for the confusion of corporal foes: and yet the virtue of it is greater that doth appear in the repressing of the fury, and disappointing of the policy of our spiritual enemies. For the prayer of the Christian David that is of Gods beloved one (for David signifieth beloved) or of an Eliah or of an Ezekiah, that is, of one that hath the strength of the Lord, or is strong in the Lord by faith (for both these words or names do import as much as the Lords strength) the fervent prayer of such a one I say is able to turn our ghostly enemy's subtlety into foolishness, their sharp sight into blindness, their force into feebleness, and their fury into faintness; In one word, the faithful man's fervent prayer confoundeth their counsels, disappointeth their policies, turneth them to flight, and giveth them the foil. And what wonder though that prayer vanquish the wicked one, seeing that it hath often overcome even the good one himself, 1. Ioh 2.13.14. Mat. 9.17. Exo. 32.10.11.12.13.14 judges 10.10.0.17 I mean God who is only good, and hath even changed his mind from the punishing of his people? Admirable then is the force and efficacy of fervent prayer, seeing it is able to vanquish the devil against his will, & to overcome God with his william. So that it is not without great cause that the Apostle S. james saith, jame 5.16.17. that the prayer of the rightcout man availeth much, if it beferuent. And no doubt but that he doth commend unto us the diligent practice of prayer when as he exhorteth us thus, jam. 4 7 8. Resist the devil, and he will flee from you; draw near to God, and he will draw near to you. For by pray r the Christian soul doth both resist the devil, & draw near to God; yea by praying and invoking of his name we walk with God as Enoch did. Gen 5.22.24. And if we walk with God, then dare not the devil though hebe the great walker & compasser of the world, be so bold as to walk with us. If God be near us, the devil dare not stir us; not, he will flee away from us, and keep himself a far off. CAP. 12. Of the putting on of the spiritual armour, & of the keeping on of it till the end, by perseverance in fight against sin and inseruing of God. Now as God hath framed and forged this spiritual armour, for his soldiers to arm them with all; so doth he offer it to every one of us; it resteth only that we take it and put it on. Take unto you the whole armour of God (saith the Apostle) that ye may be able to resist in the evil da●. And because it availeth not that we take it, unless we put it on, therefore the same Apostle exhorteth thus, Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. Ephe. 6.11.13. We can not resist in the evil day, or persist against the evil one without armour, and that God's armour, such as the heavenly armour-house doth afford, and without we take it to us, and put it on. And therefore we must not be so foolish as to refuse it when it is offered us, or to lay it aside when as we should put it on. It were a great folly for the Christian to presume to fight without it, & even a greater madness, then if a man should go to the wars without a weapon. So than it behoveth of mere necessity that the spiritual soldier, whom our great captain Christ jesus hath pressed out to the field to fight against Satan, the world and the flesh; that I say, he take to him the armour of God, if he would be able to resist in the evil day; that is in the day that the evil one would bring him to an evil end by the perpetrating of an evil action; for such is the devils aim. He must take the armour, and the whole armour, for a piece or part of it will not serve the turn. The seven pieces of it are all of them equally requisite for the extirping and quelling of the seven capital sins; to the end, that the Christian may become a fit habitacle for the holy ghost, & a meet receptacle of his seven principal gifts. If Satan espy any part of our spiritual man unarmed, he will not miss to work us some mischief, and to wound us in that part with one of his darts, and that in a deadly manner, if he can; and therefore if we wish to fight without receiving of any deadly wound, whether in the head or in the heart, at our adversaries hands, we must take heed that we be armed on all parts. And as the Christian must take this armour, yea this whole armour, so must he take it to himself, and for himself: take unto you (saith the Apostle) meaning that every man must play the soldier for himself: Be we young or old, men or women, rich or poor, noble or base, strong or weak, every one of us must bear armour upon our own back, & fight for himself as Christ hath fought for us all. Kings and great men have their armour-bearers, but Christians must have none. King's have men to fight for them, but Christians must fight for themselves. 