/^ ; f ALUMNI LIBRARY, ' I THEOLOGICAL SEMINARY, | ^ PRINCETON, N. J. f PRESENTED BY *^. ^f^^^€9^ ^^ l^ Shelf f Section oC_/ C— ^ I jioo/., . 7V371 1. < . 1. ^ R. MIGGEKS .y ^ / THE CHRISTIAN IN COx^JFLETE ARMOUM^ OR, A TREATISE ON THE SAINTS WxVR WITH THE DEVIL; WHEREIN ' A DISCOVERY IS MADE OF THE POLICY, POWER;, MICKEDXESS, AND STRATAGEMS MADE USE CF BY THAT ENEMY OF GOD JMD HlS PEOPLE, A MAGAZINE OPENED, FROM WHENCE THE CHRISTIAN IS FURNISHED With Spiritual Anns for the Battle, assisted in buckling on his Armour, and taught the Use of his Weapons ; TOGETHER WITH , THE HAPPY ISSUE OF THE WHOLE WAR. % WIT^LIAl^f (.URNJLL, A. M. i'ORMERLy PASTOR OF THE CHURCH OF CHRIST, LAVENHAM, SUFFOLK. IN FOUR FOLUMES.~FOL. 1. £IGHTH EDiTlON, REVISED AND CORRECTED, WITH A RECOMMEN- DATORY PREFACE, Bii the Rev. W. F. PLATT, HOIYWELL MOUNT CHAPEL, SHOREDITCH. C cnDon ! PRINTED FOR L. J. HIGH AM, No. 6, CHISWELL-STREET, riNSBURY-SQUARE. 1S03. PREFATORY MEC03IMENBATI0N. READER, JL Fi\el/ confess that mi/ abilities are in no respect ade^ qnate to point out the excelieiicies of the following Work, as it not o/>li/ contains an explanation of the whole armour of God, but o/' everj/ thing that relates both to doctrine and practice. The grand truths of the Gospel are largelj/ illustrated, and their regular connection beautifully laid open, in the experience of the Christian, as no bible truth will ever be productive of any saving good, unless it is known experimentally ; in the Christian armour all are brought forth to view, in the description that is given of the enemies the Child of God meets with and of the zcay by which in his journey to Zion the con- Jlicts he hath with them he comes off more than a Conqueror. Hire Satan is exposed in his vast dominion and power, teisdom and suMilty, enmity and opposition, and the va- rious ways in zehich he resists, and too often overcomes the saint, and keeps his oicn in bondage. The world both in its persecuting and alluring spirit, is also largely treated on, and more particularly the latter, as the most daugeivus and hurtful to believers — But as the body of sin and death has ever been the greatest bur- den to the Christian soldier, as well as the worst oj his enemies; the Author evidently had a very deep acquaintance with it, in its secret workings and zoindings^ and therefore, enters minutely into the influence the great enemy to God and man hath over it, in order to accomplish his ends ; iv ?REFATORf RECOMMENDATION. namely, to rob the soul of its peaae and comfort, zchich is in a great measure maintained, hy making a stand against its attacks. — Such are the nature, number, porcer, and policy of the Christian's foes, he zcould iink in the prospect of them, but much more so in the combat, zcere it not for the rich provision God hath 7nade, and the evidence he hath, that the battle is not his, but the Lord's. — Hence a discovery and explanation of (very part of that pro- vision, must be very acceptoble to the awakened sensible tinner. — To such I am happy to reco?nmend Gurnall^ as one who appears, to hate been diti?ieli/ assisted for thai purpose ; for tcha fever may be the situation of the humble follozoer of the Lamb, hoieever varied and numerous his enemies, he tcill find a suitable piece of armour, in the V&e of which, victory is sure to be declared in his favor.—- Though it ought to be remembered, that as there is no- thing to secure the back, to fee from the enemy is alzcays utteyided zcith danger, and has proved aicf ally fatal to many, see Mutth. xiii. ^0, 22. Reader, zahoever thou art, ofzvhatever name, is of no con- sequence, for names and parties must be entirely lost in the tjperimental teachings of the divine Sjjirit ; znhich is suffi- cient to satisfy me, that the animosities that have been pro- moted, in contending about them, are not only a proof of the infirmities of human nature, and the darkness of the. mind; hut that tluy have been the zceapons by which Satan has foiled many, and used to great advantage against the Church, in order to take ofi' their altejition from those matttis, that relate more immediately to the life of God in the soul ; with Ziohich, if you are acquainted, you zeillhave much pleasure, and I have no doubt much pro/it injviezaing the Christian in complete ar?nour. You zcill, as in a glass, «€€ your oxen features, let your present feelings be zchat they may,—^if upon the Moujit you will discover that ypu PREFATORY RECOMMENDATION. Y are not out of the reach of your enemy, and have need of caution -^ff in the valleif, under the hidings of God's countenance, the influence of corruption, harrassed by temptation, oppressed by affliction, bodily, domestic, or from your situation in life; you zcill find that you arc not alone, and that an ample provision is made for you by a covenant God. — May you be enabled to live up to your yrivikges, and make use of them according to your need. But should you be in a luhewarm Laodicean slate, you uill not meet zcith one word that will encourage you in that conditioji ; on the other hand, God's disapprobation, of such a character, and the consequences of continuing in that aziful situation, are faithfully represented. Should your reading alarm you, listen not to the suggestion that would persuade you to give over, but proceed; for though it may cause confusion of face, yet if it constrain you to rC' turn to your slighted friend, for pardon and peace, you will have occasion to be thankful ; and in your experience, one principle end of re-publishing this blessed book, will be answered. But as it is probable, some may be induced to look over the following page»; either to spend time, oblige a friend, or satisfi/ curiositi/, zcho are indiferent about ihtir con- ttnts as to themselves, conceiving they have nothing to fear, crying peace, peace, when there is none ; let me intrtat you, my friends, to pay attention, and ask if there it- nothing that suits you. — Sure I am you zcill easily ob- serve, that the world is made up of trco armies ; one fight- ing the battles of the Lord, and the other those of the devil ; and if you are unacquainted zcith the Christian s armour, you prove on zehose side you are enlisted, and whom you serve ; and if so, you are not inactive in your opposition to God; consider, zcho ever fought against him VI PREFATORY EKCORIM EN DATIO??. and pro!'hat of this yet is undelivered. I do not send you thither where I intend not to meet you, but shall desire grace to be found faith- ful in ^striving, with you, and for you, that amongst those who find any spiritual advantage from my weak labours, you to whom they are chiefly devoted may not receive the least. Lavenhatn, Soprayethyour affectionate, Jan. 1. 1655. though unworthy Minister, William Gurnall. THE C H R'l S T I A N IN COMPLETE ARMOUR. INTRODUCTION. FINALLY, MY BRETHREN, BE STRONG IN THE LOED^ AND IN THE POWER OF HIS MIGHT, Eph. vi. 10. AUL was no\r'in bonds, yet not so close kept as to be denied pen and paper j God (it seems) gave him some favour in the sight of his enemies : Paul was Nero's prisoner, but Nero was much more God's. And while God had work for Paul, he found him friends both in court and prison. Let prosecutors send the saints to prison, God can provide a keeper for their turn. But how doth this great Apostle spend his time in prison? Not in publishing invectives against those (though the worst of men) who had laid him in; a piece of zeal which the holy sufferers of those times were little acquainted with : Nor in political councils, how he might wind himself out of his trou- ble, by sordid flattery o^ or sinful compliance with, the Vol. I A great 3 BE STRONG. great ones of the times. Some would have used any pick-lock to have opened a passage to their liberty, and not scrupled whether they got out at the door or window : But this holy man was not so fond of liberty^ or life, as to purchase them at the least hazard to the srospel. He knew too much of another world, to bid so hi^h for the enjoyment of this ; and therefore he is regardless what his enemies can do with him, well knowing he should go to Heaven whether they would or no; No, the great care which lay upon him, was for the Churches of Christ ; as a faithful steward he labours to set the House of God in order before his departure. We read of no dispatches sent to Court to procure his liberty ; but many to the Churches to help them to stand fast in the liberty wherewith Christ hath made them free. There is no such way to be even Avith the devil and his instruments, for all their spite against us, as by doing what good we can wherever we come. The Devil had as good have let Paul alone, for he no sooner comes into prison but he falls a preaching, at which the gates of Satan's prison fly open, and poor sinners come forth. Happy for Onesimus that Paul was sent to gaol ; God had an errand for Paul to do to him and others, which the Devil never dreamed of. Nay, he doth not only preach in prison, but, that he may do the Devil all the mischief he can, he sends his epistles to the Churches, that tasting his spirit in his afflictions, and reading his faith, now ready to be offered up, they might much more be conlirmed, amongst which Ephesus was not least in his thought's, as you may perceive by his abode with them two years together, j^cts xix. 10. as also by his sending for the Elders of this Church as far as Miletus, in his last journey to Jerusalem, Acts xx. 17. to take his farewel of them, as never to see their faces in this world more. And surely the sad impression whicli that heart-breaking departure left upon the spirits of these Elders, yea the whole Church, (by them acquainted Avith this mournful news) might stir up Paul now in prison, to write unto this Church, that having so much of his spirit, yea, of the spirit of the gospel left in their hands to converse with, they might more patiently take the news of his death. In the former part of this Epistle he soars high in the mysteries of Faith In the latter, according to his usual method, he descends to application ; where we find him con- tracting BE STRONG, t tracting all those truths, as beams together, in a powerful exhortation, the more to enkindle their hearts, and power- fully persuade them to walk worthy of their vocation, chap, iv. 1. which is done, when in the Christian's life the grace of the gospel shines forth in the power of holiness on every side, as a candle in a chrystal glass ; not in a dark lanthorn, light one way and dark another. Now having set every one in his proper place, about his particular duty; as a wise general after he has ranged his army, and drawn them forth into rank and file, he makes the following speech at the head of this Ephesian camp, all in martial phrases as best suiting the Christian's calling, which is a continued warfare with the world, and the Prnice of the world. The speech itself contains two parts. First, a short but sweet and powerful encouragement, V. 10. Secondly, The other part is spent in several directions, for their managing this war the more successfully, with some motives here and there sprinkled among thexn. To begin with the first. The word of encouragernent to battle. With this he begins his speech : Finally, my brethren, be strong in the Lord; the best way indeed to prepare themfor the following directions. A sou! deeply possessed with fear, and dis- pirited with strong impressions of danger, is in no posture for counsel. As we see in an army when put to flight by Some sudden alarm, or apprehension of danger, it is hard rallying them into order till the fright occasioned thereby is over; therefore the Apostle first raiseth up their spirits. Be stro7ig in the Lord: As if he should say, perhaps some drooping souls find their hearts fail them, while they sec their Enemies so strong, and they so weak ; so numerous, and they so few ; so well appointed, and they so naked and unarmed ; so skilful and expert at arms, but they green and raw sol- diers : Let not these, or any other thoughts dismay you ; but with undaunted courage march on, and be strong in the Lord^ on whose performance lies the stress of the battle, and not on your skill or strength: It is not the least of a minister's care and skill in dividing the word, so to press the Chris- tian's duty, as not to oppress his spirit with the weight of it, by laying it on the creature's oMn shoulders, and not on the Lord's strength, as here our Apostle fceacheth us. In 4 BE STRONG. In this verse, First, here is a familiar compellation ; My hrethren. Secondly^ Here is the exhortation ; IBe strong. Thirdly, Here is a cautionary direction annexed to the exhortation ; In the Lord. Fourthly, Here is an encouraging amplification of the di- rection ; And in the power of his might, or in his mighty power. CHAP. I. Of Christian courage and resolution, wherefore necessary, and hoxo obtained. vy E shall wave the compellation, and begin with the exhortation, Be strong, that is, be of good courage, so com- monly used in scripture phrase, 2 Chron. xxxii. 7. Be strong and courageous. So Isa. xxv. 4. Sai/ to them that are of a fearful heart, Be strong. Or, unite all the powers of your souls, and muster up your whole force, for you will have use tor all you can make or get. From whence the point is this. Doct. The Christian of all men needs courage and reso- lution. Indeed there is nothing he doth as a Christian, or can do, but is an act of valour : A cowardly spirit is be- neath the lowest duty of a Christian, Josh. i. 7 Be thou Strang and very courageous, that thou mayest — What? stand in hatile again-st those warlike nations? No, hut that thou mayest observe to do according to all the law, which Moses my servant commanded thee. It requires more prowess and greatness of spirit to obey God faithfully, than to command an army of men ; to be a Christian than a captain. What seems less, than for a Christian to pray ? yet this cannot be performed aright without a princely spirit : As Jacob is said to behave himself like a Prince, when he did but pray; for which he came out of the field God's Bannerite. Indeed if you cull that prayer, which a carnal person performs, nothing 3 * is BE STRONG. * is move poor and dastardlike. Such an one is as great a stranger to this enterprise, as the Craven soldier is to the exploits of a valiant chieftain. The Christian in prayer comes up close to God, with an hnmble boldness of faith, and takes hold of him, wrestles with him; yea, will not let him o-o without a blessing, and all this in the face of his own sins, and divine justice, which let fly upon him from the fierv mouth of the law ; while the other's boldness in prayer is but the child, either of ignorance in his mind, or hardness in his heart ; whereby not feeling his sins, and not knowino- his danger, he rushes upon duty with a blind con- fidence which soon quells when conscience awakes, and gives him the alarm, that his sins are upon him, as the Plii- hstines on Samson ; alas! then in a fright the poor spirited wretch throws down his Aveapon, flies the presence of God with ou; for mercy and tenderness to his soldiers, none like him. Tra- jan, 'tis said, rent his cloaths to bind up his soldiers' wounds; but Christ poured out his blood, as balm to heal his saints' wounds. For pro\vess, none to compare with him ; he never turned his head from danger ; no, not when Hell's malice, and Heaven's justice appeared in the field against him: Knoio- ing a II that should come upon him, he rt'ent forth and mid, U horn seek ye? John xviii. 4. For success unparalleled; he never lost a battle; even when he lost his life he won the field, carrying the spoils thereof in the triumphant chariot of his ascension to Heaven with him ; where he makes an open shew BE STRONG. 11 shew of them, to the unspeakable jov of saints and angels. You march in the midst of gallant spirits, your fellow soldiers, every one the son of a Prince: Behold some (enduring with 3'ou here below great afflictions and tempta- tions) take Heaven by storm and force: Others you may see, after many assaults, repulses, and rallyings of their faith and patience, get upon the walls of Heaven, conquerors; from whence thev, as it Avere, look down, and call you, theif fellow brethren on earth, to march up the hill after them, crying aloud, " Fall on, and the city is your own as now it '* is ours; Avho after a few days' conflict, are now crowned *' with Heaven's glory; one moment's enjoyment of which *' hath dried up all our tears, healed all our wounds, and *' made us forget the sharpness of the fight, in the jov of " our present victory." In a word, Christians, God and Angels are spectators, observing how you quit yourselves like children of the. Most High : Every exploit of your faith, against sin and Satan, causeth a shout in Heaven, ■while you valiantly prostrate this temptation, scale that difficulty, and regain the ground you even now lost out of your enemica' hands. Your dear Saviour (who stands by with a reserve for your relief at a pinch) his verv heart leaps within him for joy, to see the proof of your love to him, and zeal for him in all your combatSj and will not forget all the faithful service you have done in his wars on earth, but when thou comest out of the field, will receive thee with the like jov, as he was entertained himself bv his Father, at his return to Heaven. Now, Christian, if thou meanest thus courageously to Jgear up against all opposition, in thy n^arcii to Heaven, mark thy principles are well fixed, or else thy heart will be unstable, and an unstable heart is weak as water, it cannot exce'l in courage. Two things are re- quired to fix our principles. First, An established judgment in the truth of God. He that knows not well what, or whom he fights for, may soon be persuaded to change his side, or at least stand neuter. Such may be found that cjo for professors, that can hardly give an account what they hope for, or Avhom they hope in ; yet CiU'istians they must be thoue^^'t, though they run before they know their en'and; or if they have some principles thoy go upon, they are «o unsettled, that every wind blows them down, like loose tiles from the house-top. Band zeal is soon put to a shameful retreat, while holy resolution, B 2 built 12 BE STRONG built on fast principles, lifts up its head like a rock in the midst of the waves. Those that know their God shall be strong and do exploits, Dan. xi. 32. The angel told Daniel who were the men that would stand to their tackling, and bear up for God in that hour, both of temptation and perse- cution, which should be brought upon them by Antiochus ; not all the Jews, some of them should be corrupted by flatteries, others scared by threats out of their profession; only a few of fixed principles, who knew their God whom they served, and were grounded in their religion: these should be strong, and do exploits ; that is, to flatteries they should be incorruptible, and by power and force unconquer- able. Secondly, A sincere aim at the right end in our profession : Let a man be never so knowing in the things of Christ, if his aim be not right in his profession, his principles will hang very loose, he will not venture much, or far, for Christ ; no more, no further than can save his own stake. A hypocrite may shew some mettle at hand, some courage for a trial at conquering some difficulties ; but he Avill shew him- self a jade at length. He that hath a false end in his pro- fession will soon come to an end of it, when he is pinched on the toe where his corn is: I mean, called to deny what his naughty heart aimed at all this while, now his heart fails him, he can go no further, O take heed of those banes to our profit, pleasure, honor, or any thing beneath Christ and Heaven ; for they will take away your heart, as the prophet saith of wine and M^omen ; that is, our love; and if our love be taken away, there will be little courage left for Christ. How courageous was Jehu at first? And he tells the world, it is zeal for God: But why doth his heart fail him before half his work be done ? His heart was never right set: that very thing that stirred up his zeal at firs^, at las't quenched it, and that was his ambition ; his desire of a kingdom made him zealous againstAhab's house, to cut thenioff ; which done, and he quietly settled, he dared not go through with God's work, lest he should Jose what he got, by provoking the people with a thorough reformation. Like some soldiers, when once they meet with a rich booty at the sacking of some town, are spoiled for fighting ever after. CHAP. BE STRONG IN THE LORD. IS CHAP. II. Of the Saints strength, where it lies, and wherefore laid up in God. JL HE second branch of the words followeth, w]iich contains a cautionary direction. Having exhorted the saints at Ephe- sns, and in them ail behevers, to a holy resolution and cou- rage in theif warfare; lest this should be mistaken, and beo-et in them an opinion of their own strength for the battle, the Apostle leads them out of themselves tor this strength, even to the Lord ; Be stroitg in the Lord. From Avhence observe, Doct. Tliat the Christian's strength lies in the Lord, not in himself. The strength of an earthly general lies in his troops; he flies, as a great commander once said to his soldiers, upon their wings ; if their feathers be dipt, their power broken, he is lost: But in the army of saints, the strength oi' every saint, yea, of the whole host of saints, lies in the Lord of Hosts. God can overcome his enemies •without their hands ; but they cannot so much as defend themselves Avithout his arm. 2. It is one of God's names, the strength of Israel, 1 Sam. xv. 19. He was the strength of David's heart; without him tliis valiant worthy (that could, when held up in hTs arms, defy him that defied a whole army) behaves himself strangely for fear, at a word or two that dropt from the Philistine's mouth. He was the strength of hishands, He taught his fingers to fight, and so he is the strength of all his saints in this war against sin and Satan. Some propound a questioli, whether there be a sin committed in the world in which Satan hath not a part ? But if the question were, whether there be any holy action performed without the spe- cial assistance of God concurring? that is resolved, JoA7e precious "pearls, newly strung on their hearts, might not slip oil'. The Christian, when fullest of divine communi- cations, is but a glass without a foot, he cannot stand, or hold what he hath received any longer than God holds him in his strong hand. Therefore Christ, when bound for Hea- ven, and ready to take his leave of his children, bespeaks his Father's' care of them in his absence, John xvii. Father, keep them : As if he had said, ihey must not be left alone, they are poor helj)less children, that can neither stand or go without assistance: they will lose the grace I have given them, and fall into those temptations which I kept them from, while I was with them, if they be out of thine eye or arm but one moment ; and therefore, Father, keep them. Again, Consider the Christian, as addressing himself to any duty of Gobi's worship; still his strength is in the Lord. Would he pray.> Where will he find matter for his prayer? Ali^s ! BE STRONG IN THE LORD. i5 Alas! he knows not what to pray for as he ought. Let hha alone, and he will soon pray himself into some temptation or other, and cry for that which Avere cruelty in God to give; and therefore God puts words in our mouths; take words uith yon and say, Hos. xiv. 2. Well now he hath put words into his mouth, alas, they will freeze in his very lips, if he hath not some hcart-heatinor affections to thaw them; And Avhere shall this fire be had? Not a spark to be found on his own hearth ; except it be some strange fire of natural desires, which will not serve : Whence then must tlie fire come to thaw the iciness of the heart, but from Heaven? The holy spirit must stretch himself upon the soul (as tlie prophet on the child) and then the soul will come to some kindly warmth, and heavenly heat in his affections; the spirit must groan, and then the soul will groan ; he helps us to these sighs and groans, Avhich turn the sail of prayer: He dissolves the heart, and then 't bursts out of the heart by groans of the lips, b}^ heavcnl}' rhetoric; out of the eyes, as from a flood-gate, with tears; yet further, now the creature is enabled to wrestle with God in prayer; what will he o-et by all this ? Suppose he be weak in grace, is he able to prav himself strong, or corruption weak? No, this is not to be found in prayer, as an act of the creature : This drops from Heaven also, Fsal. cxxxviii. 