〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well done thou good and faithful servant.    

The Christian SOLDIER, His COMBAT, CONQUEST, And CROWN Against the three Arch-enemies of Mankind. The WORLD, The FLESH, And The DEVIL.  
There is none other that fighteth for us but only thou O God.  
LONDON. Printed by R. H. for J. S. and are to be sold by Bernard Langford at the sign of the blue Bible at Holborn bridge. 1639.   

To his loving and indulgent Mother HELEN MELHUISH, The happiness of this life, and that which is to come.  
MOTHER,  
HAving from your breasts received the first nutriture of my body, and by your daily admonition and wholesome counsel a better aliment for the preservation of my soul to whom then could I more fitly dedicate those my younger blossoms of experience (next unto God my spiritual Father and the Church my spiritual Mother) then to you my careful natural Mother? the Travail, and pain you endured at my birth was much, and for that I must ever owe you much obedience; but what of that? had you only brought me into this miserable world, and there left me sine cognitione dei without the knowledge of a better, I had not been much the better, nay fare worse: that I have not let the Counsel fall to the ground, but by the help of my God made a hopeful improvement, let these ensuing lines be an obedient Testimonial: to your perusal I leave them, that the Armour therein mentioned may be your furinture, that those evils which the craft, and subtlety of the Devil, or man worketh against you may be brought to nought, that in the end you may receive a Crown of Righteousness shall be the prayer of  
Your obedient Son. E. T.   

To the Reader.  
READER,  
THis Christian Soldier came but lately to my acquaintance, he was, me thought, at the first sight well qualifyed, but some what meanly habited, upon further conference had put him into a garb suitable to his condition, by way of thankful Requital he related unto me the necessity of undertaking the Christian Combat, the use of the Armour therein to be employed, the danger of the adversaries, their several Attempts, their strength, and power; then shown the way how to come off with victory, lastly used some further motives, and encouragements to take up Arms, and that to be done without any further delay; the security of these times calls for publication of such discoveries; I have therefore made that common which was delivered to me in a more private manner. Not to hold thee any longer in that to which this but introduceth.  
I bid thee hearty farewell. I. Sp.   

The SUMMONS, To take up Arms, (and that speedily) against the three inveterate Enemies of Mankind. The WORLD, The FLESH, And The DEVIL.  
WHosoever thou art, of whatsoever degree, sex, or Condition, if thou hast not as yet entered the field against the common- Enemies of thy salvation, let me advise thee now at this very instant whilst thou art reading this summons to buckle on thy arms, and march out speedily, it is 
Arm, arm, arm.  high time, the Enemies are grown strong and potent for want of opposition, whilst thou liest sleeping out thy time they have almost entered, nay they have already také possession of thy soul; dost thou not perceive how they begin to smother the thoughts of heaven, to quench the good motions 
1 Thes. 5. 19  of the spirit? they are ready to advance their own Diabolical thrones in thy heart, sin begins to reign 
Rom. 6. 12. 7. 23.  in thy mortal body; the 〈◊〉 of the members rebels against that of the spirit, thy understanding is darkened, thy will instead of conformity to Gods is grown rebellious, all the faculties both of body and soul are ready to yield themselves weapons of unrighteousness to sin; is it not high time 
Rom. 6. 13  then to look about thee? and grieve not that holy spirit that 
Ephes. 4. 30  hath marked thee out to; a better design; thou hast in thy Baptism received pressed money to fight under Christ's banner, and to continue his faithful Soldier to thy life's end; didst thou not there promise, 
Catechism in the book of Com. Prayer.  and vow to forsake the Devil and all his works, the pomps and vanities of the wicked world with all the sinful lusts of the flesh? this was the end of thy Baptism, & let me tell thee plainly, it is great pity that ever that Sacramental water should have wet thy face, if thou shouldst now forget the end of thy Christian calling; who made thee a Christian? thou wast not 
Non natus, sed factus Christianus  borne so, no natural work (I am sure) hath done it; Christianity grows not on the bitter Root of Nature, thou art therefore called of God to be a Christian, thou art called of Christ to be a Christian 
Philip. 3. 14.  Soldier. S. Paul gloried more as he was a Christian by calling, then as an Apostle by his function; hence it is that a Christian calling is the confluence of all happiness; if it 
G. Nazianzen.  were possible to contract all the excellencies that are in 
Excellency of the Christian calling. Math. 13. 45.  most eminent callings, the same are to be found in Christians, A Christian is that Mercator gemmae, he that selleth all he hath, and trafficks for the Pearl; a Christian is the Right Soldier that fighteth the good fight; 
2 Tim. 4. Rev. 5. 10.  a Christian is that Royal Priest that is made unto God who shall reign on the earth: lastly he is the man that fits on the white horse which had a bow, and a Crown given him better than the Crowns of Kings and Princes. Rev. 6. 2. these Heathens were surely foolish that called Christian's poor Originals but of yesterday, a fond people they were that thus judged; not to speak of Crowns, put but in 
privileges of Christians.  the honours which attend on Christians, they will be found unspeakable; what is like unto that of talking with God? walking with God? bearing the 
Gen. 17. 3. Act 11. 26 Gen. 4. 22. 1 Tim. 6. 12. Rom. 8. 15  name of Christ? fight under his banner? entertaining the spirit into our hearts: excellent also are the Privileges that attend on Christians, the comfort 
1 Pet. 1. 8. 1 Tim. 1. 5 1 Thes. 1. 6.  of joy, unspeakable, peace, of conscience, joy in the Holy Ghost, as S. Paul hath is concerning the Jews, to whom belong the adoption and 
Rom. 9 4.  the glory, and the Covenants, and the giving of the law, and the 
Dignity of Christians  service of God, and the Promises; hence it is that they are 
1 Pet. 2. 9  styled 〈◊〉 generation, a Royal Priesthood, an holy Nation, a peculiar people: if it be thus whilst we are in the Race, how glorious will it be 
1 Cor. 9 24.  when we have finished our Course? if it be thus in the Combat, what will it be in 
2 Tim. 4. 7  the Conquest? if there be so much honour in the person that grace hath made a Christian, what then is to be found in the grace itself▪ every man riseth to honour three ways.  

1 By Favour. 
A Christian made honourable by favour.   
2 By Descent.  
3 By Virtue.   
And a Christian hath all these several rises; but it is grace that makes him truly noble; procul dubio ea est vera Nobilitas quae in favore Dei 
S. August.  ●onsistit, there is not a greater ●onour then to be in favour ●ith God.  
The Bereans are called No●le Act. 17. have not I planted be a Noble vine? (saith God) of the Church. Jerem. 21. are there not vessels of ●onour 2 Tim. 2. 20? all ●ese titles of honour are given regard of God's especial avour, this is the estate of a Christian by God's favour truly honourable.  
Secondly, a Man is honourable by descent when he cometh 
2. A Christian made honourable by descent Rom. 8. 15 Mar. 3. 35.  from honourable parentage and untainted house, if title, & descent make honourable then may the Christian be accounted truly noble. He calleth God, Father, Christ, brother; whosoever shall do God's will which is in heaven he is Christ's brother, and sister, and Mother; here is a noble alliance. Matth. 12. 50.  
Lastly, a Man is made noble by virtue, and that's the chief 
A Christian made truly honourable by virtue.  Nobility, here it is that a Christian hath his primeexcellence; for virtue is not to be found out of Christianity, moral virtues are but shadows, in a Christian, every virtue is a grace, and grace is that which ennobleth states Prov. 14. it sets the stamp of Honour upon Christians, nay it ennobleth souls. S. Paul, S. John, 
Ephes. 3. 8. Luk. 16. 20  Lazarus, to themselves they were but ragged, but grace made their souls so honourable that they had a guard of Angels to convey them into Abraham's bosom; thus the gracious calling of a Christian is made honourable both in body and soul, good reason; it is a calling of God distinguished from others of men, other callings are honourable by way 
Great difference betwixt the calling of Christians, and that of Men.  of assignment, this flows immediately from God, it hath its deduction from him, doth not depend on any thing from man, this is the right calling, all others are but crafts and trades, then surely if Christians have their calling from God, a Christian is a man of God, but if the name and practice agree not, aliud professione, aliud conversatione, than the name of Christianity is not a Comfort but confusion, the true mark of a Christian is not magna loqui, but vivere: it were better be a bad Heathen than a bad Christian, to have the form of Christianity, and 
2 Tim. 3. 5  not the power is mere hypocrisy; omne nomen ab actu a Scholar is known by his study, a Merchant by traffic to practice godliness is the proper Act of a Christian, and the buffet of Satan are the marks of a Christian Soldier, yet not every scratch or scar can be termed the Church's glory, but when it is as some times: with the Romans, quot vulnera, tot ora, so many wounds, so many tongues to express the glory of God; all those wounds which are received in wars for the Country's good are God's honour, it was the saying of Maelius, that he had no arms, or coat of Heraldry to brag of 
Hae cicatrices sunt meae imagines. Sal●●st. In ipso non sunt vulner a sed ego habco in ipso claro loco.  but those honourable scars received in combat for his countries' safety; thus Telamonius upbraided Ulysses, that he had more words than wounds; it was Alexander's honour to go bare in that place where he was wounded; thus did he likewise encourage his Father being lame of his foot, go on and shame not to limp, every step you tread is a pace of honour; here was glory but not in Christ, the wounds were stigmata, but not stigmata Christi, here was glory, but in the concrete, not in the 
Gal. 6. 18.  abstract; then is the true glory when Christ is made the aim of all encounters, than whatsoever 
The true works of a Christian Soldier.  blows shall be endured will appear as so many honourable trophies erected to his glory.  
Add unto all this for thy further encouragement, the 
Justice of the Christian Soldiers cause. Ephes. 6. 7.  Justice of the quarrel betwixt thee and the Enemies, no bad cause. God himself hath commanded to put on the whole armour, to resist the 
Jam. 4. 7. 1 Pet. 5. 8.  Devil, to be sober, and vigilant, surely then the cause must needs be good, otherwise the Lord of hosts would not have thus fare enjoined it.  
As the cause is just; so the 
Consequence of the cause.  consequence is of no small importance, no less than the glory of God, the honour of the Lord of hosts, and the eternal salvation of thy poor distressed soul, nay thou shalt be no sooner in the field, but the 
Pax belli filia.  daughter of war, the peace of God, and of thy own conscience shall salute thee, even 
Col. 3. 15.  that peace of God which passeth all humane understanding, that peace of conscience which is so unutterable, but no such peace 
Phil. 4. 7. Peace the end of all the Christian Soldiers combat. Psalm. 2. 4.  (saith God) to the wicked. Esay. 52. 25. He shall be like the troubled sea that cannot rest. v. 20. he that sitteth in heaven shall laugh his security to scorn whereas thou after the Victory shalt have the golden Crown of Christ's approbation, the applause of Saints and Angels: thus shall it be with the man whom the King loveth. Ester. 6. 6. if thou dost but fight, I will assure thee of Victory, I know the willingness 
Matth. 26. 41.  of the spirit and the weakness of the flesh, being under Christ's standard, if thou 
Encouragement to take up arms.  lookest on thy own weakness, and the Enemies strength there is small hope, but if on Christ Jesus the Captain of thy salvation, no cause of doubting, he hath cooled 
Heb. 2. 10.  the Enemies courage, bruised the Serpent's head, he may hisse 
Gen. 3. 15.  at thee; but cannot hurt thee, his sting is out; he was once strong, but now Christ the stronger hath spoilt him of his armour 
Luk. 11. 21. 22. Col. 2. 15.  wherein he trusted, and divided the spoils, he was a mighty Prince in worldly Canaan, but good Josiah hath subdued him: on then in the strength of God's holy name, be not white livered, show not thyself a fresh water Soldier seeing thou hast received a 
* The sign of the cross.  Military Sacrament in Baptism, and given up thy name to Christ, to whom thou owest thy life by a double right, first, for giving it thee, then for restoring it being lost, thy life through sin was mortgaged, but Christ hath redeemed it, the condition to continue his faithful Soldier to the end.  
Wilt thou then digress from the proper end for which thou wast made? did God make thee to lust after sin? to delight in sin? to act sin? no surely; God made thee for this end that thou mightst do good, and 
Matth. 4. 10.  live to his glory; It makes me stand amazed, when that I consider of the fierceness of the Lion, and the mildness of the Lamb, the cruelty of the one and the gentleness of the other, and yet that men should be so foolhardy as to hug 
Extreme folly of the wicked.  the one, and so besotted as to reject the other, to leave Christ, that Lamb of God which taketh 
Joh. 1. 29.  away the sins of the World, and to fight for the Devil, that roaring Lion which seeketh 
1 Pet. 3. 8.  whom he may devour. O inhuman and more than monstrous that any age should produce such a crew of Miscreants, such a Dungeon of iniquity! what to rebel against God? to deface his Image 
Josh. 22. 19 1 Cor. 15. 49.  in their souls, and to set up that of the Devil; but let them take their course, Christ knows whose they are, vos ex Patre Diabolo esti, etc. ye are of your father the Devil and 
Joh. 8. 44.  his works ye will do. Let this then animate, and encourage thee to fight this battle, to serve God, and to do good, not to spend thy time idly, non vitam veluti pecora, not to roll out thy days in doing no good as indeed brute beasts do, bestir thyself therefore, rouse up thy spirits, think on the thing that is before thee, press forwards towards 
Phil. 3. 14.  the mark, thrust through the crowd of worldly employments, but look not back like Lot's wife lest thou be partaker of the like Apostasye. 
Luk. 17. 32 Pares culpae pares paenae  A Soldier being in skirmish with the Enemy if he looks back, it argues a Cowardice, or carelessness in him. So thou being a Soldier in this spiritual combat, if thou shouldst look back minding more thy pleasures, and thy profits, those onions, and fleshpots 
Numb. 11. 5.  of Egypt; what would this argue? but either a fearfulness or a secure carelessness in thee, and then whereas Lot's wife was turned into a Pillar of salt, God shall turn thee out of his presence with that fearful sentence, Into maledicte etc. depart from m●e thou cursed into everlasting fire prepared for the Devil, and his Angels, Luk. 25. 41.  
Being now encouraged for the fight, that thou mayst be the better enabled to give the onset, it will be necessary that I show thee the use of the Armour, wherewith thou art to be furnished, for it is ill fight without Arms. The weapons then which serve to 
1 Pet. 5. 8.  conquer that roaring Lion (as the Apostle calls them) be these.  