1. Sam. 17.38.39.40. David could not go out against Goliath in Sauls armour, and therefore he put it off, and betook himself to his own staff, his sling and his five stones; to show us, that in the Christian warfare each man must fight in his own armour, with his own faith, charity, and hope, and not with another man's. And as the Christian must take this armour, and this whole armour, and that to himself, and for himself, and as he must put it on, and not lay it aside, so must he continually keep it on, and never put it off. For no man can stand steadfast in the faith, as the Apostle doth exhort, except he stand fast in his armour, Ephe. 6.11.13 and be a steadfast fighter. He that persevereth to the end shall be saved, and he that fighteh to the end shall be crowned. And therefore the Apostle, 1. Tim. 6.12 as he exhorteth Timothy to fight the good fight of faith, and to lay hold on cternall life, in so doing: so he speaketh thus of himself, the time of his departing being near, I have fought a good fight, 2. Tim. 4.6.7.8. and have finished my course; I have kept the faith, henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto all them that love his appcoring. Saint Paul's whole life time from the first hour of his conversion to the last hour of his dissolution was no other thing but as a day of battle; he began his fight courageously, he continued in fight constantly, and ended triamphantly, and so must we. Satan's fight is his tempting, wherefore when the Christian is tempted, let this both comfort him and encourage him, that thereby he knoweth that he is not the devils subject, but God's soldier, even the Lords warrior, and the devils vanquisher: for no King warreth at any time against his own people, but against his enemies. When the Devil tempteth thee, he maketh war against thee, and consequently thou art none of his subjects, but one of God's servants. Endeavour therefore to play the part of a valiant warrior, and pretend neither the fortitude, nor the multitude of thine enemies for excuse. For the greater that they be for number and strength, the more shalt thou overcome, and the more glorious shall thy victory be, and the greater thy reward. Likewise, this aught to encourage us to fight; that we have armour forged for us by the finger of God, and furnished unto us by the holy Spirit out of the heavenly armour house of the Lord of hosts. For it is he that aideth and assisteth us, Isay 43.2. Psal 50. ●5. & 121.1.2.3.4.5.6.7.8. 2. Thes 3.3 and furnisheth us with strength to stand fast, to fight and to overcome. And if we be weak, his fatherly wisdom will not over charge us as the Apostle teacheth. 1. Corr 13.13. There hath no temptation taken you (saith the Apostle Paul) but such as appertaineth to man: and God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation that ye may be able to bear it. And not only doth he give us armour and aid in our Christian warfare, together with a spiritual strength, but likewise he will give us victory over all our spiritual enemies through our Lord jesus Christ, as the same Apostle doth deliver. john 4.4. Little children (saith S. john) ye are of God, and have overcome them: for greater is he that is in you, than he that is in the world; that is, than Satan the Prince of the world, and the lusts of the flesh, and of the eyes that are in the world. For all that is borne of God overcometh the world, 1. Ioh 5.4.5 and this is the victory that overcometh the world, even our faith. And therefore the Apostle exhorteth men above all to take unto them the shield of faith, where with they may quench all the fiery darts of the Devil. For it is even faith in our Lord jesus Christ that foileth all our foes, 1. john 2.13.14.15.16.17. & 4 4. & 5.4. Gen. 4 20 2. King 19.6.7. 1. Sam. 17 46 47. Iuag. 4.14.15.33. & winneth the field. Abraham fought against Chedar Laomer, and God gave him victory; so did he to Ezekiah against Senaherib & to Daurd against Goliath and the Philistims, and to Deborah against Sisera the Captain of jahin King of Canaan; and if we prove the children of Abraham by being followers of his faith, and workers of his works, God shall give us victory against the spiritual Chedar Laomer, which is by interpretation the generation of bondage, even against our fleshsly affections which would bring us into bondage spiritually and eternally. If we endeavour to be Ezekiah's that is, men endued with the strength of the Lord by faith and holiness, than the spiritual Senaherib which is as much as the bramble of destruction, shall be