3. In the day that 1 cried, thou anszoertdst me, and gavest me strength in my soul. David received it in duty, but had it not from his duty, but from his God. He did not pray himself strong, but God strengthened him in prayer. SVeW, cast your eye once more upon the Christian, as engaging in another ordinance of hearing the wo»d preached. The soul's strength to hear the word, is from God, he opens the heart to attend, Acts xvi. 14. Yea, he opens the understanding of the saint to receive the word, so as to conceive what it means. It is like Samp- son's riddle, which we cannot unfold without his heifer. He opens the womb of the soul to conceive by it, as the under- standing to conceive of it, that the barren soul becomes a joyful mother of children. David sat for half a year under the public lectures of the law, and the womb of his heart shut up, till Nathan comes, and God with him ; and now is the time of life; he conceives presently; yea, and brin<'-«; forth in the same day; falls presently into'the bitter pan^s of sorrow for his sins, which went not over till he had cast them forth in that sweet Psal. li. Why should this one word work more 16 BE STRONG IN THE LORD. more than all the former, but that Gofl now struck in with his word, which he did not before? He is therefore eaid to teach his people toprojit, Isa. xlviii. 17. He sits in Hea- ven that teacheth hearts. When God's spirit (who is the head-master) shall call a soul from his usher to himself, and sa}-, soul, thou hasl not gone the way to thrive by hearing the word ; thus, and thus conceive of such a truth;, improve such a promise, presently the eyes of his understanding open, and his heart burns within him while he speaks to him. Thus you see the truth of this point, that the Chris- tian's strength is in the Lord. !Now we shall give some demonstrations. SECT. I. "Reason 1. The first reason may be taken from the nature of the saints and their grace ; both are creatures, thc}^ and their grace also; now inesse est deesse creatura. 'Tis in the very nature of the creature to depend on God, its maker, both for being and operation. Can you conceive an accident to be out of its subject, whiteness out of the wall or some other subject? 'Tis as impossible that the creature should be, or act without strength from God. To be, to act in and of himself, is so incommunicable a property of the Deity, that he cannot impart it to his creatures : God is, and there is none besides him; when God made the world, it is said, indeed, that he ended his work; that is, of creation: He made no new species and kinds of creatures more; but to this day he hath not ended his work of providence : Hitherto mi/ Father worketh, saith Christ, John v. 17. That is, in pre- serving and empowering what he had made, to be and act; and therefore he is said to hold our souls in life. Works of art, wbicli man-makes, when finished, may stand some time without the workman's help; as the house, when the carpen- ter that made it is dead; but God's -works of nature and grace are never off his hand; and therefore as the Father is said to work hitherto for the preservation of the works of nature, so the Son, to whom is committed the work of re- demption, worketh also. Neitlier ended he liis work when be rose again, any other way than his Father did in tlie work of creation. God made an end of making, so Christ made an end of purchasing mercy, grace, and glory for believers, by once BE STRONG IN THE LORD. 17 ©nee flying, and as God rested at the end of the creation, so he, when he had wrought eternal redemption, and, hy himself purged our sins, sat dozen on the right hand of the DIojcsti/ on high, Heb. i. 3. But he ceaseth not to work by by his intercession with God tor us, and by his spirit in us lor God, whereby he upholds his saints, their graces, and comforts in life, without which they would run to ruin. Thus we see, as grace is a creature, the Christian depends on God for his strength. But further. Secondly, The Christian's grace is not only a creature, but a weak creature, conflicting with enemies stronger than itself, and therefore cannot keep the Held without an aux- iliary strength from Heaven. The weakest goes to the wall, if no succour comes in. Grace in this life is but weak, like a King in a cradle, which gives advantage to Satan to carry on his plots more strongly, to the disturbance of this young King's reign in the soul ; yea, he would soon make an end of the war, in the ruin of the believer's grace, did not Heaven take the Christian into protection. 'Tis true indeed, grace wherever it is, hath a principle in itself, that makes it desire and endeavour to preserve itself according to its strength ; but being overpowered, must perish, except assisted by God, as fire in green wood (which deadens and damps the part kindled) will in time go out, except blown up, or more fire put to that little; so will grace in the heart. God brings his grace into the heart by conquest: Now, as in a conquered city, though some yield and become true subjects to the conqueror ; yet others plot how they may shake off this yoke ; and therefore it requires the same power to keep, as it did to conquer them. 1 he Christian hath an unrege- nerate part, that is discontented at this new change in the heart, and disdains as much to come under the sweet go- vernment of Clirist's sceptre, as the Sodomites that Lot should judge them, ^\"hat, this fellow, a stranger, controul usP Satan heads this mutiuous rout against the Christain: So that if God should not continually reinforce this his new planted colony in the heart, the very natives (1 mean cor- ruptions) that are left, would come out of their dens and .holes where they lie lurking, and eat up the little grace the holiest on earth hath ; it would be as bread to these devourers. S. A third demonstration may be taken from the graiid design which God propounds to himself in the saint's salva- Vol. L C ti©n 18 BE STRONG IN THE LORD. tion ; yea, in the transaction of" it from tlie first to last; and that is two-fold. First, God would bring his saints to Heaven in such a way as might be most expressive of his love and mercy to them. Secondly^ He would so express his love and mercy to them, as might rebound back to him in the highest advance of his own glory possible ; Now how becoming this is to both, that saints should have all their abilit}' for every step they take in the way to Heaven, will soon appear. 1. This way of communicating strength to saints gives a double accent to God's love and mercy. First, it distils a sweetness into all that the believer hath or doth when he finds any comfort in his bosom, any en- largement of heart to duty, any support under temptations: To consider whence come all these, what friend sends them in? They come not from my own cistern, or any creature's: O 'tis my God that hath been here, and left this sweet per- fume of comfort behind him in my bosom ; my God, that hath (unawares to me) filled my sails with the gales of his spirit, and brought me off the flats of my own deadness, where I lay aground. O 'tis his sweet spirit that held my head, stayed my heart in such an affliction and temptation, or else I had gone away in a fainting fit of unbelief. — Can this but endear God to a gracious soul? His suc- cours coming so immediately from Heaven, which would be lost, if the Christian had any strength to help himself (though this stock of strength cmne at first from God) >vhich, think 3'ou, speaks more love and condescension, for a Prince to give a pension to a favourite, on which he may live by his own care; or for this Prince to take the chief care upon himself, and come from day to day to this man's house, and look into his cupboard, and see what provision he hath, what expence he is at, and so constantly to provide for the man from time to time ? Possibly some proud spirit, that likes to be his own man, or loves his means better than his Prince, would prefer the former; but one that is ambitious to have the heart and love of his Prince would be ravished with the latter. Thus God doth with his saints; — he comes and looks into their cupboard, sees how they are provided, and sends in accordingly as he fiiids them. He knows you have need of these things, and you shall have them. BE STRONG IN THE LORD. 19 them. He knows you need strength to pray, hear, suffer for him, and in ipsa hora debitur. Secondly, This way of God's deahng with his saints adds to the fulness and stability of their^trength. Were the stock in our own hands, we should soon prove broken mer- chants. God knows we are but leaking vessels; when fullest, we could not hold it long; and therefore to make all sure, he sets us under the streamings forth of his strength; and a leaking vessel, under a cock, gets what it loseth. Thus we have our leakage supplied continually. This was the provision God made for Israel in the wilderness; he clave the rock, and the rock followed them. They had not only a draught at present, but it ran in a stream after them; so that you hear no more of their complaints tor water: This rock was Christ. Every believer hath Christ at his back, following him with strength as he goes, foi every condition and trial. One flower with the root, is worth many in a posy, which though sweet, do not grow, but wither as we wear them in our bosoms. God's strength, as the root, keeps our grace lively, without which it would die. 2. The second design God hath in his saints' happiness is, that he may so express his mercy and love to them, as may rebound to him in the highest advance of his own glory therein, Eph. i. 4, 12. which is fully attained in his way of impowcring saints, by a strength not of their own, but of their God's sending. Had God given his saints a stock of grace to have set up with, and left them to the improvement of it, he had been magnified indeed, because it was more than he owed the- creature ; but not as now, when not only the Christian's first strength to close with Christ is from God, but he is beholden to him for the exercise of that strength, in every action of his christian coiirse. i\s a child that travels iii his father's company, all is paid for, but his father carries the purse, not himself; so the Christian's shot is discharged in every condition, but he cannot say, this I did, or that I suffered; but God wrought all in me, and fo*: me. The very comb of pride is cut here; no room for any self-exalting thoughts. The Christian cannot say, when his faith is strong, this is the child of my own care and watchfulness. Alas, poor Christian! who kept thine e/e waking, and stirred up thy carer Was not this the oilspi ig of God, as well as thy faith at first? JNo saint shall s;iy of C 2 Heaven 20 BE STRONG IN THE LORD. Meaven, when he comes there. This is Heaven vvhi*^^ I have built in the power of my might, No, Jtrumlc"^ above is a city, whose bnildtr and maker is God. Every grace, yea, degree of grace, is a stone in that build- ing, the top-itone whereof is laid in glory, where saints shall more plainly see how God was not only iounder, to begin, but benefactor also to finish the same. The glory of the work shall not be crumbed and piece-meal'd out, some to God, and some to creature ; but all entirely paid in to God, and he acknowledged all in all. SECT. II. Use 1. Is the Christian's strength in the Lord, not in "himself? Surely then the christlcss person must needs be a poor impotent creature, void of all strength and ability of doing any thing of itself towards its own salvation. If the ship launched, rigged, and with her sails spread, cannot stir till the wind is fair, and fills them ; much less can the timber that lies in the carpenter's yard hew and frame itself into a ship. If the living tree cannot grow except the root communicates its sap, much less can a dead rotten, stake in the hed'j;e, which has no root, live of its own accord. In a word, if a Christian, that hath his spiritual life of grace, cannot exercise this life, without strength from above, then surely, one void of this new life, dead in sins and trespasses, can never be a])lc to beget this in himself, or concur to the production of it. The state of unregeneracy is a state of impotency; zchtn zee were without strength, in due time Christ died for the ungod///, Rom. v. 6. And as Christ found the lump of mankind covered with the ruins of their lapsed estate (no more able to raise themselves from under the weight of God's wrath, which lay upon them, than one buried under the rubbish of a fallen house is to free him- self of that weight without help) so the spirit finds sinners in as helpless a condition, as unable to, repent, or believe on Chri<^t for salvation, as they were of themselves to purchase it. Confounded therefore for ever be the language of those sons of pride, who cry up the power of nature, as if man, with his own brick and slime of natural abilities, -were able o rear up such a building, whose top may reach Heaven itself, it is not of him that icillcth or ruunctli, but of God 1 that BE STRONG IN THE LORD. gi that sheweth mercy, Rom. ix l6. God himself hath scat teiedsuch Babel -builders in the imaginations of their hearts, who raiseth this spiritual teuiple in the souls of men, not by might, nor by a power of tlieir own, but by his spirit ; that so grace, grace might be proclaimed before it forever. And therefore if any yet in tlieir natural estate, would become wise to salvation, let them first become fools in their own eyes, and renounce their carnal wisdom, which perceives not the things of God ; and beg wisdom of God, who giveth, and upbraideth not. if any man would have strength to believe, let them become weak, and die to their own; for by strength' shall no man prevail, 1 Sam. ii. 9. Use 2. Doth the Christian's strength lie in God, not in himself." This may for ever keep the Christian hmnble, when most enlarged in duty, most assisted in his Christian course. Remember, Christian, when thou hast thy best suit on, who made it, who paid for it: Thy grace, thy' comfort is neither the work of thy own hands, nor the price of thy own desert; be not, for shame, proud of another's cost. That assistance will not long stay which becomes a nurse to thy pride ; thou art not Lord of that assistance thou hast, 'i'hy father is wise, who when he alloweth thee* most for thy spiritual maintenance, even then keeps the law in his own hands, and can soon curb thee, if thou gr(5west wanton with his grace. Walk humbly therefore before thy' God, and husband well that strength thou hast, remembering that it is borrowed strength. I^emo prodigct quod mendicat . Who will waste what he begs? Or who will give that beggar that spends idly his ahnsr When thou hast most, thou canst not be long from thy God's door. And how canst thou look him in tiic face for more, who hast embezzled what thou hait received. CHAP 22 AND IN THE POWER OF HIS MIGHT. CHAP. III. Of acting our Faith on the Almighty Power of God. Jl HE third branch followeth, which contains an encour- aging amplification annexed to the exhortation, in these tvords; And in the power of his might where a twofold enquiry is requisite for the explication of the phrase. First. What these words import. The power of his might ; Second- ly, What it is to be strong in the ponder of his might. FortheHrst, the power of his 77iight : It is an Hebraism, and imports nothing but his mighty power; like that phrase Eph. i. 6. To the praise of theglori/ of his grace, that is, to the praise of his glorious grace. And his mighty power imports no less then his almighty power; sometimes the Lord is stiled mighty and strong, Fsal. xxiv. 8. sometimes most mighty ; sometimes Almighty ; no less is meant in all than God's infinite almighty power. For the second, To be strong in the mighty power, or power of the Lord's might, implies these two acts of faith : First, A settled firm persuasion, that the Lord is almiglity in power. Be strong in the power of his might; that is, be strongl}' rooted in your faith, concerning this one foundation truth, that God is almighty. Secondly, It implies a further act of faith, not only to be- lieve that God is almighty, but also that this almighty power of God is engaged for its defence; so as to bear up in the midst of all trials and temptations undauntedly, leaning on the arm of God Almighty, as if it were his own strength. For the Apostle's drift is to hinder us from leaning on our own strength, and to encourage the Christian to make use of God's almighty power, as freely as if it were his own, whenever assaulted by Satan in any way; as a man i-et upon by a thief, stirs up all the force and strength he hath in his whole body to defend himself, and annoy his adversary, so the Apostle bids the Christian be strong in the Lord, and AND IN THE POWER OF HIS MIGHT. 23 in the power of his might ; that is. Soul ! away to thy God, whose might}' power is all intended and devoted by God himself for thy succour and defence. Go strengthen and intrencli thyself in it by a stedfast faith, as that wliich shall be laid out to the utmost for thy good. From whence these two notes I conceive, will draw out tJie fatness of the words. 1. That it should be the Christian's great care and endea- vour, in all temptations and trials, to strengthen his faith in the almighty power of God. 2. The Christian's dutv and care is not only to believe that God is almighty, but strongly by faith, to rest on this al- mighty power of God, as engaged for his help and succour, in all his trials and temptations. Doct. First, It should be the Christian's great care, in -all temptations and trials, to strengthen his faith in the almighty power of God. When God holds forth himself as an object of the soul's trust and confidence in any great strait or un- dertaking, commonly this attribute of liis almightv power is presented in the promise, as the surest hold-fast for faith to lay hold on ; as a father in a rugged way gives his child his arm to lay hold by, so doth God usually reach forth his almighty power for his saints to exercise their faith on, Abraham, Isaac, and Jacob, whose faith God tried above most of his saint?, before or since ; for not one of those great things which were promised to them did they live to see performed in their days; and how doth God make known himself to them for their support, but by displaying this attribute, Exod. vi. 3. / appeared unto Abraham, Isaac, aud Jacob, by the NnnK of (Jod Almighty. This was all they had to keep house with all their days ; with which tlicy lived comfortably, and died triumphantly, bequeathing the pro- mise to their children, not doubting (because God Almighty had promised) of the performance. Thus Isu. xxvi. where great mercies are pnimised to Judah, and a son 4 penned before hand, to be sung on the triumphant day of their salvation ; yet because there was a sharp winter of captivity to come between the promise and the spring-tinve of the promise; therefore, to keep their faith alive in this space, the prophet calls them up to act their faith on God Almighty. f'er. 4. Trust ift in the Lord Jthovah,Jor in the Lord Jehovah is everlasting strength. So when his saints are going into the furnace of persecution, what now doth he direct their 24 AND IN THE POWER OF HIS MIGHT, their faith to carry to prison, to stake with them, but his ahniglity power? I Pet. iv. ly. l^cl tJieni that suffer, commit the keeping of their souls to him, as to a faithful Creator. Creator is a name of almighty power. We shall now give some reasons of the point. Reas. J. First, Because it is no eas}'- work to make use of this truth (how plain and clear soever it now appears) in great plunges of temptation, that God is almighty; to vin- dicate this name of God from those evil reports, which Satan and carnal reason raise against it, requires a strong faitti indeed. 1 confess this principle is apiece of natural divi- nity: That light which finds out a Deity, will evince, (if followed close) this God to be almighty ; yet in a carnal heart, it is like a rusty sword, hardly drawn out of the scabbard, and so of little or no use. Such truths are so imprisoned in natural conscience, that they seldom get a fair hearing in the sinner's bosom, till God gives them a goal-deliver)', and brings them out of their house of bondage, where they are shut up in unrighteousness, with a high hand of his con- vincing spirit. Then, and not till then, the soul will believe God is holy, merciful, almighty ; nay, some of God's pecu- liar people, and not the meanest for grace amongst them, have had their faith for a time set in this slough, and much to do, to get over those difliculties and improbabilities, which sense and reason have objected, so as to rely on the almighty power of God. Moses himself is a star of the first magnitude for grace, yet see how his faith blinks and twinkles, till he wades out of the temptation : Numb. xi. 21. The people amongst zchom I am, are six hundred thou- sand, aad thou hast said, I will give them Jiesh that they mai/ eat a whole month; shall the Jiocks and herds be slain Jor them, to sujfice them? This holy man had lost the sight, for a yme, of the almighty power of God; and now he is projecting how this should be done : As if he had said in plain terms. How can this be accomplished? for so God in- terprets his reasoning, ver. 23. j4nd the Lord said unto Moses, Is the Lord's hand waxed short? So Mary, John xi. 32. Lord, if thou hadst been here, nu/ brother had not died. And her sister Martha, v. 39, Lord bij this time he stinketh. Both were gracious women, yet both betrayed the weakness of their faith in the almighty power of Christ; one limiting to place; If thou hadst been here, he had not died; as if Christ could not have saved his life absent, as well as present; sent AND IN THE POWER OF HIS MIGHT. 25 sent his health to him, as well as broupjht it with him. The other to time, Now he stinketh ; as if Christ had brought his physick too late, and the grave would not deliver up its prisoner at Christ's command. And hast thou such an high opinion of thvself Christian, that thy faith needs not thy utmost care and endeavour, for further establishment on the almio'itv power of God, when thou seest such as these dash their foot against this kind of tem]itation? The second reason may be taken from the absolute ne- cessity of this act of faith above others, to support the Christian in the hour of temptation. All the Christian's strength and comfort is fetched without doors, and he hath none to send on his errand but faith : This goes to heaven, and knocks God up; as he in the parable, his neiglibour at midnight for bread: Therefore when faith fails, and the soul hath none to go to market for supplies, there must needs be a poor house kept in the mean time. Now fait!) is never quite laid ujj, till the soul denies, or at least questions the power of God. Indeed, when the Christian disputes the will of God, whispering within its own bosom, Will he par- don ? Will he save ? This may make faith go haltingly to the throne of grace, but not hinder the soul from seeking the face of God; even then, faith on the power of God, will bear it company thither : If thou wilt, thou canst make me clean, Matth. viii. 2. If thou wilt, thou canst pardon, thou canst purge : But when the soul concludes he cannot pardon, cannot save, this shoots faith to the heart, so t'.iat the soul falls at the foot of Satan, not able more to resist. Now it grows listleis to duty, indifferent whether it prays or not ; as one that sees the well dry, breaks or throws away his pitcher. Thirdly, Because God is very tender of this flower of his crown, this part of his name ; indeed he cannot spell it right, and leave out this letter; for that is God's name, whereby he is known from all his creatures. Nom' man may be called wise, mei'ciful, mighty : God only all-wise, all-merciful, all mighty ; so when we leave out this syllable all, we nick-name God, and call him by his creature's name, which he will hot answer to. Now the tenderness' that God shews to this prero- gative of his, appears in three particulars: First, In the strict command he lays on his people, to give him the glory of his power, Isa. viii. 12, 13. Fear ye not their fear, but sanctify the Lord of Hosts himself; that is, Vol. I D ' in 26 AND IN THE POWER OF HIS MIGHT. in this sad posture of your affairs, -when your enemies associate, and you seem a lost people to the eye of reason, not able to contest vith the united powers which beset you on every side: Now I charge you, sanctify me, in giving me the glory of my almighty power ; believe that your God is able of himself without any other, to defend you> and destroy them. Secondly, In his severity to his dearest children, when they stagger in their faith, and do not entire!