1 The Girdle of Truth.  
2 The Breastplate of Righteousness.  
3 Shod with the Preparation of the Gospel. 
God's Armoury. Ephes. 6. 14.   
4 The Shield of Faith.  
5 The Helmet of hope, or salvation.  
6 The sword of the Spirit.   
The first piece of Armour, or Weapon (for so I call it) is the Girdle of truth in these 
The first weapon of God's Armoury.  words; having your loins girt about with the Girdle of Truth; here now thou oughtest to have thy soul fenced, and encircled about with this Girdle of Truth, otherwise called uprightenesse of heart, 
1 Cor. 1. 14. Joh. 24. 12  and singleness of heart, that no evil or corrupt thoughts may adventure to enter in, and that the whole heart may seek after Righteousness, for God lays charge to the whole heart, and he lays claim to it also, he will have all or none; he admits of no division; why? because it is just that thou shouldst give it him, and that for a twofold Reason.  
First, because God made the heart, and therefore most 
Reasons why God should have the heart Ps. 100 5. 2 Reason. Deut. 10. 12.  right to it, It is he that hath made us, and not we ourselves.  
Secondly, God did not only make the heart, but he doth also sanctify the heart, and saveth it being made, he is Cordis Gubernator the director and Ruler of thy heart; is it not Reason then that he should have the whole heart to himself, and not to part stakes with any other? he will not have part of it given over to sin, and part kept for himself, he will have it all: and it must be a heart girt with the girdle of truth, it must be girt close to him, intimating thus much that Truth is not ashamed of itself, nor doth it shame others that profess it, but it will truly adhere, and stick close, (as a Girdle doth to a man's body) to those which do most advance, and defend it.  
The second piece of Armour is the Breastplate of Righteousness, 
The second weapon of God's Armoury.  having put on the Breastplate of Righteousness. Now as before was commanded Verity, so here is enjoined Sincerity. Truth went before, Righteousness follows after, as the Breastplate, and the Girdle touch each other, so Righteousness, and Truth being met do kiss each other, Psalm. 85.  
The Righteousness that here is meant, is, the Righteousness 
What is meant by the Braest-plate of Righteousness.  of Christ made ours by imputation so that by this imputation of Christ, thou art made partaker of him, and his merits; a great Privilege! but the main utility of this Breastplate of Righteousness 
The use of the Breastplate.  doth most appear in the placing of it, to defend the heart. In hot, and fierce wars you know that a Breastplate is one of the needefullest pieces of Armour you can have, the Reason, is because it covers, and fences the heart; now you know the heart is a Principal in a man, it is primum movens, & ultimum moriens, the first living, and the last dying; if 
The Heart to be carefully guarded.  the body or any part of it be but ill affected, the heart is truly sensible thereof, how necessary is it then that thou shouldst have a Breastplate to secure it? just so it fares with this Breastplate of Righteousness, it covers the heart, and doth defend that which is most subject to be offended with sin: how therefore shouldst thou labour for to be furnished with this Breastplate of Righteousness, which is so highly esteemed of, or at least should be? how shouldst thou have thy heart defended with this Breastplate to keep o the darts off sin from it, to oppose, and extinguish sin in it, for if sin once get footing in thy heart, it will quickly spread itself through the whole man, if thou hast 
Jam. 3. 13.  Righteousness in thy heart, it must needs oppose sin, but have a care, the heart is deceitful above all things: and therefore it is that God doth so often call to thee for thy heart, my son give me thy heart; what then shall be 
Prov. 23. 26.  thought of those godless, and graceless persons? what will befall, and light on them that do as it were give themselves Voluntarily to the D●vill? leaving in their hearts a room for the Devil there to inhabit, and take so much delight in the acting, and prosecuting their lusts to the full, till all last their iniquity being come to the full, God shall requite them in the fullness of wrath for ever more.  
A third weapon is to have your feet shod with the preparation 
The third weapon of God's Armoury. Ephes. 5. 16.  of the Gospel of Peace; those that go to wars will provide that they go not , nay, they are so fare from going barefooted, that they will be provided of the best boots, or shoes that possibly they can procure to hold out the weather; and to keep them warm. So thou that art a Christian Soldier must endeavour to have thy feet shod with the preparation of the gospel; so that thy paths, and ways may be the ways of Righteousness, and Peace: for if thou expectest to come to the Kingdom of God which is Righteousness, and peace, thou must walk in peace, and have thy feet shod with Righteousness, and Peace.  
Thou seest that it is termed the Gospel of Peace, and why? because the Gospel is 
Why the Gospel of Peace.  peaceable and full of Consolation, whereas the law is rigorous, and full of condemnation, therefore to make thee to adhere the more unto the Gospel, and to relinquish the deeds of the Law, here is a great inducement set upon it in calling it the Gospel of Peace.  
The fourth weapon is the shield of faith; Above all things 
The 4 weapon of God's Armoury.  take the shield of faith whereby thou mayst be able to quench all the fiery darts of the wicked. It is to be confessed that in wars a shield is most useful, and necessary, for by it darts are repelled, and driven back; the reason, because it covereth the whole body; So this Shield of faith which is here both commanded, and commended is so useful, and so necessary that a Christian Soldier cannot be without it, for it covers the whole man, and repels the several assaults, and affronts of the Devil;  
Secondly, it is very necessary 
Necessity of the shield of faith.  for a Christian, to have this shield of faith, because he cannot live without it, for the just shall live by faith, without faith it is impossible to please God, and whatsoever is not of faith is sin: so that it is impossible 
No life without faith.  to be without this excellent shield of faith, for he cannot be without Gad, and therefore not without saith which brings to God.  
Now because God calls to us to show our faith by our 
Jam. 2. 6.  works, it will be therefore not amiss to show thee what 
The works of faith.  are the works, or operations of faith, and they are two fold.  
First, it operateth in thee sincere love, and charity both 
First work of faith is love. 1 Joh. 4. 16.  towards God, & towards thy Neighbour; love is the fulfilling of the whole law, and if faith which worketh by love doth produce, and create love in 
Gal. 5. 6.  thy heart, thou canst go no higher step than love, for if thou truly lovest God, thou wilt truly serve God: now if thy faith hath no operation, it is but a dead faith; for the Devils themselves have 
Jam. 2. 2.  faith, they believe, and tremble, credunt fide, tremunt timore they believe through faith, 
1 Cor. 13. 2.  and tremble through fear, yet they fail in this one thing, they neither love God, nor man; It behoves a Christian therefore, to let faith have a full work in him, it must be a working faith, like unto Aaron's precious ointment which ran down from his head to the beard, and so to the 
Ps. 133.  skirts of his clothing; diffusing, and spreading itself through all the powers and faculties of thy soul, all thy words and works must savour of faith, for as it is a shield to cover the whole man so it must diffuse itself through the whole man.  
The second operation of faith is perseverance in good 
Second work of faith is perseverance. Exitus acta probat.  works: it is not enough to begin well but thou must end well; Charity to the poor is a good work; Prayer is a good duty, but if thou do not as the Apostle saith, pray continually, and thy love endure to the end, thou mayst fail of 
1 Thes. 5. 17.  thy end; faith will make thee to persevere when that thou believest in God, and trustest on him till at last thou arrivest at that heavenly habitation which is the end of all thy hopes. It is he that endures to the end shall be saved. God 
Math. 24.  doth promise salvation but it must be in the end; when thou hast done thy work, than it is that God will pay thee they wages. The laborious husbandman therefore though he toil, and 
Spes alit agricolas.  moil all the day long, ye he cheers up himself that he shall not only have a quiet rest all night, but that he shall be paid for his labour. The Captain as he passeth through the pikes, comforts himself that in the end of the battle he shall have a Victorious conquest with great spoils; and thus it fares with every good Christian; though the waters of affliction rise high, the floods of sorrow 
Were it not for hope, the heart would break.  ●oare, and lift up their voice yet he sails on, he rides through the storm till he arrive at the wished port; and why? because he knoweth that ●ee which endureth to the end the same shall be saved. Salvation is not set up only for those that enter into the lists, nor for those that put themselves upon the trained band of Christianity, but for those 
Non otiantibus Coelum.  that strive; it is praenium certantium: this if any thing, will make thee enter into the lists, and being there to lay about thee; It is no hard measure to be put thus to it, if tho● lookest but upon the prize that's heaven; he is but 〈◊〉 faynthearted Soldier tha● will not strain a joint fo● heaven; it was otherwise with that victorious army 〈◊〉 Martyrs, they did not stay till troubles came but met them and did not only entertayn● but welcome them; but that's not all, as heaven is praemiu● certantium, so it is praemiu● vincentium, the Conqueror Reward, vincenti dabitur, to him that overcommeth shal● be given a Crown of life, not every slight combating will 
Rev. 2. 7.  serve the turn, but the constancy of the end; Judas was in the lists when he confessed that he had betrayed innocent blood, thus in the confusion of thy sins thou dost but combat, not overcome, but stay not there, add unto thy confession, hearty sorrow for thy sins, that ever thou didst offend so good a God, so gracious a father; add unto faith, patience, unto patience godliness; unto godliness; brotherly kindness; & with brotherly kindness, love; for if these things be amongst, and abound, they will make you that you never shall be idle 2 Pet. 1. 5. 6. etc. job. had 
Job 42. 10.  many encounters, but the perseverance to the end was the Crown of all; S. Paul had many stripes, endured much imprisonment, stoning, shipwreck, though every foot of ground he trod, was a mine to blow him up, yet for all that, not a Crown, but then when he had fought the good fight of faith, when he had finished his Course, then with joy he stretched out his hand for the Crown, henceforth (saith he) is laid up for me a Crown of Righteousness; & quid tu 
2 Tim. 4. 8.  Paulo acceptior. Dost thou think to have it without a Victory, it cannot be, vincent dabitur it is only for them that conquer, for them that continue to the end. Then comfort thyself in this that thou art not bidden to fight, but for a prize, not to labour but for wages, though God might enforce thee, yet he invites thee, when he calls thee to it, it is for a Reward; if it be to repentance he will ease thee, if to affliction he will give thee patience; if to suffer with him than thou shalt be sure to reign with him, and if to perseveronce than thou shalt have a Crown of Righteousness which God the Lord will give thee in that day, and not only to thee but to all them that love his appearing, and continue to the end; there is a sublimit as ●●atiae as well as gloriae; faith ●ove, patience, charity may be in their height, but perseverance is the top of all, that sets the Crown upon thy head, that only lies at the threshold of heaven, non qui pugnat habet victoriam, non qui currit habet palman, sed qui perseverat, coronatur; 
Finis coronat opus.  it is he only which endureth to the end shall be saved.  
The excellency of this shield of faith, is, that it doth 
The excellency of the shield of faith.  not only cover the body but is also a means to preserve, and keep the other pieces of Armour from danger; what is the breastplate of Righteousness without the shield of faith? without faith all thy good works, all thy Righteousness will be as nothing; whatsoever 
Rom. 14. 23. Gal. 11. 12  is not of faith is sin; It is faith only that justifies by the merits of Christ, and not by the works of the law. O the excellency, and efficacy of faith! It is stronger than Lions, by it Daniel closed up their devouring jaws; it is stronger 
Dan. 6. 21 Dan. 3. 5.  than fire, not a hair of the three children was touched, nor any part of their  singed; it is stronger than water, when that Elisha the Prophet made the Iron to swim; 
2 King. 5. 6 R. B.  faith is that powerful favourite of heaven, it hath speedy access to Christ. A man may be dumb, overwhelmd with horror of conscience, and as it were even stifled by Satan, or by reason of some great sin, not able to speak for himself, yet where faith resides, prospectabit ex altissimo sanctitatis suae Jehova, God will look down from his 
Ps. 102.  sanctuary, that he may hear the mourning of such as be in Captivity, and deliver the children of death; nay he will do thus much, if there be but singultus fidei, a sob, or a sigh of faith, nay, which is less, if but a pant of faith present itself, I will up saith the Lord, & help them, & set them 
Ps. 12.  at rest; nay which is least of all, though the pulse of faith beat not at all, though David be like 
The very panting of faith prevaileth with God  a deaf man which heareth not, or as one that were dumb not opening his mouth, yet God will look down upon him in mercy, as he did upon the poor man sick of the Palsy. Faith is the Covenant 
Math. 19 2  of all Evangelicall promises, it is the hand that must be reached out to receive all blessings, Christ exacts it only, Christ appropriates all to faith, he looks quite through patience, and charity upon faith; faith is the Mother of all these Androgothemos in the 11. of the Hebrews; faith giveth name to Christians, it sets the stamp on the metal, by the stamp of Caesar's image the coin was known to whom it did belong, by the impression of saith; a believer is known to be Gods peculiar, 
Act. 15. 9  by faith the heart is clarified, and cleansed, by faith being dead thou art revived; by faith thou art regenerated, and 
Ephes. 2. 8.  borne again; by faith thou art justified, preserved, and thy 
Ro. 3. 28.  soul eternally saved, by faith thou art raised from sin to newness of life; by faith thou knowest God, and art blessed of God; lastly by faith thou mayst through God's assistance expel the Devil, and malignant encounters, and so in the end having fought the good fight, attain everlasting Salvation, an inheriance that never fadeth, nor never will decay, 
This. 1. 58.  but will endure for ever.  
The fift weapon is the Helmet of hope, or salvation, take 
The fift weapon of god's armoury.  the Helmet of salvation; A Helmet in wars is res per necessaria more than ordinarily useful it doth not only keep off darts that might otherwise be offensive, but makes him that wears it look the Enemy in the face courageously, and to go on victoriously; Even so he which trusteth to this Helmet of hope, marcheth on undantedly against all the Assaults of the flesh, the world and the Devil, it makes him look death in the face, assuring himself of victory; it makes him invincible in the day 
why called the Helmet of hope. First Reason. Heb. 6. 9  of trial, & it is called the Helmet of hope for two Reasons.  
First; because Salvation is the main end of thy hope, which thou dost still expect, and wait for; It is called Anchora animae, Hope is the Anchor of the soul by which itlayeth fast hold on Christ, therefore it is that the Apostle couples both together, 
Thes. 5. 6.  and for an Helmet the hope of Salvation, intimating that Salvation is the end of our hope, and confidence.  
Secondly, Hope is a means 
Second Reason.  to obtain Salvation, it is one of those steps which thou must climb to Heaven by, by Hope we are saved; Hope will cause 
Ro. 8. 24.  thee to rest assured of God's protection. The Mariner having cast Anchor lies down, and sleeps securely, so he that hath cast the Anchor of his Hope in Heaven, whose hope is in the 
1 Cor. 15. 19  Lord, needs not then to fear any thing, but may say, and that as confidenly as ever David did, I will not be afraid of ten thousand of men that have set themselves against me round about. Again thou knowest an Anchor must be cast upou the 
Ps. 3. 6.  firm ground, else it is nothing the better, so thou must cast the Anchor of thy hope on God who is both firm and stable, not relying upon any sublunary or terrene thing, but on him alone; Trust in the Lord therefore with all thy heart, and good reason, he is a shield to them that 
Pro. 3. 4.  trust in him: wait patiently for the kingdom of heaven; watch and pray, hoping and expecting 
Pro. 3. 5. Lu. 21. 26.  for the Lords coming; hope patienly but yet constantly the coming of our Lord jesus Christ, say with David, The 
Ps. 142. 2. Ro. 5. 2.  Lord he is my hope, my Rock, and my salvation; this hope in the Lord will make thee to rejoice; it will make thee be of good cheer, and lastly it will make thee blessed: Blessed is the man that 
Ps. 31. 24.  trusteth in the Lord & he whose hope the Lord is. jere. 17. 7.  
But now as the Hope of the Righteous is blessed; so the hope of the wicked shall perish; 
job. 18. 31  if thou lovest therefore the salvation of thy own soul let me advise thee to get Sanctified hope, casting it on God, and heavenly things, leaving, and utterly, abolishing all transitory pleasures, and glimmering profits that may any way draw thee from this blessed hope of heaven.  
The sixth weapon is the sword of the spirit, take the sword 
sixth weapon of God's armoury. Eph. 6. 17.  of the spirit which is the word of God No Soldier goeth to wars without a sword, it is useful both to defend, and offend, to defend himself to offend his Enemy: So he that fights in this spiritual warfare must be sure to take the sword of the spirit with him, to defend himself from the Devil, and to offend him that is always assaltting him. The warfare it seems is spirttuall so must the weapons be; as for this sword of the spirit, the word of God it is lively in 
2 Cor. 10. 4. 5.  operation, it is profitable for all it is instructive, it is reprehensive, look but through that sacred book of God, and thou 
Heb. 4. 1 2.  shalt find that it doth afford help to every one, under what cross, in what state soever; art thou wounded in conscience? there is comfort art thou distressed in thy body? there is remedy, there is a salve for every sore, comfort for every convert. Men commonly now adays wear swords by their sides, as they walk along the streets to prevent danger that might ensue, if they should be surprised by any at unwares. So shouldest thou always have this sword of the spirit along with thee to bereadily prepared for the least encounter of the Enemy, 
Right use of the word of the Spirit.  so that, if he should come upon thee with the most powerful temptations, tell him boldly, Scriptunest; It is written, I must not offend god, who hath been to me so merciful & so loving a father, joseph was well armed with this sword, when he was tempted of his Mris. How (saith he) can I do this great wickedness, & not sin against 
Gen. 39 9  God? so that if thou shoul dost be tempted to this, or that sin, as to lie, to swear, to deceive and cousin, answer with joseph, How can I do this great sin against God? etc. and by this means thou mayest soon overcome the Devil, and all his violent temptations.  
Me thinks the very eye of God should be as a sword to cut offsinne, or at least wise should make thee to abstain from sinning, for when thou goest about to commit this, or that sin, presently thou mayest think that the eye of God is over thee, to see and behold what thou dost, the eyes of the Lord are upon all the sons of men, to give every one according to his ways, and according to the fruit of his ways; how then 
jer. 3 29.  darest thou do that in his presence who is Lord over all, which thou art ashamed to do in the sight of the most inferior of his creatures?  
Do but converse with that word of God, and thou wilt 
Excellency of the word of God.  find it otherwise, the excellencies of it can no way be expressed. It is the word of comfort, and truth, it administers 
Eph. 1. 15 Phi. 4. 7. 2 Kin. 20. 19 1 Pe. 12. R. 010. 7. 1  peace to thy soul, and comfort to thy conscience; it is good to thy soul, by it thou art regenerated & born again, by it, Faith is begotten in thy heart, It is a light unto thy feet, and a lantern to thy paths to direct thee in the ways of virtue and piety, It is (as Christ himself 
joh. 17. 27.  testifieth) the word of truth and life, it shows that God in Christ hath reconciled the world 
1 Cor. 3. 1. 1 Pet. 2. 25. Heb. 5. 14.  unto him by the remission of sins; It is milk for babes, and meat for stronger men, seeing then that the word carrieth such power along with it receive it, and embrace it as a word of power, when it cometh home to thy conscience do not like a child put off the plaster from thy sore finger because it smarteth; again as it is a word of consolation, with what devotion shouldest thou read it, and with what attention shouldst thou hear it preached but above all how careful shouldst thou be to practise it? what then remains but to take 
tolle, lege tolle, lege  this sword of the spirit, this word of God into thy hands, out with it on all occasions, make a sanctified use of it, & then be assured of spiritual comfort here, and eternal salvation hereafter.  
So now I have done with the weapons belonging to a Christian soldier, which thou must put on, I say, put on, for it is not enough to have weapons, but you must put them on, and arm yourself with them, put on then the whole armour of God that thou mayest be able to stand, and resist in the evil day against the world the flesh and the Devil. 
Amos. 6. 3   
Being thus completely armed, and ready for the skirmish, take notice, that it is not enough to have one part armed, and the other part unarmed; 
Advise to be completely armed.  but you must put on the whole armour of God, if thou dost otherwise the Devil is a cunning enemy, and he will soon espy it. It is reported of Achilles the Grecian Captain that his Mother being warned by the Oracle dipped him in the River of Lethe to prevent any danger that might ensue by reason of the Trojan war, but Paris the Trojan his inveterate enemy understanding also by the Oracle that he was impenetrable all over, except the heel, went presently, and shot him in the heel, whereof he died. So if thou dost but leave any part unarmed, the Devil will be sure to hit that, let not so much as thy eye be unarmed, if it be, he will present one lewd object or 
Job 31. 1. Deut. 16. 19  other to thy sight to allure thee; if it be thy ear, he will make it listen after bad counsel; 
Prov. 17. 14.  if the tongue he will make that a world of mischief; if the hand he will make it ready 
Jam. 3. 5.  to act all sorts of mischief, if the foot he will make it swift 
Prov. 13. 4  to shed blood; if a Ship do but spring a little leak at any part of her, she will in short time be overwhelmed; If thou dost but leave any part of thy soul ungarded, sin will presently enter in, and being once in, sink thee into the nethermost pit of hell. Stand therefore, and watch when the hour of thy visitation cometh, watch, and see the kindness of 
Ps. 17.  the Lord, be ready at all assays to repel these grand, and potent enemies.  
Lastly, I will now show thee being thus armed, and prepared, how thou must use and put on thy arms, and that must be with prayer, praying always with all prayer, and 
Prayer to be used at the putting on the Armour.  supplication for all saints; praying unto God that he would send thee his spirit. Prayer is the means, and the manner how the weapons should be used; It will not be amiss then to show the use of prayer.  

First, how thou must pray.  
Secondly, when thou must pray.  
Thirdly, to induce thee the more to it I will show the power and efficacy of prayer.   
For the first of these, how thou must pray, and in this 
How to pray.  thou art commanded to use three motions; Ask, and you 
Math. 7. 7.  shall have, seek and you shall find, knock and it shall be opene● unto you: here is first God's par● to thee; secondly, thy part to God; thy part to God lies in these words, Ask, Seek, Knock; thus explained, ask, with the mouth; seek with the heart; knock with the hand, First, ask with the mouth. God created the lips, and doth therefore require the lips; Joakin the Father of the Virgin Mary said, cibus potusque erit mihioratio, Prayer shall be meat, and drink to me; If thou wouldst but make prayer to be food, and meat, and drink to thee, thou wouldst find it more excellent nourishment to thy soul, than any corporal food can possibly be to thy body; and as there is difference betwixt the soul, and body, the one being mortal, the other immortal, the one corporal, the other spiritual; 
Difference betwixt the food of the body, and the soul.  the one temporary, the other eternal; so there is a great difference also betwixt the food of the one, and the food of the other, the bodily or corporal food goes in at thy mouth to nourish thee here in this world, but the spiritual food of the soul (which is Prayer) doth proceed out of thy mouth to keep thee, not only in this world, but to bring thee to heaven in the world to come.  
The Righteous man's prayer is his delight, and of prayer 
Prov. 15. 8  there be three kinds.  