brought to destruction, together with the rauling Rabsakehs of our raging affections, even these miserable master-drinkers (for so much doth the word Rabsakeh signify) which drink in sin as the fish do water. If we be devote like David & even of the Lords beloved ones (for David signifieth beloved) then the spiritual Galiah which is the great Captain of captivity, shall be conquered by the means of the stone of Christ crucified thrown or fling against his forehead out of the sling of an effectual faith; & the Philistims of our affections, which are the authors of our double decay, even in Soul and body (for Philistim as I said abovesis, gnifieth a doubledecay) shall be discomfited; Finally if we prove such laborious & diligent Bees in drawing the honey of holiness out of the sweet dewy floweres of Christian virtues, as Deborah was (which is by interpretation a Bee) we shall not fail to triumph over the spiritual jabin, the building Tyrant of wickedness (for jabin was a Tyrant, and signifieth building) and over all his Siseras, even over all our sins. So that as when the Lord gave victory unto the people of Israel over Pharaoh and his people, Exod. 15. than Moses and the Israelites sung a song of praises: In like manner, when as we have got the victory over the spiritual Pharaoh through the strength of Christ, then shall we sing the song of Moses and the song of the Lamb: The Lord is my strength and praise (shall the victorious Christian say) and he is become my salvation, he is my God and my father, and I will exalt him. The Lord is a man of war, his name is jehovah, spiritual Pharaos' Chariot, his host, and his chosen Captains, even all his hellish hangmen hath he drowned in the read sea of his indignation; the depths of fire and Brimstone have covered them, they shall sink to the bottom as a stone. Thy right hand O Lord is glorious in power, thy right hand O Lord, hath bruised the enemy: the Lord shall reign for ever and ever. O death, where is thy sting? O grave where is thy victory? O sin where is thy sovereignty? O Satan where is thy power and policy? O hell where is thy tyranny? Thanks be unto God which hath given us victory through our Lord jesus Christ, 2. Cori. 15.55.57. Amen. CAP. 13. Of God's ample rewarding of such as fight against sin valiamly, and continued in his service constantly unto the end. Never was there any servant so well rewarded of his master for his service, nor soldier in the field so largely remunerated of his General for his valour & warly prowess, as shall be Gods servant & soldier for his towardness & forwardness in serving of God, and in fight against sin and Satan. We read how Caleb rewarded Othniel for smiting and taking of the town of Debir, in giving him Achsach his daughter to wife, Josh. 13.15.16.17.18.19.20. together with fields and springs of water with her for an inheritance. And how Saul rewarded David for foiling the Philistims by giving him likewise his daughter Michal to wife, 1. Sam. 17.25. & 28.27. together with much riches. And if we prove valiant in the spiritual warfare and in fight God's battles against the Philistims of our fleshly affections, and against the master Philistim, the spiritual Goliath, the great Captain of spiritual captivity (as the name doth bear) we shall not miss to be honoured with the marriage of the Lamb in the land of the living, which shall be our inheritance; where we shall be arrayed with pure fine linen and shining, for the fine linen is the righteousness of saints saith S. john even he who saw the warriors of Christ following him upon white horses clothed with fine linen white & pure; giving us thereby to understand that the Christian then fighteth most valiantly against Satan, when as he endeavoureth to lead and live a pure and an unspotted life. And here in true religion doth chief stand as S. james teacheth Pure religion (saith he) and undefiled before God even the father, is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world. White is the colour of purity, of grace and of glory; and therefore it is, that S. john saw none carried in heaven upon white horses, and arrayed in the white shining robes of glory, but such as had here on earth covered their inward man with the white linen of an unspotted life, or at lest had washed out the spots and blots of their misbehaviour, with the salt tears of contrition. So that he that hath not worn and borne the white of integrity and purity, in and on his heart here in this life, shall not attain to be adorned & decored with the white pearly Diadenie of glory upon his head after this life The which thing the holy Psalmist doth likewise teach in these words; Psalm 