}' (without reasoning and disputing the case) rely on his almighty power: Zacharias did but ask the Angel, How shall I know this, because I am an old man, and my wife stricken in years ? Yet for betraying therein his unbelief, had a sign indeed fjiven him, but such an one as did not only strengthen his faith, but severely punish his unbelief; for he was struck dumb upon the place. God loves his children should be • Jieve his word, not dispute his power; as Luther, expresse* it Deus amut curristas non quccristas. That which gave accent to Abraham's faith, Rom vi. 21. was that he was fully persuaded, that what God had promised, he was able to perform. Thirdly, In the Avay God takes of giving his choicest mer- cies and greatest salvations to his people, wherein he lays the scene of his providence so, that when he hath done, it may be said almighty power was here. And therefore God commonly puts down those means and second causes, which if they stood about his work, would blind and hinder tha full prospect thereof in effecting the same, 2 Cor. i. 9. We received the sentence of death in ourselves, that zee might not trust in ourselveSf but in God who raiseth the dead. Christ stayed till Lazarus was dead, that he might draw the eyes of their faith more singly to look on his power, by raising his dead friend, rather than curing him, when sick, which would not have carried so full a conviction of almightiness with It. Yea, he suffers a contrary power many times lo arise in that very juncture of time, when he intends the mercy to his people, that he may rear up the more magni- ficent pillar of remembrance to his own power, in the ruin of that which contests with him. Had God brought Israel out of Egypt in the time of those Kings which knew Joseph, most likely they might have had a friendly departure and an easy deliverance ; but God reserves this for the reign of that proud Pharoah, who shall cruelly oppress thenij and venture 3 -hi}* AND IN THE POWER OF HIS MIGHT, 27 "his kingdom, but he will satisfy his lust upon them. And why must this be the time? Because Gotl would bring them forth with a stretched-out arm. The magnifjnng of his power was God's great design, Exod. ix. ICJ. In very deed for this cause have I raised thee tip, to shew in thet my power, and that my name may be delared throughout the earth. Fourthly, In the prevalency which an argument that it pressed from his almighty power hath with God. It was the last string Moses had to his bow, when he begged the life of Israel, 'Numb. xiv. l6. The nations which have heard the fame of thee, will speak, saying, because the Lord was not able, &c. and ver. 17. Let the pozver of my Lord be great; and with this he hath their pardon thrown him. The application of this point follows. CHAP. IV. Of acting our Faith on the Almighty Poxver of God, as engaged for our help. Doct. JL HAT it is the Saint^s duty, and should be their care, not only to believe God Almighty ; but also strongly to believe that this almighty power of God is theirs (that is, en- gaged for their defence and help) so as to make use of it iii all straits and temptations. SECT. I. First, I shall prove that the almighty power of God is engaged for the Christian's defence ; with the grounds ©f it. Secondly,- 28 AND IN THE POWER OF HIS MIGHT, Secondly, Why the Christian should strongly act his faith on this. First, The almiphtv power of God is engasred for the saints defence ; God brought Israel out of Egypt with an high hand; but did he set them down on the other sidet'ie Red Sea, to find and force their way to Canuan, by their own pohcy or power? When he had opened the iron gate of their house of bondage, and brought them into the open fields, difl he vanish as the Angel from Peter, when out of prison? No, as a man carries his son, so the L n'd bare them in all the way they went. Dent. i. 31. This lively sets forth the Saints march to Heu.ven : God brings a soul out of spiritual Egypt by his converting grace ; that is, in the day of his power, wherein he makes tlie soul willing to come out of Satan's clutches. Now v\hen the Saint is upon his march, all the country riseth upon him. How shall this poor crea- ture pass the pikes, and get safely by all his enemies borders? God himself infolds him in the arm of his everlasting strength. We are kept hy the power of God through faith iwto salva- tion, 1 Pet. i. 5. Ti)e power of God is that shoulder^ on which Christ carries his sheej) home, rejoicing all the way he goes, huke xv. 6. These everlasting arms of his strength are those Eagle's wings, upon which the Saints are both tenderly and securely conveyed to glory, Exod. xix. 4. There is a five-fold tie or engagement that lies upon God's power, to be the Saint's life-guard. First, The near relation he hath to his Saints, they are his own dear children ; everyone takes care of his own; the silly hen, how doth she bustle and bestir herself to gather her brood under her wing vi'hen the kite appears? No care like that which nature teacheth. How much more will God, who is the Father of such dispositions in his creatures, stir up his AVhole strength 'to defend his chilcjren? Ht said theij are mxf peoplt^ so he btcame their Saviour, Isa. xxxiii 8. As if God had said, shall I sit still and ^\ ith rny hand in niy bosom, while my own people are thus misused before my face? I cannot bear it. The Mother as she sits in her house, heard one shriek, and knowing the voice, cries out, O'tismy child, away she tlirows all, and runs ro him. Thus God takes the alarm of his c- ildrcns cry, / heard Kphraiin bemoaxing him- self, saith t'.ie Lord; his cry pierced his ear, and his ear afi'ected his bowels, and his bowels called up his power to his rescue. Secondly, AND IN THE POWER OF HIS MIGHT. 29 ^Secondly, The loA-e he b<.Mreth to his Saints eng-ageth his power. He that hath God's he^rt, cannot want his arm. Love in the cre.iturc commands all the other affect'ons, sets ail the power or tiie whole man on wor!-: ; thus in God, love setL> ail his other attvihiite-> on v.ork. When God once set histhouglits on doing good to lost man, then Avisdom fell on projecting the wa- , Almighty po^^■er undertook to raise the fal)rick accordnig to Wisdom's model, All are read;' to a'fecr wha<^ Godsaith he likes. Now thebelievino- soul IS an ohjoct of God's choicest love, even the same with which he bves 'lis Son, John xvii. 26. First, God loves the believer as the birth of his everlastino- counsel; vvhen a '^oul believes, then God's eternal purpose and counsel concerning him (whom he chose in Christ before the foundation of the world, and with whom his thouohts so long pregiKuit) brings forth. Andhow^ must God needs love that creature, whom he carried so long in the womb of his eternal purpose } This goodly fabrick of Heaven and Earth had not been built, but as a stage whereon he would in time act wliat he declared in Heaven of old, concernino- the savino- of thee, and a few more his elect; and therefore accordino- to tho same rate of delight, with which God pleased and entertained himself in the thoughts of this before the world was, must he needs reioice over the soul now believino- with loveand complacency inconceivable;andGod having brought his counsel thus far toward its issue, surely will raise all the power he hath, rather than be disappointed of his glory, within a few steps of home; I mean, his whole design, in the believer's saltation; the Lord who hath chosen his Saint- (.IS Christ prays for Joshua their representative) will rebuke Satan and all their enemies, Zech. iii. Secondly, God loves' his Saints as the purchase of his Son's blood, thev cost him dtar: and that w^hich is so hardly o-ot, shall not be easily lost. He that was willing to expend his Son's blood to gain them, will not deny his power to keep them. Thirdl sotha irdly, God loves the Saints for their likeness to himself, tif he loves himself, he cannot but love himself appear* ing in them; and as he loves himself in them, so he defends himself in defending them. What is it in a Saint that en- rageth Hell, but the image of God, without Avhich the war would soon be at an end? It is the hatred the panther hath so AND IN THE POWER OF HIS MIGHT, hath to man tliat makes him fly at his picture ; for thy sake are wt slain all the day long : And if the the quarrel be God's, surely the Saint shall not go forth to war at hi» own cost. Thirdly, The covenant engageth God's almighty power, Gen. xvii. 1. / am the Almighty God, walk before me. There is a league offensive and defensive between God and his Saints, he gives it under his hand, that he will put forth the whole power of his Godhead for them, 1 Chron. xvii. 24* The Lord of hosts is the God of Israel, even a God to Israel. God doth not parcel himself out by retail, but gives his Saints leave to challenge whatever he hath as theirs ; aiid let him; whoever he is, sit in God's throne, and take away his crown, that can fasten an untruth on the Holy One ; as his name is, so is his nature, a God keeping covenant for ever. The promises stand as the mountains about Jerusa- Jcra, never to be removed; the weak as well as the strong Christian is within this line of communication. Were Saints to fight it out in open field by the strength of their own grace then the strong were most likely to stand, and the weak to fall in battle ; but both castled in the covenant are aliko safe. Fourthly, the Saints dependance on God, and expectation from Godin alltheir straits, oblige this powerfortheir succour: Whither doth a gracious soul fly in any want or danger from sin, Satan, or his instruments, but to his God? As naturally as the coney to her burrough, Psal. Ivii. 3. j4t what time I am afraid, saith David, I will trust in thee, He tells God he will make bold with his house to step into, when taken in any storm ; and doth not question his welcome. Thus when Saul hunted him, he left a city of gates and bars to trust Godin the open field. Indeed all the Saints are taught the fame lesson, to renounce their own strength, and rely on the povv-er of God ; their own policy, and cast themselves on the wisdom of God; their own righteousness, and expect ail from the pure mercy of God in Christ; which act of faith is so pleasing to God, that such a soul should pever be ashamed, Psal. ix. 18. The expectation of the poor shall not perish. A Heathen could say, when a bird (pursued by a hawk) flew into his bosom, I will not betray thee unto thy enemy, seeing thou comcst for sanctuary unto me, IIow much less will God 3'ield up a soul unto its enemy, when it takes AND IN THE POWER OF HIS MIGHT. 31 takes sanctu.iry in his name, saying, " Lord, I am hunted *' with such a temptation, dogged with such a lust, either " tliou must pardon it, or I am damned ? mortify it, o: I " shall be a slave to it ; take me into the bosom of thy love *' for Christ's sake; enclose me in the arms of thy everlasting '*■ strength ; it is in thy power to save me from, or give me *' up into the hands of my enemy ; I have no confidence iii *' myself or any other ; into thy hands I commit my causct *' and rely on thee." This dependance of a soul undoubtedly will awaken the almighty power of God for such a one's defence. He hath sworn the greatest oath that can come out of his blessed lips, even by himself, that such as fly for refuge to hope in him, shall have strong consolation, Heb, vi. 17. This in- deed may give the Saint the greater boldness of faith to ex- pect kind entertainment when he repairs to (Jod for refuo-e, because he cannot come before he is looked for, God hav- ing set up his name and promises as a strong tower, both calls his people into these chambers, and expects they should betake themselves thither. Fifthly, Christ's presence and employment in Heavea lays a strong engagement on God to bring his whole force and power into the field upon all occasions for his Saints defence; one special end of his journey to Heaven, and abode there, is, that he might, (as the Saints solicitor) be ever interceding for such supplies and succours of his Fa- ther, as their exigencies call for ; and the more to assure us of the same before he went, he did (as it were) tell us, what heads he meant the will say to such as invent ways to wor- ship him of their ov.n, and coin means to mortify corruption, and obtain comfort in their own mint; JVho hath required this at your hands ? This is truly to be righteous over-much, (as Solomon speaks) vvher; we will pretend to correct God's law, and add supplements of our own to his rule. Who will pay that.man his wages, that is not set on work by God? God tells Isracl,tiie false prophets shall do them no good be- f^ause he comes not of hiserrand, Jer. xxiii. 22. so neiiherwill those ways and means help, which are not of God's appoint- ing; God's thoughts are not man's, nor his ways as ours, ■wiiichheuscthtoiLttainhisendsby. Ifman had been to set forth the Israelitish army, now to march out of Egypt; surely his wisdom would have directed rather to have plundered the Egyptians of their horses and arms, (as more necessary for such an expedition) than to borrow their jewels and ear- rings, PUT ON THE WHOLE ARMOUR OF GOD. 59 rings, but God will have them come out naked and on foot; and Moses keeps close to his orders; yea, when horses were taken in battle, because God commanded they should be houghed, they obeyed though to their seeming disadvantage. It was God's war they waged, and therefore but reason- able they should be under his command, they encamped and inarched by his order; as the ark moved or rested, they fought by his command, the number appointed b\' him, the means and weapons they should use, all prescribed by God, as in the assault of Jericho: and what is the gospel of all this ? (for surely God hath an eye in that to our marching to Heaven, and our fighting with these cursed spirits and lusts that stand in our way) but that we should fight lawfully, using those means, which we have from his mouth, in his word i Tfiis reproveth two sorts. First, Those that fight Satan in armour, that hath no di- vine institution, as First, The Papist. Look into his armoury, and hardly a piece there that will be found armour of God. They fight in the Pope's armour; his authority is the shop wherein their wea- pons are forged; it were a kind of penance to your pa- tience, to repeat all the several pieces of armour, with which they load silly souls,too heavy indeed for the broadest shoulders among them to bear; yea, more than the wiser sort of them mean to use; their masses, mattins, vigils, pilgrimages, lent- fasts;*^vhippings, vows of chastity, poverty, with a world of such trash ; where is a word of God for these? who hath re- quired these things at their hands? a thousand woes will one day fall upon those imposters, who have stripped the people of the true armour of God, and put these reeds and bull rushes in their hands. This may justify us in the sight of God and ineu, for our departure from them, who will force us to venture the life of our souls in such paper armour, when God hath provided better. Secondly, The carnal Protestant, who fights in fleshly ar- mour, 2 Cor. x. 3. The Apostle speaks there oiucariiicr after iht finh, that is, with weapons or means, which man's carnal wisdom prompts to, and not God'scommands, and so are weak. How few are clad with other in the dav of battle? First, when Satan tempts to sin, if he hath not presentiv a peaceable entrance, yet the resistance commonly made is carnal ; 60 PUT ON THE WHOLE ARMOUR OF GOD. carnal ; the strength tl}ey rest on carnal, their own not God's ; the motives carnal, as the fear of man more than of God, Where onCsaith, How shall I do this, and sin against God? many in their Ijcaits sav, How shall [ do this, anci anger-man, displease my master, provoke my parents, and lose the good opinion of my minister? llerod feared John, and did many things ; had he feared God, he would have lahonred Lo have done every thing. The like may he said of all other motive-, which have their spring in the creature, not in God, thev are armour which will not oufe-stand shot. If tin' strength lie in ' a creature-lock, it may be soon cut oft; if in God, it ■will hold, as his command ; it is written: I cannot do it, hnt Imnst set my foot on the law of my Maker. Or the love of Christ; I cannot come at my lust, but I must go over my bleeding Saviour ; and therefore away, foul tempter, I hate thee and thy motion. This foundation is rock, and will itand; but if it be so^ie carnal respect that batanceth thee, another more weighty may be found of the same kind, v.hicli will cast the scales another way. She that likes not tli^ man because of his dress only, may soon be gained when he comes in another habit. Satan can change his suit, and then thy mouth will be stopped when thy carnal argument is taken away. Secondly, \\ hen the word or conscience rebuke for sin, what is the annour that men commonU' cover their guilty souls withal r Truly no other than carnal. If they cannot evade "the charge that these bring, tlren they labour to mitigate it, by extenuating the fact. 'Tis true they sav, I did, (I confess) connnit such a fault, but I wns drawn in; Tlic zcommi gave m€,and I did eat, was jldania iig-leaf armour; 'tis but once or twice, and I hope that breaks no squares; was this such a great business? I know jolly Christians w ill do as much as this comes to ; 1 thank God, I cann'ot be charged for whore or thief: This is the armour which must keep t3ff the blow'. But if conscience will not be thus taken off, then they labour to divert their thoughts, by striking up tiie loud musick of carnal delights, that tliQ noise of one may drown the other, or with Cain, they will go from the presence of the Lord, and come no more at those ordinances which make their head-ach, and hinder tiic rest of their raving consciences. If yet the Ghost haunts them, then they labour to pacify it with some good work or other, which they set against their bad; their alius and charity in their .old age, milst expiate the oppression and violeuge PUT ON THE WHOLE ARMOUR OF GOD. G\ violence of their t'onncr days; as if this httlc frankinceiisv.- ^were enouf^h to air and take away the phigne of God's curse^ which is in tlu'ir ill-gotten goods. I'luis poor crea- tures catch at any sorry covering, whicli will not so much as hide their shame, much less stoj) the bullet of God's wratli, when he shall fire upon them; this must be the armour of God's appointing. uJdani was naked for all his fig-leaves, till God taiig/it him to make coats of shin, Gen. iii. 21. covertly (as some think) shadowing out Christ the true Lamb of' God, wiiose righteousness alone was appointed by him to cover our shame, and arm our naked souls from the stroke of his justice. Secondly, It reproves those who use the armour of God, but not as God hath appointed, which appears in three sorts. First, ^Vhen a person uscth a duty appointed bv God, not as armour of defence against sin, but as n cover for sin. Wiio would think him an enemy that wears Christ's colours in his hat, and marcheth after Christ in the exercise of all the duties of his worship ? such a one may pass all the courts of guard, without so much as being bid to stand, all take him for a friend, and yet some such there are, who are fighting against Christ all the while. The hypocrite is the man, he learns his postures, gets the words, has his tongue tipt with scripture language, and walks in the habit of a Christian, meerly on a design to drive trade the moreclosciv; like some highwayman in our days who rob in the habit of soldiers, that they may be less suspected; this is des[)c:rate uickedness indeed, to take up God's arms, and use them iu the Devil's service, of ail sinners such shall find the ieait mercy; false friends shall speed v/orse tlian open ene- mies. Sec()ndlv,.Thev use not the armour of God, as God iiath appoinli'd, who put a carnal coniidence therein. We must not confide in the armour of God, but in the God of the. armour, because all our Zc'capons arc onh/ riughtij throu much as the PhilistiTies at the ark, to see a soul diligent in the use of duty, and e.vercise of grace; but when the creu- lure coHtidcs in them, this i'i danizerous. As some, when thev 6<2 PUT ON THE WHOLE ARMOUR OF GOD. they have prayed, think they please God, thougli they take little heed to their steps. Others have so good an opinion^ of their faith, sincerity, knowledge, that you may as soon make them believe they are dogs, as that they may ever be taken in such an error or sinful practice. Otliers when assist- ed in duty, are prone to stroke their o.vn heads with a J^ene fecisii Bernarde, and so promise themselves to speed, because they have done their errand so well. A'\ hat sneak such passages in the hearts of men, but a carnal conlidencc in their armour to their ruin .'' Many souls, we may safely saj', do not only perish praying, repenting, and believing after a sort, but they perish by their prjiying, repenting. Sec. while they carnally trust in them. As it falls out sometimes, that the soldier in battle loseth his life by means of his own armour, it is so heavy he cannot flee with it, and so close buckled to him, that he cannot get it off, to flee for his life without it. If we be saved we must come naked to Christ, for all our duties, we will not fly to Christ while coutiding in them, and some are so locked in them, that they can- not come without them, and so in a day of temptation are trampled under the feet of God's wrath, and Satan's fury.— The poor Publican throws down his arms (that is, all confi- dence in himself) cries out for quarter at the hands of mer- cy; God be merciful unto me a sinner, and he comes oft' with his life, he went away justified ; but the Pharisee, loaden wi:li his righteousness, and conceited of it, stands to it and is lost. Thirdly, They do not use the armour of God as such, who in the performance of divine duties, eye not God through them, and this makes them all weak and ineffectual. Then the word is mighty, when read as the word of God ; then the gospel preached, powerful to convince the conscience, and revive'the drooping spirit, when heard, as the appointment of the great God, and not the exercise of a mean creature. Now it will appear in three things* whether we eye divine appointment in the means. First, When we engage in a duty, and look not up to God for his blessing. Didst thou eye God's appointment in the means, thou wonkiest say, soul, if there come any good of thy present service, it must drop from Heaven, for it is God's appointment; not man's : And can I profit, whether God will or no? :dr think to find and bring away any soiU- cnriching PUT ON THE V/HOLE ARMOUR OF GOD, 63 enriching treasure from his ordinance without his leave? had I not best to look up to him, by whose blessing I live more .than by my bread ? Again, Secondly, It appears we look not at God's appointment, when we have low thoughts of the means. What is Jordan that I should wash in it .' What is the preach- ing that I should attend on ii, where I hear nothing but what I knew before? What are these beggarly elements of water, and bread, and wine? Are not these the reasonings of a soul that forgets who appoints these ? Didst thou remem- ber who commands, thou vvouldest not question what the command is ; what though it be clay, let Christ use it, and it shall open the eyes, though in itself more like to put them out ; hadst thou thy eye on God, thou wonldest silence thv carnal -reason with this; 'Tls God sends me to such a duty, whatever he saith unto mo I will do it, though he should send me (as Christ them) to draw wine out of the pots filled with water. Thii'dly, \V'hen a soul leaves olT a duty, because he hath not what he expected from it. O, saith the soul, I see it is in vain to follow the means as I have done, still Satan foils me, I will even give it over. Dost thou remember, soul, 'tis God's appointment? Surely then thou wonldest persevere in the midst of discouragement. He that bids thee pray, bids thee pray without ceasing. He that l)ids thee hear, bids thee wait at the posts of wisdom : Thou wonldest reason thus, God hath set me on duty, and here I will stand till God takes me off, and bids me leave i)ravina;. CHAP. III. Shezceth that the Armoiu- zvc itse for our Defetice against Satan, viust not only be divine by Insti- tution, but Constitution also. »o>ECONDLY, the Christian's armour must be armour of God, in regard of its make and constitution. My meaning is, 'tis not otilv Goc'^ thnt must aj)point the weapons and arms the Christian usoth for his defence, but he must also be 64 PUT ON THE WHOLE ARMOUR OF GOD. be the efficient of them, he must work all their work in them and for them. Prayer is an appointment of God, yet this is not armour of proof, except it be a prayer of God, flowing from his spirit. Hope is the helmet the Saint by command is to wear, but this hope must be God's creature; who hath begotten iis to a liveh/ hope, Jude 20. Faith is another principal piece, in the Christian's furniture, but it must be the faith of God's elect, 1 Pet. i. 3. Tit. i. 1. He is to have righteousness and holiness for his breast-place; but it must be true ho/i/iess, Eph. iv. 24. Put on tlic ntic man, zvhicJi after God is created in righteousness and, true holiness. Thusyou see, it is not ar- mour as armour, but as armour of (lodj thai makes the soul impregnable: That zchich is born of God overcometh thexeorldl^ Sl faith born of God, a hope born of God, bat the spurious adulterous brood of duties and graces, being be- got of mortal seed, cannot be immortal. Must the soul's armour be of God's make? then look narrowly, whether the armour ye wear, be the workmanship of God or no. There is abundance of false ware put off now a-days; little good armour worn by the multitude of professors; 'tis Satan's after-game he plays, if he