The first is, Prayer merely 
Three sorts of prayer.  mental.  
The second is, Prayer merely vocal.  
The third is, Prayer bot● mental, and vocal.   
These three sorts of Praye● have reference to the three motions, Ask, Seek, Knock Prayer merely vocal is to pray with the tongue without the heart, this is that sort which God doth so much abhor, to mumble over a few prayers and yet not know what we say ourselves, Appropinquant ore sue, & labiis suis honorant me, cor autem à me procul amovent. They come near unto me (saith God) with their 
Esay. 29. ●5.  mouth, and honour me with their lips but their heart is fare from me; they put that fare from God which he doth most love, and that's the heart. Lip labour is nothing worth 
Lip-service to God abominable  in God's eye without the heart, ●hat makes the lip acceptable: here are a sort of people ●hat make their lips their own, saying, who is Lord over ●s? but that's not the way to ●ome acceptable to God, to make their prayers to become as sweet smelling incense before him, or to become so powerful as to pull a blessing ●ut of God's hand: if thou desirest therefore to pray aright, 〈◊〉 with the mouth, seek with the heart, knock with the hand.  
The second kind of Prayer 
Ps. 12. 4. Second sort of prayer.  is, prayer merely mental that is meditation, to meditate or pray with the heart without the tongue; this is allowed by God, and approved by him in the practice of all the 
Prayer mental by God approved.  saints. When the children of Israel were passing through the red Sea seeing Pharao● host behind them, and 〈◊〉 Sea before them murmure● against Moses; but what di● Moses? he cried unto th● 
Exod. 14. 14.  Lord. Cur add me clamas? wh● criest thou unto me? (Saith God) whereas it is not expressed that Moses said any thing at all, only it was his inward, and ardent prayers to God in the behalf of the children of Israel: pray then with thy heart, and pray with thy understanding also, and if place, and time will admit 
1 Cor. 14. 15.  pray with thy heart and tongue together.  
The third kind of Prayer is mixed Prayer, both mental, and 
Third kind of Prayer, mental, and vocal.  vocal included in the words, Ask, Seek, Knock, for to ask with the mouth, to seek with the heart, and to knock with the hand is that, which God so much calls for, we will render (saith the Prophet Hosea) the Calves of our lips 
Hos. 14. 2.  that is, both the heart, and the tongue.  
Thus I have briefly shown thee, what is thy part to God, which is to ask, and to ask aright, now I will show thee what is God's part to thee, and that is to give, Petite & vobis dabitur; Ask, and you shall have, do but ask, and he will give, every one that asketh receiveth, and every 
Math. 7. 8.  one that seeketh, findeth; whatsoever you ask in prayer if 
Joh. 15. 7.  you believe, you shall receive it: what then will this gift be? what is it that thou shalt receive? blessings spiritual, blessings temporal, the gift of God is eternal life through 
Rom. 6. 23  Jesus Christ our Lord.  
The second branch or motion of Prayer is, thou must 
Seocnd motion of prayer, to seek with the heart.  seek with the heart; for the ask of the mouth hath never prevailed without the seeking of the heart; but the seeking of the heart hath oftentimes prevailed without the ask of the mouth; let not then thy heart go a wand'ring after the pleasures of the world when thou art at thy devotions; God doth promise to be found of those that seek, with the heart; If thou wilt seek 
Deut. 4. 19  him he will be found of thee, as David instructed his son Solomon; and again those 
1 Chron. 28. 9 Prov. 8. 17. Heb. 11. 6  that seek him shall find him, yet again, he is a rewarder of them that diligently seek him; many other places there are, which through the word of God thou mayst find all of them instancing this truth 
God will be found of them that seek him. Ps. 4. 5.  that God will be found of them that diligenly seek him: when therefore thou prayest, enter into thy chamber, when thou hast set open the door of thy lips, then enter into the chamber of thy heart, but what must thou do when thou art there? sweep away all thy sins with the bosom of Repentance, and then garnish and adorn it with a godly life, as Solomon garnished his Temple before he prayed in it, 
1 Sam. 7. 27.  1 King. 9 1.  
Now for God's part, in this Particular, do but seek with thy heart, and he will surely be found, he that seeketh findeth; here is thy comfort that 
Math. 7. 28  God will be found when thou seekest aright, when thou art heavy, and weary laden do but seek, and he will ease thee; 
Math. 11. 29.  now thou know'st every thing that a man seeketh for, is not presently found, so when thou seekest God though he will not be presently found, seek him yet diligently, and ●●ve not over till thou have found him: I but sayest thou, Object. I have long importuned God by prayer, yet after long expectation not a syllable of any answer at all, to this I answer; Answ. look to thy prayers, as Anglers do to their baits, if they catch nothing they look upon the bait, then mend it, and throw it in again, so m●st thou look to thy prayers that they be not mingled with carnal corruptions, thou askest amiss, and that's the reason thou speedest not: 
Ja●. 4. 2.  thou wouldst have health, God knows sickness to be better for thee, thou desirest understanding, God knows that it would but puff thee up; if thou prayest for wealth it must not be to abuse it in wantonness; if for wit not to maintain errors, have a care how ever not to beg for sinful things; advise what to do, so live before men as before God, so pray to God as if all the world were present.  
As for the true seeking of God, it must be done sincerely, when all things are rejected for God's sake: whom have 〈◊〉 in heaven (saith David) but thee, yea when God is thus 
Ps. 73. 25.  sought, than all the affections dictate nothing, but the praises of God: again, seek him with mourning as Mary 
Ps. 145.  did for Christ; the Church in 
Luk. 2. 48.  the Canticles for her beloved, & for the place where thou must seek God, it is not on a bed of 
The right way to seek God Cant. 3. 4.  down, but in a field of brambles, not cursorily but hearty: thus seeking thou shalt be sure to find, thus praying thou shalt assuredly obtain, nay, so great is his love that he will give more blessings than thou desirest. The Centurion desired Christ 
Esay 56. 1.  to speak sed verbum unum but one word, yet he found more, there was one word for the healing of his servant, but 
Math. 8. 8.  many more in the commendation of his faith. Solomon desired wisdom, but God gave him wealth, and length of days 
2 Chron. 1. 12.  into the bargain, one thing he desired, but received two things more that he thought 
God's great love to them that seek him.  not on; see here the love of God that when thou seekest him, he comes and meets thee half way, and if thou canst not find him, yet thou shall be found of him, and not only so, but when thou hast 
Habendo eum omnia habes.  found him he gives thee more than thou didst seek for; yet further see Christ's infinite 
Luk. 19 20.  love to come, and seek, and save thee that wast l●st. Ecce sons amoris, behold the very fountain of love, what! was it not enough to come to seek thee, but to save thee also? O the depth of the love of Christ, and of the wisdom and knowledge of God; how unsearchable are his judgements, 
Rom. 11.  and his ways past finding out?  
Lastly, seek God because that all happiness is in him only thou mayst seek a friend but easily miss him; Riches, Honours, and preferments are the only things that are now adays sought, for whereas Riches have wings, a few 
The uncertanty of Riches.  thiefs, or a spark of fire sends them packing; or if they stay so long with us as death thy do but like S. Paul's 
Act. 20. 38.  friends bring us to the grave, as they did him to the Ship, & there leave us; nay, Man gathereth riches, and cannot tell 
Ps. 39 6.  who shall enjoy them; sometime they pass not to friends but Strangers, this is the vanity which Solomon saw, that a man should have riches, and 
Eccles. 6. 2.  treasures, and not to have the power to eat thereof, but a stranger should eat thereof. Not unlike to our Packhorses that carry great burdens for others, and get nothing but gall'd-backs for themselves. Sometimes riches pass to enemies; thus did those of Haman to Mordecay. But I 
Esth. 8. 2.  have children (saith the Richman) what though thou hast? they may be given from thy children to enemies thus was it with Saul, when the Amalekite brought his Crown, and bracelet unto 
2 Sam. 1. 10. Vix gaudet tertius haeres.  David: admit his children have them, yet how long do they keep them especially if ill gotten? though thou hast them fast in thy hand, yet they have a squint-eye still looking upon others; there is no more hold to be had of them, than Saul had of samuel's lap, they do but like 
1 Sam. 15. 27.  the rainbow show themselves unto us in all their dainty colours, and then they vanish away. That great Conqueror of the world caused to be painted on a Table; A sword in the compass of a wheel, showing that what he had gotten by the sword, was subject to be turned about by the wheel of fortune: seek then for God, labour to be rich in grace, in faith, in humility, lay up treasures in heaven, in these thou 
Omnium rerum vicissitudo. Math. 6. 19  shalt be thy own heir, in the things of this world, another man shall be thy heir, nay, thou shalt be haeres Dei, cohaeres Christi, get this, get all, no man can want that hath Christ at his Table, as at the marriage of Cana in Galilee Joh. 2. 9  
As for Honour, how do men scramble up those craggy 
Honos, onus  paths that lead thereto; and what is honour? it is not in honour 〈◊〉 but in honorante the mere breath of others; Honours like pictures seem fairest furthest off, but if you come nearer you shall find that under the thin skin of honour lies a vast corpse of trouble, and vexation.  
And for Preferment, that last great Idol of the world, how do men gape after it? whence comes it? It comes neither from the East, nor from the West, nor from the South (saith the Psalmist) but why did he leave out the North? 
Ps. 75. 6  to show, that much might be done by endeavour, by use of means, but for all that, God would have one place to come in at; seek then after God, for in having him thou hast all things.  
I will now show thee the third motion or particular of prayer, and that is, thou must knock with the hand, as much 
The third motion of prayer is to knock with the hand. Jam. 4. 5.  as one should say, do as you say; as thou sayest well, so thou must do well, show thy faith by thy works, let thy Religion shine through thy life, and conversation. Be not like those that pray, and practise not; God will certainly abhor such, because their hands are embrued in blood; If that a subject 
Esay. 1. 15.  should offer up a Petition to the king, having his hands bloodily died in the blood of his son, dost thou think that he would accept of it? by no means; he would surely be so fare from acceptance, that he would make him feel the severity of law; And thus it is, if thou shouldst offer up thy prayers to the King of Kings with thy hands embrued in the blood of his son, the Lord of life, still crucifying 
Heb. 6.  him afresh by thy sins, which are as so many spears thrust into his precious side; dost thou think he would accept of it? I trow not: knock then with a Religious hand if ever thou desirest 
Math. 7. 8.  God to open unto thee. Ask and thou shalt be sure of temporal things, seek, and God will give thee spiritual blessings; so knock and he will give thee eternal life●, that is he will open the gates of heaven, and give thee everlasting happiness more than thy heart can wish, or thy tongue desire.  
Now these three motions, Ask, Seek, Knock, being put together make up that third kind of prayer which I have heretofore discovered already.  
But before I pass any further, me thinks I hear thee whisper this Objection, Object. which not only thou, but many thousands object unto themselves viz. that there were some that did knock, and yet they were not opened unto. Luke 13. 24. 
Luk. 13. 24.   
To this I answer, Answer. they did not knock with a Religious hand, not with the hand of faith, they had no oil in their Lamps; It is not enough to say well, but to do well; not to have Religion only at the tongues end, but to have it truly in the practice of it, those had Lamps, but no oil. Religion 
Math. 25. 1.  without practice, and that's the Reason they were excluded: they are not Nominals but Reals that are admitted into God's Grammar. There are some that shall knock and say, Lord, Lord, have we not prophesied in thy name, and in thy name cast out Devils, 
Math. 7. 23  and in thy name done many wonderful things? some again shall knock aloud, and call strongly to the Lord; saying, Lord, Lord open unto us; Orationis instantia est pulsatio, 
Luk. 13. 25  Prayer is indeed a spiritual knocking, and this prayer of these damned ones, was a well compacted one, if it had come from believers; for,  
First thing they desired was, Res optima, the opening of heaven, and prayer is able to do it, prayer is an excellent picklock, thus did Eliah, and the Thief on the Cross open heaven.  
Secondly, their Prayer was modus optimus, a Prayer of unity, they all began to say, and it was a prayer of fervency, they were hot in the pursuit, like the children of Israel in extremity, they cry aloud to the Lord for relief; there's the unity of their prayer.  
Thirdly, it was scopus optimus the best object on which they could fasten themselves, they go to the Fountayne-head, they ingeminate the word, Lord, Lord; and it is that word where all good men begin their prayers; Prayer is called a Conference with God; if it hath not relation to God, it hath not the definition of prayer, they of Rome pray to Saints and Angels, but it is most sure, that if it be not Domine it cannot be Domina if he that calls out Lord, Lord shall not enter, than he that prays to my Lady will hardly find admission, therefore this prayer of theirs was well terminated, and in that regard a good prayer. But what of all this? here's goodly blossoms but no fruit at all; these things are seemingly good but all these will not serve the turn, that which doth follow poisoned all the rest which may be reduced into these 4 heads.  
First, it was Oratio extorta, the fear of judgement brought them to it; in this life God often called unto them but they would not hear, they thought as too many do that a Lord have mercy upon me at their death would have, done it, but now to their ruin they behold hell open to receive them, heaven shut upon them, they there for cry out, Lord, Lord open etc.  
Secondly, it was Oratio hypocritica, it had all form, but not the least power of Godliness in it, a Godly man calls Lord, and Piety doth ingeminate the word, but these damned creatures could not say with David, my Lord, and my God; but this prayer of theirs as it was verbal, so not cordial, as verbal not real: they had despised Christ in this life, they would not have him but Barrabas, not his saving grace, but their own vile affections, and now when their works as fruits of their faith should have pleaded for them, now it is that they belch out hypocritical expressions for the obtaining of that which their own incredulity had in this life forfayred.  
Thirdly, it was Oratio arrogans, a most saucy, arrogant Prayer, what did they think that God would be pleased with sounds? they cry aloud unto God; it is true if a man be deaf we stretch out our throats unto him; but what presumption was this to call out thus unto God, who is nigh unto all them that seek 
Ps. 34. 18.  him? hoc non est ●rare omnipotentem, sed derogare; but there is a worse thing in it then all this, they came clothed with their sins before him, whose pure eyes can endure no uncleanness; they did dye in their sins, and filthiness, and then were past washing, or cleansing; it was therefore Opus audaciae an audacious prayer.  
Fourthly, it was Oratio intempestiva, an unseasonable Prayer, when the gate is shut one minute is too late, momentum est unde pendet aeternitas, there is a moment of time whereon depends eternity: but that must be in this life, for God hears prayers only in a time accepted; here is the place, and here is the time too, hereafter is neither place, nor time, serò levavit dives oculos; prayer is a grace of the way, not of the Country; prayers hereafter are turned into praises, this prayer of theirs must needs therefore be unseasonable: now you have the Reason why Christ knoweth them not, knock they may, but let them knock never so long Christ will not open, because 
Math. 7. 22.  they are workers of iniquity.  
Knock therefore with the hand of faith as hard as thou canst, even at this beautiful gate, and say with the Psalmist, Arise Lord why sleepest thou? 
Ps. 44. 23.  then thou shalt have this blessed answer returned, I will arise, and sleep no longer, and will open unto thee, so that I say, Ask, and have, 
Ps. 12. 5. Math. 7. 8.  seek and find; knock and it shall be opened unto thee.  
Thus I have showed thee the three kinds of prayer wherein there is thy part to God, and God's part to thee, 
The manner how to pray.  I have also shown thee the manner how thou must pray, now I will proceed to the second branch, that is, the time when thou must pray, pray always, that is to have a heart always composed to 
1 Thes. 5. 17.  prayer. Leave then that fond excuse which too many now a days make to themselves, to put off prayer, and say that by reason of their employments they have no time for prayer: just may it be with God to send a Plague of Pestilence upon such carnal Gospelers, which may hinder their employments, that they may have vacant time enough to call unto him, and ●o be left void of excuse; but if thou wilt have thy proceed prosperous, pray; if thou desirest to spend thy time well, pray; be it for peace, be it in war, be it in time of pestilence, be it for superiors, be it for inferiors, be it for things spiritual, or things temporal; be it for the state of the whole Church, be it for any particular member therein afflicted be it to be freed from those 
Divine Service of the Church most useful.  troubles which the crafts and assaults of the Devil, or man shall work against thee, pray still; and excellent are those forms, which the Liturgy of our Church presents unto thee upon these and all other occasions whatsoever. Thou mayst 
Dan. 6. 10.  read how that the Prophet Daniel prayed three times a 
Ps. 119. 164. Act. 10. 3.  day. David prayed seven times a day. S. Paul gave himself continually to prayer. S. James his knees were hardened like the hooves of a horse by constant kneeling in prayer: 
Prayer an excellent way to prevail.  but the knees of most men in these days are like those of Elephants, not able to how at all; how many are there that pray not once a day? not once a week? nay, how many thousands that call not to God at all, how do they think that God will defend them? Certainly he will not do thou therefore get thyself within the compass o● his protection, pray, pour out thy Soul before God, and if conveniency of place will not admit the expression of thy mouth, use holy meditations, 
Col. 4. 2.  which is a kind of talking with God; but withal pray always and watch in the 
Great need of Prayer at all times  same; In the time of wars there is always a sentinel watching to prevent the sudden incursion of the Enemy, and sure I am that thou art always at enmity with the Devil; he still strives to assault thee, thou hast need therefore to be still upon thy guard, stand out in defiance look to him close or else he will creep in at one loop hole or other; but as in wars the watch seeing the Enemies approach, giveth notice to the General, do thou likewise; if the Devil chance by some nonslight or other to come so near as to close with thee, call to Christ Jesus that great Captain 
Heb. 2. 10.  of thy salvation, under whose banner all true Christians fight, and have vowed to continue his faithful soldiers to their lives end, at whose very appearance that grand Enemy of Mankind will make a sudden retreat, not daring like a Dunkerker to board a ship that is thus manned, and provided with ammunition.  
I have now shown thee how to pray, and when to pray now for thy● greater encouragement in the combat I will declare the power, and efficacy of prayer.  
The very meanest and silliest beast in all the wilderness is not so much appalled at the roaring of the Lion, as the Devil that roaring lion is affrighted at the prayers of a true Christian, and why? because he knows them to be so prevalent with God; Prayer is so forcible, that nothing can withstand it, by it Daniel stopped the mouths of the Lions, and by it Jonah 
Dan. 6. 22.  opened the mouth of the Whale. By Prayer Eliah 
Jonah. 3. 8.  locked up the heavens so that it did not rain upon the earth 
Jam. 5. 17.  for the space of three years, and six months, and then again by Prayer he made rain to descend from heaven upon the Earth in great abundance, so that the Earth brought forth its increase. It was the Prayer of Joshua that made that nimble post of Heaven who like a Giant deleghts to run his course to stand stone still in the midst of the firmament; when David was at his wit's 
Josh. 20. 12  end, and did but pray that the wicked counsel of Achitophel might come to nought, God stepped in with comfort, and caused Achitophel's 
2. Sam. 17.  counsel to end in a halter; The Apostles being met together, did by prayer make the very house crack where they were. Prayer is of that force that it will conquer 
Act. 4. 31.  God's attrybutes, it will lay hold on God's arm, even that arm which hath done such wonders of old, and will hold it and as jacob 
R. H.  did, never let him go till he 
Gen. 32. 26  give a blessing; It will fetch God down from heaven, S. Paul knew it well enough. Our saviour was so powerful in prayer whilst he was in the 
Examples of praying men.  garden that he fetched down Angels: therewas never but one Transfiguration & that was occasioned by prayer, St. Stephen by it got St. Paul's Conversion; and by the same way St. Paul had his eye sight restored & his understanding enlightened 
Act. 9 11.  by prayer Moses was called filius precum the son of prayer, if Moses did but pray God's anger was appeased, and the Plagues from Pharaoh were 
Exod. 33. 8.  suddenly removed By devout Prayer the pestilent affections of the mind are healed &, the bodily passions cured; Prayer is avertue that prevaileth against all temptations, against all cruel assaults of infernal spirits, against the delights of this lingering life, and the violent motions of the flesh, So St. Jerome; by prayer (saith Cassiodore) the anger of God is assuaged, pardon is procured, punishment avoided and 
Antisthens  large rewards obtained; nay a very Heathen himself could say thus much, that the surest way for men to avoid the danger of their enemies was to be busily occupied in devout Prayer. It is the only ladder to climb up to Heaven by. In the time of persecution no better way 
Prayer the only way  to the throne of grace then by Prayer; it is via aequissima, The most equal way; for where Prayer is the Advocate, God is the Umpire; it is via tutissima the most safe way, all humane dependences may be intercepted but nothing can hinder prayer from its ascent to heaven; it is a strong piece of armour that will stand out the shock of any fierce encounter whatsoever. Prayer is also via mitissima the mildest way, it is armour but for defence only; and lastly is via promptissima the most ready way, other ways may admit of delays, there may be rubs in the way, but Prayer is swift 
Prayer will make way through all difficulties.  is violent in its motion, it is in heaven before it is out of the lips, no persecution can stop it, not any afflections can intercept it; the tongue, the lips may fail in their Office but no cruelty can once reach the duty of Prayer; if persecution be a batching, Prayer can prevent it: if the Clouds of affliction begin to overcast, Prayer can make them waste a way as the morning dew but admit that persecution 
Hos. 6.  be come, that thy soul is as it were drenched in affliction Prayer can divert them, and though the sun set in sorrow, yet joy comes in the morning; when friends fail then comes in God with consolation so that I say in all things pray, be conversant in prayer, if any thing trouble thee, pray still, the holy Martyrs when they wrote any letters to their friends, they concluded with this word Pray thrice repeated Pray, Pray, Pray to intimate the continual & comfortable use of Prayer.  
Now I have showed thee the Christian Armour, with the manner how thou shouldest use it: now I will discover the Adversaries against whom thou must fight, but first give me leave to counsel thee (as the Apostle doth) to stand 
Ephes. 6. 14. 1. Cor. 16. 13. Gal. 5. 1. ● Phil. 4. 1.  fast in the faith, and quit thyself like a man; stand fast also in the liberty wherewith Christ hath made thee free, and again I say stand fast in the Lord, stand therefore ready, stand sure, and stand to the end, and then be assured of a victorious Conquest in the conclusion.  
The first Enemy that presents himself in the lists is the 
The first Enemy the World.  world; how potent this Enemy is many in the world can testify who are yet captivated by pleasures of it, not being able to help themselves but live, and dye professed slaves to their great Lord and Master This Enemy the World, is with out thee, whereas the Flesh is within thee, and the Devil about thee yet they have clapped hands together, they join their forces together to deceive, to entrap and to entice the very children of God to their most wicked allurements. Look therefore about thee, and first see whether all be well at home, whether thou be'st at peace within thyself, whether any inbred corruption lieth lurking in thy heart, that is a friend to the world, look to 
The flesh a private Enemy.  thy own flesh that false seeming friend of thine, lest it do betray thee; do not connive at the flesh, if thou dost it will be a ready way to have thy throat cut, for this one enemy within thee is more than ten without thee, like Jehohanan, and Shimeon, who did almost as much hurt to Jerusalem within, as Titus and all his warlike Soldiers did without: or like those Traitors in the Trojan horse, fifty of them will do more hurt in one night then ten thousand open enemies in ten years.  
An Enemy besieging a Town, the besieged within shut up the gates, lock up all the ports, and keep a constant watch 
COR Civitas Omnipotentis Regis.  and ward that no man may come in to discover their strength: do thou likewise shut up the gates of thy heart, the gates of the City of the great God that no rotten, or evil communication may proceed from it out of thy mouth, 
1. Cor. 6. 19  or that no allurements of the world come into it to betray it, but always keep it unspotted, and pure, like to the Temple of the holy Ghost. Now having given thee an Item of the impediments in this battle & discovered the sly ambushments of the Enemy, in setting thyself against thy self, I will show thee a way how to wail thyself and to come off victoriously; and thus it is.  
Let not thy conscience be spotted, and defiled with sin if 
Hic ●murus aheneus esto Nil tonscire sibi.  it be; it will fly in thy face, and so become one of thy greatest opposers; on the contrary, having thy conscience pure, how uncontrollably dost thou come on, & how victoriously dost thou come off in this Christian combat? live then in a good conscience before 
Act. 13. 1.  God; exercise thyself always to have a good conscienct void 
Act. 16.  of offence toward God, and towards man; purge thy conscience 
Heb. 9 14. 2. Tim. 1. 3. 4. 2.  from dead works; serve God with a pure conscience, not having thy conscience seared with a hot iron: having thy conscience 
Mens conscia recti.  thus qualifyed, come what will come, thou needest not fear at all, let the Flesh come, let the Devil come, let the World come, let them all come they shall not be able to touch one hair of thy head, or do thee the least harm possible.  
Now thou art come to join battle with this Enemy the World, that the world is an Enemy is without all doubt he that seeks to deprive, and cousin thee of thy estates, and never leaves till he have brought thee to beggary cannot certainly be thy friend, such is the World that seeks to deprive thee of thy heavenly state, and so bring thee to misery; Alas! what is the world but vanity of vanities? 
Eccles. 1. 2.  Solomon found it 
Prov. 30. 8.  so, and thereupon advised to remove fare off all vanity, denounceth a Judgement against 
Esay 5. 19  those that draw iniquity 
1 Cor. 3. 20.  with Cart-ropes of vanity; yet the very thoughts of man àre vain, and the imaginations 
Rom. 1. 21  of a man are vain, so natural is it for a man to live in vanity; but for thy part cast these cords off; for the friendship of this world is 
Jam. 4. 4.  Enmity with God, here thou hast as it were presented unto thee the effigies of the world 
The world nothing else but vanity.  now I will show thee the glory thereof; Let a man hold up the richest colour against the sun as Scarlet, Purple or the like, nay let a man that delights in gay clothing make himself never so fine, and go never so costly, and let him be beset with orient jewels, yet I say put all this against the sun he shall see but a black and dark shadow for all this fair substance: such is the end of all this worldly trash, let it be esteemed never so much, Pleasure, and Profit will be but black when darkness is upon the mountains, nay they will not only bring sorrow to the heart, and paleness to the looks but which is worst of all, darkrnesse, yea thick darkness that may be felt: yet 
Exod. 12.  strange it is to see how many men now a day's delight in this world, how like children they run and catch after butterflies, go after shadows, setting up a rest here where there is no continuing City: What comfort, or Rest is 
Heb. 11. 6.  to be found here? go but a long the streets and thou shalt find some singing, and but step further, and thou shalt see some mourning, the bells tolling for poor expiring souls, others carried to their long home, Rachel 
Math. 4.  mourning for her children because they are not; what alas is the life that is here enjoyed! take but a short view of the several ages, of the several estates, of the inseparable adjuncts, of this life and 
The life of this world miserable in all estates. In the Ages.  it will easily appear that merely to live, is no great happiness.  
First, an Infant, that's a life of pity nine months close Prisoner in the dungeon of the womb, not beholding the light, which when he comes into, how sadly he salutes it, presaging his hard welcome, shaming that he is naked, lamenting that he is borne, repining that he is borne to misery, then if his Cradle proves not his Coffin; he lives a Child, that's a life of folly in his speech, thoughts, and Actions; youth succeeds, that's a life of sin Manhood the flower of all a life of vanity; Old age that's a life of death; this is the life in ages, what is it then in callings?  
Man lives either single, 
In the Callings.  and that is a free life but uncomfortable, or he takes a wife, wedlock is the school of patience; demure Sarah chid with Abraham; blear eyed Leah wrangled with Jacob, scornful Micol scoffed at David, stubborn Vashtay will not come at Ahashuerus call; and 'tis no better in the men, discreet Abigail lights upon a churlish Nabal; Pilate was as unkind a husband as an un righteous Judge denying his wife the life of our blessed Saviour: whether the life be private or public whether we eat the bread of careful Industry, or the sweet unswet for bread of an unacquired Patrimony, in the most retired quiet plentiful condition something falls out still verifying that of our Saviour, Sufficient to the day is the sorrow of it; briefly thus by a learned Gentleman.  

The World's a bubble, and the life of Man  
Less than a span,  
In his Conception wretched, from the womb  
So to the Tomb;  
Cursed from his Cradle, and brought up to years  
With Cares, and fears.  
Who then to frail Mortality shall trust  
But lim's the water, or but writes in dust.   

2  
Yet whilst with sorrow we live here oppressed  
What life is best?  
Courts are but superficial schools  
To dandle fools, 
The world's misery in all estates.   
The Rural parts are turned into a den  
Of savage men;  
And where's a City from all vice so free?  
But may be termed the worst of all the three.   

3  
Domestic cares afflict the husband's bed  
Or pains his head,  
Those that live single take it for a Curse,  
Or do things worse,  
Some wish for Children, those that have them, none  
Or wish them gone;  
What is it then to have, or have no wife?  
But single thraldom, or a double strife.   

4  
Our own affections still at home to please  
Is a disease.  
To cross the Seas to any foreign soil  
Peril, and toil;  
Wars with their noise affright us, when they cease  
We are worse in peace;  
What then remains but that we still should cry  
Not to be borne, or being borne to dye.   
Look where you will, like Noah's Dove, thou shalt find no rest for the sole of thy foot, how much evil company doth the world present unto thee? come (say they) let us be merry, and spend the time in jollity, let us eat, drink, and be merry for tomorrow we shall dye, and 
1 Cor. 15.  they have authority for what they say, they have a Prince to countenance them out, but their prince, and they shall be cast out both together. 
Joh. 12. 31.  Is it so then? what remains? Doth the whole world 
1. Joh. 5. 19  lie in wickedness? Seek then the kingdom of God, Christ's 
Joh. 18. 36.  kingdom is not of this World; and that thou mayest the better steer thy course in this tumultuous sea of the World, have a care to keep off these two Rocks.  