24.3.4.5.6. Who shall aseende into the mountain of the Lord? and who shall stand in his holy place? even he that hath innocent hands, and a pure heart: which hath not lift up his mind unto vanity, nor sworn deceitfully. He shall receive a blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek him, of them that seek thy face. None shall stand in God's holy mountain, but such as have here harboured holiness in their hearts; Heb. 12.14 for without holiness no man shall see the Lord, saith the Apostle; and the man that seeketh not God's face here, shall not see his face hereafter. And as the good servants of God shall be clothed with fine white linen in sign of purity & integrity, so shall they bear palms in their hands in sign of victory and felicity. And therefore blessed S. john saw those that stood before the throne, Revel. 7.9. and before the Lamb, not only clothed with long white robes, but also having palms in their hands. K. Belshazzar commanded Daniel to be clothed with purple, Dan. 5.16.29 and a chain of gold to be put about his neck, and made him to be proclaimed the third ruler in the kingdom for his wisdom, in reading the writing of the Angel upon the wall, & in showing the interpretation thereof. And joseph for his exceeding great wisdom, showed in expounding of Pharaos' dream was so highly honoured, Gen. 41.40 41.42.43. Psal. 105 17.18.19.20.21.22. that the king took off his ring from his hand, and put it upon josephs' finger, and arrayed him in garments of fine linen, and put a golden chain about his neck, and set him over his house, and over the whole land, and made him to sit upon the best Chariot he had save one. And no doubt but the King of Kings will highly honour his good servants that have honoured him in this life, according to his promise, saying, 1. Samu. 2.30. Them that honour me I will honour. He will even honour his Daniels and his josephs', that is, all his uprightand perfect ones (for joseph signifieth perfect) which do begin in their young years with Daniel and joseph to serve and honour him, and do constantly continued in his service still increasing and growing in grace and in godliness, and always aiming at Christian perfection whereunto our Saviour doth exhort us, saying, Ye shall therefore be perfect as your Father which is in heaven, Mat. 5.46. is perfect. The King of Egypt took off his ring from his hand, and put it upon josephs', and arrayed him in garments of fine linen, and put a gold chain about his neck, and the King of Kings will one day say unto his servants concerning such a man as hath served him with an upright heart, Luk 15.22.23. Bring forth the best rob, and put it on him, and put a ring on his hand, and shoes on his feet; bring forth the white wedding garment with the rest of the nuptial ornaments, and let him be clothed, & adorned therewith, & let him sit down to feast at the table of God (will he say) for such is his promise. Reve. 7.11 17.28. & 3.5. To him that overcometh (saith the Lord jesus to St. john) will I give to eat of the tree of life, which is in the midst of the Paradise of God: he that overcometh shall not be hurt of the second death. To him that overcometh will I give to eat of the Manna that is hid, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it: Even as I received of my father, so will I give him the morning star. He that overcometh, shall be clothed in white array, and I will not put out his name out of the Book of life, but I will confess his name before my father, and before his Angels. King Pharaoh set joseph upon the best chariot he had save one, but our king will honour his good & perfit servant yet in an higher manner; Revel. 3.21 To him that overcometh (saith our king Christ jesus) will I grant to sit with me in my throne, even as I overcame, and sit with my father in his throne Finally as joseph was set over Pharaohs house, and over the whole land of Egypt; so God will make his good and perfit servant ruler of all his goods. Revel. 2.26 27. & 3.12. To him that overcometh (saith he) will I give power over nations, and he shall rult them with a rod of iron: and as the vessels of a potter shall they be broken. Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out: and I will writ upon him the name of my God, and the name of the City of my God which is the new jerusalem, which cometh down out of heaven from my God, & I will writ upon him my new name. Even thus shall it be done unto the man that hath served Christ constantly by holiness & newness of life; for the new name & the new jerusalem, and the new wine the spirit of God speaketh of in the scripture, are ordained only for new creatures. And therefore the Apostle doth exhort thus; 2. Corr. 5.17 If any man be in Christ, let him be a new creature: thereby giving us to understand, that no man after this life shall see Christ in the new jerusalem; but he that in this life hath followed his footsteps by newness of life. And this is that thing which is intimated unto us by the evangelical Prophet S. john when as he telleth us that he saw all things made new. Revel. 