cannot please the sinner with his naked state of protaneness ; then to put him off with something like grace, some slight Ptuff that shall neither do him good nor Satan hurt; t bus - many are like children, that cry for a knife or dagger, and tire pleased as well with a bone knife, and wooden dagger, as with the best of all ; so they have some armour, it matters not what. Pray they must, but little care how it be per- formed: Beheve in Ood! Yes, they hope they are not infi- dels ; but what it is, hovv they come by it, or whether it will hold in an evil day, tliis never was jnit to the question in their hearts: Thus thousands perish with a vain conceit, tbev are armed against Satan, Death, and Judgment, when they are miserable and naked; yea, worse than thoie who have not a rag of civility, to hide their shame from the woild's eye ; and that in a double respect.' Pir^t, It is harder to work on such a soul savingly, because he hath a form, though not the power, and tltis atibrds him ft plea. A soul purely naked, nothing like the wedding crarment on, he is speechless; the drunkard hath nothing to sav for hunseU, when you ask him why he lives so swinishly; vou mav come up to him, and get within him, and turH the i verj Put on the whole armour of god. 63 Very mouth of his conscience upon him, which will shoot conviction into him: But to come to deal with one that prays and hears, one that is a pretender to liope and faith in God, here is a man in gHttering armour, he hath his Aveapon in his hand, with which he will keep the Preacher, and the word he chargeth him with at arm's length. Who can say, I am not a Saint? \Vhat duty do I neglect ? Here is a breast-work he lies under, which makes him not so fair a mark either to the observation or reproof of another, his chief defect being "vvithin, where man's eye comes not. Again, it is harder to work on hiin, because he hath been tampered with already, and miscarried in the essay. How comes such an one to be acquainted with such duties, to make such a profession? The word hath been at work upon him, his conscience hath terrified him from his trade of wickedness into a form of profession; but resting short of Christ, for want of a thorough change, it is harder to remove him than the other; he is like a lock whose wards have been troubled, which makes it harder to turn the key, than if never used. It is better dealing with a wild ragged colt, never backed, than one that in breaking hath took a wrong stroke : a bone quite out of joint, than false set. In a word, such an one hath more to deny than a profane person ; the one hath but his lusts, his whores, &c. but the other hath his duties, his seeming graces. O how hard it is to persuade such an one to light, and hold Christ's stirrup, while he and his duties are made Christ's foot-stool. Secondly, Such an one is deepest in condemnation. None sink so far into Hell as those that come nearest Heaven, because they fall from the greatest height. As it aggravates the torments of damned souls in this respect above Devils, that they have a eord of mercy tljrown out to them, which Devils had not; so by how nmch God by his spirit waits on, pleads with, and by both gains on a soul more than others, by so much such an one (if he ])erish) will find Hell the hotter; these add to his sin, and the rememberance of his sin in Hell thus accented, will add to his torment. None will .have such a sad parting from Christ, as those who went half-way with him, and then left him. Therefore (I beseech you) look to your armouc David would not fight in armour ne had not tried, though it was a King's; perhaps some thought him too nice. What, is not the King's armour good enough for David ? Thus many will sav, Art thou so curious Vol.1. I * and 6 , PUT ON THE WHOLE ARMOUR OF GOD. and precise? Such a great man doth thusaiidthus^ and hopes tp come to Heaven at last, and darest thou not venture thy soul in his armour? No, Christian, follow not the exam- ple of the greatest on earth; 'tiisthy own soul thou venturest in hattle, therefore thou canst not he too choice of thy armour. Bring thy heart to the word, as the only touch-stone of thy grace and furniture; the word (I told you) is the Tower of DazjeVi, from whence thy armour must be fetcli'd, if thou canst find this tower-stamp on it, then it is of God, else not. Try it therefore by this one scripture-stamp. Tlmse wea- pons are mighty, which God gives his Saints to fight his bat- tles withal, <2 Cor. x. 4. The zeeapoiis of our zcarfare are not carnal, but mighty through God. The sword of the spirit hath its point and edge, Avhereby it makes its way into his heart and conscience, through the impenltency of the one, and stupidity of the other, (M-herein Satan, as with buff and coat of mail, arms the sinner against God) and there cuts and slashes, kills and mortifies lust in his own castle, where Satan thinks himself impregnable. The breast-plate which is of God, doth not bend and break at every dart of tempta- tion, but is of such a divine temperament, that it repels Satan's motions with scorn. Should such an one as I sin? as Nehemiah in another case ; and such are all the rest. — Now try whether your weapons be mighty or weak; what can you do or suffer more for God, than any hypocrite that is clad in fleslily armour ? I will tell you what tlie world saith, and if you be Christians, clear yourselves, and wipe off that dirt Avhich the}'^ throw upon your glittering armour ;. they say, '* These Professors indeed have God more in their *' talk than we, they are oftener in the mount of duty than " we, but when tiiey come down into their shops, relations *' or worldly en})loyments, then the best of them all is but '• like one of us ; they can throw the tables of God's com- *' mandment out of their hands as Avell as we, come from a "sermon, and be as covetous and griping, as peevish and " passionate as the worst; they shew as little love to Christ "■ as others; Avhen it is matter of cost, as to relieve a poor " saint, or maintain the gospel, you may get more fromastran- " ger, an enemy, than a professing brother." O Chris- tians ! either vindicate the name of Christ, Avhose ensign you seem to march after, or throw away your seeming ar- mour, by which you have draw n the eyes of tlic world upon you. 2 If PUT ON THE WHOLE ARMOUR OF GOD. 67 If you ■vvill not, Christ himself will cashier you, and that with shame enough 'ere long. Never call that armour of God, which defends thee not against the power of Satan. Take therefore the several pieces of your armour, and try them, as the Soldier before he fights, M'ill set his helmet or head-piece, as a mark, at which he lets fly a brace of bullets, and as he finds them, so will he wear them or leave them ; but be sure thou shootest scripture-bullets. Thou boastetb of a breast-plate of righteousness ; ask thy soul, didst thou ever in thy life perform a duty to please God, and not to ac- commodate thyself; tl>ou hast prayed often against thy sin, a great noise of these pieces have been heard coming from thee by others, as if there was some hot fight between tliee and thy corruption, but canst thou indeed shew one sin that thou hast slain by all thy praying? Joseph was alive, though his coat was brought bloody to Jacob; and so may sin be for all thy mortified look in duty, and the out-crv thou makest against them. If thou would thus trv every piece, thy credulous heart would not so ciisily be cheated with Satan's false ware. Object. But is all armour that is of God thus mighty? We read of weak grace, little faith, how can this then be a trial of our armour, whether of God or not ? I answer, The weakness of grace is in respect of stronger grace, but that weak grace is strong and mighty in compa- rison of counterfeit grace: Now I do not bid thee try the truth of thy grace by such a power as is peculiar to stronger grace, but by that power which will distinguish it frona false; true grace, Avhen weakest, is stronger than false when strongest. There is a principle of divine life in it, which the other hath not: Now life, as it gives excellency, (a flea or fly by reason of its life; is more excellent than the sun in all its glory} so it gives strength. The slow motion of a Jiving man (though so feeble that he cannot go a furlong in a day) yet coming from life, imports more strength than is in a ship, which (though it sails swiftly) hath its motion from without: Thus possibly an hypocrite may exceed the true Christian in the bulk and outside of a duty, yet because his stre'ngth is not from life, but from some wind and tide abroad that carries him, and the Christian's is from an inward principle, therefore the Christian's weakness is stronger than the hypocrite in his greatest enlargements. I shall name but two acts of grace when weakest, whereby the Christian ex- ceeds the hypocrite in all his best aiTay. You will say, then grace is at a weak stay indeed, wlien the Christiaii is per- suaded 6s PUT ON THE WHOLE ARMOUR OF GOD. suaded to commit a sin, a great sin, such an one as possibly a carnal person would not have it said of him for a great matter : so low may the tide of grace fall, yet true grace at such an ebb, will appear of greater strength and force than the other. First, This principle of grace will never leave, till the soul weeps bitterly with Peter^ that it hath offended so good a God. Speak, O ye hypocrites, can you shew one tear that ever you shed in earnest for a wrong done to God ? possibly ye may weep to see the bed of sorrow which your sins are making for you in Hell ; but ye never loved God so well, as to mourn for the injury ye have done the name of God. It is a good gloss Ans^ustinc hath upon Esau's tears. Heb. xii. Flevit quod perditas, non quod vendidit. He Avept that he lost the blessing, not that he sold it. Thus we see the excel- lency of the Saint's sorrow above the hypocrite's. The Christian by his sorrow, shews himself a conqueror of that sin» which even now overcame him, while the hypocrite by his pride shews himself a slave to a worse lust than that he re-r sists. While the Christian commits a sin he hates it j Whereas the other loves it while he forbears it. Secondly, When true grace is under the foot of a temp- tation, yet then it will stir up in the heai't a vehement desire of revenge, like a prisoner in his enemy's hand, whoisthink- ing and plotting how to get out, and what he will do when he is out, waiting and longing every moment for his delivery, that he may again take up arms ; O Cxod, remember me, saith Samsotf, this once I pray thee, and strengthen me, that I maj/ be at once avenged on the Philistines for my two eyes. Judges xvi. 27. Thus prays the gracious soul, that God would but spare him a little, and strersgthen him but once before he dies, that he may be avenged on his pride, unbe.- lief, and those sins whereby he hath most dishonoured his God-, but a false heart, is so far from studying revenge, that he rather swells hke the sea, against the law, which banks his lust in, and is angry with God; who hath made sin such a leap, that he must hazard his soul if he will have it. CHAP PUT ON THE WHOLE ARMOUR OF COD. 69 CHAP. IV. Of the Entirenesa of our Furniture. It must he the whole armour of God. HE third branch in the Saint's furniture is, the entire- ness thereof, The Whole Armour of God. The Christian's armour must becompleat, and that in a threefold respect. SECT. I. First j He must be armed in every part cap-a-pe, soul and body, the powers of the one, and senses of the other, no part left naked. A dart may fly in at a httle hole (like that ^\'hich brought the message of death to Jhab, through the joints of his harness) and Satan is an archer, who can shoot to a nicety. If all the man be armed, and only the eye left without, Satan can soon shoot his fire balls of lust in at that loop-hole, •Nvhich shall set the whole house on a flame. Eve looked but on the tree, and a poisonous dart struck her to the heart. If the eye beshut,andthe car be open to corrupt communication, Satan will soon wriggle in at this hole ; if all 'the outward senses be o-uavded, and the heart not kept with all diligence, he will soon by his own tlioughts be betrayed into Satan's hands. Our enemies are on every side, and so must our armour be, 071 the right hand, and on the left, 2 Cor. vi. 7. The Apostle calls sin, an enemy that surrounds us. If there be anv part of the line unguarded, or weakly provided there Satan falls on ; we see the enemy often enter the city at one side, whilst he is beat back on the other, for want of care to keep the whole line. Satan divides his temptations into several squadrons, one he employs to assault here, ano- ther to storm there. We read of fleshly wickedness and spi- ritual wickedness ; Avhilst thou repellest Satan tempting thee to •70 PUT ON THE WHOLE ARMOUR OF GOD. to fleshly wickedness, he may be entering thy city at the othei' gate of spiritual wickedness. Perhaps thou hast kept thy integrity in the practical part of thy life; but what ar- mour hast thou to defend thy head, thy judgment ? — If he surprize thee here, corrupting that with some error, then thou wilt not long hold out in thy practice. He that could not get thee to profane the Sabbath among Sensua- lists and Atheists, will under the disguise of such a cor- rupt principle as Christian liberty, prevail. Thus we see what need we have of universal armour, in regard of €very part. SECT. 11. Secondly, The Christian must be in compleat armour, in reo-ard of the several pieces and weapons that make up the whole armour of God. Indeed there is a concatenation of graces, they hang together like links in a chain, stones in an arch, members in the body; prick one vein, and the blood of the whole body may run out at that sluice ; neglect one duty, and no other will do us good. The Apostle Peter, in his second Epistle, chap. i. ver. 5, 6, 7. presseth the Christian to a joint endeavour, to increase the whole body of grace ; indeed that is health when the whole body thrives. Add (saith he) to your faith virtue; faith is the file-leading grace. Well, hast thou faith? add virtue: True faith, is of a work- ing, stirring nature; without good Avorks it is dead or dying. lides pitiguescit operibus. Lnther. 'Tis kept in plight and heart by a holy life, as the flesh which covers the frame of a man's body, though it receives its heat from the vitals within, yet helps to preserve the very life of those vitals; thus good works and gracious actions have their life from taith, yet are necessary helps to preserve the life of faith; thus we sec sometimes the child nursing the parent that bare it, and therein performs but his dut3\ Thou art fruitful m good works, yet thou art not out of tlie Devil's shot, except thou addest to thif virtue, knowledge. This is the candle without which t'aith cannot see. to do its work. Art thou going to give an alms ? if it be not oculata cha- ritas, if charity' hath not this eye of knowledge to direct, when, how, what, and to whom thou art to give, thou may- GSt PUT ON THE WHOLE ARMOUR OF GOD. li est at once wrong God, the person thou relievest, and thy- self. Art thou humbling thyself for thy sin? for want of knowledge in the tenonr of the gospel, Satan may play up- on thy ignorance, and either persuade thee thou art not hum- bled enough, when God knows, thou art almost drowned with thy tears, and even carried down by the impetuous torrent of thy sorrow into despair; or else, shewing thee thy blubbered face, may flatter thee into a carnal confidence of thy humi- liation. Perhaps thou seest the name of God dishonoured in the place where thou livest, and thy spirit is stirred within thee, (as Paul zt Athens) now if knowledge sits not in the saddle to rein and bridle thy zeal, thou wilt be soon car- ried over hedge and ditch, till thou tallest into some precipice or other by thy irregular acting: Neitlier is knowledge enough, except thou art armed with temperance, which (I conceive) is that grace, whereby the Christian (as master of his own house) so orders his affections, that they do not irre- gularly move, or inordinately launch out into desires of, cares for, or joy in the creature comforts of this life, Avithout ■which, Satan will be too hard for thee. The Historian tells us, that in one of the famous battles between the English aiid French, that which lost the French the day, was a shower of English arrows, which did so gall their horse, as put the whole army into disorder, their horses knowing no ranks, did tread down their own men. The affections are but as the horse to the rider, on which knowledge should be mounted ; if Satan's barbed arrows light on them, so that the desires of the creature prove unruly, and justle with thy desires of Christ, thy care to keep thy credit or estate, put thy care to keep a good conscience to disorder ; and thy carnal joy in wife and child trample down, or get before thy joy iu the Lord; judge on which side victory is like to fall. Well, suppose thou marchest provided thus far in goodlv array, towards Heaven, whilst thou art swimming in prosperity, must thou not also provide for foul way and weather, I mean, an afflicted estate? Satan will line the hedges with a thou- sand temptations, when thou comest into the narrow lanes of adversity, where thou canst not run from this sort of temp- tation, as in the campaign of prosperity. Possibly thou that didst escape the snare of an alluring world, mayest be dis- mounted by the same when it frowns; though repentance kept thee from being drunk with the sweet wines of those pleasures, 72 t>UT ON THE WHOLE ARMOUR 6f GOD. pleasures, yet for want of Patience, thou mayest be drunk M'ith tbe wine of astonisliment, which is in affliction's hand: Therefore, saith the Apostle, to temperance, add patience ; either possess thyself in patience, or else some raving Devil of discontent will possess thee. An impatient soul in affliction is a Bedlamite in chains ; yea, too like the Devil in his chains, that rageth against God whilst he is fettered by him. Well, hast thou patience? an excellent grace in(ieed, but not enough ; thou must be pious as well as patient. Therefore saith the Apostle To patience add godliness. There is an atheistical stupid patience, and there is a godly Christian patience: Satan numbs the conscience of the one, and no wonder he complains not that feels not ; but the Spirit of Christ sweetly calms the other^ not by taking away the sense of pain, but by overcoming it with the sense of his love. Now godliness comprehends the whole worship of God, inward and outward. If thou be ever so exact in thy morals, and not a Avorsblppcr of God, then thou art an Atheist. If thou dost worship God, and that devoutly, but not b}^ scripture rule, thou art an Idolater. If according to the rule, but not in spirit and truth, then thou art an hj'po- crite, and so fallest into the Devil's mouth. Or if thou dost give God one piece of his worship, and deniest another, still Satan comes to his market, Prov. xxviii. 9. He that turncth hack his car from hearing the law, his prayer is an ahomina- iion to the Lord. Yet (Christian) all thy armour is not on. Thy Godhness indeed would suffice, wert thou to live in a world by thyself, or hast nothing to do but immediate com- nmnion with God. But, Christian, thou must not always dwell on this mount of immediate worship ; when thou descendest, thou hast many brethren and servants to thy Fa- ther, wlio live with thee in the same family; and thou must.comporfe thyself becomingly, or else thy Father Avill be angry. First, thou hast brethren, heirs of the same promise M'ith thee, therefore thou nmst add to holiness hj^otherly kindness. If Satan can set you at odds, be gives a deep wound to your godliness. You will hardly join hearts in a dutv, that cannot join hands in love. Secondly, There are not only brethren, but servants, a multitude of pro- fane carnal ones, who though they never had the names of sons and daughters, yet retain to God's family, and thy heavenly Father will have thee walk unblameably, yea, winningly to those that are Avithout; which that tlwu mayest PUT ON THE WHOLE ARMOUR OF GOD. TS mayest do, thou must add to brotherly kindness Charity, by which ^race thou shalt be willing to do good to the worst of men : When tliey curse thee, thou must pray for them; yea, pray for no less than a Christ, a Heaven for them. Father, forgive them, said Ciirist, while they were raking in his side for his heart's blood. And trul}' I am persuaded the want of this last piece of armour hath given Satan great advantage in these our times. We are afraid our charity should be too broad, whereas in this sense, if it be not as wide as the World, it is too straight for the command which bids us do good to all. May not we Ministers be charged with the want of this ? when the strain of our preaching is solely directed to the Saints, and no pains taken in rescuing poor captive souls, yet uncalled, out of the Devil's clutches, who may haul them to Hell without any disturbance, while we are comforting the Saints, and preaching their priveleges, but in the mean time let the ignorant be ignorant still, and the profane, profane still, for want of a compassionate charity to their souls, which would excite us to the reproving and ex- . horting of them, that thev might also be brought into the way of life, as well as the Saints encouraged, wdio are walking therein. We are stewards to provide bread for the Lord's house ; the greatest part of our hearers cannot, nmst not have the children's bread, and shall we therefore give them no portion at all ? Christ's charity pitied the multitude, to whom in his public preaching he made special application, as in that famous sermon, most part of whicli he spent in rousing up the sleepy consciences of the hypocritical Phari- sees, by those thunder-claps of woes and curses so often de- nounced against them. Matt, xxiii. Again, how great ad- vantage hath Satan from the want of this charity in our fa- milies? Is it not observed how little care is taken by profes- sing Governors of such societies, for the instructing their youth? Nay, it is a principle which some have drank in, that it is not their duty. O where is their charity in the mean time, when they can see Satan come within their own . walls, and let him drive a child, a servant, in their ignorance and profaneness to Hell, and not so much as sally out upon hrs enemy by a word of reproof or instruction, to rescue their silh'' souls out of the murderer's hands? We must leave them to their liberty forsooth, and that is as fair play as we can give the Devil ; give but corrupt nature enouga of this rope, and it will soon strangle the very principles oT' God and religion in their tender years. Vol. L K 74 PUT ON THE WHOLE ARMOUR OF GOD. SECT. III. Thirdly, The entircncss of the Saint's armour may be ta- ken not only for every part and piece of the Saint's furniture, but for the completeness and perfection of every piece. As the Christian is to endeavour after every grace, so is he to press after the advance and increase of every grace, even to perfection itself; as he is to add to his faith, virtue, so is he to add faith to faith, he is ever to be completing of his jjrace. It is that which is frequently pressed upon believers, Matt. V. 48. Be ye perfect as your heavenly Father is per- fect. And purify yourselves as God is pure. Where we have an exact copy set, not as if we could equalize that purity and perfection which is in God, but to make us strive the more, when Aveshallsee how infinitely short we fall of our copy when we write the fairest hand. So James i. 3. Jjct patience have its perfect work, that you may he entire, want- ing nothing, or wanting in nothing. Thou who makest a hard shift to carry a little burthen with thy little patience, wouldest sink under a greater, therefore there is need that patience should be ever perfecting, lest at last we meet a burthen too heavy for our weak shoulders. Take a few reasons why the Christian should be thus completing of his grace. First, Because grace is subject to decays, and ever needs completing, as in an army, especially which often en- gages in battle, their arms are battered and broken, one man hath his helmet bent, another his sword gapt, a third his pistol Unfixed ; and therefore recruits are ever necessary. In one temptation, the Christian hath his helmet of hope beaten off his head, in another, his patience hard put to it. The Christian had need have an armoury at hand to make up his loss, and that speedily, for Satan is most like to fall on, when the Christian is least prepared to receive his charge. Simon, Simon, Satan hath desired to sift you ; he knew they were at tiiat time weakly provided, his Captain now to be taken from the head of their troop, discontented among^thcmselves, striving who should be greatest; and their recruits of stronger ■ grace, which the Spirit was to bring, not yet come. . Now he hath a design to surprize them, and therefore Christ, a ciivehvi PUT ON THE WHOLE ARMOUR OF GOD 75 careful to prevent him, promiseth speedily to dispatch his Spirit for tliolr supply, Acts i. 4. and in the mean time sends them to Jt-rusalcm, to stand as it were in a body in their joint suj)plications, upon their guard, while he comes to their relief, shewing us in the weakness of our graces what to do, and whither to go for supply. Secondly, Because Satan is completing his skill and wrath. It is not for nought that he is called the old serpent; subtle by nature, but more by experience ; wrathful by nature, yet every day more and more enraged ; like a bull, the longer he is baited, the more fury he shews. And therefore we who are to grapple with him, now his time is so short, had need come well a])pointed into the field. Thirdly, It is the end of all God's dispensations, to com- plete his Saints in their graces and comforts. Wlierefore doth he lop and prune by afllictions, but to purge, that they may bring forth more fruit, Jam. v. 2. Tribulation works patience, Rom. xv. 3. It is God's appointment for that end. // zcorks, that is, it iucreaseth the Saints patience ? it enra- geth indeed the wicked, but meekens tiie Saints. It is his de- sign in the gospel preached, to carry on h\^'Sc\.