1 Gilded Pleasures. 
Gilded Pleasures Golden Profits main impediments of Christianity. Nulla est. sincera v●lupt as.   
2 Golden Profits.   
For the first, what is this gilded or painted pleasure? it is a painted shadow for there is no true pleasure in this world though thou liest upon the bed of Ivory, and eatest the Lambs of the flock, and the Calves out of the stall, and sing to the sound of the Viol 
Amos 6, 4, 5, 6. Eccles 11. 1  inventing instruments of Music, and drinking win in bowls, yet what of all this? thou shalt at last come to judgement yet for all this how do men roll out their precious times? how do they cry out, here's a heaven upon earth? how do they set a side this day and that day? one day for their pleasure, another for their profit, such a day to receive their Rents, such a day to take their pleasures but what of all this time is set a part for God's service? either for duties public, or private; here's no Remembrance 
Amos. 6. 6.  of the afflictions of Joseph, no holy emulation with David In Templum Domini eamus let us go to the house of the Lord, there is the true heavenly pleasure to be found, instead of all this, there is swearing and swaggering, hunting, and hawking, hawking after fowls whilst the Devil that 
1. Tim. 5. 6  cunning fowler is laying nets for their souls, they cry Eamus come let us go, but whither? to do wickedly, I and they go in troops too, and they have good fellowship too, but alas! what fellowship is there in such unfruitful works of darkness? Can but the voluptuous man think, and verily believe that saying of St. Paul that he that liveth in pleasures is dead whilst he liveth, he would not go on so merrily as he doth, but let any man tell him that he is dead, he would presently answer, how can I be dead? who is more lively, or hearty than I am? who takes less 
The carnal man a mere dead man.  care than I? who hath less trouble than I have? do I look as though I were dead? but let me tell him whosoever he is, that he is the very Picture of death, he is in a spiritual lethargy, dead in sins, and trespasses yet sees it 
Ephes. 2. 1.  not, feels it not, he sees not the hand writing upon the wall which made Belshazers' knees 
Dan. 55.  knock one against another, he sees not the hand writing in the scripture that the wages 
Rom. 6. 23  of sin is death, and thus it is with the drunkard; he takes much pleasure in his Cups but if he did but consider that there was mors in olla, death in the pot, he would not take off his cups so roundly, what is this more than to live in pleasure, and wantonness to be lovers of pleasures, more than 
2 Tim. 3. 4  lovers of God, how sweet a name too do they give their pleasures? sweet pleasures; for my part I do wonder what they do or can sweeten, can they sweeten death here? or can they sweeten death hereafter? can they sweeten the pains of hell? Solomon had as much pleasure as the world could afford, he had costly houses, fair Vineyands, gardens, Orchards, he had much , and much coin, he had also men servants, and maid servants, he had men singers and women singers, what his eyes delighted in he witheld not from them, but what was the issue of all this goodly pleasure? he looked on all his works that his hand had wrought, and that this was also vanity, and vexation of spirit, and there was no profit under the sun. Set 
Eccles. 2. 11  then thy chiefest delight and pleasure in God at whose Right hand are pleasures, and fullness of pleasures for ever 
Ps. 16. 11.  more.  
Now I will show thee the second impediment or hindrance in the way to salvation, and that is golden Profit, this it 
quid non mortalia pectora cogit.  is which draweth away many from the consideration of goodness, & their own happiness how many are there that like the fool in the Gospel sing Requiems to their souls, and why? because they have goods laid up for many years, his goods were the ground of all his mirth, his profit was the cause of all his pleasure, but God made him, a fool upon Record for 
Luk. 12. 19  his labour; Thou fool this night shall thy soul be taken from thee, etc. yet strange it 
Per mar● per terras currit mercator ad Indos.  is to see what suing, what running, what riding, what sailing, what swimming? and all to get a little profit, which is no sooner had but presently betakes itself to its wings, and flieth away; but 
Prov. 23. 5.  this is not to use the world as though they used it not, not to 
1 Cor. 7.  have the conversation witbout covetousness, not to have the 
1 Pet. 1. 15  conversation in heaven from whence there is expectation of a Saviour; Object. I but saith the carnal 
Philip. 3. 20.  minded man if I should pray, and follow this heavenly calling so much I should soon become a beggar.  
Answer. To stop this fond and fooish Objection, and plea for advantage of sin, let him first tell me what advantage sin hath at any time procured, he that winneth the whole world, and looseth his own soul hath but a poor 
Math. 16. 26.  bargain of it, cannot a man live unless he spend his whole life in carking, and caring for the things of this world? cannot a man have time for God, and his calling too? Religion must be the unum the one thing of this life, but not the unicum the only thing of this life to do that and nothing else, a man may serve God in 
Carking care forbidden.  the performance of his calling, no man is forbidden to follow his calling but he is desired to give God a place with it. There is a great difference betwixt the Church bell, and the market bell; the market bell rings but once, yet at the sound of it what running is there to the market by troops, happy is he that gets thither first; but for the Church that may ring Peal after peal one Peal after another yet much a do to get a man to the Church, and if his body be rung into the Chureh yet a thousaud to one but his mind is gone a wollgathering after the things of the world, the very 
Math. 6. 21  desires of his heart are upon the world, the world is his treasure and there his heart is 
Phil. 3. 8.  also, but it is otherwise with a child of God, all things with 
None but Christ. None but Christ is the Godly man's note  him are but dung, and dross in comparison of Christ Jesus, he lives in this world but not according to this world, he lives in the flesh but not according to the lusts of the flesh, he so useth the Creature that he always hath an eye on the Creator, but let thy conversation be in heaven from 
Philip. 1. 23.  whence thou expectest a Saviour; first in thy meditations on God and heavenly things; secondly in thy affections desiring to be dissolved, and to be with Christ which is best of 
Act. 23. 1.  all; Thirdly, in thy practice, living in a good conscience toward God, and towards men, though thy hand be upon the Helm yet let thy eye be upon the stars, thy heart being thus planted in heaven thy hands thy head thy foot will become the happy instruments of God's glory, and all that is within thee praise his holy name.  
This Enemy the world being thus laid open and discovered, 
The Christian Soldier in battle against the world.  stand ready armed, and take unto thee the sword of the spirit which is the word of God, take this I say into thy hand, and strike with it. If the world seek to allure thee to pleasure, hit him home with that saying of Solomon, he that loveth Pleasures shall be a poor man, Prov. 21. 17. and 
1 Tim. 5. 6  again with the Apostle, he that liveth in pleasure is dead while he liveth; and at him again with that of Job; My delight must be in the Almighty, 
Rom. 6.  that the wages of sin is death, and therefore thou must not, thou mayst not, thou darest not do this great trespass, and so sin against God; but if the world shall still persist to tempt thee, reach him with God's promises which he hath made to these that take pleasure in him, that he that delights in him he will give him his hearts desire, Psalm. 37. 4.  
If the world come upon thee again with profits and riches, tell him that the treasures 
Prov 10. 2  of wickedness profit not, but Righteousness delivereth 
Esay 44. 9  from death. Prov. 10. 2. and again that delectable things 
Math. 6. 26  shall not profit, Esay 44. 9 and what were it for thee to win the whole world and to lose thy own soul. But if for all this the world shall still assault thee, at him boldly, & tell him that, Godliness with content is great gain 2 Tim. 6. 6. and profitable to all things 2 Tim. 4. 8. Now for the close off all that I may take thee quite off from 
Exit us act a probat.  the world, and the things thereof consider the end, it may begin well but I am sure it will end ill, thou mayst take the pleasure of sin for 
Prov. 16. 2.  a season, but the issue thereof is the ways of death, there is but one end, and be assured that that end will certainly come, and that perhaps 
The end of worldlings considerable.  sooner too then thou art a ware of; do but consider the end of covetous Achan. Josh. 7. 25. take but notice of the end of greedy Ahab 1 King. 22. 34. look but into the end of miserable Gehezi 2 King. 5. 27. but above all forget not that wretched end of traitorous Judas who for thirty pieces of silver betrayed his own dear Mr. Math. 26. 15. see what ends they all came to here, what portion they have now, and what they shall have hereafter; Let all those that thus forget God remember lest he suddenly tear them in pieces & there be none to deliver them; by this time I hope thou art well furnished to encounter, 
Ps. 112.  and come off bravely with this great Idol the world, but behold there appeareth a second Enemy, the flesh; by his 
The second Enemy, the flesh. Non intus ut in cute.  out side he should be a friend, such a friend he is I am sure that thou broughtest from home with thee, but trust him not if thou dost he will in the end deceive thee, whereas the world is without thee this friendly Enemy is within thee, and therefore the more pernicious because he is in thy bosom, a serpent hugged in thy breast, one that is at bed and 
Anguis. in ●●rba.  board with thee, but since thou canst not tell which way to avoid him be always prepared for him, watch him narrowly, and take him off betimes, suppress the rising of evil motions, foris hostem si non habes invenerit domi; if thou hast not an enemy a broad thou shalt always be sure of one at home, thy flesh thou must have aut hostem 
Fronti nulla fides.  aut socium, either a friend or an enemy, how like a friend doth thy flesh look? but how like an Enemy doth he lurk? that he is an Enemy is without all doubt, an Enemy I mean to thy salvation, for the flesh lusteth against the spirit, and the spirit against the flesh and these are contrary one to the other Gal. 5. 17. there is no 
Gal. 5. 17.  agreement betwixt God and Belial, and there cannot be any correspondence betwixt the flesh and the spirit. One Nation being injured by another doth by way of Revenge make a Provision for war and then begins a fearful Battle on both sides; so it is betwixt the flesh, and the spirit; the spirit assails the flesh, and the flesh by way of Revenge sets upon the spirit again, hence is that advice of the Apostle, abstain from fleshly lusts 
1 Pet. 2. 11  which war against the spirit. 1 Pet. 2. 11. here is now open war proclaimed, no articles of Peace to be entertained, it 
No peace betwixt the flesh, and the spirit.  must be tried out by strength of arms, it must be fought out to the last. Since it is thus it is the highest point of Christian valour to overcome these lusts of the flesh for in doing so thou art more than a Conqueror in Christ Jesus, Ille quidem qui suam affectionem vincit, libidines refraenat voluptates spernit, iracundiam tenet, avaritiam coercet, caeteras animi labes re●ellit, etc. he truly which can overcome his affections, bridle his lusts, despise pleasures, master his anger, etc. he only is the truly happy, and 
Cohibet qui sua vota sapit.  courageous man; for these lusts of the flesh are they that war not only against thy soul but against the Lamb, these are they which keep thee back from praying, or praising God; these are they which make thee have such bad success in all thy undertake, that make all things go cross with thee, yea these are they which deprive thee of life here, and eternal life, hereafter, if thou livest after the flesh thou shalt die Rom. 8. 13. Wilt thou then hug such a serpent in thy 
Rom. 8. 13  breast and not oppose him? nay not only hug but nourish him in thy bosom, even him that will tear out thy heart, I mean pull away thy heart from God; look then into the law of God, S. Paul had not known sin if the law had not said, Thou shalt not covet; Rom. 7. if thou hast 
Rom. 7.  a desire also to know what these rebellious lusts are, thou shalt know them by their disagreement with the motions of God's spirit. S. Paul saw another law in his members rebelling against the law of his mind, and leading him captive to the law of sin, Rom. 7. 23. 
Rom. 7. 23  here's the law of the members that is the law of the members that is the good m●tions of the spirit, the law of sin resisting the blessed 
No agreement betwixt the flesh and spirit.  means of grace, here's rebelling against God one way; withdrawing the mind from heavenly cogitations another way, so that when the blessed Apostle would do good evil was with him, when he set before himself the law of God, and thought to do accordingly then steps in the flesh and makes a Rebellion with the spirit so that the evil that he would not that did he, Rom. 7. 
Rom. 7. 19  19 if thou than desirest to have any part with Christ thou must crucify the flesh with the lusts, and affections thereof Gal. 5. 24. for what good 
Gal. 5. 24.  action soever thou art about to do this body of sin the flesh will intercept thee; doth the spirit tell thee it is good to pray unto God, and praise his 
The flesh an opposite to all● good motions.  holy name? no saith the flesh it will be too tedious, and wearisome so to do; doth the spirit bid thee fast, and bring thy body under by no means (saith the flesh) eat, drink, 
1 Cor. 15.  and be merry, this course of fasting will pine away thy body too much; art thou at any time struck Sermon sick that by reason of thy sins the very flames of hell flash in thy conscience; come saith the flesh, this is but a fit of Melancholy, drink a Cup of wine to drive the sorrow from thy heart, here's now the true difference betwixt the flesh, and the spirit, the one is willing but the other is weak, 
Math. 26. 41.  the spirit draws to God, the flesh hasts on to the Devil: seeing than that these fleshly lusts have such predominance he that doth overcome his corruptions daily standing strongly in the defence of Christ is a greater conqueror than ever as yet lived.  
The first advice then that I shall give thee shall be that 
Advise against fleshly lusts.  of Socrates though an Heathen yet his council is good, Homo vince teipsum; O man overcome thyself, how many are there that are able to bear a way great Monarches & Kingdoms by conquest, and yet are borne a way, and beaten down by their own lusts? Philip the Macedonian, Alexander the great, Cyrus that Monarch, Zerxes, Darius, and others very Valiant, courageous and stouthearted men, they had won by force and power many Kingdoms, and Nations, had devastated, and depopulated many great, and famous Cities, yet for all this when they came to this point, the chiefest of all the rest they could not overcome their own untamed and unbridled lusts, but were so swayed with the concupiscence and desire of them, that I may very well conclude, Se ipsum vincere maxima est victoria, It is the greatest victory to overcome thyself. Bis vincit qui se vincit (Saith another Heathen) he overcomes twice that overcomes in such a victory as this is. Valentinian the Emperor said at the point of death, that he did most of all glory in one victory, above all his great conquests whatsoever, and being demanded by those that stood about him his friends & acqua intance what victory that was, O saith he, Inimicorum nequissimum devici, I have conquered my most wicked enemy, my own flesh; a most famous and noble conquest indeed this is that which made St. Paul come off 
Victory over the flesh is victory indeed.  with Rejoicing, I have fought the good fight, I have finished my course etc. And for every man thus to do it is no easy matter, a man must undergo many a hungry meal endure many agrevious afflicti on, sustain many a loss, suffer many a cross, fetch many a groan, shed many a tear before he can fully over come this unbridled flesh; 
Anger a notable Champion for the flesh.  I will instance but in one particular lust of the flesh, and that is, Anger; for how manyare there that are so transported with Anger, and the desire of Revenge that they have quite lost the nature though they still retain the names of Christians, he is now a days in no request that hath not a big look, and a bold presumptuous carriage I mean to outface wickedness, and to colour it over with a fair gloss; nay this passion of Anger is so violent that it spareth neither man, woman, nor child, friend nor acquaintance, and this it was that made Solomon confess that Anger is cr●ell, and wrath is raging, but who can stand before Envy? Prov. 27. 4. What saith the Choleric man 
Prov. 27. 4.  if that he be but dishonoured with any thing, or any thing hath crossed him; flesh and blood cannot endure it, it is true indeed flesh and blood of itself cannot sustain or endure it; nnlesse the God of heaven, give patience to support, and undergo it: O how irksome is a cross to flesh and blood, but if the holy spirit of God were the director it would teach a lesson 
Matt. 5. 24.  even to pray for Enemies, that brought them, Moses prayed for the stubborn and unfaithful Jews even then when they rebelled against him. 
Exod. 32. 11.  Exod. 32. 11. Blessed St. Stephen in the midst of torments prayed, for his Enemies, Lord lay not this sin to their charge. St. Paul wished himself to be accursed from Christ 
Act. 7. 60.  that his kinsmen the Israelites might be saved. Rom. 3. 9 But above all, that pattern 
Rom. 3. 9  of true patience, Christ Jesus himself, who so dearly 
Examples of true patience.  loved us: even when we were Enemies, that he gave himself to the death of the Cross for sinful man's sake, and as he hung on the Cross, prayed to his heavenly father, not for his friends, not for the Angels, but for sinful man who was his utter Enemy. Luk. 23. 24. These are written for thy examples, 
Luk. 23. 24  these are patterns for thy imitation, these being set before thy eyes, and well considered will take off thy haughty and choleric spirit, suppress thy domineering & swaggering carriage, and bring thee down to the depth of all humility.  
Now I have discovered this Enemy the Flesh wi●h some of the choicest of his company, how strong they a●e, how they lie encamped, what seeming friendship they make the easier to make way for their own victory and thy ruin, I have also shown thee how hard it is to put them to the foil, I will now use some motives to encourage thee to the battle, then being well prepared, I will put the sword into thy hand whereby thou mayest be able to overcome them all.  
Then first of all consider with thyself that to harbour 
First Motive to be armed against the flesh.  these lusts is a sin, and to be lead by them is a great Offence to the Almighty, be advised then by St. Paul not to make 
Rom. 13. 14. Care of the main chance commended.  provision for the flesh to fulfil the lusts thereof Rom. 13. 14. thou mayest provide for the flesh in seeking after maintenance and providing meat and drink for the body; but thou mayest not fulfil the lusts thereof when by immoderate eating, and drinking thou surfettest with gluttony, and drunkenness, thou mayest provide for the flesh in the diligent labour of thy hands to get some competency of estate for thy better subsistence 
Esay 3. 15.  in after times; but thou mayest not fulfil the lusts thereof when to increase thy estate thou dost it in the oppression of thy brethren, in the grinding of his face either by cruel extortion, or biting usury again it is the same blessed, Apostles proposition that thou mayest walk in the flesh 
2. Cor. 10.  but thou mayest not war after the flest. 2. Cor. 10. 3. every child of God hath fleshly lusts in him, and diverse suggestions of his corrupt flesh remaining, but he doth suppress, and keep them down that they shall not rule over him, he is always struggling, and striving against them, in so much that if he offend at any time, it is not he but sin that dwelleth in him. Rom. 7. 17. Sin may dwell but shall not reign in his mortal body Rom. 6. 12. there is in him such a combustion between the flesh, and the spirit that he cannot be at Rest, nay he will not lie down in his sin and continue in his shame, can two walk together except they be agreed? can thy spirit, and thy flesh, which 
Amos. 3. 3.  are Enemies lie together, and be still without any resistance except they be agreed? If it be so it is a certain sign that thou, and thy sin are well 
Quam bene conveniunt.  agreed together; it is the manner of lewd, and wicked livers thus to be at ease they are ready to say, I thank God I have none of these troubles, my heart is at ease, I have no griping in my conscience, but all goes well with me, but let me tell them it is a sign that sin is the chiefest copesmat, and 
The carnal man's security.  companion with them, that their fellowship is with the unfruitful works of darkness; put then on a holy▪ resolution not to war after the flesh, no● to be lead by the lusts of the same; thou knowest how usual a thing it is if that a friend would have thee to do 
Ephes. 5. 11  any thing, or go any whither, which having resolved with thyself not to go, or not to do, thou answerest, I am resolved otherwise, and so forbearest the action accordingly, how could I wish that thou wouldst but resolve if the flesh provoke thee not to fulfil the lusts thereof, from henceforth to know no man after the flesh 2. Cor. 5. 16. and as no man, so nothing that may draw away thy mind from God, or lead thee to the performance of thy fleshly desires, but rather to have no fellowship with them, and to reprove them. Eph. 11. 11.  
In the second place to add 
Second Motive to be armed against the flesh  more courage unto thee that thou mayst boldly stand out in defiance of the flesh consider the end of all, the end, I say proves all, and indeed 
Finis cor●nat opus.  the end will be without end never to end till thou comest to Hell there to be in endless torment for ever; flesh and blood cannot inherit the Kingdom of heaven, there is an impossibility in it, it cannot; for in that place entereth no unclean thing, no dunghill cogitations can bring thee thither, then dost thou think to sow to the flesh, and reap in the spirit? thou canst not do it be not deceived with such windy hopes, if thou sowest to the flesh, thou shalt of the flesh, reap corruption. Gal. 6. 8. 
1 Cor. 15. 5  not the Crown of immortality which is the fruit of the spirit; it is plain then that he which makes his heaven here upon earth, not bettering himself in the way to the true heaven is the worse and so the nearer to Hell, O what a miserable condition that man is in that makes his flesh his guide there are too many woeful examples already, be not deceived, thy corrupt lust being sinful the 
Rom. 6. 23  wages thereof must needs ●e death; cousin not thy own soul to expect any better reward, to win the world, to pamper thy flesh and to lose thy own Soul, will be but a sorry bargain in the conclusion.  
Now having prepared, and encouraged thee to the 
The Christian Soldier in battle against the flesh.  Combat I will put the sword into thy hand, wherewith I would have thee to lay about thee, for the Enemy stands upon his defiance, and resolves to stand it out to the 
Adultery the first Champion of the flesh  utmost, if he shall set upon thee with one of his prime Champions, Adultery; fear him not he shall be surely put to death. Leu. 20. 10. if this will not serve the turn answer him, that God is on thy side, and as he is the great Judge both of heaven and earth so he will come to Judgement against him and all his Companions. Mat. 3. 5. But if the Enemy shall be so audacious as to lift up his head again, let him know that thou hast nothing to do with him, that thy conversation is in Heaven from whence 
Phil. 3. 22.  thou expectest a Saviour, but for his part thou art sure that he hath no interest therein, God hath spoken it, & you will believe it, that no Adulterer 
2 Cor. 6. 9  shall inherit the kingdom of heaven. if Idolatry should appear in the second rank turn not to him. Leu. 19 4. but fly from him. 1 Cor. 10. 14. and keep ●ot thyself from him. 1 Joh. 5. 21. again if this great, Enemy shall at any time bring 
Idolatry a second Champion of the flesh  that great General of his Army against thee, which is drunkenness tell him that he is a woeful wretched leader, woe to the drunkards of Ephraim Esay 28. 1. bid him awake, weep, and howl, Joel. 1. 5. as for thy part thou art resolved 
Drunkenness the great General of the Army.  to take heed not to be overpressed with him. Joel. 1. 5. nor to be drunk with wine wherein there is excess. Ephes. 5. 18. But if any of his pot company shall yet stand out, tell them boldly, that there are twelve miserable discommodities that will arise from their society,  

Imprimis.  
The soul is endangered,  
The body is infected,  
Reason is troubled  
Understanding dulled, 
12 Discommodities of inordinate drinking.   
Commendations banished,  
Sustenance wasted,  
Lechery provoked,  
Manhood defaced,  
beastliness resembled:   
And lastly God saith, no drunkard shall inherit the kingdom of Heaven.  