21.1 2. ● & 19.7.8 9 & 14.3. For he saw a new heaven, & a new earth, and a new jerusalem, coming down from God out of heaven, prepared as a bride trimmed for her husband. He saw the lambs wife arrayed with pure fine linen which was likewise new, and the supper which he saw made for the marriage of the Lamb, was in like manner new; for he that sat upon the throne said, behold I make all things new. And as the things which he saw with his eyes were new, so the music which he heard with his ears was semblably new; for he heard a new song sung by the harpers of God upon a ten stringed instrument. And therefore questionless S. john saw none invited to that new marriage to eat of that new banquet, and to drink of that new wine with Christ in the new jerusalem, to wear that new wedding garment, & to receive the impression of that new name, & in one word, to hear the joyful melody of that new music; but such as did here in this old earth (where all things are old) indeavoure to be new creatures by newness of life. As for all old creatures, that is, such as do follow the crooked footsteps of old Adam's corruption by carnality and sensuality, and are not made new by the renovation of the holy ghost, after the likeness of the new Adam, when all old things shall pass away, they shall perish & pass away likewise with them. Psal 125.1 But the new creature shallbe as mount Si on which cannot be removed, but remaineth for ever, & shall enjoy all the new things above named. Reve. 21.7 for he that overcometh (saith our great Captain Christ jesus) shall inherit all things, and I will be his God, and he shall be my son. Est. 6.8.9.10.11 & 8.2.15. Mordecaie for his fidelity and good service, at the appointment of king Ahasuerosh, was arrayed in royal apparel, in white, purple and blue, and a ring of gold was put on his finger, and a crown of gold was set upon his head, and he himself was set to ride upon the king's horse through the street of the city of Shushan, & they proclaimed before him, Thus shall it be done unto the man whom the King will honour; and the city of Shushan rejoiced and was glad. In like manner our great Ahasuerosh, our great Prince and head (for Ahasuerosh, signifieth a Prince or head, as he was indeed a great prince) he will exalt & honour all his good & well deserving Mordecaies even all the children of contrition (for Mordecaie signifieth so much) which have in this life honoured God by their holy living, and have humbled themselves under his hand for their sins. Not, the Christian that hath played the good servant and stout soldier in fight manfully under Christ's Banner against sin and Satan, and hath persevered in his service unto the end, and consequently hath overcome, he shall not miss of a far more glorious reward by a thousand degrees then ever king Ahasuerosh could give. The royal apparel that this king gave Mordecaie was no better than a rag, if it be compared with the good Christians glorious wedding garment: and what is a kings corruptible crown being compared with the incorruptible Crown of glory, which shall be set upon the head of the heavenly minded man in the kingdom of heaven? for the crown that we run, and serve and fight for, is an uncorruptible crown, 1. Corr. 9.25. so doth blessed S. Paul call it, and likewise the great Apostle S. Peter who calleth it the uncorruptible crown of glory. 1. Pet 5.4. S. james calleth it the crown of life. jame 1.12 Blessed is the man (saith he) that endureth Tentation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Reut. 2.10. So doth blessed S. john or rather our Saviour himself call it in the Revelation, Be thou faithful unto the death (saith he) and I will give thee the crown of life. In one word, the crown that shall be set upon the good Christians head, is the crown of life, immortality and glory, which he shall wear in the kingdom of heaven, which is the place of life, immortality and glory. Thus than we see how that temptation is to the godly the high way of heavenly happiness and honour: Let the Christian then endure temptation and he is blessed, and let him overcome temptation & he shall be Crowned, and that with an incorruptible Crown. Thus shall he one day, being arrayed in fine white linen, ride Mordecay-like, upon a fair white horse, with a Crown of incorruptible Gold upon his head; Reu. 19.13 14. (for Saint john saw Christ's warriors thus arrayed, riding upon white Horses) he shall I say ride through the streets of Shushan, which is above, Ester. 