\y\\.'i from faith to faith, Rom. i. 17. And accordingly he hath furnished the church with instruments, and those with gifts,yb7' the perfect- ing of the Saints, and for edifying of the body of Christ, Eph. iv. 14. Wherefore doth the scaffold stand, and the workman on it, if the building go not up? For us not to ad- vance under such means is to make void the counsel of God. Therefore the Apostle blames the Christian Jews, Heb. v, 1<2. for their non-proficiency in the school of Christ, fV hen for the time ye ought to be teachers, ye have need that one teach you again which be the Jirst principles of the oracles of God. Use. O how few arc there who endeavour thus to promote their spiritual, state, and labour to perfect what is yet lacking in their knowledge, patience, and the rest. First, tell some of adding faith to faith, one degree of grace to another, and you shall find they have more mind to join house to house, and lay field to field ; their soxds are a-riiirst, ever gaping for more, but of what? not of Christ, or Heaven; It is earth; earth they never think they have enough of, till Death comes and stops their mouth with a shovel-ful digged out of their own grave. What a torment- ing life must they needs have, who are always crying for more. 76 PUT ON THE WHOLE ARMOUR OF GOD. more, and yet cannot press their covetous desires to death ? O Sirs, the only way (if men would believe it) to quench this thirst to the creature, were to have another alter Christ and Heaven. If but a large heart vehemently thirsting after these, the other will die alone ; as the feverish thirst doth when nature comes to her temper. Secondly, Others labour not thus to perfect grace, because they have a con- ceit they are perfect already, and upon this throw away praying, hearing, and ail other ordinances, as strings for those babes in grace to be carried by, who are not arrived to their high attainments. O what fools doth pride make men ! Truly Heaven were no such desirable place, if we should be no more perfect than these, a sort of people that are too high for this world, and too low for another. The way by which God cures this phrenzy of pride, we have in these days seen to be something like that in l^ebuchadnezzar , to give them the heart of a beast for a time, I mean suffer them to fall into beastly practices, by which he shews them how far they are from that perfection they dream of. Third- ly, Others who have true grace, and desire the advance- ment of it, yet are discouraged in their endeavour for more, from too deep a sense of their present penury. Bid some such labour for more power over corruption, more faith on, and love to God, that they may be able to do the will of God cheerfully, and suffer it in the greatest afflictions pa- tiently, yea, thankfully, and they will never believe, that they, whose faith is so weak, and love so chill, and stock so little in hand, should ever attain to any thing like such a pitch. You may as well persuade a beggar with one poor penny in his purse, that if he will go and trade with that, he shall come to be Lord Mayor of London before he die. But why, poor hearts, should you thus despise the day of small things ?. Do you not see a little grain of mustard-seed sprea'd into a tree, and weak grace compared to it for its growth at last, as well as littleness at first ? Darest thou say thou hast no grace at all ? If thou hast but any, (though the least that ever any had to begin with) I dare tell thee that he hath done more for thee in that, than he should in making that which is now so weak, as perfect as the Saint's grace is now in heaven. First, he hath done more, consi- dering it as an act of power. There is a greater gulph be- tween no grace and grace, than between weak grace and Strong, between a chaos and nothing, than between a chaos and PUT ON THE WHOLE ARMOUR OF GOD. and this beautiful frame of Heaven and earth. The first day's work of both creations is the greatest. Secondly, con- sider it as an act of grace, it is a greater mercy to give the first grace of conversion, than to crown that with glory. It is more grace and condescension in a Prince to marry a j)oor damsel, than having married her, to cloath her like a Princess ; he was free to do the first or not ; but his relation to her pleads strongly for the other. God might have cho- sen whether he would have given thee grace or no, but hav- ing done this, thy relation to him and his covenant also oblige him to add more and more, till he hath fitted thee as a bride for himself in glory. CHAP. V. Of the. Use of our Spiritual Armoury or the Exer' cise of Grace. HE fourth and last branch in the Saint's furniture is, the use they are to make thereof, Put on the who/e Armour of God. It is one thing to have armour in the house, and another thing to have it buckled on ; to have grace in the principle, and grace in the act. So that the instruction will be, Doct. It is noi enough to have grace, but this grace must be kept in exercise. The Christian's armour is made to be worn ; no laying down, or putting off our armour, till we have done our warfare, and fini>hed our course. Our ar- mour and our garment of flesh go off together ; then indeed will be no need of watch and ward, shield or helmet. Those military duties and field-graces (as 1 may call faith, hope, and the rest) shallbe honourably discharged. In Hea- ven we shall appear, not in armour, but in robes of glory ; but here they are to be worn night and day ; we must walk, work, and sleep in them, or else we are not true Soldiers of Christ. This Paul professeth to endeavour, ylcts xxiv, l6. Herein 78 PUT ON THE WHOLE ARMOUR OF GOD. Herein do I exercise myself^ to have always a conscience void of offence towards God and towards man. Here we have this holy man at his arms, training and exercising himself in his pos- tures, like some soldier by himself handling his pike, and inuring himself before the battle. Now the reason of this IS. SECT- I. First, Christ commands us to have our armour on, our grace in exercise, Luke ii.\\. So. Let your loins be girded about y and your lights burning. Christ speaks either in a martial phrase, as to soldiers, or in a domestic, as to servants : If as to soldiers, then let your loins be girded, and your lights burning, is, that we should be ready for a march, having our armour on (for the belt goes over all) and our match- lights ready to give fire at the first alarm of temptation. If as to servants, which seems more natural, then he bids us (as our master is gone abroad) not through sloth or sleep put off ourcloaths, and put our lights out, but stand ready to open when he shall come, though at midnight. It is not fit the master should stand at the door knocking, and the servant within sleeping ; indeed there is no duty the Chris- tian hath in charge but implies this daily exercise, Pray^ but- how r without ceasing. Rejoice, but when ? Evermore. Give thanks, for what? in every thing, 1 Thes. v. l6, 17. The shield of faith, and helmet of hope, we must hold to the end, ] Pet.i. 13. The sum of all which is, that we should walk in the constant exercise of these duties and graces. Where the soldier is placed, there he stands, and must nei- ther stir nor sleep till he be brought off. When Christ combes, tliat.soul shall only have his blessing whom he finch so doing. Secondly, Satan's advantage is great when grace is not in exercise. AVhen the Devil found Christ so ready to receive his charge, and repel his temptation, he soon had enough ; it is ^m(\, He departed for a season, Luke iv. 13. as if in his shame- fid retreat he had comforted himself with hopes.of surprising Christ unawares, at another season more advantageous to his design ; and we find him coming again, in the most likely time indeed to have attained his end, had his enemy beeji man, and not God. Now if this bold fiend did tiuis watch PUT ON THE WHOLE ARMOUR OF GOD. 79 watcli and observe Christ from time to time, doth it not behove thee to look about thee, lest he take thy grace at one time or other napping ? What he misseth now by thy watchfulness, he may gain anon by thv ncgligcnre. In- deed he hopes thou wilt be tired out with continual dutv : Surely, saith Satan, (when he sees the Christian up, and fervent in duty) this will not hold long. When he finds him tender of conscience, and scrupulous of occasion to sin. This is but for a while ; 'ere long I shall have him un- bend his bow, and unbuckle his armour, and then have at him. Satan knows what orders thou kcepest in th}' house and closet, and though he hath not a key to thy heart, yet he can stand in the next room to it, and lightly hear what is whispered there. He hunts the Christian by the scent of his own feet, and if once he doth but smell which way thy heart inclines, he knows how to take the hint ; if but one door be unbolted, one work unarmed, one grace off it's car- riage, here is advantage enough. Thirdly, Because it is so hard a work, to recover the ac- tivity of grace once lost, and to revive a duty in disuse : / have put off my coat, saith the spouse, Cant. v. 3. She had given way to a lazy distemper, was laid upon her bed of sloth, and how hard is it to raise her ? Her beloved is at the door, beseeching her by all the means of love, which might bring to her remembrance tlie near relation between them ; 7ny Sister^ my Love.^ my Dove^ open to me ; and yet she riseth not : He tells her. His locks are filled with the drops of the night ; yet she stirs not : AA'hat is the matter ? Her coat was oif, and she is loth to put it on ; she had given way to her sloth, and now she knows not how to shake it off: She could have been glad to have her beloved's company, if himself would have opened the do'or ; and he desired as much hers, if she would rise to let him in ; and upon these terms they part. The longer a soul hath neglected dut}^ the more ado there is to get it taken up ; partly through shame, the soul liaving played the truant, now knows not how to look God hi the face ; and partly from the dithculty of the work, be- ing double to what another finds, that walks in the exercise of 'his grace, here is all out of order. It requires more time and pains for him to tune his instrument, than for another to play the lesson. He goes to duty as to a new work, as a scholar that hath not looked on his book some while, hii lesson is almost out of his head; whereas another that was but 80 PUT Ox\ THE WHOLE ARMOUR OF GOD. but even now conning it over, hath it entirely. Perhaps 'tis an affliction thou art called to bear, and thy patience unexercised, little or no thoughts thou hast had for such a time (while thou wert frisking in a full pasture) and now thou kickest and flingest, even as a bullock^ unaccustomed to the yoke, Jer. xxxi. 18. Whereas another goes meekly and pa- tiently under the like cross, because he had been stirring up his patience, and fitting the yoke to his neck. You know what a confusion there is in a town, at some sudden alarra in the dead of the night, the enemy at the gates, and they asleep witliin. O what a cry is there heard ! one wants his clothes, another his svv^ord, a third knows not what to do for powder ; thus in a fright they run up and down, which would not be if the enemy found them upon their guard, orderly waiting for his approach. Such a hubbub there is in a soul that keeps not his armour on, this piece and that will be to seek when he should use it. Fourthly, We must keep grace in exercise in respect of others, our fellow soldiers. Paul had this in his eye, when he was exercising himself to keep a good conscience, that he might not be a scandal toothers. The cowardice of one may make others run ; the ignorance of one soldier that hath not skill to handle his arms, may do mischief to his fellow-soldiers about him, some have shot their friends for their enemies ; the unwise walking of one professor, makes- many others fare the worse. But say, thou dost not fall so far as to become a scandal, yet thou canst not be so helpful to thy fellow-brethren as thou shouldst. God commanded the Reubenites and Gadites to go before their brethren ready armed, until the land was conquered. Thus, Christian, thou art to be helpful to thy fellow-brethren, who have not (it may be) that settlement of peace in their spirit as thyself, not that measure of grace or comfort : Thou art to help such weak ones, and go before them (as it were) armed for their defence : Now if thy grace_ be not in exercise, thou art so far unserviceable to thy weak brother. Perhaps thou art a master or parent who hast a family under thy wing, they fare as thou thrivest ; if thy heart be in a holy frame, they fare the better in the duties thou perfcu-mest ; if thy heart be dead and down, they are losers by thy hand. So that as the nurse eats the more for the babe's sake she suckles, so shouldest thou ibr their sake who are under thy tuition, be more careful to exercise ihy own grace and che- iisb it. SECT. PUT ON THE WHOLE ARMOUR OF GOD. 81 SECT. II. Object. O but (some may say) this is liai'cl work indeed, our armour never off, our grace always in exercise. Did God ever mean religion should be such a toilsome business as this would make it ? ^ns. Thou speakest like one of the foolish world, and shewest thyself a mere stranger to the Christian's life that speakest thus ; a burden to exercise grace ! why, it is no burden to exercise the acts of nature, to eat, to drink, to walk, all delightful to us in our right temper ; if any of these be otherwise, nature is oppressed ; if stuft, then difficult to breathe ; if sick, then the meat offensive we eat : So take a Saint in his right temper, 'tis his joy to be employed in the exercise of his grace in this or that duty. Ps. cxxii. 1. I was glad when they said unto me, Let us go unto the house of the Lord\ his heart leaped at the motion. When any occasion diverts him from communion with God, though he likes it never so well, yet it is unwelcome and unpleasing to him, as you who are used to be in your shops from morning to night, how tedious it is for you to be abroad some days, though among good friends, because you are not where your work and call- ing lies ? A Christian in duty is one in his calling, as it were in his shop where he should be, yea, where he would be, and therefore far from being tedious. Religion is so burthensome to none, as to those who are remiss in the exercise of it. Use makes heavy things light ; we hardly feel the weight of our cloaths, because fitted to us, and worn daily by us ; Avhereas the same weight on our shoulder would trouble us. Thus the grievousTiess of religious duties to carnal ones, is taken away in the Saints, partly by the fitness of them to the Saints principles, as also by their daily exercise in them. The Disciples, when newly entered into the ways of Christ, could not pray much, or last long ; the bottles were new, and that wine too strong ; but when they had walked a few -years, they grew mighty in both. Dost thou complain that Heaven's way is rugged? be constantly walking in it, and that will make it smooth. But secondly, Were this constant exercise of grace more troublesome to the flesh, (which is the only complaint) the Vol. I. L sweet 83 PUT ON THE WHOLE ARMOUR OF GOD sweet advantage that accrues by this to the Christian^ will abundantly recompence all his labour and pains. First, The exercise of thy grace will increase thy grace ; The diligent hand makes rich. A provident man counts that lost which might have been got, not only when his money is stole out of his chest, but when it lies there unimproved. Such a commodity (saith the tradesman) if I had bought M'ith that money in my bags, would have brought me in so much gain, which is now lost ; so the Christian may say. My dawning knowledge, had 1 followed on to know the Lord, might have spread to broad day : / have more uttderstandingy saith David, than all my teachers. How came he by it ? he will tell you in the next words, for thy testimonies are my medita- tion, Psal. cxix. 99- He was more in the exercise of duty. The best wits are not always the greatest scholars, because^ their study is not suitable to their parts; neither always proves he the richest man, that sets up with the greatest slock. A little grace well husbanded by daily exercise, will encrease ; while greater, neglected, shall decay. Secondl}', as exercise increaseth, so it evidenceth grace. Would a man know whether he be lame or no, let him rise, he will be sooner satisfied by one turn in a room, than by a long dispute, and he sit still. Wouldst thou know whether thoulovest God ? Be frequent in exerting acts of love ; the more the fire is blown up, the sooner 'tis seen ; and so of all . other graces. Sometimes the soul is questioning whether it hath any patience, any faith, till God comes and puts him into an afflicted state (where he must cither exercise this grace, or perish) and then it appears like one that thinks he cannot swim, yet being thrown into the river, and exerting all his strength, he makes a shift to swim to land, and sees what he can do. How oft have we heard a Christian say, I thought I could never have endured Such a pain, trusted God in sUch a straight ; but now God hath taught me what he- can do for me, what he hath wrought in mc ? and this thou might have known before, if thou wouldest have often stir- red up and exercised thy grace. Thirdly, Exercise of grace doth invite God to communi- cate himself to such a soul. God sets the Christian at work, and then meets him in it, JJp and be doings and the Lord be^ with i/ou. He sets the soul a reading as the eunuch, and tlien joins to his chariot; a praying, and then comes the messen- ger from heaven, O Daniel^ greatly beloved. The spouse who '2 'lost PUT ON THE WHOLE ARMOUR OF GOD. 83 lost her beloved on her bed, finds him as she comes from the sermon, Cant. iii. 4. // was but a little that I passed from thgrn, but I found him whom my soul loved. SECT. III. Use 1 . This falls heavy on their heads, who are so far from exercising grace, that they walk in the exercise of their lusts ; their hearts are like a glass-house, the fire is never out the shop-windows never shut, they are always at work, ham- mering some wicked projector other upon the anvil of their hearts ; there are some who give scope to their lusts; wliat their wretched hearts will have ; they foster their lusts, as some their children, deny them nothing, who (as it is record- ed of David to Adonijah) do not so much as say to their souls Why dost thou so I Why art thou so proud, so covetous, so profane? They spend tlieir days in making provision for these guests ; as at some inns, the house is never empiy, but as one guest goes out, another comes in ; as one lust is serv- ed, another is calling for attendance ; as some exercise grace more than others, so there are greater traders in sin than others, and return more wrath in a day, than others in a month. Happy are such, (in comparison of these) who are chained up by God's restraint upon their outward man, that they cannot drive on so furiously as these, \vho by health of body, power, and greatness in place, riches and treasures in tlieir coffers, numbness in their consciences, are hurried on to fill up the measure of their sins. We read of the As^ Syrian, that he enlarged his heart as Hell, stretching out his desires as men do their bags that are full of money, to hold more, Hab. ii. 5. Thus the adulterer, as if his body were not quick enough to execute the commands of his lust, stirs it up by sending forth his amorous glances, which come home, laden with adultery, blows up this fire with unchaste sonnets, proper fuel for the Devil's kitchen ; and the mali- cious man, that he may lose no time from his lust, is tear- ing his neighbour in pieces as he lies on his bed, cannot sleep unless some such bloody sacrifice be offered to his ravening lust. O how may this shame the Saints ! How oft is your zeal so hot, that you cannot sleep till your hearts iiave been in Heaven, as you are on your beds, and there pacified witb fi 2 the S4 PUT ON THE WHOLE ARMOUR OF GOD. the sio-ht of your dear Saviour, and some embraces of love from him ? Use 2. It reproves those who flout and mock at the Saints, Avhile exercising their graces; none so jeered as the Saint in his calhng. Men may Avork in their shops, and every one follow his calling as diligently as they please, and no wonder made of this by those that pass by in the streets ; but let the Christian be seen at work for God, in the exercise of any duty or grace, aud he is hooted at, despised, yea hated. Few so bad indeed, but seem to like religion in the notion, they can commend a sermon of holiness, like a discourse of God, or Christ in the pulpit ; but when these are really set be- fore their eyes, as they sparkle in a Saint's conversation, they are very contemptible and hateful to them ; this living and walkin"- in holiness, bites ; and though they liked the Preach- er's art, in painting forth the same in his discourse, yet now they run from them, and spit at them ; this exercise of grace offends the profane heart, and stirs up the enmity that lies within : As Michal, who could not but flout David, to see him dancino- before the ark. He that commended the Preacher for making a learned discourse of zeal, will rail on a Saint, expressing an act of zeal in his place and calling ; now grace comes too near him. A naughty heart must stand at some distance from Holiness, that the beams thereof may not bear too strongly on his conscience, and so he likes it. Thus the Pharisees^ the Prophets of old, were holy men in- their account, and they can lavish out their money on their tombs in honour of them; but Christ (who was more than all of them) is scorned and hated ; Avhat is the mys- tery of this? The reason was, these Prophets are oft the stage, and Christ on. Pasclturin vtvis livor^ post fata quiescit. Use 3. Try by this whether you have grace or no, dost thou walk in the exercise of thy grace? He that hath clothes, surely Avill wear them, and not be seen naked. Men talk of their faith, repentance, love to God; these are precious gra- ces, but why do they not let us see those walking abroad in their daily conversation ? Surely "if such guests were in thy soul, thev would look out sometimes at the window, and be seen abroad in this duty, and that holy action .