Over, and beside,  
It spends the time vainly,  
Consumes money wickedly,  
It causes the dropsy and other diseases,  
It is the high way to beggary  
It causes friends forsake them  
The godly to abhor them,  
Neighbours to shun them,  
Youth to mock them,  
Their own household to despise them,  
None to regard them,  
God to forsake them,  
And the Devil to take them,   
Then who would be a Drunkard? This raging drunken Adversary with his staggering troops hath like a large tree almost overspread the whole kingdom, nay almost the whole world, I could wish it to be cut down to the Root that neither stock, stem, nor stump of it might once appear above 
Toto grassatur in Orhe.  ground, I could wish that there were some course taken with those that make a trade of drunkenness, if there were a mulct set on every sutling both belonging to the Comp, I mean a fine set on every Tavern and Alehouse out of which any were seen to come Drunk then there would be speedy Reformation, if the house were thus punished for selling of dunken cups there would be fewer drunkards, if there were no Receivers there would be no thiefs; It was a strange law that if the Parent brought in his child drunk before the Magistrate he was to be stoned, Deut. 12. 20. By this it may appear what hatred God hath to drunkenness; As for those that will not be reclaimed I could wish that as the poor BP. being taken by the Donatists had two dead dogs tied unto him so they might have the like tied ●nto them and led about the streets for he that gives himself to drink is no better than a dog that returneth to his vomit again. Justice for these things is already fallen on her knees and it is to be feared will ere long fall upon her face in the continuance of such wicked and debauched courses. 
Sweairng with his Ruffians.   
If swearing with his ruffians shall aff●●nt thee in the next place, let him know that the land mourns under him and therefore he shall be cut 
Jer. 23. 10  off Zach. 5. 3. as for thy part swear neither by heavan, or earth nor by any other oath, let thy tongue be made the numpet of gods glory, let thy communication be yea, yea, and 〈◊〉 so thou ●●alt not fall into condemnation. Math. 5. 34. To sum up all, if the Ringleader of all those ●roopes that 
Lust the Ringleader of all the troops  is lust, whether it be fornication uncleanes or wantonness shall set upon thee, take notice that he is a deadly dangerous Enemy, he that is lead by him shall set himself against God the Father who ought to be glorified in his body. 1 Cor. 2. 20.  
Secondly, against God the son as he is head of the Church.  
Thirdly against God the holy Ghost in regard of his body, whose Temple it is. 1 Cor. 6. 19  
Fourthly, against the Church, no such thing saith Thamar to Ammon ought to be done in the Church 2 Sam. 13. 12.  
Fiftly, against the Commonwealth Jerem. 23. 10. 
The sin of lust aggravated.   
Sixtly, against the Party whose Chastity is violated. Levi. 21. 7.  
Sevently against friends, his own body whose vessel is to be possessed in holiness and not in the lust of concupiscence 2 Thes. 4. 4. here it is that many are visibly marked in the faces, and are never without an Almanac in their bones.  
Eightly, against his own good name, he that committeth, Adultery shall find dishonour, and his Reproach shall never he taken away, Prov. 6. 34.  
Lastly, against his own soul, whoredom, and wine have taken away their hearts, Hos. 4. 11. thus runs he on like a fool to the stocks for correction, Prov. 7. 22. and so he is excluded out of heaven, Rev. 21. 8. Is it so then? walk honestly as in the day, not in chambering and wantonness. Rom. 13. 13. the Corinthians held lust to be such an indifferent 
Wicked men make a mock of sin.  adversary that at the last they swallowed down incest; how common lust hath been with the Romanists let the discovery of the dissolution of Abbeys testify; Erasmus observing it to be usual amongst great ones terms it Lusus magnificus the Noblemen Recreation, what duels have been about a base prostitute? that's the cause why such a fog hath lately overspread us; as for thy part when thou seest this man do this or that if he be patronus causae, he shall be socius poenae and thou shalt never burn the less in hell for having such company; then pray more earnestly, refrain bad company, thus did Joseph or if thou chance to fall into such, demean thyself so that thou mayst be like fish keeping itself fresh in the midst of salt water.  
Secondly, look to thy Eyes, else the Enemy will creep in at those winndowes, thus Job 
Job. 31. 1.  made a Covenant with his eyes, have a care of reading jascivious books, viewing wanton pictures, frequenting stage plays etc.  
Thirdly, cast off Idleness, 
The way to shun lusts.  that's the pillow of lust, for he that is busy in his calling shuts the door upon many a wicked temptation.  
Lastly, meditate on God's judgements, fast often, make good use of what hath been all ready discovered, thus go on, and prosper, I wish thee good luck in the Lord, up, and be doing and the Lord God of heaven be with thee.  
The third grand Enemy to 
The third Grand Enemy, the Devil.  Man's salvation is the Devil, his dominion is great, the other two the world and the flesh are under his command, whereas the one is within thee, and the other without thee, so this is always about thee, the holy spirit of God hath set him out by diverse names, and titles, but more especially he is termed.  