6.10.11. & 8.15.16. and is the true City of joyfulness, more fair and sweeter a thousand fold then the Lily or the Rose (for Schushan signifieth a Lily or Rose, or joyfulness) and Gods Heralds shall proclaim before him: Thus shall the persevering Christian be honoured in Heaven, who hath honoured God on Earth. And the City of Shushan which is above, even the holy City new jerusalem, Revel 21.2 11. etc. which Saint john saw descending out of heaven from God, having the glory of God and shining as a jasper-stone clear and precious, whose wall is of jasper, and the street of pure Gold, & the foundations of twelve precious stones, & the Gates of twelve pearls, and hath no need of Sun or Moon to shine in it, for the Lamb is the light of it; and whereinto no unclean thing can enter: even this self-same glorious City shall be glad and rejoice in the day that our great Kings well deserving Mordecays shall go through the street thereof in royal apparel of read and white, with a great Crown of incorruptible gold upon their heads. Finally, Est. 8.16.17. that day shall be a feast-day for Men and Angels, and God himself shall be the great Master of the feast, where they shall eat of the fruit of the Tree of life, which is in the mids of the Paradise of God, Reu. 27.17 & 7.17. & 21.6. & 22.1. & of the hidden Manna, and drink of the water of life, which Saint john saw clear as Crystal, proceeding out of the throne of God and of the Lamb: even such a water as is sweeter than the sweetest wine, and is both water and wine, and both the best water and the best wine that ever either well or vine did yield, or yet any man did ever drink. All men at the first set forth good wine, but God shall bring forth the best wine last: Reve. 21.5. Mat. 26.29 for he that maketh all things new, shall also make a new wine for the marriage feast of the Lamb and his Spouse. Only it belongeth to us to make ourselves new vessels for the receiving of this new wine, by newness of life; for if no man putteth new wine into old vessels, Math. 9.17 as our Saviour saith, then truly God will much less put his new wine into old vessels. And therefore if we desire to drink of this new wine, in the new jerusalem, & in the Cellar of God; let us now endeavour to put on the new man, (as I said before) which after God is created in righteousness and true holiness, Ephe. 4.23.24. according as the Apostle exhorteth, and so in that great feast day, we shall sit down at his Table and his fruit shall be sweet unto our mouth, he shall bring us into his wine-celler, Cant. 2.3.4.5 and Love shall be his Banner over us, & the Christian Soul shall then say unto our Spouse, stay me with flagons, and comfort me with apples; for I am sick of love. Thus in the kingdom of heaven the godly shall see and hear nothing but sweetness, and joyfulness; nothing but love, life, and light. Revel. 21.4.5.6. & 2.7. Than there shall be no more sorrow, for God shall cheer us; no more pain, for Christ shall ease us: no more weeping nor crying, for Christ shall comfort us, and wipe away all tears from our eyes; nor no more death, for God will give us to eat of the tree of life, and to drink of the water of life. He will give us water, but yet such a water as shall be wine, and a sweeter water than the sweetest wine, as I have already said. To conclude, if earthly wine hath such a property to make glad the heart of man, how much more shall this heavenly wine rejoice the soul of man? and what marvel though that such new heavenly wine, make the glorified Soul sing a new heavenly song, even a new Halleluiah Let us be glad and roioyce, and give glory to him? Chiefly when as we shall hear our sweet Saviour inviting us in this manner. Eat o friends, drink and make you merry o well-beloved: drink (shall he say) even the spiced wine, & new wine of the pomegranate: and it being the time appointed for the consummation of the Godlies' joy, by him who hath said it: I will created jerusalem as a rejoicing, and her people as a joy; and I will rejoice in jerusalem, and joy in my people. God shall then joy in us, and we shall joy in him, with joy unspeakable and glorious: For the things which eye hath not seen, neither ear hath heard, neither came into men's heart, are which God hath prepared for them that love him: To whom alone be glory. FINIS. LONDON Printed by E. Old, for Ed. White dwelling near the little north-door of Paul's, at the sign of the Gun. 1612.