• grace is of a stirrino- nature, and not such a dead thing (like an image) ■which you may lock up in a chest, and none shall know what God you worship ; no, grace will shew itself, it will walk with you in all places and companies, it will buy with you, and PUT ON THE WHOLE ARMOUR OF GOD 58 a^id sell for you, it will have a liuiid in all your enterj r'zes , it will comfort you ^vhen you Arn sincere and faithful for God, and it will complain and t;hide you when you are otherwise ; go to, stop its mouth, and Heaven shall hear its voice ; it will groan, mourn, and strive, even as a living man when vou would smother him. I will as soon believe the man to be alive, that lies peaceably as he is nailed up in his coffin, witli- out strife, or bustle, as that thou hast grace, and never exer- cise it in any act of spiritual life. What man ! hast tliou grace, and carried so peaceably, as a fool to the stocks, bv thy lust? Wh}' Imngest thou there nailed to thy lust? If thou hast trrace, come down and we will believe it; but if thou art such a tame slave, as to sit still under the com- mand of lust, tliou deceivest thyself. Hast thou grace, and shew none of it in the condition thou art placed in ? May be thou art rich, dost thou shew thy humilitv towards those that are beneath thee? Dost thou shew a heavenlv mind breathing after Heaven more than earth ? It may be thy heart is puffed with thy estate, that thou lookest on the poor as creatures of some lower species than thyself, and disdain- est them, and as for Heaven tliou thinkest not of it: Like that wicked Prince, that said, He would lose his Part in Para- dise rather than in Paris. Art thou poor, why not exercise grace in that condition ? Art thou contented, diligent? May be instead of contentment, thou repinest ; canst not see a fair lace on thy rich brother's cloth, but grudge it, instead of con- curring with Providence by diligence to supply thy wants: Thou art ready to break through the hedsje into thy neigh- bours fat pasture, thus serving thy own turn by a sin, rather than waiting for God's blessing on thy honest diligence ; if so, be not angry we call thee by thy right name, or at least question whether we may style thee Christian, whose carri- age is so cross to that sacred name, which is too holy ro be written on a rotten ])ost. Use 4. Be exhorted, O ye Saints of God, to walk in the exercise of grace. It is the Minister's duty with the continual breath of exhortation, and if need be, reproof, to keep this heavenly fire clear on the Saint's altar. Peter saw it necessary to have bellows always in his hands, 2 Pet. i. 12. / ivill not be negligent ta put you ahuays in remembrance of those things^ though ye know them^ and be established in the present truth; (that shall not take him oil) as long as he is in this tabernacle, he saith \i& will stir theni, up, and be putting thtm in remem- irancff S6 PUT ON THE WHOLE ARMOUR OF GOD. branccy v. 13. There is a sleepy disease we are subject to in this life; Christ, though he had rouzed up his Disciples twice, yet takes them napping the third time. Either exercise thy grace, or Satan will act thy corruption, as one bucket goes down, the other riseth ; there is a body of sin within, which like a malignant party watcheth for such a time to step into the saddle, and 'tis easier to keep them down, than to pull them down. Thy time is short, and thy way long, thou hadst best put on, lest thou meanest to be overtaken with night, before thou gettest within sight of thy Father's house. How uncomfortable 'tis for a traveller in Heaven' s-Road (above all other) to stumble in the dark, many can with aching hearts tell thee. And what hast thou here to mind like this ? Are they worldly cares and pleasures ? Is it wisdom to lay out so much cost on thy tenement, which thou art leaving, and forget what thou must carry with thee ? Before the fruit of these be ripe which thou art now planting, thyself may be rotting in the grave : Time is short, saith the Apostle, 1 Cor. vii. 29. The world is near its port, and therefore God hath contracted the sails of man's life but a- while, and there will not be a point to chnse whether we had Avives or not, riches or not, but there will be a vast difference between those that had grace, and those that had not ; yea, between t^iose that did drive a quick trade in the exercise thereof, and those that were more remiss ; the one shall have an abundant entrance into glory ^ 2 Pet. i. 11. while the other shall suffer loss in much of his ladin^-, which shall be cast over-board as merchandise that will bear no price in that heavenly country ; 3'ea, Avhile thou art here, others shall fare the better by thy lively graces. Thy chear- fulness and activity in thy heavenly course will tell others that travel with thee; he is dull indeed that will not put on, when he sees so much metal for God, in thee who leadest the way. Yea, thy grace will give a check to the sins of others, who never stand in such awe, as when orace comes forth and sits like a ruler in the gate, to be seen of all that pass by. The swearer knows not such ma- iesty is present, when the Christian is mealy-mouthed, and \o goes on and fears no colours, whose grace has had but her dafyger of zeal ready, and courage to draw jt forth in a wise reproof, would make sin quit the place, and with shame run into its hole, Joh xxix. 8. The young men saw me and hid themselves, the Princes refrained talking and laid their hand THAT YE MAY BE ABLE TO STAND. 87 hand on their mouth. And doth not God deserve the best service thou canst do him in thy generation ? Did he give thee grace to Jay it up in a dead stock, and none to be tlie better ? or can you say, that he is wanting to vou in Jiis love and mercy ? Are they not ever in exercise for your good? Is the eye of providence ever shut? No, lie shimbera not that keep.-, thee: Or is it one moment off thee ? No, the eye of the Lord is upon the righteous ; he hath iixed it for ever, and Avith infinite dehght pleaseth himself in the object. When M-as his ear shut against thy cries, or his hands irom supplying thy Avants ? nay, doth not thy condition take ui) the thoughts of God, and are they any other than thoughts of peace which he entertains? A few drops of this oil will keep the wheel in motion. That ye may he able to stand against the TViles of the Devil. JL HESE words present us with the reason, why the Chris- tian soldier is to be thus completely armed. Thai he may be able to Jiand againjl the wiles of the Devil. The strength of which argument lies in these two particulars. First, The danger, if unarmed: the enemy is no mean contemptible one, no less than the Devil, set out as a cunnina engineer by his wiles and stratagems. Secondly, The certainty of standing against all his wits and wiles, if we be thus armed. That ye may be abletojland. As no standing without armour, so no fear of falling into the fiends hands if armed. To begin with the first, the Saints enemy, the Devil des- cribed by his wiles, properly the methods of Satan, Avhich signifies, that art and order one observes in handling a point ; we say such a one is methodical; because it shows ingenuity and acuteness of wit so to compose a discourse ; therefore it is transferred to express the subtility of Satan in lavino- his plots and stratagems, in his warlike preparations against the Christian. Indeed 88 THAt YE MAY BE ABLE TO STAND. Indeed the expert soldier hath his order as well the scholar there is method in forming of an army, as well as framing art aro-ument. The note which lies before us is, ^Do^' The Devil is a very subtle enemy. The Christian is endangered most by his policy and craft ; he is called the old Serpent. The serpent, subtle above other creatures, art old serpent above other serpents: Satan was too crafty for man in his perfection, much more now in his maimed estate, having never recovered that lirst crack he got in his under- standing by the fall of Adam. And as man bath lost, so Satan hath gained more and more experience ; he lost his wisdom indeed as soon as he became a Devil, but ever since he hath increased his craft; though lie hath wisdom enough to do himself good, yet subtilty enough to do others hurt. God shews us where his strength lies, when he promiseth he will hru'tfe the head of the ferpent-, his head crushed and he dies presently. Now in handling this point of Satan's subtilty, Ave shall consider him in his two main designs, and therein shew you his wiles and policies. His first main design is, to draw into sin. The second is to accuse, vex, and trouble the Saint for sin. First, Let us consider the Devil as a tempter to sin, and there he shows his subtilty in three things. First, In chusing the most advantageous seasons for tempting. Secondly, In managing his temptations; laying them in such a method and form, at shews his craft. Thirdly, In pitching on fit instruments for his turn, to carry on his design. CHAPe AGAINST THE WILES OF THE DEVIL. 85 CHAP. I Of Satan s Subtilty to chuse out the tnost advanta- geous seasons for tempting. 30 IRSThe shews liissubtilty, in chusinir the most proper and advantag-eous seasons for tempting'. To every thing there is a season, Solomon saith, Eccles. iii. 1. that is, a nick of time, "Nvhich taken, gives facility and speedy dispatch to a business : And therefore the same wise man gives this reason, why man miscarries so frequently, and is disappointed in his enter- prizes, ^^i'.aw^^ ^^ i«oa\f not his //W, Eccl. ix 11. he comes when the bird is flown. A hundred soldiers at one time may turn a battle, or save an army, when thousands will pot do it at another. Satan knows how to make his approaches, when (at any time) he is most likely to be entertained. As Christ hath the tongue of the learned to speak a word in season of counsel and comfort, to a doubting and drooping spirit, so Satan shews his black heart, and hellish skdl, in speaking words of seduc- tion and temptation in season, I shall give you a view of his subtilty in special seasons, which he chuseth to tempt in. 1. The first season he takes to tempt in is, when newly- converted. No sooner is the child of grace, the new crea- ture born, but this Dragon pours a flood of temptation after it. He learnt the jEgvptians but some of his own craft, when he taught them that cruel baptism, which they exer- cised upon the Israelitish babes, in throwing them into the river as soon as they were born. The first cries of the new creature, give all the legions of Hell an alarm; tliey are much troubled at it, as Herod and Jerusalem were, when Christ was born ; and now they sit in council to take away the* life of tliis new-born King. The Apostles met with opposition, and persecution in their latter days, when endu- ed with large portions of the Spirit; but with more temptations from Satan in the former, when young converts, as you may Vol. I. M observe 90 THAT YE MAY ABLE TO STAND. observe in the several passages recorded of them.— « Satan knew grace Avithin \vas weak, and their suppUes promised at the Spirit's coming, not landed ; and wlipn is an enemy more likely to carry the town than in such a low condition? and therefore lie tries them all. Indeed the advantages are so many, that we may wonder how the young convert escapes with his life ; knowledge weak, and so soon led into an error, especially in divided times; when many wavs are held forth, one saying, Here is Christ ; ano^^ ther there is Christ, and the Christian ready to think every- one means honestly that comes with good words ; as a little, child that hath lost his way to his father's house, is prone to follow any that offer him their conduct; of experience he knows little; and if Adam, Avhose knowledge was so per- fect, was so soon cheated (being assaulted before he was well Avarm in his new possessions) how much more advan-. tage hath Satan of the new convert? in whom he finds every^ gi'ace so indisposed to make resistance, both from its own Aveakness, and the strength of corruption, (which commonly in such is nuich unmortified) Avhich makes it act with more difficulty and mixture, as in a fire newl}'^ kindled, where the smoke is more than the flame; or like beer newly-tunn'd, which runs thick ; so that though there appear more strength of affection in such, that it works over into a greater abun-^ dance of duty that in others, yet with some dregs of carnal passion, whicli Satan knows, and therefore chuseth to stir . what he sees troubled already. Secondly, When the Saint is beset with some great affliction, this is some blind lane or solitary place, fit for this this thief to call for his purse in. An expert Captain first labours to make a breach in the wall, and then falls on in storming the city. Satan first got power from God to weaken Job in his estate, children, health, and other com-, forts, and i)ow tempts him to impatience, and what not ? To let Christ fast forty days before he comes, and tlien he falls to his work: As an army stays 'till a castle be pinch'd for provision Avitiiin, and then sends a parley, never more likely to be embraced than in such straight. A temptation comes strono-, Avhen the way to relief seems to lie through the sin that Satan is wooing : When one is poor, and Satan comes, what starve rather than step over the hedge, and steal for thy supply ^ This is enough to put flesh and blood to the stand, Tiiirdly, AGAINST THE WILES OF THE DEVIL. 91 Thirdly, When the Christian is about some notable en- terprize for God's glory, then Satan will lie like a serpent in the way, an odder in the path^ that biteth his horse's heels, so that his rider shall fall backward. Thus he stood at Joshua's right hand to resist him. The right hand is the working hand, and his standing there implies his desire to hinder him in his enterprize. Indeed the Devil was never a friend to tem- ple-work, and therefore that work is so long a doing. Wliat a handsome excuse doth he help the Jews unto, T^e Time is not co?ne ; God's time was come, but not the Devil's, and therefore he helps them to this poor shift, perverting the sense of Providence as if it were not time, because they were so poor ; whereas they thrive no better, because theV ■went no sooner about the work, as God tells them. Paid and Barnabas had a holy design in their thoughts to go visit the brethren in every city, and strengthen their faith ; the Devil knew what a blow this might give to his kingdom ; their visiting might hinder him in his circuit, and he stirs up an unhappy difference between these two 'holy men, who grow so hot that they parted in this storm, ylcts XV. SO. There were two remarkable periods of Christ's life, his entrance into his public ministry at his bap- tism, and his finishing it at his passion; and at both we have the Devil fiercely encountering him. The more public thy place. Christian, and the more eminent thy service for God, the more thou must expect the Devil will have sonn; more dangerous design or other against thee ; therefore il" every private soldier needs armour against Satan's bullets of temptation, then the commanders and officers who stand in the front of battle, much more. Fourthly, When he hath the presence of an object to en- force his temptation. Thus he takes Eve when she is near the tree, and had it in hcj- eye while he should make the ino- tion, that assauking two ports at once, it might be the harder for her to hinder the landing of his teinptation ; and if Eve's, eyes so soon affected her heart with an inordinate de- sire, then how much moie now is it easy for him by the pre- sence of the object, to excite and actuate that lust, which* lies dormant in the heart. As Naomi sent her daughter to lie at Boaz's feet, knowing well, if he endured her there, there were hope that he might take her into his bed at last : If the Christian can let the object come so near, Satan will promise himself his suit may in time be granted. Therefore it 9'2 THAT YE MAY BE ABLE TO STAND it should be our care, if we would not yield to the sin, not to walk by, or sit at the door of the occasion : Look not on that beauty with a wandering eye, by which thou wouldest not be taken prisoner ; parley not with that in thy thoughts, which thou meanest not to let into thy heart ; conversation begets affection ; some by this have brought to marry those whom at first sight they thought they could not have liked. Fifthly, After gre^it manifestations of God's love, then the tempter comes. Such is the weak constitution of grace, that it can neither well bear smiles nor frowns from God without a snare: As one said of our English nation, lotam nee pati potest lihertatem nee servitute?n ; it cannot well bear liberty nor bondage in the height : So neither can the soul ; if God smile and opens himself a little familiarly to us, then we are prone to grow too high and wanton ; if he frown, then we sink in our faith ;, thus theone^ like fair weather, brings up the seeds of corruption ; and the other, like sharp frosts, nip and kill the flowers of grace : The Christian is in dan- ger on both hands, therefore Satan takes tiiis advantage, when the Christian is flush of comfort, even as a cheat wha falls in with some young heir, when he hath newly receiv- ed his rents, and never leaves till- he hath eased him of his money ; thus Satan lies upon a catch, to inveigle a Saint into one sin or other, which he knows will soon leak out his joy. Had ever any a larger testimony from Heaven than Peter, Matth. xvi. \^ . Where Christ pronounceth him blessed, and puts a singular honour upon him, making him tlie representative for all his Saints. No doubt this fa- vour to Peter stirred up the envious Spirit sooner to fall upon him. If jfaseph's party-coloured coat made the Patriarchs to plot against him, no wonder malice should prompt Satan to shew his spite, where Christ had set such a mark of love and honour; and therefore we find him soon at Peter's el- bow, piaking him his instrument to tempt his master, who soon espied his cloven foot, and rebukes Peter with a Get thee behind me, Satan. He that seemed a rock even now, through Satan's policy, is laid a stone of offence ibr Christ to stumble at. So David, when he had received such won- derful mercies, settled in his throne with the ruin of his enemies, yea, pardoned for his bloody sin, now ready to lay down his head with peace in the dust ; Satan steps in to vloud his clear evening, and tempts him to number the peo- ple ^ AGAINST THE WILES OF THE DEVIL. 93 pie ; so ambitious is Satan to throw the Saint into the mire of sin, when his coat is cleanest. Sixthly, At the hour of death, when the Saint is down and his bodily strength low, this coward falls upon him ; 'tis the last cast indeed he hath for the game. They say of the natural serpent, that he never is seen at his length till dy- ing ; so this mystical serpent never strains his wits and wile» more, than when his time is thus short. The Saint is even stepping into eternity, and now he treads upon his heel, which if he cannot trip up, so as to hinder his arrival in Heaven, yet bruiseth it, that he may go with pain thither. CHAP. 11. Satan's Subtilty in managing his Temptations ; where several stratagems used by him to deceive the Christian, are laid down. HE second way wherein Satan shews his tempting sub- tilty, is, in ihe stratagems he useth to deceive the Christian in the act of temptation. First, He hangs out false colours, and comes up to the Christian in the disguise of a friend, so that the gates are opened to him, and his motions received with applause, be- lore either be ditscovered ; therefore he is said to transform himself into an Angel of light, 2 Cor. xi. 14. Of all plots 'tis most dangerous when he appears in SamutVi mantle, and sil- vers his foul tongue with fair language. Thus in point of error, he corrupts some in their judgment by commending his notions for special gospel-truths, and hke a cunning chapman, puts off his old ware (errors I mean that have laid long upon his hand) only turning them a little aUer the mode of the times, and they go for new light; under the .skirt of Christian liberty, heconvevs in libertinism; by cry- 2 ' "'S 94 THAT YE MAY BE ABLE TO STAND ing np the spirit, he decries and viHfies the scripture ; by magnifying faith, he labours to undermine repentance, and blow up good works ; by bewailing the corruption of the church in its administration, he draws unstable souls from it, and amuseth them, till at last they fall into a vertigo, and can see no church at all in being. And he prevails no less on the hearts and lives of men by this wile, than on their judgments. Under the notion of zeal, he kindles sometimes a dangerous flame of passion and wrath in the heart, which like a rash fire makes the Christian's spirit boil over into unchristian desires of, and prayers for revenge where he should forgive, of which we have an instance ia the Disciples, Luke ix. 55. where two holy men are desiring that^r^ may come dowyi from Heaven. Little did they think from whence they had their coal that did so heat them, till Christ told them, Teknownot what spirit ye are of. Sometimes he pretends pity and natural affection, which in some cases may be good counsel, and all the while he desires to pro- mote cowardice and sinful self-love, whereby the Christian may be brought to fly from his colours* shrink from the truth, or decline some necessary duty of his calling ; this wile Christ soon spied, when he got P^f^rtobe hissjiokes- man, saying, Master., pity thyself ^ who stopt his mouth with that sharp rebuke, Get thee behind me Satan. O what need have we to study thcscripturesj our hearts, and Satan's wiles,' that v.e may not bid this enem}' welcome, and all the while think it is Christ that is our guest. A second policy he useth is, to get intelligence of the Saint's aflairs. This is one great wheel in the politician's clock, to have spies in all places, by whom they are ac- quainted with the counsels and motions of their enemies, and this gives them advantage to disappoint their designs, and more safely to compass their own. 'Tis no hard matter for him to play his game well that sees his enemy's liand. David knew how the squares went at Court, "Jonathans arrows cax- ried him the news, and accordingly he removed his quarters^ and was too hard for his great enemy Saul. Satan is the greatest intelligencer in the world, he makes it his business to inquire into the inclinations, thouam. xiii. 9e THAT YE MAY BE ABLE TO STAND xiii. 3. to put this fine device into his head of feigning him- self sick, whereby his sister fell into his snare. Thirdly, in his gradual approaches to the soul. When he comes to tempt, he is modest, and asks but little ; he knows he may get that at many times, which he should be denied if he asked all at once. A few are let into a city, when an army coming in a body would be shut out, and therefore that he may beget no suspicion, he presents a few general propositions, which do not discover the depth of this plot ; these, like scouts, go before, while his whole body lies hid, as it were, in some swamp at hand. Thus he wriggled into Eve's bosom, whom he doth not at first bid take and eat ; no, he is more mannerly than so ; this would have been so hideous, that as the fish with some sudden noise, by a stone cast into the river, is scared from the bait, so would she have been affrighted from holding parley with such a one ; no, he propounds a question which shall make way for this. Hath God said f Art not thou mistaken ? Could this be his meaning whose bounty lets thee eat of the rest, to deny thee the best of all .'' Thus he digs about, and loosens the roots of her faith, and then the tree falls the easier the next gust of temptation. This is a dangerous policy indeed. Many have yielded to go a mile with Satan that never intended to go two; but when once on the way, have been allured further, till at last they kn^w not how^ to leave his company. Thus Satan leads poor creatures down into the depths of sin by winding stairs, that let them not see the bottom whither they are going : First, he presents an object that occasions Rome thoughts, these set fire on the affections, and these fume up into the brain, and cloud the understanding, which being thus disabled, now Satan dares a little more declare himself, and boldly solicit the creature to that it would even now have defied. Many whoatthis day live in open profane- ness, never thought they should have rolled so far from their profession, but Satan beguiled them, poor souls, with their modest beginnings. O Christians, give not place to Satan„ no not an inch in his first motions ; he that is a beggar, and a modest one without doors, will command the house if let in ; yield at first, and thougivest away thy strength to resist him in the rest ; when the hem is worn, the whole garment Tvill ravel out, if that be not mended by timely repent- ance. The AGAINST THE WILES OF THE DEVIL. 97 The fourth wa}"^, •wherein Satan shews his subtilty in nia- uajring his temptations, is in his reserves. A wise Captain hath ever some fresh troops at hand to fall on at a pinch, wlien the other are worsted. Satan is seldom at a loss in this respect; when one temptation is beat back, he soon hath another to fill up the gap, and make good the line. Thus he tempts Christ to diffidence and distrust, by bidding him turn stones into bread, as if it were time now to carve for himself, being so long neglected of his father, as to fast forty days, and no supplies heard of; no sooner bad Christ quench'd this dart with that. It is written^ Man shall not live by bread alone^ but by every word that proceedeth out of the mouth of God^ Matt iv. 4, 5. but he had another on the string which he let fly at him, temptin^^ him to presumption, v, 5. Then the Devil taketh and sets htm on a pinnacle.