1 A roaring Lyon. 1 Pet. 4. 8.  
2 A Murderer. Joh. 8. 44.  
3 A Prince of the Air. Eph. 2. 3.  
4 The accuser of the faithful. Rev. 12. 10.   
First, he is a roaring Lion 
The Devil a roaring Lyon.  seeking whom he may devour, and very fitly is he called a Lion for what the world can not do by alluring objects, and 
1 Pet. 1. 8.  the flesh by its enticing allurements the Devil (if he can) will do by his Lion-like invasions, he is also a roaring Lion, for as a Lion when he looseth his prey doth swell, and roar for very anger; so this roaring Lion when he doth but lose, or rather when any child of God doth make an escape out of his paws then he roars, than he maketh new fetches, than he is ready to fly in the very face of God himself, how many assaults did he make upon the patience of Job, how many 
Job 1.  cross blows did he give him one in the neck of another, if the Sabeans theft and 
Verse 16.  murder of his Cattle and servants cannot move him, than the Chaldeans shall fill 
Vers. 17.  up the measure of their thievery, if this will not take, than the merciless flames of fire shall consume his sheep and remainder of his Cattle, 
Vers. 18.  nay the stone and timber out of the wall shall silence his sons, and daughters in the midst of their eating and drinking, only one shall be left a live to torment his patience with the sad Relation thereof, yet further if none of all these will do it then he sets out a higher throat, and Nebuchad nezar like heats the oven of his malice seven times hotter than before, he draws an arrow out of his own bosom to shoot at him, sets his wife upon him on one side to pervert him, and his kindred on the other side to revile him, yet for all this Job sinned not with his lips, n●r charged God foolishly Job. 1. 22. this is that which made the Devil roar aloud; The 
Ezek. 22. 25.  scriptures every where set out the roaring of the Lion to 
Esay 31. 4.  be extraordinary, the Hart thirsteth after the brooks of 
Ps. 42. 1.  water, the young Ravens cry unto God for meat, and all 
Ps. 147. 9  other creatures in their kinds seek their meat at God's hand, only the Lion he roars when he hath no prey, and the Devil 
Amos 3. 4.  he roars too when he hath not some precious soul or other to feed on, nay the Devil is worse than a Lion 
The Devil more cruel than a Lyon.  who if credit may be given to history, spareth those that fall down flat before him, but if he should once catch thee at that advantage he would trample thee under his feet and tear thee into a thousand pieces.  
Secondly, as he is a roaring 
The Devil a Murderer.  Lion so he is a Murderer, Joh. 8. 44. not a murderer of one man, or of the men of one Town, one City, one Kingdom, but of the whole world, of all Mankind, It was the Devil's malice that brought 
Invida diaboli mors intravit Bonavent.  death into the world, it was he that brought sin first into the world, and sin ushered in death, even eternal death; as for thy life natural how doth this murderer go about to take it away from 
The Devils aim at the life natural.  thee how doth he add Revenge to Envy, and persuade a man that if such a man were dead then he should be a great man when that indeed many times he is a happy man in his friends being, then having laid this golden bait of preferment in his way, he persuades to murder, so miserable is this life of nature that by the instigation of this Murderer he that careth not for his own life is made Master of thine to take it away at pleasure. Again if 
The Devils aim at the life moral.  it be thy moral life. i. thy credit and good repute in the world how doth he labour to deprive thee of that too, how doth he puff and blow to extinguish those excellent lights which God hath set on a hill to enlighten others by their good lives, and Godly conversation; when the woman in the Revelation was as one would have thought got out of his reach into the wilderness, yet for all that his malice finds out a way to overtake her, he casts out water as it had been a flood after her that she might be devoured of the water, Rev. 12. 15. beiug got out of his fingers, he ●ends floods of scandal, and opprobrious words after her to drown if it were possible that good esteem she had in the world; nay he is the same still even to these days, what blaspemy against God's word itself, that it is but a trick of state policy to keep fools in awe, that it hath no more power than Aesop's fables, calling it a dead letter inky Divinity, a nose of wax & c? what damnable heretical opinions hath he broached against that holy w●rd? what Atheistical conclusions against the very essence of God himself in so much that Ireneus in his time could reckon up one hundreth and odd heretical opinions what scandalous aspersions hath he from time to time vomited against the sacred Order of Priesthood, against the professors and practisers of God's word? witness the false Reports imposed on the deaths of diverse 
Theod. Baeza. Joh. Calv. Will. Perkins.  that one died despairing in God's mercy, another raging mad with torment of conscience, a third trusting in his own merits, and of late what adamnable Legacy was forged, and foisted on that late King of Pre●chers, but sufficiently vindicated by his son in a 
Joh. London.  public Auditory whereby the Devil was ashamed, and 
Dr. H. K: at S. Paul's cross.  his Instruments abashed? as for the Professors of God's word, if any man do but (as he ought) make conscience of his ways, stand upon the sanctification 
Religio nunc vocatur simplicitas, Bas.  of the Lords day, and other festivals, he is presently accounted more nice than wise; one that desireth to be singular, one of God Almighties fool's etc. thus doth the Devil whet his tongue like a sword and shoots for his arrows bitter words. Psalm. 44. 3.  
Lastly, if it be thy spiritual life, whether the life of grace here, or the life of glory hereafter, how doth this Homicide by sins of all sorts 
Si non vi: tamen dolo.  of all natures, by the observation of all opportunities undermine to blow up that too: he is his craft's master, his 
The Devil an old experienced Soldier.  experience is ancient; ab initio from the beginning of five thousand, and odd years standing; It was he that first 
Bellum in caeto posuit etc. August form. 4.  made war in heaven, that first deceived in Paradise, that made hatred and murder betwixt the two first brethren, 
Gen. 3. 3 Gen. 4. 8  he was the Primitive Incendiary of all the world, and doth he not try us in all our 
The Deuls aim at the life spiritual.  ways, watch our steps narrowly? it is he that sows the tares of corruption in all our Religious and civil undertake, in prayers to God he strives to cast in distrust of what is prayed for; he chokes the hearer of God's word 
Luke 8. 9  with the cares of the world, he labours to make the temperate man a glutton, the continent man, luxurious; the Ruler, proud; the Governor to say with shame, Bring ye; he 
Hos. 4.  hath an Apple for● Eve; a 
Gen. 3. 4.  Grape for Noah; a Bribe for Gebezy; a Golden wedg, & 
Gen. 9 21.  Babilonish garment for Achan, a 
Josh. 7. 15.  Bag for Judas he can apply himself to all conditionsfital humours 
2 Kin. 4. 12 Math. 24.  if it be matter concerning the People, he can so order it that just commands shall be more questioned then obeyed, that sincere actions shall meet with sinifter interpretations, that 
The Devil is for all humours.  common and easy burdens shall not be borne with dutiful cheerfulness, nor public cares sweetened with benign acceptance, nay that all possible endeavours whereby people may lead godly quiet and p●aceable lives shall be requited with murmuring in stead of blessing. In the heart he putteth evil thoughts, in the mouth corrupt words, in the members, wicked operations; he makes thy hands strike with the fist of wickedness, thy feet swift 
Esay 28.  to shed blood, to conclude he strives to make the merry man dissolute; the sad man desperate: he promiseth terrestrial preferment, that he may cheat thee of thy celestial 
Terrena promittit ut coelestia erripiat Cyprian: de Zelu. etc.  inheritance, he shows thee mere shadows that he may cousin thee of the substance, thus doth he take away as near as he can thy life natural by some malicious plot or other, thy life moral by base and defamatory scandals, and lasty thy life spiritual by making thee dead in sins, and trespasses, and so in the conclusion makes a small separation between thee and thy God world without end. Esay. 59 3.  
Thirdly as he is a Roaring Lion, a Murthe●en so he is called Prince of the Air, Ephes. 
The Devil is Prince of the air  2. 3. he is not called Prince of the air for any Right that he hath to that Region, but he makes it his own by usurpation: As he is a Prince he hath many sworn slaves attendants but inespecial manner he hath some in service ordinary.  
1 Atheists, who say in their hearts there is no God Psalm: 14. 1.  
2 Magicians, that bargain 
The Devils Courtiers.  with him to acomplish their own wicked ends. 1 Sane: 28. 7. Psal: 58. 5.  
3 Idolaters, such as worship stocks and stones instead of the true God. 1 Cor: 10. 7.  
4 Heretics, that aim at the very foundation of faith to overthrow it. 2 Tim. 2. 18.  
5 Apostatas, such as prove Renegadoes, and departed from the faith received. Heb. 6. 6.  
6 All Antichrists, such as are called false Christ's whereof (as Josephus relateth) there were great store in the 
Joseph: lib. 20. ch. 11. 12 14.  time of Christ, to this Regiment may be added all those that set themselves against Christ who by their oaths and wicked practices crucify the Lord of life again. Math: 24. 25.  
These are the nobility, or rather ignobolity of this great Prince's Court, subordinate unto these are many infernal Officers all children of disobedience, too many have advanced 
Ephes. 2. 3.  his diabolical throne in their hearts, two shall be in a bed, two in the field, two at the mill there's half in half for the Devil, one taken the 
Luke. 8. 15.  other forsaken. Matth. 16. The seed of God's sacred word fell upon four sorts of ground, and but one of them good, that's great odds three to one, three for that infernal Cur one for God's kingdom, 
The Devil hath too many Servants.  three to be tied up in sheaves and burnt with fire unquencheable, one to be gathered into God's granary Luke 8. again there was ten Lepers cleansed, nine of them clavae to their ingrateful Mr. one only returned thankfully to his heavenly preserver, here's nine to one Luke 17. 15. Nay Solomon found not one in a thousand, nay there was not found in all Jerusalem one man that executed Judgement, and sought the truth. Jerem. 5. 1. there was once but eight persons in all the world yet there was one that set up the Devil's throne in that small company. Gen. 7. Nay the whole world lieth in wickedness. Joh: 5. 19 So potent, so great, so large a jurisdiction hath this black prince of the air this prince of the world and darkness, Ephe. 8.  
Lastly as the Devil is a roaring Lion, a Murderer a Prince. So he is also an accuser, of the faithful. Rev: 12. 10. 
The Devil an accuser of the faith full.  he spares no time from accusing for sin but that which he employeth in temptation to sin, or inflicting punishment on the sin committed he is the first mover to sin, and the first accuser for sin, he busieth himself only in preferring bills of indictment against sin to the Judge of heaven and earth who will not suffer it to go unpunishe, how like an Informer doth he lie skulking, and prying into the closest of man's heart that he might be able to lay that sin to his charge which he himself tempted unto, thus dealt he with our first parents, and this is his dealing with all the world at this time, thus did he accuse Job unto God, Doth Job serve God for nought? Job 2. There is none that can be free from his most unjust accusations.  
Is it so then? Is the Devil a roaring Lion? Doth he compass the earth seeking whom he may devour? well for all that he is but can is eaten a ligatus, a dog tied up in a chain, latrare potest, mor dear non potest, well may he bark, bite I am sure he cannot. All the world was indeed cowd out by his power till Christ first broke his head in the wilderness but now the meanest Christian through Christ that helps him is able to make a jest of him 
Phil. 4. 13  and hell too. One of the sages of Greece said, that it was better to have an army of sheep with a Lion for their Captain then a Company of Lions with a sheep for their leader; what though thou art a  sheep thou hast the Lion of the of Judah for thy Commander, it is he that hath broken both the head of his power, and policy at once, I am sure he cannot hurt thee.  
Is the Devil a Murderer, doth he by sin seek to take away thy life spiritual? doth he by Scandalous, defamatory reports go about to deprive thee of thy life moral? doth he by some malicious plot or other labour to put out thy life natural? fear him not, what though he kill thy body he shall not kill thy 
Math. 10. 28.  Soul the Lord of life will deliver thee, and blessed shalt thou be when men speak all manner of evil of thee for his name sake. Math. 8. 7.  
Is the Devil a Prince of the air? God of Heaven is above him? hath he a large power? what though it be so, it is for all that limited; hath he many sworn slaves attendant on him? doth he rule in the children of disobedience? both he and they are at God's command and when they have dominered to the height than will that King of Kings, and Lord of Lords by his unlimited power clap them up in Everlasting chains of darkness Jud. 7.  
Lastly is the Devil an accuser of the faithful what though, God is the God of truth, he is a liar. Job. 8. 44. cannot the children of God come to stand before the Lord but he must stand perking up amongst them ready to upbraid them. Job. 1. 6. Doth he never rest from God's elbow to give information, and to file up bills of accusation? what of all this Christ sitteth at the right hand of God interceding for thee, cancelling those hand writings of sin and Satan, who then shall lay any thing to the charge of Gods elect 
Mark. 16 15.  it is God that justifieth. Rom. 8. 33. and for this accuser 
Col. 2. 14 Psalm. 68 8.  pr●jectus est, he is cast out by the blood of the Lamb. Rev. 12, 11. Death and the Devil are now swallowed up into victory 1 Cor. 15. captivity is now led captive that Leviathan who maketh the deep to boil 
Death, Sin, and the Devil conquered by Christ.  like a pot hath now an b●oke cast in his nose, and his jaws are pierced with the angle. Job. 40 21. Christ's humanity was the bait which he nibbled at many a time in the wilderness and 
Isid: Hispal. Sent. lib. 1.  elsewhere, but not perceiving the hook, little thinking of his Divinity was catcht in the conclusion, nay Christ did not leave him so but chased him down to those chambers of death the grave, they are not now any longer prisons, but dormitoryes, sweet places of repose for the Saints departed; thus by the death of C●rist the last Enemy is destroyed too, thou art not now captive to death the sting is taken out; the death, of Saints 
1 Cor. 15. 1 Thes. 3. 14. Phil. 3. 11. Gen. 5. 24. Phil. 1. 23.  is called a sleep, a change; that of Enoch was a translation, that of Eli●h an assumption, S. Paul called it a dissolution, every thing altereth its property where Christ sanctifyeth, he by the bitterness of his death hath sweetened the extremity of ours, the life gave himself to death, where as men are usually buried after they are dead, Christ after his death laid death in the grave, and hell in hell, the lake was buried in the lake, now h●ll where is thy victory thanks be given to God which giveth us the victory through our Lord Jesus Christ. 1 Cor. 15. 57  
I have now shown thee what the Devil is, how ravenous for his prey, how cruel in his intendments, how potent in mischief, and how false in his accusations what need hast thou then to stand upon thy guard? do but gird thyself with verity, and thou shalt easily withstand his hypocrisy; put on the breastplate of Righteousness; and thou shalt soon oppose his viciousness; take up the helmet of salvation, and so thou shalt evince distrust, despair which all of them end in damnation; thou art not now to wrestle against flesh and blood but against principalityes, 
Ephes. 6. 12  and powers, against the Prince of darkness of this world, against spiritual wickedness in high places, thy Enemy is spiritual, and thy weapons must not be carual, 1 Cor. 10. 4. do thou but begin to fast and pray he'll soon be cast out Math. 17. 21. Anthony the Abbot being demanded of his scholars with what arms he used to resist the Devil said; The cross of Christ, and 
Athanasius in vitaejus  a steadfast faith its his passion are as a brazen wall against the fiery darts of hell, and the Devil himself confessed thus 
Examples of holy men in conquest of the Devil.  much of a learned man; Tume semper vin●is, etc. Thou art still too hard for me, when I go about to r●yse thee in thy own conceit, thou throwest thyself down in all humility; when I endeavour to cast thee down with despair thou lif●est thyself up by a lively faith in Christ's merits, so that let me do what I can thou surely goest beyond me; follow not then his commands since another being demanded how he could be so patiented in the midst of so many gross affronts offered; O said he) I do not like th● dog ●●●●e and bite the stone that was thrown at me, but seize upon the party that threw it; I do not whine and whimper under the cross that is laid upon me but bless God by whose permission 
Siquis abinimico laesus in Diaboli caput ●ffun dat. Bas.  it is thus imposed, how ever I revenge myself upon sin, and Satan who were the only occasion thereof, I set all upon the Devil's score but never strike tallies with him till I am fully revenged; another man strikes me, an innocent, shall I therefore strike a third who offended me not? shall I presently in the vent of my passion fly in the very face of God and offend him; no, no, I will leave Revenge to him to whom it appertaineth, who will one day in the fullness of his wrath pay home that grand Enemy of mankind who thus seduced me; this hath been the constant practice of former times, and thus it should be now, but alas the sun sets blushing at the folly of too many in this 
Sted fast faith in Christ, a sure defence against the Devil's assaults.  case, there is too much way given to the Devil. Is then a steadfast faith in Christ an impenetrable bulwark against the Devil's assaults? is humility by his own confession, a ●ure way to go beyond him. follow not then his commands since he commands to sin, be not bound to his trade since he trade's to deceive, be not a child in his government since he is a Father of lies, lastly be not a subject in his kingdom since he is a Prince of darkness, but seek to avoid him as thou 
John 12. 11  wouldst avoid the end, which is endless damnation.  
Being thus prepared for the Battle, acquainted with the power and malice of the Adversary, as also the main 
The Devils aim to obscure God's word.  ways how to foil him by the Examples of Religious men in times past I will now put the sword into thy hand, that sword of the spirit, the powerful word of God, but how doth the Devil strive to take off the edge of this sword? Thief's when they steal put out the Candle, this thief doth strive to obscure the word for fear of discovery, how doth he go about to roll a stone to stop this Fountain of living waters? 
Jerem. 2. 13  how doth be labour to obliterate these ancient Records of thy salvation? lastly how doth he endeavour to falsify this last will and Testament of thy heavenly Father? 
Heb. 9 13.  but all in vain this sword hath a double edge it cannot be blunted, this word is lux mundi, not lux modii, it was formerly light only in Goshen when all Egypt was dark beside, the Israelites only had it when all the world beside had it not, the Heathens had some examples of this light, it shone unto them through some chinks only but it is now sol mundi, all about our Horizon, we have it in a full 
Godsword shineth in fullness of light.  Meridian, this Church of ours (God be blessed for it) excels the state of all other Churches whatsoever, they had it in expectation, we in active exhibition, they longingly desired to see it but missed it, but now it knocks at our doors, it is but opening the windows, and it comes in upon us, such a sunny light as this is can never be obscured; this spiritual Fountain is Puteus inexhaustibilis never to be drawn dry, that which can make Rivers to flow out of the 
Joh. 7. 38.  bellies of believers must needs be full, hither it is that all believers come to bathe and refresh themselves, it is not like that pool of Bethesda scanted 
Joh. 5. 7. Joh. 20. 25.  ●●r want of room here's room enough, not for a finger as Thomas put in, but for the whole man to turn himself round, such a Fonntayne as this than cannot easily be s●opped;  
Lastly these Records of thy salvation, this last will of Christ Jesus thy saviour are written with the blood of the Lamb, and kept in the Rolls of heaven, so that heaven itself, and earth shall pass away 
Math. 24. 35.  but not one jot of them shall fall to the ground, is it so then? 
1 Cor. 16. 13.  take up the sword of the spirit, stand fast quit thyself like a man, and if in the first place, the Devil shall dishearten thee by laying thy sins to thy charge, let him know 
Math. 24. 35. 1 Cor. 16. 13  that the accuser of the faithful is cast out. Revel. 12. 10. If he charge thy conscience with many heinous sins, ask him, who shall lay any thing to the charge of Gods chosen Rom. 8. 33. 
The onset.   
I but (saith he) thy sins are so many that they cannot be pardoned, answer him, that the blood of Christ is able to cleanse thee from all thy sins; 1 Joh. 1. 7.  
I do confess (will he reply) that many sins may be pardoned, 
The Comba●●gainst the Devil.  yetnot thine because thou livest in crying, and notorious sins, the very guilt whereof doth cry to Heaven for vengeance: bid him avoid, and tell him with St Paul that Christ Jesus came into the world to save sinners whereof thou art chief 1 Tim. 1. 15. as for the guilt of thy sinews though they were as red as Scarlet yet God will make them as white ●● snow. Esay. 1. 28.  
Being thus foiled out at his own weapon than he will begin to make a new bout at thee, and tax thee of Presumption, saying; why dost thou presume thus of God's mercy being so notorious a sinner, and that having not repent of thy sins it is now too late tell him again, that At what time soever a sinner shall repent of his sins God will blot out all his misdeeds. Ezek. 18.  
Then will he seek to cast a mist before thy eyes, how knowest thou (saith he) whether God will accept of thy repentance or no: since formerly thou hast been so backward in this work of Repentance; let him understand, that thou art assured that upon acknowledgement of thy sins God is just and faithful to forgive them, Joh. 1. 9  
When all this will not 
The main battle against the Devil.  serve the turn than he lifts up his arm to give the fatal blow, to challenge thy Faith that it is dead, and false; bid him keep off for thou wilt show him thy faith by thy works Jam. 2. 18.  
Alas (saith he) thy works, what dost thou speak of them, thy charity is vainglorious, thy obedience, feigned, thy Religion formal; and the best of them but hypocritical; answer him that thou art no hipcorite thou knowest nothing of thyself yet art th●u not thereby justified. 1 Cor. 4. 4.  
Yea, but perchance ●he will tell thee, that it is a great sign thou hast been a notorious offender in regard that thy afflictions, and corrections lie so heavy upon thee, let him know that God doth scourge every son whom he receiveth, and by this thou ●●ther knowest that thou art a son & no bastard. Heb. 12. 7. 8.  
He may perchance proceed further, and say whereas thou lookest for p●●ce at the hands of God thou art deceived for thou canst have no peaece so long as thou dost endure Afflictions. Answer him with the Psal missed The Lord speaketh peace unto his people, and to his Saints that they turn not again to folly. Psalm. 85. 8.  
When all this will not prevail than he comes on afresh. Thou talkest (saith he) of Faith, and good works but what is all this if thou art not elected: tell him thou art sure the Lord hath elected to himself the man that is godly. Psalm. 4. 3.  
Being thus pinched than he is ready to challenge God 
The heat of the battle against the Devil.  of inconstancy, Gods will (saith he) may change, & alter. It is false; the gifts, and callings of God are without. repentance. Rom. 11. 29. God was yesterday, to day, and the same for ever. Heb. 13. Nay let him know to his fatal downfall, and overthrow that the mountains shall remove, and the hills fall down but God's mercy shall not departed from thee, if thou livest in peace, nor shall the Covenant of my peace (saith the Lord himself) fall away which hath compassion on thee.  
I but saith Satan if there 
Es. 54. 10  be no alteration in God, yet sure I am that thou art a changer, changing thy good promises to evil practices, and though God is strong yet thou art weak. Answer him; thou art not kept by thy own strength but by the power of God unto salvation Rom. 1. 16. And for all thy weakness thou art strong enough to overcome 
Rev. 12. 11.  the great Dragon by the blood of the Lamb Christ Jesus.  
Then he labours to make thee distrust in God power, what (saith he) how darest thou depend on God's strength since thou art so wicked a creature? what, hast thou God's grace, and assistance at command? faint not for all this, but tell him boldly; that thy sufficiency is in God, it is true thou canst not approach to Christ except the Father draw thee, without him thou canst do nothing Joh. 6. 44. but on the other side, through Christ that helps thee thou art able to do all things. Phil. 4. 5.  
Well (saith he) though thou d●st trust in God's strength yet thou dost not know whether God will help thee or not because his grace is free, and not at command; for answer show him thy aff●rance, and covenant which God hath confirmed, and sealed with the blood of Jesus Christ, I will make an everlasting Covenant with them, that I will, never turn a●●●y 
Jer. 31. 33.  from them to do them good, I will put my fear in their hearts that they shall not departed from me. Exod. 26. 26. however Satan I will not require help of thee, for hardly canst 
The retreat.  thou help another when thou canst not help thyself.  
Lastly, whatsoever it be that he shall lay to thy charge whether it be pride, malice, taking God's name in vain, etc. plead Christ's suffering upon thy repentance as a general release from all thy sins, this, if nothing else, will stop his mouth, & make him hide his head being utterly ashamed of so fearful an overthrow.  
Thus I have showed thee how to repel the Devils assaults as he is thus furious in the encounter, so he is also 
The Devil observes his times.  very cunning in the observation of his time, In times even of prosperity he knows how to come upon thee David in his aboundnce found it more hard to resist his pleasures then to vanquish great Goliath Hezekiah was safer on his sickbed than he was congratulated for his recovery, it is ease that slayeth the fool. Pr. 1. 32. That man had need to have astrong brain which the liquor of prosperity cannot overcome, hence it was that Moses chose rather to keep his Father's sheep then to enjoy the pleasures of the Court for a season but well doth the Devil know that he was one of a thousand; when the wind sits in a corner blowing in profits, and preferments, then is the time of trvall, the Devil 
Time of Prosperity the Devil's opportunity. Luk. 14. 16  lays about him, timidus in inalis tumidus in secundis, it was the yoke of oxen, the wife and the farm that hindered the guests from the supper of the Lamb, these are the Devils ●aytes, have a care then and look about thee if riches increase set not thy heart upon them they will betray thee to the Enemy, hinder thee in the combat, and so deprive thee of life everlasting.  
If this will not take, he can undermine thee with afflictions, sure I am that in afflictions man is then at the weakest, when his body is distempered with sickness his 
In time of affliction the Devil most violent.  mind cast down through present calamity nay his very soul drenched in sorrow for sin committed, then is the Devil at the very height of his strength not that he is stronger in his own nature but that he is so strong over man's nature that is then so weak. It is with the Devil as with an Enemy seeing that by the help, and power of God's spirit within thee thou hast oftentimes foiled him out: he doth as it were give thee over, but when God shall but once lay his hand of affliction on thee than doth he lay his hand also to make thee despair of the protection of that arm which hath thus afflicted thee.  
But thus much for thy better encouragement, and further comfort take along with thee these several consolations many in 
Comforts for poor afflicted souls.  the right use of them have come off clearly and my life for thine they will make thee also in this combat, victorious.  
First to be afflicted is the coat of a true Christian the very Portion of Gods own 
Afflictions are the Saints Liveryes.  Elect; why doth the Devil labour to sink down the afflicted man into the pit of despair? no man seeketh to obtain that which he already possesseth; it is plain that the afflicted are not registered in the black rolls of damnation, because the Devil doth so much endeavour to enter them therein, the Dragon in the Revelation did not fight with his own soldiers, 
Rev. 12.  the Devil raiseth not wars against those of his own Regiment, if he should his kingdom 
Luk. 11. 8. 12.  would not long stand. all his aim is at the disconsolate soul, he there thinks to get over because the hedge is low, but he is deceived; calamity is the true Christians Coat, and the cross his Cognizance, by it he is known under what Captain he is, in what hand he is listed, whether he be a Christian, and if a Christian Soldier whether one of Christ's own Soldiers and all this by the cross, and more than this, in hoc signo vinces by this, sign shalt thou overcome. It was the hard-ship of Christ● thy Captain to endure the cross that thou might'st wear the Crown, he lay not in Pavilionibus fed in praesepio not in a Pavilion but in a Manger, dost thou then look for a bed of down in a field of war? dost thou think to he sleeping in the tent whilst thy Captain is fight in the fro●t? it will not be, let the trumpets sound, cry out unto the Church militant ●eamus & nos ut moriamur oum●illo come let us go and wenter our lives with him; thou art a member of that head Christ Jesus, the Captain of thy salvation, he fights, and so must thou do too, follow him thy Leader, set thy eye upon him, 
Christ's corrections the Christians instructions.  behold his wonds make them thy study let his scars, nails, and lashes be thy contemplation, and in this school let thy whole lesson be scirt Christ●●● crucifix●m to know Christ Jesus and him only crucified, no man will look for heaven at a cheap rate that sees his Saviour bleeding, can the servant be greater than his Lord, or the S●●ldier 
Nil desperandum Christ● duce.  greater than his Captain follow him then through the Desert with Moses; seek him with the three children in a fiery furnace; O how God delights to see Job upon the dung hill scraping himself with a Posheard! Niniveh in sackcloth, and ashes, a true Christian tempted, that he may be tried currected that he may be amended, and afflicted that his soul may be eternally saved.  
Consider how large the Spirit of God hath been in the probate of this p●yn●, that Afflictions are the portion of Gods Etect. As many as I 
Rev. 3. 19 Exod. 3. 7.  ●●v● (saith God himself) I ●ebuke and chasten, and in another place, I have seen the afflictions of my People, a Rebuke than is the sign of God's 
God trieth those that belong to him.  love, not his anger, and the Israelites did undergo much affliction, and yet for all that they ceased not to be God's people, they were afflicted but not rejected; corrected, but not confounded; but why doth God thus afflict his people? That he may refine them as silver is refined, and try them as gold 
Zach. 13. 9  is tried, and how is gold tried but in the fire, and how God's children? but in the furnace of affliction; God never reveals himself but by the way of trial, if it be in 
God appeareth in trials.  the giving his word it is to try how men will conform themselves unto it; if in taking it away it is to try how they will deport themselves in the loss of it, if he heap on Riches, honours, Preferments it is to ●ry whether they will be pufed up or not; if he come with a backblow of Adversity it is for a trial of Patience, Object. but why doth God try man thus? doth he not search the very reynes, and hearts? doth he not know whereof man is made? probat non ut ille sciat sed ut home seipsum sciat, Augustinus Answ. he doth not try that he may know man, but that man may know himself, A loving indulgent Father bids the child put his finger into the flame of a Candle, not but that he knoweth there is heat there, but he would have the child to know it to be so also; God knoweth that afflictions will scorch, but he would have man also to be sensible thereof again probat. (saith another) 
Ambros.  non ut inveniat hominem sed ut homo seipsum inveniat, God knows that the heart 
Jerem. 17. 19  of man is deceitful above all things, that it is full of intricate Labyrinths, and winding Meanders, God knows very well that man is little better in his natural condition than a Vagabond Rogue that had rather ramble any way then with a Passport to his own Country, rather surfeit here with the pleasures of sin for 
Heb. 11. 25. Luk. 19 22  a season then to take up the cross and follow him into life eternal; God knows all this and much more, but he doth try man that he may know it also, that being thus lost he may find himself again: Object. but what needs all this trial. Answ. If man were all gold then there were no need of trial, if all dross the trial were to no purpose, but man is part gold, part dross, part Spirit, part Flesh and therefore must be tried; doth the Goldsmith cast a piece of Plate into the melting po● that it may be consumed? Doth God put his children into the fire of affliction that they 
God's especial favour in the trial of his children.  may be confounded? no, right precious in the eyes of the Lord are the lives of all his saints he doth it that they might be tried and purified from the dross and corruption of sin, so to rise more gloriously out of the flames then when at first they were put into them, that in the end being thus tried, thus cleansed, and thus purified they may be vessels of honour here, and vessels of 
Rom. 9 21  glory hereafter.  
In the second place doth not God the son, that great Captain of man's salvation, 
Math. 16. 24.  bid him take up his cross and follow him? he that desires the benefit of Christ glorified must first undergo the hardship of Christ crucified, this was the point wherein S. Paul and Barnabas confirmed the 
An injunction from Christ to take up the cross.  faith, and patience of the Disciples, telling them that through many tribulations, they must enter into the Kingdom of heaven, 
Act. 14. 22  as if they should have said; if ever you will come to the kingdom of God, or joys of heaven, if ever you expect heavenly exaltation it must be through earthly tribulation; and thus also S. Pa●● tutored his scholar Timothy that he should not be ashamed of the Lord, but be partaker 
2 Tim. 1. 8  of the afflictions of the gospel, here's the kingdom of heaven locked in with tribulations, here's the profession of the gospel hedged about with afflictions, but for thy comfort the holy spirit of God will sanctify all these afflictions unto thee, assure thee of a free admission into those celestial places; let the dam of opposition be made 
God in his mercy will comfort all that are afflicted.  never so high, never so strong, the holy spirit will cause the great deeps of God's mercy to be broken up, the windows of heaven to shower down all celestial graces, that in the end this poor weatherbeaten barque of thine shall triumphantly ride over that dam of opposition, and carry all impediments before it, which brings in the second consolation, that,  
As afflictions are the Portion of God's children so God 
Second Consolation.  will protect them in all their troubles.  
He that hath God for his protection needs not care 
Rom. 8. 31  what man can do against him, he that hath God on his side needs not care what afflictions he suffers; David found it so. God was a shield for his glory, and the lifter up of his beaed, such a defence, and protector that he could lie down and sleep in the midst of all his troubles, Psalm. 4. ult. when was it ever seen that the righteous were forsaken, or their seed begging their bread 
God in affliction a sure protector.  Psalm. 37. 25. God himself tells the Church, when thou passest through the waters I will he with thee, and through the Rivers they shall not over flow thee. Esay 43. 2. troubles may come upon God's Church, and people, but by God's protection they shall not overflowe them, persocuted they may be, but not for saken, cast down but not destroyed; are 
2 Cor. 1. 9  there not many ocular demonstrations of God's protection? how many have been with Hezekiah at the very pits brim with one foot in the grave yet have been restored to their former health against 
In time of God's visitation.  was it not a great protection that the heavy hand of God should be in one house, and not so much as touch the next adjoining to it? was there not the same combustible stuff in the one to fire it, as well as in the other? certainly there was, but the protecting hand of God was in the deliverance, look up then thou drooping soul, lift up thy eyes to the hills from whence 
Ps. 94. 17.  cometh thy help, there's no true help but from those hills, no protection but from heaven, it is God that doth bind up thy wounds, and heal● thy sickness, Psalm. 147. 3. build not up 
No true help but from God.  then to thyself Castles of despair, trust in God's help, lean upon his protection, thus much I will assure thee that troubled thou mayst be on every side, but not distressed, perplexed but not in despair 1 Cor. 4. 8.  
Consider thirdly, tha● 
Third consolation.  God will hearken to the prayers of his servants, an● give them a gracious answer in their afflictions.  
This is that which give● Christian audacity in the time 
God will answer the prayers of the afflicted.  of trouble, it is a great comfort that God will protect a man in his afflictions, but is a fare greater comfort to be assured of that protection by the Receipt of a gracious answer to his petitions commenced the Prisoner desires freedom; the afflicted desires ease; the Captive desires liberty; the distressed desires comfort; what a comfort is this that they should be all of them answered in the fruition of their several requests? take God's word for it, that he will answer th●se that call upon him, nay he will be with them in trouble, satisfy them with long life, and show then● his salvation. Psalm. 91. 14. here's a gracious answer to Petitioners prayers, what could God have said more? Invocaverit me eum exaudiam, he shall call, I will answer, here's no need with Baal's Priest to launch thyself with knives, no man can say that God is a sleep, here's quick dispatch he is ready to hear the prayers of his servants, he is nigh to all them that call upon him in truth, he will fulfil the desires of them that fear him, he will also hear their cry, and save them. 
God's readiness to answer the afflicted man's prayer.  Psalm. 145. 18. 19 nay stand still, and wonder; Behold (saith the Lord, before they call I will answer; God is so nigh that the expression of the heart doth cause deliverance, Go● sees the very preparations o● the heart, and makes answer accordingly; Mary was earl● 
Joh. 20. 1.  at the sepulchre but Chris● was th●●● before her; he mus● rise betimes that goes beyond God. David was very early when he confessed that his eyes prevented the nights watch 
Ps. 119. 148  yet for all that God prevents David, thou hast provented me (saith he) with thy liberal blessings; God is so ready to hear, so nigh to answer that 
Ps. 41. 4.  he stays not for verbal expressions, a sigh, a sigh, a sob, a tear of sorrow are all of them in heaven before that words are passed out of the mouth; what great inestimable love is here that every prayer whether men●all, or vocal, every cr●, every sigh, every groan, shall be heard, and have the return of a gracious answer? this being well considered will make much for the comfort of all troubled consciences, this being well applied will set an edge on Christian fortitude, it will make thee to be in love with God, and powerful to withstand the violence of the Devil who tells thee that God doth not love thee, which introduceth the fourth point of consolation, which is;  
That, God will not only give 
Fourh Consolation.  a gracious answer in the midst of afflictions, but will give a pardon for all thy sins, and transgressions.  
To be protected in afflictions is comfort, to be assured of that protection is a great comfort, but to have sins pardoned which were the cause of that affliction is the greatest comfort of all, it is the prayer 
God pardoneth the afflicted man's sins.  of every good Christian to overcome his sin, and to have his offences pardoned, knowing that sin is the chief cause of crosses and troubles, so that if they would remove the judgement, the cause of it which is sin must be first removed, that must be done by prayer, then doubt not of an happy issue, David found it to be his comfort, Ps. 32. 5. he did but confess, and the iniquity of his sin was forgiven, consolamini populum meum (saith God himself) comfort ye, comfort ye my people, and spe●k● comfortably to Jorusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. Esay 40. 1. here's comfort upon comfort, but wherein lies it? first in speaking comfortably unto her, then telling her that her warfare is ended, but the chiefest comfort of all was that her sins were pardoned, but what man is it that hath this comfort? he that sitteth down in the dust; who is it that shall be 
Job. 5. 9  thus refreshed? the heavy, and 
Math. 4. ult.  weary laden; whose sins shall be thus pardoned? the Penitent man's; who shall find ease to their souls? those that are in affliction; nay let but the wicked for sake his way and God 
Esay 53. 7.  will abundantly pardon him too; shall the wicked upon his repentance be abundantly pardoned? then much more he that suffereth for Righteousness 
Math. 5.  sake, he is the vessel that God will pour consolation into, it is he that shall be anointed with the oil of gladness, it is he only that in the end of a painful harvest shall bring home his she aves rejoicing; consider then seriously 
Ps. 126. 5.  these things with thyself, see now whether these afflictions that God hath laid upon thee have brought thee on thy knees for mercy, if they have here's comfort in thy troubles, here's refreshment for thy heavy heart, here's ease to thy penitent soul, lastly here's pardon and that in abundance for all thy sins committed, what can I say more to make thee happy? here's mercy abounding, and comforts surrounding, sins forgiven and the pardon sealed with the blood of the Lamb● Christ Jesus which shall never be disannulled, but this is not all the pardon of sin is but an entrance into the perfection of grace, which brings in the fifth consolation; That God 
Fifth consolation.  will perfect the work of grace in all his children.  
What by ourselves is deficient, in God is sufficient, 
God will perfect the great work of deliveverance.  that which was before imperfect is now through him made perfect who is perfection itself, God commanded Israel that they should not fear any thing, for (saith he) I am thy Lord, and God, I will strengthen thee, yea I will hel●e thee, yea I will uphold thee, with the right hand of my righteousness, here's a 
Esay 41. 10, 11, 12.  gradation of encouragement till all end in perfection here's a procession from strengthening to helping, from helping to upholding; man through sin lies grovelling on the ground with his mouth in the dust, God omnipotent steps in and gives him strength, having some strength to rise he helps him up, sets him on his legs again, but doth God then leave him to stand to himself? Alas he would then soon fall, no, God will perfect the work begun lays his hand under him, and daily by his protection upholds him causing him to grow from strength to strength till be become a perfect man in Christ Jesus. Esay that Evangelicall Prophet begins one of his Chapters with a divine Rapture Cautate coeli cxulta terra etc. Sing O Heavens, and be joyful o Earth, and break forth into joy, o mountains, let that heavenly choir of Angels chant out the prayfes of God, let all the Creatures on the face of the earth make up the consort, nay if there be any place on the earth nigher to heaven then the mountains, fuller of light then the mountains, if any mountain better than that of holy Zion, let them all come and take a part in this celestial song, what's the reason of all this musical harmony? why this general rejoicing? God hath comforted his people, and will have mercy on his afflicted, yet for all this Zion is not contented; the Lord ' saith Zion, hath forgotten me; thou art deceived O Zion, can a woman forget her sucking child that she should not have compassion on the son of her womb? yes; she may witness the exposal of diverse spurious issues; but yet for all that (saith God) I will not forget thee, for a woman to forget her child is unnatural; but I that am supernatural will not forget thee, let what will come that can come, if thou be'st forsaken of thy friends, forgotten of thy acquaintance, lost to the 
God's anger is but for a moment  world, yet I will be thy fast friend, I will never forsake thee, never forget thee, I will stick close to thee, till I have perfected the great love I have conceived towards thee what though for a small moment I forsake thee, yet in great mercy I will gather thee, in a little wrath I may 
Esay 54. 78  hide my face from thee, but with everlasting kindness will I have mercy on be: here's wrath, but it is a little wrath and that terminated, but for a moment; what then? God will perfect the comforts of his children with everlasting kindness and mercy; for a little wrath, and momentary punishment he will bestow ever lasting kindness and favour for ever; The Lord (saith David) will perfect that which concerneth me, the mercies of the Lord endure for ever, forsake not the work 
Psal. 138. 8.  of thine own hands, what is that which God will perfect in David? his everlasting mercies; when is the time it must be done? even in afflictions, forsake not the work of thine hands; this it was that made St. Paul fillip off adversity, to glory in his infirmity, what's the Reason? God saith he is made perfect in my weakness, here's God's 
2 Cor. 12. 9  strength made perfect in weakness, man at the lowest ebb of misery made the subject of God's perfection, there may be comforts in misery, 
Man's extremity God's opportunity.  by the access of friends, by wholesome counsel etc. but miserable comforters are they all, and imperfect, there's a mixture in them of carnal corruption, every good gifts, and every perfect gift comes from above. Jam. 1. 17. God is the perfect Operator, it 
No perfection in any earthly thing.  is he that perfecteth that gracious work in the heart, such perfection cannot be found in nature Philosophy cannot do it, Morality cannot; Lypsius in his book de constantia may persuade thy unsettled affections, Seneca in his book de tranquilitate animae may allay thy raging passions, Boetius in his book the consolation may somewhat raise thy drooping soul, these volumes alas are too little to cover thy 
No book so perfect as that of God's word.  nakedness, look for perfection in the word of God, there's holes enough in that rock to hide thyself, there's the true fountain of purity, and perfection, it is Gods own word who is perfection itself, and without all doubt he will be as good as his word, he will make his strength known 
2 Cor. 12. 9  in thy weakness, whom he loveth, be loveth to the end, 
Joh. 13. 11  there's the perfection; no crosses, no losses, troubles, nor afflictions shall ever be able to separate thee from the love of God which is in Christ Jesus, nay God will not only follow thee with his love, and fatherly kindness, give a graciouss answer in the midst of 
Rom. 8. 35. ●  thy afflictions pardon all thy sins, but he will also helps thee out of all thy afflictions, and deliver thee from all thy troubles.  
When a man is sick the Physician prescribes some choice preservatives to prevent the malignity of a worse disease which might endanger the life, but afterwards upon hopes of recovery, he administereth restorative cordials for the better recovery of his health, thus God that great Physician of souls makes use of the former consolation (as the Physician of his preservatives) to keep man, grown faint and heart sick with sin, from a more dangerous disease of despair which may bring on him the 
God the perfect Physician. Rev. 20 2.  second death, but now he gives him the restorative Cordial, takes him by the hand, tells him that the pulse of his faith beats well, assures him of the recovery of his health, and bids him be of good comfort, for he will bind up all his wounds heal his backsliding, help 
Mark 10. 49.  him out of his afflictions, & deliver him out of all his troubles; 
Jerem. 30 17.  Health is the thing every sick man looks for, joy is that 
Hos. 14 4.  which the grieved spirit breathes after; every afflicted man long's for ease, every troubled spirit for help; here's health for the sick, comfort for the mourner, ease for the afflicted, and deliverance for the troubled spirit; David had a comfortable experience in all this, though in afflictions God was his deliverer, though poor and needy yet the Lord thought on him, though afflicted, dejected, rejected, though a very abject in 
Ps. 119. 153 Ps. 40. 17.  the world, though table friends forsook him enemies oppressed 
God a sure deliverance  him and overwhelmed him, yet here was his comfort that God was his helper and deliverer; did not God thus deliver Noah from the deluge of waters? was not Lot like a Firebrand snatched out of S●dome? 
Psal. 54. 4.  Abraham was in agreat strait when he had like to have lost both his life and his wife at once, yet God relieved him by plaguing the heathenish 
Gen. 19 22  King and all his household; but Abraham was harder 
Gen. 12. 17  beset when he was commanded to sacrifice his son Isaac, his only Son, that Son in whom all the promises of blessedness were contracted, yet even then whilst he was lifting up his hand to give the fatal blow, God stepped in with deliverance, Isaac that Lamb was preserved, Abraham did but lift up his eyes, and behold there was a Ram catched 
Gen. 22. 13.  by the horns in a bush behind him, him did Abraham take up, and offered in the stead of his son Abraham's extremity was God's opportunity, so that it is become a Proverb: In monte videbitur 
Examples of God's deliverance.  Deus, God will be seen in the mountain. Thus Jacob was freed from the service of churlish Laban, and delivered from the malice of his brother Esan; Joseph from the cruelty of his brethren; Moses from killing, drowning, 
Exod. 2.  and starving; Eliah, from the malice of Abab, and Jesabell, being said by an Angel, and the Ravens; Job 
1 King. 17. 4. Job 41. 13. Dan. 9 22. Jonah. 2. 10. 2 King. 19 35.  from the dunghill; the three children from the fiery furnace; Danyell out of the Lion's den; Jonah out of the belly of the whale: Hesekiah from the wicked intendments of Zenacherib: but above all how many, and how great have been the deliverances of the children of Israel? from the land of Egypt, out of the house of bondage, in their miraculous passage from Egypt through the red sea, many were their deliverances during their forty year's abode in the wilderness; being come from thence and planted in the land of Canaan, how were they infested by the Aramites, Amorites, Philistines, Zidonians, Amalekites? and afterwards were they not carried captives into Babylon? nay did not Haman conspire to root them out that they might be no more a nation? yet for the this God was still their deliverer; but is not God the God of the new, as well as of the old Testament? was he so great a 
God the God of the new as well as of the old Testament.  saviour under the law, and is he not the like under the Gospel? he is semper idem, there can be no shadow of change in him, he is yesterday, and to day, and the same for ever; his arm is not straightened, did not he deliver Paul & Silas, out of prison by the means of an Earthquake. 
Act. 16. 28.  was not S. Paul after that rescued from the malice of the Jews at Damascus? was he not preserved from the Tyranny of Nero that boor who sought to root up that small plantation of the Church? yet in despite of him God preserved a Church in his own house, under his very nose, Salute (saith S. Paul) the saints that a●t 
Phil. 4. 23.  at Nero's house; during those ten persecutions of the Primative times what cruelty was not committed? what torture was not exalted? one boiled in a caldron of oil, 
S. John. S. Laur. S. Ignat.  another broiled on a gridiron, a third devoured of wild beasts, a fourth flayed alive, etc. but what of all this? God the Lord to whom belong the issues from death did so 
Ps. 68 20.  order it though there was a power to kill the body, yet there was no power to kill the soul, 
Math. 11. 28.  these torments were but as so many viands to waste them into a better life, and that blood of theirs thus inhumanely spilt was made the Church's seminary; look but still downwards unto these days, what an unexpressable deliverance hath this Church of England had in the expelling of those Romish fogs, and mists of superstition which for many years obscured the light of the Gospel, and sincere profession thereof? how is the candelstick removed of late in some parts of Germany? 
Amos. 8. 11.  what a famine not of bread only but of the word of God, that bread of life is now amongst them? how is that country depopulated? their cities wasted, and what the devouring sword hath passed over, biting famine hath overtaken; we in the mean time stand as lookers on, surfeited as it were with the many and miraculous deliverances both of Church, 
God's deliverance to England.  and state, witness the deliverance from that Armado of Spain (falsely termed invincible) in the year 1588. that of the powder plot hatched by a company of S. Peter men (salt Peter men I should say) in the year 1605, that of God's heavy hand of visitation by the plague of pestilence in the year 1625, and in the last years 1636. 1637. besides many others, so that now this kingdom sitteth like the Queen of nations, every man in peace 
Rev. 17. 8.  under his own vine, and under his own figtree, this is the Lords doings and it is wonderful in our eyes; but to come yet nearer home, to ourselves; I appeal unto any man living that hath not at one time, or other, had a large taste of God's protection, and deliverance from some danger, or other; how many had been swallowed up quick whilst men rose up against them if God had not been on their side: what shall I say then? Our fathers (saith David) 
Ps. 22. 4.  trusted in God, they trusted, and he delivered them, they called upon him, and were delivered, they trusted on him, and were not confounded, go thou thy ways and do likewise; depend on God's protection, recount what he hath done for thy soul, bless the Lord god of thy salvation who leadeth thee thus with his benefits 
Ps. 68 19  bless him in his infinite essence, and power; bless him in his unbounded, and just sovereignty, bless him in his preservations, bless him in his deliverances, take heed of offering hollow observances to the searcher of hearts, they that proclaimed Christ at Jerusalem had not only 
Advice to bless God for all his deliverances.  Hosanna in their mouths, but palms in their hands too, if thy hand bless not the Lord, thy tongue is an Hypocrite; away with the vast compliments of vain formalityes, let thy loud actions drown the language of thy words, for God is thy deliverance, he is the God of thy salvation, thus the bitter waters of Mara shall be made as sweet as honey, crosses shall be made blessings, corrections made instructions to fortify thyself against all the deceits of the world, the flesh, and the Devil; when thou lookest to thy own fleshly hands there is nothing but discouragement, when thou lookest to thy Spiritual enemies there is nothing but terror; but when thou castest up thy eyes to thy mighty God there is nothing but confidence, nothing but comfort; comfort thee, comfort thee therefore o thou feeble soul, send thy bold defi●nces to the Prince of Darkness, heaven is high and hard to reach, hell is steep and slippery, thy Flesh is earthly, and impotent, Satan strong, and rancorous, sin subtle, the world alluring, all those yet God is the God of thy salvation, let those infernal Lions roar and ramp upon thee, let the gates of hell do their worst, let the world be a cheater, thy flesh a Traitor, the Devil a Tyrant; faithful is he that hath promised who will also do it, God is the God of thy Salvation, blessed be his holy name world without end. AMEN.  
Thus having showed the use of every piece of Armour belonging to the Christian warfare, the furious assaults, and subtle carriage of the several Enemies, the time of their onset, and the means how to come off with credit, I will now use three motives that may stir thee up to take arms, and being in the field to lay about thee.  
First, the consideration of death that thou must dye, than there will be no time to fight.  
Secondly to consider the cruel torments of hell that 
Motives to take up arms.  they may enforce thee to fight.  
Lastly, to consider the Crown and Reward (the joys of heaven that they may allure thee to fight.  
There is an Act of Parliament 
First motive.  in heaven never to be repealed Statutum est omnibus semel mori. dye thou must, death knocks equally at the hatch of a cottage, and the gates of a Palace, he can top the highest Cedar as well as the lowest shrub; there is no man but is naturally walking down to the chambers of death, every sin is a pace thither, only 
Death unavoyable.  the gracious hand of God stays him, every man living must be reduced to the first principles of dust and ashes from whence he was first taken, dust thou art, and to dust thou must return. Is there not an oppoynted time 
Gen. 3. 19  for man on the earth? yea but when is that time: hora nihil incertius, nothing more uncertain, that's in Gods hand, he that is the Lord of life hath set the period of thine, his omnipotence so contrives all events, that neither Enemy nor casualty nor disease can prevent the hour of his appointment; there is no holding of the breath if God call for it; a 
Nothing more uncertain than the hour of death.  man may have some power over his outward members, but none at all over the inward he may command the eye to see, the ear to hear, the hand to work, but he cannot command the heart to move, the liver to sanguine, the lungs to blow breath, he may swallow down meat but cannot make the stomach to digest it, that's Gods peculiar; a pair of bellowes will fall of themselves but never rise to blow again without assistance; the hour glass will 
God is the Lord of life.  run out of itself but never run again except it be turned, a man may send out his breath at his pleasure but not take it in again without God, for in his hand is the breath of all mankind, Job. 12. 10. if that King of fear (death) be charged with a warrant from God, he doth not return with a, non est inventus, sometimes he is sent in the night when man is most secure, thus he came upon all the first borne in the Land of Egypt at midnight. Exod. 12. 29. sometimes in the height of power thus he came also upon the Egyptians in the midst of all strength whilst they were pursuing the poor Israelites, even then when they were in the ruff of all their glory their chariot wheels drew heavy, and they were all choked in the red Sea. Exod. 14. 27. Sometimes death comes whilst a man is at his Table, he comes indeed to many great men's tables but he is welcome to a few, thus did he salute Belshazar in the midst of his Cups quaffing in the bowls of the sanctuary. Dan. 5. 3. as a surgeon hides his lancet in a sponge, or his sleeve that he may the more secretly use it, so death hides himself sometimes in meat, other while in drink, sometimes 
Gen. 7.  he lies under the Table, when they of the old world were eating, and drinking then came the flood, and overwhelmed them; in the morning was the King of Israel destroyed. Hos. 10. 25. the shunamites child died at noon. 2 King. 4. 20. Ezekiel's wife died in the Evening. Ezek. 24. 18. Sometimes death comes as he did upon the Rich fool witha, Stulte hac nocte; so whether it be in the day, or night, in the morning, or evening, in prosperity, or Adversity; whether full or fasting, the time is still uncertain, some are taken away suddenly, many in their infancy, some in their youth, others in age, many die young, and the old cannot live long, hence it is that man's life is compared to a flower not for the stalk it grows on, that's too strong a simile, but to the flower which the breath of a child may blow off, nay not every flower neither, as the blossom 
Man's life compared to a flower.  of a tree that may stick fast two or three days, nor the flower of sonie strong herb which may continue longer, nor the flower of the garden that may be preserved, but the flower of the field● subject to all wind and weather. Psalm 103. 15. Such is the brittleness of man's nature; if he were made of glass (saith S. Augustine) there were more security, let him be never so charily 
Man's life more brittle than glass.  kept he must dye, a glass is subject to nothing but a fall, it fears no fever, nor age, nor plague, but man is subject to a thousand accidents, he finds but one way to come into the world, but may easily see a thousand doors to go out at; It is not policy nor Riches nor strength that will carry it out, Goliath had an helmet of brass upon his head, a Coat of brass upon his body weighing five thousand shekels of brass, (a burden fit for an ass than a man) he had also boots of brass upon his legs, & a shield of brass upon his shoulders when this beast was thus set out 
1 Sam. 17. 15.  with all his Caparisons, he might be rather termed homo aereus, then homo carneus, a man of brass than a man of flesh, yet David found out a place in his fore head where there was no brass, & so killed him, if death come with a Commission to break up this house of clay, no man can say to him as he saith to his Neighbour, come again tomorrow; is death thus unavoydeable, is the time so uncertain? do men so number 
Ps. 90. 12.  their d●yes that they apply their hearts unto wisdom? Alas men live as though there were no death at all, like those that go to the India's, never take notice how many have been swallowed up in the waves but what some few have got by the voyage, look only upon those that are now surviving, not upon the many Millions that are gone down into the grave before them, they think on death as the Athenians did treat of peace never but when they are in blacks, It is a Custom in Constantinople that on that day the Emperor is crowned one presents unto him many stones out of which he is to choose his tombstone; Philip of Macedon had a boy to say unto him on all occasions, Memento Philippi, etc. Remember Philip thou art but a man; shall Turks and Heathens do this, and shall not Christians remember their end? It is reported that the birds of Norwey fly faster than any others birds of the air, not that nature hath given any agility to their wings more than others but they knowing the day to be very short in that climate make the greater haste to their nests, this is that which God himself complains of, the storcke knoweth her appointed time, and the Turtle and the Crane and the Swallow observe the time of their coming, but my people know not the judgements of the Lord. Jerem. 8. 7. Strange that birds shall make such practical use of their knowledge, and that man who is the Lord over all the Creatures should not make use of his time, and so 
Psalm 8. 5  mend his pace to his long home the house apppointed for all living, he that hath a great journey to ride, and a short time to ride it in, must needs ride the faster; he that hath a great task of work to do, and but a small time to work in must work the harder; here's no abiding place; where then? the Heavenly Jerusalem, 
Heb. 13. 14.  that's a great Pilgrimage, a long way thither, many rubs in the way, and but a very short time to go it in, a short life which in the twinkling of an eye, may be taken away, there is need then to pluck up the heels, and to mend the pace thither, and as it is a long way, and but a short time allotted so there must be a great deal of work done in the way too, that great work of salvation, the greatest work of all other, a work that will make that a man sweat at it, a work that must not be done by starts not be wrought only but worked out, not easily 
Phil. 2. 12.  neither, but with fear and trembling; set on then upon this great work, the time will come when there shall be no working, boc est momentum unde pendet aeternit as,; the time passed thou canst not recall, the time to come thou art not sure of, the time present is that thou must make use of; Christ that good man of the house hath not yet shut too the door, yet it stands open do but knock and it shall be opened unto thee, now is the time, to day if thou wilt hear his voice, this present hour, this very instant is the fair kept (as I may say) of forgiving of sins: It 
Time present to be used.  may be now had at an easy rate, only for forgiving them that trespass against thee, but if thou tarry till the fair be ended; and who knows how soon it may be; seeing it hath lasted so long already there will then be no pardons to be purchased at any rate but thou must pay for thy improvidence with the uttermost farthing; put not off then from day to day, lest thou come as it is said a day after the fair, but while it is called to day, call thyself to an account, & let not the Sun go down upon thy impenitency to God, or upon thine anger to thy neighbour, defer not till the last, and hope to creep into heaven with a Lord have mercy upon me, there was never but one that leapt so soon thither, he was one, that no man might despair, & but one that no man might presume; at that time there will be but a little sand left in the glass, the hour of mortality will be soon run out, then will the Devil like a subtle Logician come upon thee with his best argument, casting such a mist of darkness betwixt God, and thy soul that thou wilt hardly discern the throne of grace, wouldst thou not then sell all that thou hast to buy that precious pearl of time? the Rich man took care for the enlarging his barns but God would not stay the building of them, yet it is not certain that thou shalt have the warning that fool had, do not the weekly bills inform thee of sudden death? there's, thunder without lightning, death without a warning. A great manlying on his deathbed sent first for his Physician to advise with him about the recovery of his health, no means was left untried but all in vain, the Physician gave him up for a dead man, than he sends for his Advocate, or Lawyer, much time was spent with him in the making of his will where 