^ and says, Cast thy^ self down headlong^ for it is written^ He shall give his Angels charge over thee, &c. As if he had said, If thou hast such conHdence in God and his word, as thou pretendest, shew it by casting thyself down, for thou hast a word between thee and the ground, if thou darest trust God: and truly, though Christ had his answer ready, and was prepared to receive his charge on the right hand and on the left, being so completely armed, that no temptation could come amiss; yet note we, Satan's temptations on Christ, were like the serpent's motion on a rock (of which Solomon speaks) that makes no im- pression, no dent at all, Prov. xxx. 19. But on us they are as a serpent on sand or dust, that leaves a print, when not in the heart, yet in the fancy, colours that Avhich is next door to it, and so the object there is ready to slip in, if great care be not observed, especially when he doth thus change his hands, as when w^e have resisted one way, fall on afresh ano- ther, yea, plants his succeeding temptation upon our very re- sistance in the former. , Now it requires some readiness in our postures, and skill at all our weapons to make our de- fence, like a disputant, when he is out of his road, and hath a new question started, or argument unusually brought, now he is tried to pnrpose. And truly this is Satan's way when he tempts the Christian to neglect the duties of God's wor- ship from his worldly occasions, the multitude of them, or necessity of following them, this takes not, then he is on the other side, and is drawing the Christian to the neglect of his ■worldly calling, out of a seeming zeal to promote his other Vol. I. N in 98 THAT YE MAY BE ABLE TO STAND in the worship of God. Or first, he comes and labours to deaden the heart in duty, but the Christian is too watchful for him there ; then he is puffing of him up with an opinion of his enlargement in it, and always he keeps his sliest and most subtle temptations for the last. Fifthly, In his political retreats. You shall have an enemy flee as overcome, when it is on a design of overcoming; this was Joshua's wile, by which he catched the men of M yosh. iii. 1. We read not of Satan's being cast out, but of the unclean spirit's going out (voluntarily) yet with a purpose to come again, and bring worse company with him. Matt. xxii. 43. Satan is not always beat back by the dint and power of conquering grace, but sometimes he draws off, and raiseth his own seigc, the more handsomely to get the Chris- tian out of his trenches, that so he may snap him on the plains, whom he cannot come at in his works and fortifica- tions. Temptations send the Saint to his castle, as the sight of the dog doth the coney to her burrough; Now the soul walks the I'ounds, stands upon its guard, dares not neglect duty, because the enemy is under its very walls, shooting in his temptations continually ; but when Satan seems to give the soul over, and the Christian finds he is not haunted with such motions, as formerly, truly now he is prone to remit in his diligence, fail in his duty, and grow either remiss or for- mal therein ; as the Romansy whose valour decayed for want of the Carthagenian troops to alarm them ; let Satan tempt, or no, assault or retreat, keep thou in order, stand in a fight- ing posture, let his flight strengthen thy faith, but not weak- en thy care. Tiie Parthians do their enemies most hurt in their flight, shooting their darts as they run, and so may Satan do thee, if thy seeming victory makes thee secure. CHAP. AGAINST THE WILES OF THE DEVIL. 99 CHAP. III. Of Satan's SuLtilty in chiising Instruments Jit for /lis Turn to carry on his tempting Design. HE third particular in which Satan shews his subtilty as a tempter, is in the choice of the instruments he useth for the carrying on this his design ; he, as the master-Avorkman, cuts out the temptation, and gives it the shape, but some- times he hath his journeymen to make it up ; he knows his Avork may be carried on better by others, when he appears not above board himself. Indeed there is not such a suit- ableness between the angelical nature and man's, as there is between one man and another ; and therefore he cannot make his approaches so familiarly to us, as man can do to man ; and here (as in other things) he is God's ape. You know this very reason was given why the Israelites desired God might not speak to them, but Moses^ and God liked the motion ; They have well said^ saith God, / will raise up a Prophet from the midst of them like unto thee^ Deut. xviii. 17. Thus Satan, he useth the ministry of men like ourselves, by which, as he becomes more familiar, so he is less sus- pected, while Joab like, he gets another to do his errand. Now 'tis not any will serve his turn for this en)plo3"mcnt, he is very choice in the instruments he pitcheth on : 'Tis not every soldier is fit for an embassy to treat with an enemy, to betray a town, and the like. Satan considei's who can do his work to his greatest advantage ; and in this he is unlike God, who is not at all choice in his instruments, because he needs none, and is able to do as well with one as another ; but Satan's power being finite, he must patch up the defect of the lion's skin with the fox's. Now the persons Satan aims at for his instruments, are chiefly of four sorts. First, Persons of place and power. Secondly, Persons of parts and policy. Tiiirdly, Persons of hohness, or at least reputed so. Fourthly, Persons of relation and interest. First, Satan makes choice of persons of place and power. These are either in the common-wealth or church, if he can, he will secure the throne and the pulpit, as the two forts N 2 tljat 100 THAT YE MAY BE ABLE TO STAND that command the line. First, Men of power in the com- mon-wealth ; 'tis his old trick to be tampering with such. A Prince, a Ruler, may stand for a thousand; therefore saith Paul to Elymas^ when he Avould have turned the Deputy from the faith : O full of all subtilty^ thou child of the Devil ! Acts xiii. 8. As if he had said, you have learnt this of your father the Devil, to haunt the courts of Princes, and wind into the favour of great ones. There is a double policy Satan hath, in gaining such to his side. First, none have such advantage to draw others to their way; corrupt the Captain, and it is hard if he bring not off his troop Avith him. When the Princes, men of renown in their tribes, stood with Co- rah, Numb. xvi. 2, 10. presently a multitude are drawn into the conspiracy. Let feroboam set up idolatry, and Israel is soon in a snare ; it is said the people willingly walked after his commandment, Hos. v. 11. Secondly, should the sin stay at court, and the infection go no further, yet the sin of such a one (though a good man) may cost a whole kingdom dear, 1 Chron. xxi, 1. Satan stood up against Israel^ and provoked David to number the people. He owed Israel spite, and he pays them home in their King's sin, which dropt in a fearful plague upon their heads. Secondl}^, such as are in place and office in the church. No such way to infect the whole town, as to poison the cistern at which they draw their water. Who shall persuade jihah that he may go to Ramoth Gilead and fall? Satan can tell: I will be a lying spirit in the mouth of his Prophets^ 2 Kings xxii. 21. How shall the pro- fane be hardened in their sins ? Let the Preachers sew pil- lows under their elbows, and cry peace, peace, and it is done. How may the worship of God come to be neglected? Let Hophni and Phinehas be but scandalous in their lives, and many both good and bad will abhor the sacrifice of the Lord. Secondly, He employeth persons of parts and policy, if any hath more pregnancy of wit, and depth of reason than another, he is the man Satan looks upon for his service ; and so far he prevails, that very few of this rank are found amongst Christ's disciples, Not many wi>e. Indeed God will not have this kingdom, either in the heart, or in the world, maintained by carnal policy; 'tis a gospel-command that we walk in godly simplicitv, sine pUcis ; though the serpent can shrink up into his folds, and appear what he is not, yet it doth not become the Saints to j uggleorshuffle with God or men; jmd AGAINST THE WILES OF THE DEVIL. lOl and truly when any of them have made use of the serpent's subtilty, it hath not succeeded ; Jacob got the blessing by a wile, but he might have had it cheaper with plain dealing. Abraham and Sarah both dissemble to yf/'/W/r^, God discovers their sin, and reproves them for it by the mouth of an Hea- then, jfa out of state-policy joins league with Syria, yea, pawns the vessels of the sanctuary, and all for help, and what comes of all this? Herein thou haji done fooUJhly, saith God, from henceforth thou Jhalt have wars Sinful policy shall not long thrive in the Saint's hands, but Satan will not be out of his way, he enquires for the subtillest-pated men, such as Balaam.^ Ahitophel, Haman^ Sanballat^ men admired for their counsel and deep plots, these are for his turn. — A wicked cause needs a smooth Orator, bad ware a plea- sing chapman, The instruments he useth to seduce and cor- rupt the minds of men, are commonly most subtle-pated, such, that if it ivere possible^ would deceive the very elect. This made the Apostle so jealous of the Corinthians, whom he had espoused to Christ, lest like Eve by the serpent, their minds should be corrupted from the ft?nplicity that is in Chrijl. He must be a cunning Devil indeed, that can draw oft' the spouse's love from her beloved, yet there is such witchcraft in Satan's instruments, tiiat many have been brought to fl}' in the face of those truths and ordinances, yea, of Christ himself, to whom they have seemed espokftsed formerly. iSow in three parti- culars, this sort of Satan's instruments shew their master's subtilty. First, In aspersin<^the good name of the sincere Messengers of Christ. 'Tis Satan's old trade to raise his credit upon the ruined reputation of Christ's faithful servants. Thus he taught Corah, Dath^ncixM] Jbiram, \.o ch'dVQ^e Moses and Aaron, Te take too?nuch upon you, feeing the congregation is holy. Numb, xvi. xvi. 3, 1-6. Ihey would make the people believe, that it was the pride of their heart, to claim a monopoly to to themselves, as if none but Aaron and his fraternity, were holy enougJi to oft'er incense, and by this subtle practice they seduced (for a while) in a manner, the whole congre- gation to their side. So the lying Prophets (that were Satan's Jvnights of the post io Abab) fell foul on good Micaiah. Our Saviour himself v.as no better handled by the Pharisees and and their confederates : and Paul, the chief of the Apostles, liiid his Miniiitry undenuiiied, and his reputation biassed by faUe 102 THAT YE MAY BE ABLE TO STAND false teachers, as if he had been some weak sorry preacher, 2 Cor. X. 10. His bodily presence is weak^ say the\^, and his speech contemptible; and is this your admired man ? Secondly, In covering their impostures and errors with choice notions, and excellent truths, yfri us himself, and other dangerous instruments of Satan, were too wise to stuff their discoui'ses with nothing but heterodox matter; precious truths dropt from them, with Avhichthey sprinkled their cor- rupt principles, yet with such art as should not easily be dis- cerned. This (as one observes) our Saviour warns his disci- ples of, when he bids them beware of the leaven of the Phari^ ses (that is, of their errors.) But why leaven ? For the se- cret mixture of it witli the wholesome bread; j^ou do not make your bread all of leaven, none would then eat it, but crumble a little into a whole batch, Avhich sours all. Thus Christ doth tell the Disciples, that the Pharisees among many truth, mix their errors, and therefore it behoves them to be- ware, lest with the truth the error goes down also. Again, leaven is very like the dough, of the same grain, only differs in age and sourness ; thus Christ intimates their errors to the truth, scraped, as it were, out of the scriptures, but soured, with their false glosses. This indeed makes it easy for Christ's sheep to be infected with the scab of error, because that w-eed which breeds the rot, is so like the grace that nou- rish eth them. Thirdly; Their subtilty, appears in holding forth such principles as are indulgent to the flesh. This brings whole shoals of silly souls into their net, the lieart of mtm loves to sl)ape a religion according to his own humour, and is easy to believe that to be a truth which favours its own inclination. Now there are three lusts that Satan's instruments labour to gratify in their doctrine. Carnal reason, pride, and fleshly liberty. First, Caruid^ reason ; tliis is the great Idol which the more intelligent part of the world worship, making it the very standard of their faith, and from this bitter root, have sprung those Arian and Socinian heresies. He that will go no fur- ther than reason will carry him, may hold out in the plain way of tlie moral law, but when he comes to the depths of the gospel, must either go back, or be content that faith should help reason over. Secondly, AGAINST THE WILES OF THE DEVIL. 103 Secondly, Anotherlustthat Satan nourishetb, is pride. Man naturally would be a God to himself (though by clambering so high he got his Fall) and whatever doctrine nourishcth a good opinion of man in his own eye, this is acceptable to him, and this hath spawned another fry of dangerous er- rors. The Pelrgian and Semi-Pelagian, which set nature upon its own legs, and persuade man he can go alone to Christ, or at least with a little external help, of an hand to lead, or argument to excite, without any creating work in thesoul. O, we cannot conceive how smoothly such stuflfgoes down. If one workman should tell you your House is rot- ten, and must be pulled down, and all new materials pre- pared ; and another should say no such matter, such a beanr is good, and such a spar may stand, a little cost will serve the turn : It were no w^onder that you should listen to him that would put you to least cost and trouble : 7'he faithful servants of Christ tell sinners from the word, that man in his natural state is corrupt and rotten, that nothing of the old frame will serve, and there must needs be all new; but in comes the Arminian, and blows up the sinner's pride, and tells him he is not so weak or wicked as the other represents him ; if thou wilt thou maycst repent and believe ; or at least by exerting thy natural abilities, oblige God to super- add what thou hast not. This is the workman that will please proud men best. Thirdly, Satan by his instruments nourisheth that desire of fleshly liberty, which is in man by nature, who is a son of Belial, without yoke ; and if he must wear any, that will please best, which hath the softest lining, and pincheth the. Hcsh least ; and therefore when the sincere teachers of the word will not abate the strictness of the command, but press sincere obedience to it, then come Satan's instruments, and say, these are hard task-masters, who will not allow one play- day in a year to the Christian, but tie him to continual duty, we will shew you an easier way to Heaven : Come, saith the Papist, confess but once a year to the Priest, (pay him well for his pains) and be an obedient son of the church, and we will dispense with all the rest. Come, saith theFamilistj the gospel-charter allows more liberty than these legal preachers tell you of; they bid you repent and believe when Christ hath done all these to your hand, what have you left to do but to nourish the flesh i Something sure is in it, that impostors find such quick return for their ware, while truth 3 han^s. 104 THAT YE MAY BE ABLE TO STAND hangs upon the log ; and is it not this ; that they are con- tent to afford Heaven cheaper to their disciples, than Christ will to his. He that sells cheapest shall have the most cus- tomers, though at last the best will be the cheapest : Truth with self-denial, a better pennyworth, than error with all its flesh-pleasing. Fourthly, Satan makes choice of such as have a great name for holiness ; none but a live bird to draw others into the net ; but is it possible that such should do this work for the Devil ? Yes, such is the policy of Satan, and the frailty of the best, that the most holy men have been his instru- ment to seduce others. Abraham tempts his w^ife to lie. Say thou art my sister. The old Prophet leads the man of God out of his way, 1 Kings xii'i. The holiness of the man, and the reverence of his age, gave authority to his counsel. O how should this make you watchful, whose long travel and great progress in the ways of God have gained you a name of eminence in the church, what you say, do, or hold, be- cause you are file-leading men, and others look more on you than their way ! Fifthly, Satan chuseth such, as by relation or affection have deep interest in the persons he would gain. Some w^ill kiss the child for the nurse's sake, and like the present for the hand that brings it. Doubtless David would not have re- ceived that from Nabal, which he took from Abigail, and thanked her. Satan sent the apple by Eve's hand to Adam. Delilah doth more with Samson, than all the Philistine bands. yoF'A wife brings him the poison, curse God and die. Some think Satan spared her life, when he slew his children and servants (though she was also within his commission) as the most likely instrument, by reason of her relation and his af- fection, to lead him into temptation. Satan employs Peter the disciple to tempt Christ ; at another time his friends and kinsfolk. Some martyrs have confessed, the hardest work they met witli.al, was to overcome the prayers and tears of their IViends and relations ; Paul himself could not get off this snare without heart-breaking, IVhat mean you to weep^ and to break my heart ? Acts xvi. 1^. CHAP. AGAINST THE WILES OF THE DEVIL, lOi CHAP. IV. JVherein this Point of Satan's Subtilty^ as a Tempter to Sin, is briefly applied. r/x^.FlllST, affect not sinful policy and subtilty, it makes vou but like the Devil. There is the wisdom of the Serpent, which is cgmmended, and that is his perfection as a crea- ture, in which both the literal and the mystical excel, the one in an ins^enious observing nature, above the beasts of the field ; and the other in knowledge, as an angel above men ; but as the subtiity of the one, and the knowledge of the other is degenerate, and makes them more able to do mis- chief, the one to the bodies, the other to the souls of men ; this kind of wisdom and subtiity is to be abhorred by us : The Serpent's eye (as one saith) does ivell only in the Dove's head. First, Affect not subtiity in contriving any sin. Some are ^tseto do evil, Jer. iv. 22. Masters of this craft, who can as they lie on tlieirbeds, cast their wicked designs into an ar- tificial method, shewing a kind of devilish wit therein, as the Egyptians, who dealt wisely (as they thought) with the Is- raelites, and Je%ehel, who had printed her bloody design in so fair a letter, that some might read her saint, while she was playing the devil. This is tlie black art indeed, and will make the soul as black as Hell tiiat practices it. It is not hard for any (thou'gh a fool) to learn. Be but wicked, and the Devil will help thee to be witty : Come but a while to his school, and tliou mayest soon be a cunning man. No sins speak a higher altainnient in wickedness, than those which are the result of deliberate counsel and deep plot-. tings. Creatures as they go longer with their young, so their birth is more strong and perfect ; as tlie elephant above all bthers. The longer sin is forming and forging within, and the oftener the head ana heart meet about it, the com- pleter the sin. Here are many Utters of unformed sin in cue ; suchl iixean, that are conceived and cast forth in the Vol. I. O burr^r 1015 THiAT YE MAY BE ABLE TO STAND, hurry of an extemporary passion ; such sudden acts shew weakness, these other, deep wickedness. Secondly, Take heed of hiding sin when thou hast com- mitted it. This is one of the devices that are in man's heart, and as much art and cunning is shewn in this, as in any one part of the sinners trade. What a trick had the Patriarchs to bhnd their father's eye with a bloody coat ? Joseph^ s mis- tress, to prevent a charge from .7oj^/)/^, accused him for what she was guilty, like the robber who escaped by crying out Stop thief. God taught man to make coats to cover his naked hody, but the Devil learned him to weave these coverings to hide the nakedness of his soul ; the more subtil thou seemest in concealing thy sin, the more egregiously thou playesfe the fool. None so shamed as the liar when found out, and that thou art sure to be. Thy covering is too short to hide thee from God's eye, and what God sees (if thou dost not })Ut thyself to shame) he will tell all the world of hereafter, however thou escape in this life. Thirdly, Take heed of subtilty and sinful policy, in com- passing that which is lawful in itself : 'Tis lawful to improve thy estate, and husband it well for thy posterity ; but take not the Devil's counsel, who will be putting thee upon some tricks in thy trade, and slights in thy dealing ; such may go for wise men for a while, but the prophet reads their destiny, Jer. xvi. 11. At his end he shall be a fool. 'Tis lawful to love our estate, life, liberty, but beware of sinful policy to save them. 'Tis no wisdom to shuffle with God, by denying his truth, or shifting off our duty to keep correspondence with men ; he is a weak fencer that lays his soul at open guard to be stabbed and wounded with guilt, while he is lifting up his hands to save a broken head. Our fear commonly meets us at that door by which we think to run from it. He that will save his life shall lose it. As j'ou love your peace. Chris- tians, be plairb hearted with God ; and man and keep the King's highway ; go the plain way of the command to ob- tain thy desire, and not to leap over hedge and ditch to come a little sooner to the journey's end ; such commonly either meet with some stop, that makes them come back with shame, or else venture their necks in some desperate leap. He is sure to come safer (if not sooner) home, tlnU is willing to go a little about to keep God's company. The Historian's observation is worth the Christian's remembrance ; " Con- silia. , 'M. AGAINST THE WILES OF THE DEVIL. loi risilia callida prima specie laeta, tractatu dura, eventu tristia, Liv. Crafty counsels promise fair at first, but prove difficult more in the managing, and in the end do pay the undertaker home with desperate sorrow. Use 2. Is Satan so subtle ? O then think not to be too cun- ning for the Devil, he will be too hard for thee at last ; sin not with thoughts of an after repentance; it is possible thou meanest this at present: but dost thou think M'ho sits down to .play with this cheat, to draw out thy stock when thou pleasest ? Alas! poor v/retch he has athousand devices to car- ry thee on, and engage thee deeper, till he hath not left thee any tenderness in thy conscience, as some liave been served at play, intending only to venture a shilling or two, yet have, by the secret witchery in gaming, played the very clothes off their back before they had done : O how many have thus sinned away all their principles, yea, profession itself, that they have not so much as this cloak left, but walk naked to their shame ? Like cliildren who get into a boat, think to play near the shore, but are unawares by a violent gust car- jried down to the wide sea. O how know you that dally with Satan, but that at last you may, (who begin modestly) be carried down to the broad sea of profaneness ? Some men ■are so subtle to over-reach, and so cruel when they get men into their hand, that a man had better beg his bread than boi-row of them. Such a merchant is Saian, cunning to in- sinuate, and get the creature into his books, and when he hath him on the hip, no mure mercy to be had at his hand, than the lamb may expect from the ravenous wolf. Use 3. Study his wik j, and acquaint thyself with Satan*s policy. Paid takes it for granted, that every Saint doth in some measure understand them ; JVe are not jgnora?it of his devices, 2 Cor. ii. 11. He is but an ill fencer that knows and observes nothing of his enemy's play; many particular stratagerns I have laid down already which ma}- help a little ; and for thy direction in 'this study of, and enquiry into Sitan's wiles, take this threefold counsel. First, Take God into thy counsel: Heaven overlooks Hell. God at anv time can tell thee what plots are hatching there against thee. Consider Satan as he is God's creature, so God cannot but know trim. He that makes the watch, knows very pin in it. - ■ He formed this crooked Serpent, though not the crookedness of this Serpent; and though Satan's way in tempting be as wonderful as the way of a ser- pen 108 THAT VE MAY BE ABLE TO STAND pent on a rock, 3'et God traceth him ; yea, knows all his thoughts together. HM itself is naked before him, and the destroyer hath no covering. Again, consider him as God's prisoner, who hath him fast in chains ; and so the Lord, who is his keeper, must needs know ivhither his prisoner goes, who cannot stir without his leave. LastJv, consider him as his messenger ; for so he is. ^ti evil spirit from the Lord vexed Saul; and he that gives him his errand, is able to tell thee what it is. Go then and plow with God's heifer ; im-r prove thy interest in Christ, who knows what his Father Knows, and is ready to reveal all that concerns thee, to thee, John XV. 15. It was he who described the Devil corning against Peter and the rest of the Apostles, and faitbfuhy re- vealed it to them, Luke xxii. before they thought of any such matter. Thro' Christ's hands pass all that is transacted in Heaven and Hell. We live in days of great actions, deep counsels, and plots on all sides, and only a few that stand oh the upper end of the world know triese mysteries of state, all the