A true story of the misery of these times in the neglect of spiritual means.  in the first place he bequeath? his soul unto god (a legacy usually left to God but he doth not many times claim it) than he settles his estate on friends and kindred, strives to make the Inheritance of his Land, sure to his heir, and in the Interim neglegct his own inheritance in heaven; yet however if it be but for fashion sake, he will not seem to be utterly careless in that point, therefore in the last place he sends for the Physician of his soul to consult about his spiritual estate, even then when he was hardly capable of any advice at all; his fool standing by desired him to give him the staff he usually walked with abroad, his Master gave it him but on condition that he should give it back again to the next he met that was a verier fool than himself) nay then said the fool) Master here take the staff again, for a verier fool than you are shall I never meet again, that did first send for the Physician to strengthen your body, then for a Lawyer to settle you estate, and in the last place for the Priest to comfort your poor soul which should have been the first work of all; what the fool put on his Master may be verified in too many who ravell out their precious time tormented with the cares of this world, putting the evil day from them till it come to the last pinch when they are not able to digest the bitter pill of Repentance, or take the potion of humility; A man that keeps an Account book 
Advice to use time present.  having written it quite through, looks it over, and finds many blots, and blurs, and crooked lines so they having past their lives to the point of Death then in taking a survey of their whole life they perceive many blots of sins, many blurs of Iniquity, many crooked lines of transgressions, but what book is that which shall be found thus obliterated? the book of conscience, that book which shall be one day laid open when both great and 
Dan. 12. 12  small shall stand before God; all the books thou readest are to reform this one book, no book shall be carried along but this book, what care had there need to be then to keep it fair? to look it over every day not to post the account from day to day, lest thou prove a Bankrupt in grace, and there be no time left to compose the great differences betwixt God, and thy poor engaged soul; when thou seest the sun going down say as people ●se at the departure of a friend, God knows whether I shall ever so you again, and God indeed only knows whether thou shalt ever see that sun rise again, let then the present light of that sun move thee to mend thy pace, not like the sun on the dial of Ahaz; to go 
2 King. 20. 10. Josh. 10. 12. S. Ambrose.  backwards, not like the sun in Joshna's time to stand still, but like the sun that David mentioneth as a giant delighting to run thy course, now is the time or never, adhuc constitit theatrum, adhuc instat certamen, adhuc pendet praemixm, thou art yet upon the stage thou mayst come off with comfort, thou art yet in the race, the Reward is yet before thee, cry aloud unto God that in this thy Christi●n Combat he would teach thee the ways wherein thou shouldst walk, call unto the Captain of thy salvation Christ Jesus that he would teach thy hands to war, and thy fingers to fight, implore the holy Ghost to give a gracious assistance to all means undertaken therein, and lastly that thou mayst have a breathing time to lay about thee speak out in the voice of the Church from battle murder and from sudden death good Lord deliver me.  
One branch of that unrepealeable statute of Heaven is that all men must dye but that's not all, there's yet another branch of the statute bebehinde, a bitter one, but after death the Judgement, 
Heb. 9 27.  there's more follows after death than the body, friends, 
After death judgement  kindred, and acquaintance to see it laid in the dust, there's works that will be followers 
Rev. 14. 13  too whether good or evil, the good ones to justify, the bad ones to condemn, one pleads through Christ for justification, the other sues for condemnation, one stands ready at the throne of grace, the other at the bar of Justice then shall there be a reward 
There is a general day of doom to be expected.  proposed according to the work, but that's not all neither, there is a general day of judgement too; that's the day that shall pay for all, Christ hath but six memorable days to be remembered, and he is cozened in the honour that belongs to five of them who is it that truly values 
Christ hath 6 memorable days.  that great day of his Nativity as it ought? that great, that splendent, that glorious day that day above thousand of days, ever to be renewed never to be forgotten, worthy to be set in the almanac not 
1 Christmas day.  with red but with golden letters, are there not some that would raze out the blessed memorial of this day, and choose rather to be held foolish then not to be singular, & profane? are there not too many that make the honour of this day seem rather an Heathenish Bacchanal than a Christian Festival? whereas every day to a Saint of God is a Christmas day, and it is to be doubted that such will hardly keep every day that so much stumble and vilify one day? The second day of Christ is that of his circumscision, now it was that he made 
Col. 2. 14.  himself a debtor to the law, and by this means hath cancalled 
2 Newyears day  the Chyrographum, the hand writing of Ordinances against us, the knife of Circumsition, was on this dulled, take a knife and cut a stone the edge will soon be off, & petra erat Christus, Christ was the Rock having once touched him it would never out again, if this day were regarded there would not be so many uncircumsized hearts as there are amongst us.  
The third remarkable 
3 Good-friday.  day is that of his passion that day when the price of man's Redemption was tendered down and the sum paid on the Cross not with crosses of silver, but with drops of blood that issued from his precious side, but how is the Memorial of this day regarded? how is this great love of Christ ●equited. The drunkard, and the glutton give him vinegar and gall to drink, the proud ambitious man sets a crown of Thorns upon his head; the swearer pierceth his side; the scorner buffets him; and they that abuse his Saints do nail his hands, and feet; thus is the Lord of life daily crucified afresh. Heb. 6. 6:  
The fourth day is that of 
4 Easter-day.  his Resurrection, that day whereon like a sun of Righteousness he rose from the dead, and by the virtue thereof, to this day shineth in the hearts of men regenerate, did he not 
Psal. 68 18  on that day lead Captivity captive? triumphantly insult over hell death, and the grave? 
1 Cor. 15. 12  doth not the Sadduces deny the glory of this blessed day? do not men lie sleeping in their sin? and not arise from the dead that Christ may give them light, they lie grovelling 
Ephes' 5. 14  in the graves of Corruption not regarding that Christ died 
1 Cor. 15. 3.  for their sins, and as on this blessed day rose again for their Justification? this is the rising of this sun eclipsed, the blessings of this glorious day abused.  
The ●ifth day of Christ is 
5 Holy-thursday.  that transcendent one of his Ascension when he was taken up into Heaven, opened the kingdom thereof unto all believers, and now at this very instant sitteth at the right hand 
Magnificat.  of God the Father Almighty, interposing himself betwixt his Father's just conceived wrath, and sinful man's transgressions, suing out pardons for poor repentant sinners, and labouring by all means that they may become members of that mystical body whereof himself is the head blessed for ever; what return is made for the many benefits of Christ's Ascension as on this day commenced, and to this very day and moment of time continued? Alas men do not lift up their eyes unto the hills from whence cometh their salvation, their conversation is not there from whence they expecta Saviour their mind is not placed on the right object, heaven and heavenly things, they creep upon their bellies (as though the curse of the Serpent had light upon them) licking the dust of the Earth 
Gen. 2. 4.  which will one day choke them, their dunghill cogitations are settled only upon the world and worldly things, but let them know that as Christ ascended into heaven, and sitteth on the right hand of God the father Almighty, so from thence he shall come to judge both the quick and dead, at whose coming all men shall rise again with their bodies and shall give account for their own 
Athana●ius Creed.  works, and they that have done good shall go into life everlasting, and they that have done evil into everlasting fire; this is the day of doom, the day that will pay for all, the day of Christ's Nativity may be slighted, the 
6 Doomsday.  day of his Circumscision not regarded, the day of his passion undervalved, the day of his Resurrection lightly set by, and that of his Ascension too much vilified, but the honour and Justice in the proceed 
Doomsday a great day.  of this great day shall be acknowledged both by Men and Angels; nay the very damned souls in hell shall confess, saying; Lord thou art holy and just in all thy ways, and we are by reason of our sins deservedly punished; 
Dan. 7. 9  This day is called agreat day, first in respect of the Judge who is the Ancient of all days, the King of Kings & 
Rev. 19 16  Lord of Lords, the great Creator both of heaven, & earth, he that is faithful, and true that judgeth and fighteth righteously.  
Secondly, it is a great day in regard of the train that 
Dan. 7. 9  shall come along with this 
Why Dooms day called a great day.  great Judge, thousand thousands of Angels shall stand before him ready to execute his just commands.  
Thirdly, it will be a great day in regard of the Prisoners that then shall be arraigned; all must appear, none exempted, the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, 
Rev. 20. 12.  and every bond man, and every freeman, all the sons and daughters of Adam from the highest to the lowest must then make an account for the works they have done in the flesh; it may very well be called a great day, because of the great things that shall be in that day, the great and universal judgement of the whole world, the great division of the good from bad, the glorification of the one, the condemnation of the 
Mat. 25. 33  other, then shall be the great separation of the sheep form the 
Luke. 3. 17  goats, wheat from chaff one to the fold, th' other to the slaughter, one to the barn the other to the fire; that day shall be the Horizon, both of time and eternity, time shall then cease and be no more, eternity shall in that day justle out all time, the joys pronounced to the Godly shall not be temporal, but eternal, the pains assigned to the wicked not for a season but for ever, time which hath been so much abused, that hath brought such things to pass shall then surrender to Eternity, believe it, God hath sworn there shall be then no more time. Rev. 10. 6. The proceed of that great day, the joys pronounced, the judgements denounced shall be recorded and dated, but how? not with the day of the month, or month of the year; but with Eternity for ever and ever, lastly it must needs be a great day that shall be the close of all 
No day like that of Doomsday.  days, no day like it, in the day of Israel's departure out of Egypt the course of nature was but inverted; Jordane was turned back, the mountains leapt like Ramms, & the hills as Lambs; in the day of 
Ps. 114. 3. 4  Joshua the Sune stood still in the midst of heaven, and hasted not to go down for a whole day, in the day of Hezekiah the Sun went backward ten degrees in the dyal 
Josh. 10. 13  of Ahaz; in the day of Christ's Passion the vail of the Temple rit through the midst, the earth shook the graves opened the dead arose the Sun was totally eclipsed 
2 King 20 9  so that there was darkness over all the land for the space of three hours; but in this great day there shall be neither Sun nor Moon, nor Stars, the Sun of Righteousness but once appearing 
Mat. 27. 51  they shall all vanish; terratremet, mare mugiet, the air shall ring, the world burn, the Sea roar, if the whole Earth shall be shak●n, then surely the Pillars shall tremble, and if they stand not fast how shall man appear who is but a clod of that earth? if the powers of heaven shall be shaken what shall become of those men whose muddy minds 
Luk. 21. 26  have not a thought of heaven? if Angels shall be then at a gaze, how shall they be aghast whose portion is with the devil, and his Angels? if the righteous shall hardly be saved it must needs go hard with the ungoldly. S. Cyprian, so much feared the day 
1 Pet. 4. 18.  of judgement that he quite forgot the day of his martyrdom; holy S. Hilary having spent 70 years in devout contemplation was yet afraid of the Judgment-day, the Remembrance 
Job. 23. 15.  of that day was Jobs trouble and terror; if these be in such a case ad quos Index to whom the Judge appears in mercy, what shall they do contra quos against whom he comes in judgement? if stars of such a magnitude begin to twincle, what dimness will there be then in those of a lesser body? if such pillars shrink under the burden, what will become of slender tressles? surely they'lbe crushed in pieces; if this be done in the sappy green tree what will be done in that which is more zere & dry? my advice shall be that of Moses to the Israelites be ready on the third day, and on the third day when it was morning there was thunders and lightnings and a thick cloud upon the Mount, and the sound of the Trumpet exceeding loud so that all the People that were in the Camp were afraid; though there be many days 
Exod. 19 15.  assigned to Man yet there are three days in especial, his birth, life, and death, that of his ingress into the world, progress in the world, egress out of the world; but this last day is the third day, look to that day above all days, stand ready for it, than it is that God who formerly came as a loving Father will appear as the great Judge both of heaven, and earth, then shall be heard the thunderings of accusations, then shall be seen the very flashy lightning of hell fire in the consciences of most men, then shall the thick Cloud of their sins interpose betwixt them and the throne of grace; the Trumpet shall sound, the air shall rattle, the noise shall be the awakening of all flesh, in so much that the very elect who are within the camp of God's predestination shall be afraid, what then will become of them which are without the Camp? such as never took up arms against the common Enemy, they sh●ll then stand amazed at the bar being accused by the Heavens and the Earth and all the Creatures therein, contained, convicted by a Jury of Heavenly, & Earthly Inhabitants the blessed Saints and Angels, their consciences pleading guilty in stead of a 
Conscintia mille testes.  thousand witnesses, then doth the Devil & sin, the world, and the flesh cry out for sentence to be pronounced against the Offenders at the bar which is no sooner desired but performed, Go ye cursed into everlasting fire prepared for the Devil and his Angels, a sentece most fearful because intolerable because irrevocable; intolerable because of the quality of the punishment pinching cold, scorching heat, more grievous than the cursed water to the suspected woman that caused her thigh to rot, her belly to swell, and made her detestable to all the People; ibi erit fletus etc. there shall be 
Num 5. 18.  weeping for the fire that shall never be quenched, gnashing of teeth for the worm that never 
Pains of hell intolerable.  dyeth, if we be sick here in this life we may have soft beds to lie on, Physicians to advise our health, friends and kindred to come by way of comfortable visits, & though all these fail yet there is to be had a good and gracious God to have mercy on us, one that will lay his hand under our heads, and comfortably support us, but there's no soft beds but fire the most cruel of all other elements to wallow in, and not a drop of cold water to cool the scorched tongue, no Physician to advise, but Devils to torment, no God to have mercy on us but hell and despair to seize upon us, thus shall it be with them that forget God, miserable shall they be at their first ingress into hell's torments, there to hear the yelling, the howling, the crying of damned spirits, there's no comfort, no solace, no ease, no help, but horror, and vexation on every side, 
Bern. Med. cap. 19  always burning yet never consumed; always dying, and never dead; the best sights, and chiefest companions shall be Legions of damned ghosts, and furies; the diet and fare shall be pinching hunger, and famine; the drink shall be lakes of fire and brimstone 
Rev. 14. 10  mingled with the pure wine of God's wrath; and to make up the meal there shall be music too, curses shall he the Hymns, howling the tunes, blasphemy the ditties, lachrymae the notes, lamentation shall be the song, and shricking the strains, sighs sobs and tears shall be the doleful descant and division; the Purple Raiments shall there be flames of fire, the hand shall there be seared, the heart wounded, the eyes blinded, the ears dulled, the feet scorched,; and 
Paena sensus.  all the body utterly confounded, this shall be the state of the body in that day, but shall the soul go free? No; It was to the body as Simeon to Levi, a brother in iniquity and shall therefore participate of punishments with the body; The memory shall call to mind that which is past, the understanding shall consider that which is present, and doth shall join together to disquit themselves; then shall it be thought upon how many good motions have been neglected, how often God knocking at the door hath been disregarded, what joys are 
Paena damni.  lost, what sorrows are found how easily they might have been avoided and how impossible it is to abtayne the least mitigation this of all is the grievous punishment of the damned in hell; hitherto I have showed but the skirts and suburbs of hell, but this is the entrance within the walls, and the very gates of hell; that punishment of the body was paena sensus, a pain sensible enough, but this of the soul paena damni, though it be but a privative punishment yet it hath a miserable positive effect, if ever misery deserved weeping of eyes, if ever loss deserved 
Horresco referens.  gnashing of teeth this is the misery, that there shall be 
No loss like the loss of God's favour.  never any comfortable fight of the blessed face of God, and this is the loss that there shall be an exclusion from all society with saints and Angels; if when the Ark of God was taken old Eli was so overtaken with grief that he fell backward, and died; what a loss shall they be at that have lost the presence 
2 King 14.  of God? Adam did but 
Gen. 2. 15.  see the apple to be good for the taste but to be turned out of Paradise he found it very distasteful, what greater grief even in this life then to live in M●sheck, and 
Psalm 84.  sojourn in the tents of Kedar? it was david's well day so to do; can the Israelites be merry in their Captivity? there's no music with them; 
Psalm 127  they cannot sing under a strange king, their harps hang upon the willows as sad and silent as themselves are, their thoughts are upon Jerusalem, they cannot forget Zion; It was the greatest grief that ever Tully had to be banished from his native Country, & though he met with many friends in Greece yet still did he cast his eye towards Italy, here was some comfort to meet with a friend in 
Roma relinqaenda est, etc.  trouble; but miserable is the case to be sent with Ovid from Rome to Scythia, from heaven to hell, from the company of Saints and Angels, to the society of Devils and damned spirits, this is the loss of all losses, and then for aggravation of the punishment to see others sporting, themselves toiling; the Saints rejoicing themselves mourning; their concord their own discord; them exalted above the highest heavens, their selves cast down into the nethermost hell, and therefore unto them who in old time were condemned ad lapidiciv as this was some comfort that they neither saw so much their own misery nor the happiness of others; thus shall the wicked be tur●ed into hell and all they that forget God; but how long shall this state of the damned continue? for ever; that must needs be a long day that hath no end; Eternity of punishment is the hell of hell, to all men in misery there is some hopes of an end, The mariner when he hath 
The pains of hell end less.  been long weatherbeaten hopes for a safe arrival; the Prisoner after much durance for a Goal delivery; the Apprentice after a hard service for a freedom; the Soldier after much bickering looks for victory, but in hell nulla res, nulla spes, no hope, no comfort at all; the bondage there is not like that of Israel in Egypt 
Exod. 12. 40.  to last only 430 years; nor like that of the Captivity in Babylon to last but 70 years, but like that of Israel in Syria never to return again, from thence there's no Redemption, the greatest cross that can befall a man in this life is to be cast in prison, to lose lands and goods, to want the Company of wife, and children, yet he lives in hope to come out at last, or that God will raise up some comfortable supply of money, meat, or good counsel, but in hell there's no hope of any end of Punishment, if a barn were full of corn and a bird should every year fetch one Kernel there were some comfort that in time it would be emptied; if a Mountain twenty miles about should have one shovel f●●ll every year taken away, it would at last though long first be made a Molehill; but hellish torments never have an end, their years never come out, the longer they continue the lesser hope, when as many years are expired as men in the world, stars in heaven, as many thousand years, as there are stones, and sands by the sea shore, yet still there be ten thousand more to come, for the misery shall last as long as God himself forever and ever world without end.  
Is that day of the Lord so 
1. Cor. 15.  terrible in judgement? then judge thyself beti●es that thou mayst not in that day, be judged; is that place of the damned so horrible? the society of Devils so comfortless? the pains to be endured so remediless, so endless? what then remains but to buckle on thy Armour, set the world, the flesh and the Devil at defiance, beat them off, keep them at a distance, they are all of them marked out for judgement, the world shall with the frame thereof be consumed, neither flesh nor blood shall enter into the Kingdom of beaven, as for the Devil he is bound in everlasting chains of darkness till the judgement of the great 
Judas 7.  day, then shall both he and they and all such as adhere unto them, or march under their colours in this life taste of the fullness of God's wrath in torments for evermore, join thyself therefore unto the Church militant, strive not so much to know what manner of fire that of ●ell is, as how to shun it; in all thy doings remember thy end, and 
Eccles. 7.  then thou shalt never do amiss, in this thy spiritual warfare follow close thy leader Christ Jesus the Captain of thy salvation and in all thy prayers join in the hu●ble voice of the Church, In all time of tribulation, in all time of wealth, in the hour of death, and in the day of judgement good Lord deliver me, Even so come Lord Jesus, come quickly.  
If the certainty of death, 
Litany.  and the uncertainty, of the hour doth not move thee to buckle on thy Armour, yet let the horrors of that great and terrible day, and the judgements to be denounced against all faint-hearted Renegadoes enforce thee to enter the field, if none of these will do it, look up wards; there's a Crown laid up for every Conqueror let that allure thee, this if any thing will do it. Reward is the Plummet that sets all Actions a going, especially the Reward of Heaven, a crown of life, not that Heaven is a Reward in a proper but analogical sense, it is a great dignation when God doth call that a Reward which is his own free gift, if a man should fulfil all the Commandments yet heaven is more than he hath deserved, if (saith Macarius) I should play the soldier in the Christian combat yet the Reward is far above the trial, if a man should afflict his body a thousand years, yet one day in heaven goeth fare beyond all his troubles, heaven is therefore, not of debt but of grace non Remwer at i● laborumsed merces liberalit at is, if it be of grace it is no more of works Rom. 11. 6. doth God then propose heaven as the wages of his bountiful grace? what will not a man do to enjoy it; what toil will not the husbandman undergo for a plentiful crop at harvest? will not the Soldier march up to the very mouth of a Canon, enter a breach, lie upon the cold ground p●r dieu, stand Sentinel exposed to wind and weather, and all this to get renown, and credit? but what is a good harvest to the Labourer, or credit to the Soldier? things merely momentary, here to day, gone to morrow, but whosoever he be that shall but fight the Christian fight, and therein vanquish the world, the flesh and the Devil, with all their temptations, provocations and assaults, here's a 
Heaven is the Conqueror's Reward.  kingdom and Crown too prepared for him, which as it is immutable so it is immortal, even a Kingdom 
Luk. 1. 33.  eternal in the heavens, 2 Cor. 5. 1. ● Kingdom whereof there shall be no end, a Crown of Righteo●s●esse, no earthly thing comes within the 
2 Tim. 4. 8  compass of it, they are not to be found in the texture of this Crown, it is Eternity that makes it up, temporals come in only by way of superaddition; it is in this life reposita laid up only for S. Paul, but it shall in that which is to come, be impositae set upon the head of S. Paul; and not upon his head only but upon all their heads that shall with him fight the good fight of faith, then shall be imposed the golden Crown of Christ's approbation, Euge bone serve well done thou good and faithful servant enter into thy Master's joy, joy unspeakable, there is no diving into the depth of it, the felicity cannot be imagined; the blessings cannot be numbered, so incomparable that they admit 
No joy like that of heaven.  of no equality, the tongve may express much the ear may hear more than the eye can see, and the heart of man conceive more than all of them, yet put all together they cannot apprehend the greatness of those joys eternal, here only it is bare Earth that is enjoyed under the first Adam, but in the second Adam Christ Jesus there's Earth enlarged, every thing that we enjoy is an essential heaven, our meat and drink is manna, our clothing white Robes, our Company Angels, the Place, Heaven; there the King is verity; the laws, Charity: the honour, Equity; the Peace, Felicity; the life, Eternity: there's joy without sadness; health without sickness: light with out darkness: life without death: ease without labour, wealth without wam: an Ocean of all selicity without the least drop of misery, 
Joys of Heaven in utterable.  many, and glorious things are spoken of thee o thou City of God, whilst I am thus describing the Kingdom of heaven, oh that I might with the holy Apostle be taken up into the third heaven: and whilst that I shall endeavour to blazon out the bliss of that celestial place: oh, that the light of that glory might shine into my sinful soul, that my thoughts being winged with the contemplations of Angels I might in some sort comprehend the excellency of that glorious place which fare surmounteth every humane estimate, oh, that I were to parley with those blessed Spirits above, those vessels of glory the Saints departed; tell me, oh tell me ye noble Army of Martyrs what is that joy whereof ye are now made partakers that my soul being ravished with the glory thereof my pen might distil the Nectar of comfort to inflame the hearts of all those that shall at this time join with me in this sweet meditation; but alas how shall he that ever was in darkness be able to describe that light that is so inaccessible? how can he that is of the Earth measure the heavens? no more surely than he which is a slave by birth, and base by his continual habitation is able ingeniously to describe the majestic state of Princes, if Nichodemus understand not the manner of Regeneration how shall he be able to conceive the excellency of glorification; of the infinite happiness in that celestial life how shall I then speak? Earthly Jerusalem was portrayed by Ezekiel upon a tile so cannot the heavenly 
Ezech. 41  be, the joys prepared for the Elect do exceedingly surpass all humane apprehension, obtained they may be, valued I am sure they cannot: he in Tully said truly, that it is an easier matter to know what God is not then to tell what he is, 
Tully de Nat. deorum lib. 1  so may I say it is much easier to tell what is not in heaven then what is there: S. Augustine wrote two and twenty books of the City of God, how shall I then bring into the last gasp of these my Meditations the unity, the plenty, the beauty, the holiness, the felicity thereof, when he himself confessed after all his endeavours, all that can be said is but a drop to the Sea, and a spark to the fire: what is this world to heaven? a man may go 
Sr. Fr. Drake.  round about it in three years, and odd days, it is less than a point in comparison, what is an acre of Land to the world? the light of a candle to that of the sun? the life of a child to the years of Methusalah? what's the conceit of a fool to the expeience of Noah who saw two worlds? such is the world to heaven, such our life to Eternity, a thousand years in heaven are but as one day; O while I writ of those joys eternal, how am I silenced! fain would I declare them but cannot conceive them, I am in a maze when I begin to think of them, what then shall I say? what shall I write? Haven is a place of Rest, a City of excellent beauty, a 
Jerem. 6. 16. Rev. 2. 1. 4. 15. Luk. 22. 30 2 Pet. 5. 4  rare Paradise of Pleasure, a kingdom of Majesty, a crown of glory, and life everlasting! O joy unspeakable! O happiness unconceivable! O pleasures indurable! O triumphs admirable! what shall not such a prize as this make thee to fight? why dost thou stand still? hath the glimmering pleasures, and delights of the fading world so benumbed thy limbs, and bewitched thy senses that thou canst not see pain from pleasure, misery from majesty, deceits from delights? for such and no better is the world's chiefest joy compared with that of heaven; buckle on thy Armour, labour very earnestly to conquer, & subdue thy own corruptions, the words allurements, and the Devils temptations; he that will reign must conquer, and he that will conquer must fight valiantly, then for thy comfort S. John hath chalked out thy way to the Heavenly Jerusalem, he hath 
Rev. 21.  found twelve gates in it open day and night to entertain departing souls repairing thither in the true faith, there shalt thou be entertained by the patriarchs, Abraham, Isaac and Jacob; by the Prophets Moses, and Elias; by the Kings, David, Hezekiah and Josias; by the Apostles S. Peter, and S. Paul; by S. Stephen, and the noble Army of Martyrs, by the innumerable society of Saints and Angels, a multitude of Heavenly Soldiers shall give a volley of acclamations at thy entertainment, then shall be great joy in heaven, then shall the wedding garment be 
The Christian Soldiers welcome to Heaven.  put upon thy body the Ring upon thy finger, a crown upon thy head thus shalt thou be led out to the supper of the Lamb, God the Father shall take thee by the hand, God the Son shall place thee at his own right hand, and God the holy ghost shall fill thee with the graces of his spirit, thus shalt thou see the goodness of the Lord in the Land of the li●ing, and thus shall it be with all those that have fought the good fight, finished their course, kept the faith, they shall with S. Paul and all these heavenly spirits receive the Crown of Righteousness which God the Righteous Judge shall give them in that day.  
Thus I have set before thee life and death, blessing and cursing, therefore choose life that thou and thy seed may live, here's the horror ofhel 
Deut. 30. 19  for thy terror, the joys of heaven for thy encouragement, if the intolerable pains of the one will not enforce thee, let the unspeakable happiness of the other allure thee to fight, O the Joys of the heavenly Canaan! O the Riches of those Diamonds that are set in that Crown which shall impale the brow of every Conqueror! lose not then the hold of such a Crown for a rap on the fingers, vincenti dabitur do but overcome, and thou shalt surely have it; to shut up all, look behind thee there is h●ll; look before thee there is heaven; if thou goest backward hell will receive thee, and if thou stand still hell will overtake thee, but if thou run forward Jehovah will crown thee, which he grant for his mercye's sake, for Christ Jesus sake the Captain of thy salvation, and hereunto let all the Church militant throughout the whole face of the Earth say AMEN. AMEN.  
Glory be to God on high.  
FINIS.   

men's works had faults since Adam first offended.  
And those in these are thus to be amended.  
ERRATA.  
Epist. Dedicat. line 12. read these. ibid. l. 34. r. your Counsel. Epist. Reader l. 10. read I put. ibid. l. 43. read from t●●t.  
Pag. 7. line ult. read. thus, pag. 16. lin. 21. r. estis. p. 18. l. 23. r. him. p. 30. l. 15. r. thy. wages. ibid. l. 18. r. ●et. p. 31. l. ult. r. hard pag. 32. l. 23. r. Confession p. III. l. 4. r. wine. p. 121. l. 14. r. him. pag. 125. l. 7. r. inveneris p. 145. l. 3. r. keep thyself. p. 162. l. 14 r. forth.   

IMPRIMATUR.  
Octob. 4. 1638. GUIL. BRAY.