rest know little more than pamphlet intelligence : Thus it is in regard of those plots which Satan in his in- fernal conclave is laying against the souls of men, thev are but a few that know any thing to purpose of Satan's design against them; and those are tne Saints from whom God can- not hide his own counsels of love, but sends his spirit to re- veal unto them here, what he liath prepared for them in Hea- ven, 1 Cor. ii. 10. and therefore much less will he conceal any destructive plot of Satan from them. 2 Be intimately acquainted, and thou wilt the better know his design against thee, who takes his method of tempting, from the inclination and posture of thy heart. As a General walks about the city, and views it well, and then raiseth his batteries, where he hath the greatest advantage : so doth Satan compass, and consider the Christian in every part be- fore he tempts. Lastly, Be careful to read the word of God with observa- tion, in it thou hast the history of the most remarkable battles that have been fought by the most eminent worthies in Christ's army of Saints, with the great warrior Satan. Here thou mayest see how Satan hath foiled them, and how they have recovered their lost ground. Here you have his cabi- net-councils opened. There is not a lust which you are in danger of, but you have it described, not' a .temptation which the word doth not arm you against. It is reported that AGAINST THE WILES OF THE DEVIL. lOi ;a certain Jew should have poisoned Luther, but was happily prevented by his picture that was sent to Lwf^f r, with a warn- ing from a faithful friend, to take heed of such a man when he saw him, by which he knew tlie murderer and escaped his hands. The word shews thee, O Christian, the face .of those lusts, wiiich Satan employs to butcher thy precious soul ; By thtm is thy servant warned, saith David. I'sal, xix, IJ. CHAP. V. Wherein is shewn the Subtilty of Satan, as a Tv'oubler and an Accuser for Sin ; where many of his Wiles and Policies to disquiet the Saints Spirits are discovered. HE second general in which Satan appears sucli a subtle enemy is, in molesting the Saints peace, and disquieting the faints spirit. As the holy spirit's work is not to be a sanctifier but also a comforter, whose fruits are righteousness and peace- so the evil spirit Satan is both a seducer unto sin, and an accuser for sin, a tempter and a troubler, and indeed in the same oi'der. As the holy Ghost is first a sanctifier, and then a comforter ; so Satan first a tempter, then a trou bier. Joseph's mistress first tries to draw him to gratify her lust; that string breaking, she had another to trounce liim, and for a plea, she hath his coat to cover her malice, nor is it hard for Satan to pick some hole in the Saints coat, when he walks most cir- cumspectlv. .The proper seat of sin, is the will ; of comfort the conscience ; Satan !iath not absolute knowledge of or power over these (being locked up from any other but God) and therefore what he doth, cither in defiling temptations, or disquieting, is by wiles more than by open force, and he is not inferior in troubling himself in ten)pting. Satan hath ;as the Serpent, a way by himself; other beasts, their motion IB 110 THAT YE MAY BE ABLE TO STAND is direct, right on, but the Serpent goes askew as we say, winding, and Avreathing its body, that when you see a ser- pent creeping along, you can hardly discern which way it tends ; thus Satan in his vexing temptations hath many intri- cate policies, turning this way and that way, the better to conceal his designs from the Saint, which will appear in these following methods. SECT. I. First, He vexeth the Christian by laying his brats at tlie Saint's door, and charging him with that which is his own creature ; and here he hath such a notable art, that many dear Saints of God are woefully hampered, and dejected, as if they were the vilest blasphemers, and atheists in the world; whereas indeed the cup is of his own putting into the sack, but so siily conveyed into the Saint's bosom, that tho' the Christian is amazed and frighted at the sight of them, yet being jealous of his own heart, and unacquainted with Satan's tricks of this kind, cannot conceive how such mo- tions should come there (if not bred in, and vomited out by his own naughty heart) and so bears the blame of the sin himself, because he cannot find the right father, mourning as one that is forlorn and cast off by God, or else (saith he) I should never have such vermin of Hell creeping in my bosom ; and here Satan hath his end he proposeth ; for he is pot so silly as to hope he should have welcome with such a horrid crew of blasphemous and atheistical thoughts in that soul, where he hath been denied when he came in an enticing way; no, but his design is by the way of revengej because the soul will not prostitute itself to its lust other- ways, therefore to haunt it and scare it with these imps of blasphemy, as he served Luther, to whom he appeared,, aad when Yepulsed by him went away, and left a noisome stench behind him in the room. Thus when the Christian bad worsted Satan in his most pleasing temptations, being mad, he belched forth this stench of blasphemous motions to annoy and affright him, that from them the Christian may draw some sad conclusion or otlier ; and indeed the Chris- Itiau's sin lies commonlv Inore in the coiiclusion, which he AGAINST THE WILES OF THE DEVIL. Ill he draws from them (as that he is not a child of God) than in the motions themselves. All the counsel therefore I shall give thee in this case, is to do with these motions, as you use to serve those vagrants and rogues that come about the coun- trj' ; whom, though you cannot keep from passing through the town, yet you look they settle not there, but whip them and send them to their own home. Thus give these motions the law, in mourning for them, resisting of them, and they shall not be vour charge, (yea, 'tis like you shall seldomcr be troubled with such guests) but if once you come to entertain them, and be Satan's nurse to them, then the law of God will cast them upon you. SECT. IL Secondly, Another wile of Satan as a troubler, is in aggra- vating the Saint's sins (against which he hath a notable facul- ty) not that he hates the sin, but the Saint ; now in this, his chief subtilty is so to lay his charge, that it may seem to be the act of the Holy Spirit ; he knows an arrow out of God's quiver wounds deep ; and therefore when he accuseth, he comes in God's name ; as suppose a child were conscious to himself of displeasing his father, and one that owes him a a spite (to trouble him) sliouid counterfeit a letter from his father, and cunningly conveys it into the sou's hand, who re- ceives it as from his father, wherein he chargeth him with many heavy crimes, disowns him, and threatens he shall never come into his sights or have a penny of portion from him; the poor son (conscious to himself of many undutiful carriages, and not knowing the ])lot) takes on heavily, and can neither eat nor sleep for grief, here is a real trouble obtained from a false and imaginary ground: Thus Satan observ^es how the squares go between God and his children, such a Saint he sees tardy in this duty, faulty in that service, and he knows the Christian is conscious of this, and that the Spirit of God will also shew his distaste for tliese, both which proujpts Satan to draw a charge at length, raking up all the aggrava-. tions he can think of, and gives it in to the Saint as sent from God. Thus he taught Job's friends to pick up those infirmities, which dropt from him in his distress, and shoot them back in his face, as if indeed they had been sent from God to declare him an hypocrite, and denounce his wrath for the same. il2 THAT YE MAY BE ABLE TO STAND* Quest. But how should we know the false accusation of Sa^ tan from the rebukes of God? Aiisw. First, If they cross any former act or work of the Spirit in thy soul, they are Satan's, and not the Holy Spirit's- Now you shall observe, Satan's scope in accusing the Chris- tian, and aggravating his sin, is to unsaint him, and persuade him he is but an hypocrite. O, saith Satan, now thou hast shewn what thou art, see what a spot is on thy coat, this is not the spot of a child ; who ever that Avas a Saint, committed such a sin after such a sort ? All thy comforts and confidence which thou hast boasted of, were false; thus you see Satan at one blow dasheth all in pieces. The whole fabrick of grace^ which God hath been rearing up many years in the soul, must now at one puff of his malicious mouth be bloAvn down, and all the sweet comforts with which the the Holy Ghost Inith sealed up of God's love, must be defaced with this one blot, which Satan draws over the fair a copy of the Saint's evidence. Well, soul, for thy comfort knoAv, if ever the Spirit of God hath begun a sanctifying or comforting work, causing thee to hope in his mercy, he never is, will, or can be the Messenger to bring contrary news to thy soul, his language is not yea and nay, but i/ca and amen for ever. Indeed Avhen the Saint plays the wanton, he can chide, yeu, will frown, and tell the soul roundly of its sin, as he did David by Nathan, Thou art the man, this thou hast done, and paints out his sin in such bloody colours, as made David's heart melt, as it were into so many drops of water; but that shall not serve, he tells him what a rod is steeping for him, one of his own house, no other than his darling son shall rise up up against him, that hema}^ the more fully conceive how ill God took the sin of him, a child, a Saint ; he shall know what it is to have his beloved child traitorously invade his crown, and unnaturally hunt for his precious life; yet not a word all this while is heard from Nathan teaciiing David to unsaint himself, and call in question the work of God in his soul. No, he had no such commission from God, he was sent to make him moutn for his sin, not from his sin to question his state which God had so oft put out of doubt. Secondly, When they asperse the riches of God's grace, and so charge the Christian, that withal they reflect upon the ,^ood name of God, when they are uot of the Holy Spirit, but AGAINST THE WILES OF THE DEVIL. 113 but from Satan. When you find your sins so represented and ao-.r,.avuted to you, as exceeding either the mercy of God's'nature, or the grace of his covenann 7iec se aperzt Diaholus ; this comesT^rom that foul har. The Holy Spirit is Christ's spokesman to commend him to souls, and induce sinnersto embrace the grace of the gospel, and can such words drop from the sacred lips, as should break the match and sink Christ in the thoughts of the creature? you may know where this was minted. When you hear one commend another for a wise or good man, and at last come m with a but that dasheth all, you will easily think he is no friend to the man, but some sly enemy, that by seeming to commend, desires to disgrace the more: Thus when you find God re- presented to ?ouas merciful and gracious, but not ,to so vile a sinner as you; to have power and strength, but not able to save you ; you may say, Avaunt Satan, thy speech bewrayeth thee. SECT. III. Thirdly, Another wile of Satan lies in cavilling at the Christian's duties and performances, by which he puts him to much toil and trouble. He is at church as soon as thou canst be. Christian ; yea, he stands under thy closet-wmdovv, and hearest what thou sayest to God in secret, all the Avhile studying how he may commence a suit against thee for thy duty"; hke those that come to sermons to carp and catch at Avhat the Preacher saith, that they may make him an oflFender for some word or other misplaced ; or like a cunning oppo- nent in the schools, while his adversary is busy in reading his position, he is studying to confute it ; and truly Satan hath such an art at this,' that he is able to take our duties m pieces, and so disfigure them that they shall appear formal, thouo-h never so zealous; hypocritical, though enriched with'' much sincerity. When thou hast done thy duty. Christian, then stands up this Sophister to ravel out thy Avork ; there (will he say) thou playedst the zealous hypocrite, but servino- thyself, here wandering, there nodding ; a little far- ther pufi'ed up with pride, and what wages canst thou hope for at God's hands, now thou hast spoiled his work and cut it all out into chips ? Thus he makes many poor souls lead a weary life ; nothing they do but he hath a fling atj that they Vol. I P ^"'^^ 11 4- THAT YE MAY BE ABLE TO STAND know not whether best pray or not, hear or not; and when they have prayed and heard, whether it be to any purpose or not : Thus their souls hang in doubt, and their days pass in sorrow, Avhile their enemy stands in a corner, and lauglis at the cheat he hath put upon them ; as one, who by putting a counterfeit spider into the dish, makes those that sit at table either out of conceit with the meat, that they dare not eat; or afraid of themselves if they have eaten, lest they should be poisoned witli their meat. Quest. But you will say, What will you have us to do in this case, to withstand the cavils of Satan, in reference to our duties ? First, Let this make thee more accxn'ate in all thou doest ; 'tis the very end God aims at in suffering Satan thus to vatch you, that you his children might be the more circum- spect, because you have one overlooks you, that will be be sure to tell tales of you to God, and accuse thee to thy own self, Dothitnotbehovetheeto writethy copy fair, when such a critic reads and scans it over? Doth it not concern thee to know thy heart well, to turn over the scriptures diligently, tliat thou niayest know the state of thy soul-controversy in all the cases of conscience thereof, when thou hast such a subtle opponent to reply to thee. Secondly, Let it make thee more humble. If Satan can charge thee with so much in thy best duties, O what then can thy God do? God suffers sometimes the infirmities of his people to be known by the wicked (who are ready to check them for them) for this end, to humble his people ; how much more low should these accusations of Satan, which are in a a great part too true, lay us before God ? Thirdly, Observe the fallacy of Satan's argument, which discovered, will help thee to answer his cavil ; the fallacy is double. First, He Avill persuade thee that thy duty and thyself are hypocritical, pVoud, formal, &c. because something of these sins are to be found in thy duty: Now, Christian, learn to distinguish between pride in a dnts^, and a proud duty, hypocrisy iji a person, and a hypocrite ; wine in a man, and a man in wine. The best of Saints have the stirring of such corruptions in them, and in their services; these birds will hght on an Jbraham's sacri- fice ; biit comfort thyself with this, that if thou findest a party within thy bosom pleading for God, and entering its protest AGAINST THE WILES OF THE DEVIL. U5 protest against these, thou and thy services are evangelically perfect. God beholds these as the weaknesses of thy sickly state here below, and pities thee as thou wouldest do thy lame child : How odious is he to us that mocks one for na- tural defects, a blear eye, or a starameriug tongue ? Such are tli(;-;e in th/ iiature. Observable is that in Christ's Prayer against Salun, Zcch.'iW. 3. The Lord mid unto Satan, The Lord rebuke thee, is not this a brand pluck' d out of the jirt'i As if Christ had said, Lord, wilt thou suffer this envious Spirit to reproach thy poor child, and charge him for those infirmities that cleave to his imperfect state ? he is but newly pluck'd out of the fire, no wonder there are some sparks unquench'd, some corruption unmortified, some disorders unreformed in his place and calling. And what Christ did for Joshua, he doth incessant! v for all his Saints, apologizing for their infirmities with his Father. Secondh', His other fallacy is in arguing from the sin that is in our d itios, to the non-acceptance of them. Will God, saith he, tiiinkest thou, take such broken groats at thy hand ? Is he not a holy God ? Now here (Christian) learn to disthi- guish and answer Satan. There is a double acceptance. There is an acceptance of a thing by way of payment of debt, and there is an acceptance of a thing offered as a token of love, and testimony of griititude. He that will not accept of broken money, or half the sum for payment of a debt; the same man, if his friend tends him but a bent sixpence, in token of his love, Avill take it kindly. 'Tis true Christian, the debt thou owest to God must be paid in good and lawful mone^ , but (for thy comfort) here Christ is thy pay-master ; send Satan to liim, bid him bring his charge against Christ, who is ready at God's hand to clear his accounts, and shew his discharge for the whole debt; but now thy performances and obedience come under another notion (as tokens of thy love and thankfulness to God) and such is the gracious dis- position of thy heavenly Father, that he accepts thy mite. Love refuseth nothing that love sends. 'Tis not the weight or worth of the gift, but the, desire of man is his kindnesSy Prov. xix. 22. SECT. P a 116 THAT YE MAY BE ABLE TO STAND SECT. IV. A fourth wile of Satan as a Troubler, is, to draw the Saint into the deptlis of despair, under the specions pretence of not being humbled enough for sin. This avc iind singled out by the Apostle for one of the Devil's fetches, IVe are not ignorayit (saith he) of his devices, 2 Cor, ii. 11. his so- phistical reasonings. Satan sets much by this slight; no weapon oftener in his hand: Where is the Christian tliat hath not met him at this door? Here Satan finds the Christian easy to be wrought on, the humours being stirred to his hand, while the Christian of his own accord, complains of the hardness of his heart, and is very prone to believe any, who comply Avith his musing thoughts ; yea, thinks every one flatters him, that would persuade him otherwise. 'Tis easier to dye that soul into black, which is of a sad co- lour already, than to make such an one take the lightsome tincture of joy and comfort. Quest. Btit how shall I anszc^er this subtle enemy, when he thus perpltxtth my spirit, with not being humbled enough Jo?- sin, S)C. I answer as to the former ; labour to spy the fallacy of his argument, and his mouth is soon stopt. First, Satan argues thus : There ought to be a proportion between sin and sorrow ; but there is no proportion between thy sins and thv sorrow; therefore thou art not hum- bled enough. What a plausible argument is here at first blush? For the 7?2f/yor, that there ought to be a proportion between sin and sorrow; this Satan will shew vou scripture for. Manasseh Avas a great sinner, and an ordinarv^ sorrow will not serve his turn ; he humbled himself greatly before the Lord, 1 Cliron. iii. 12. Now (saith Satan) weigh thy sin in the balance with thv sorrov*-; art thou as great a mourner as thou hast been a sinner ? So m.any 3'ears thou hast waged war against the Almighty, making havoc of his laws, loading his patience till it groaned again, raking in the sides of Christ with thy bloody dagger (while thou didst grieve his spirit, and reject his grace) and dost think a little remorse (like a roUins" AGAINST THE WILES OF THE DEVIL. IH rolling cloud letting fall a few drops of sorrow) will now be accepted ? No, tliou must steep in sorrow as thou hast soaked in sin : Now, to shew you the fallacy, we must distin- guish of a two-fold proportion of sorrow. First, An exact proportion of sorrow to the inherent na- ture and demerit of sin. Secondly, There is a proportion to the law and rule of the gospel. Now the first is not a thing feasible, because the injuiT done in the least sin is infinite, because done to an infinite God; and if it could be feasible, yet according to the tenour of the first covenant, it would not be acceptable ; because it had no clause to give any hope for an after-game by repentance; but the other, which is a gospel-sorrow, this is indeed repentance unto life, Acts v. 31 . Zech. xii. 10. (both given bv the Spiritof the gospel, and tried by the rule of the gospel.) This is given for relief. As you see sometimes in the highway ( where the waters aretoo deep for travellers) they haveafoot-bridge or causeway, by which they may escape the flood, and safcl}^ pass onj so that none but such as have not eyes, or are drunk, will venture to go through the waters, when they may avoid the danger. Thou art a dead man, if thou - thinkest to answer thy sin with proportionable sorrow, thou wilt soon be out of thy depth, and drown thyself with thy own tears, but never get over the least sin thou commit- test; go not oil therefore, as thou lovest thyself, but turn aside to this gospel-path, and thou escapest the dan- ger. O you tempted soul, when Satan saitli j^ou are not humbled enough, see where you may be reheved ; I am a Roman (saith Paul) I appeal to Ccesar. I am a Christian, (say) I appeal to Christ's law ; and what is the law of the gospel concerning this? Heart-sorrow is gospel-sorrow; They were pricked in their heart, Acts i. 37. and Peter (Hke an honest Surgeon) Mill not keep these bleeding pa- tients longer in pain with their wounds open; but presently claps on the healing phiister of the gospel; Believe in the Lord Jtsiis. -Now a prick to the heart is more than a wound to the conscience. The heart is the seat of life. Sin wounded there lies a dying. To do any thing from the heart, • makes it acceptable, Eph. vi. 6. 2 Cor. v. j l. Now, poor soul, hadst thou sat thus long in tlie Devil's stocks, if thou hadst understood this aright ? Doth thy heart clear or con- demn thee, when in secret thou art bemoaning thy sin be- fore 118 THAT YE MAY BE ABLE TO STAND fore GoM ? If tliy heart be false, I cannot help you, no, not the gospel itself; but if sincere, thou hast boldness with God, 1 John iii. 21. A second argument Satan useth, is this : He whose sorrow falls short of theirs, tha'r never truly repented, he is not hum- ble enough: Bat, soul, thy sorrow falls short of some, that never truly repented; Well, the first proposition is true, but how will Satan prove his Mirior'? Thus, Ahab took on for his sin, and went in sackcloth. JufJas made bitter complaint. O (saith Satan) didst thou not know sach an one that lay under terrror of conscience, walking in a sad mournful condition so man)" months, and everv one took him for the greatest convert in the country ; and yet he at last fell foully and proved an apostate ; but thou never didst feel such smart, pass so many weary nights and days in mourn- ing and bitter lamentation as he hath done, therefore thou failest shoi't of one that fell short of repentance. And truly this is a sad stumbling block to a soul in an hour of tempta- tion. Like a ship sunk in the mouth of the harbour, which is more dangerous to others than if it had perished in the open sea. There is less scandal by the sins of the wicked, who sink (as it were) in the broad sea of profaneness, than in those who are convinced ot sin, troubled in conscience, and miscarry so near the harbour, within sight, as it were, of saving grace. Tempted souls can hardly get over these without dashing. , Am I better than such an one that proved nought at last? Now to help thee a little to find out the fallacy of this argu- ment, we must distinguish between the terroi's that accom- pany sorrow, and the intrinsical nature of this grace. The first which are accessary may be separated from the other, as the raging of the sea (which is caused by the wind) when the wind is down. From this distinction take two conclu- sions. FLi'st, One may fall short of an hypocrite in the terrors that sometimes accompany sorrow, and yet have the truth of this grace, which the otlicr with all his terrors wants. Christians run into many mistakes, by judging rather ac- cording to that which is accessar}', than that which is essen- tial to" the nature of duties and graces. Sometimes thou hcarest one pray Avith a moving expression (whilst thou canst hardly get out a few broken words in duty) and thou art ready to accuse thyself and to admire him ; as if the brightness AGAINST THE WILES OF THE DEVIL. 119 brightness of the key made it open the door the better ; tlio u seest another abound with joy which thou Avantest, and art ready to conclude his grace more, and thine less, whereas thou mavest have more real grace, only thou wantest a light to shew thee were it lies. Take heed of judging by accessaries; perhaps thou hast not heard so much of the rattling of the chains of Hell, nor in thy conscience the out-cries of the damned, to make thy flesh tremble; but hast thou not seeu that in a bleeding Christ which hath made thy heart melt and mourn, yea, loath and hate thy lusts more than the Devil himself? Truly (Christian) 'tis strange, to hear a patient complain of tlie physician (when he finds his physic work effectually to the evacuating of his distempered humours, and the restoring his health) merely because he was not so sick as some others with the working of it ; soul, thou hast more reason to be blessing God that the conviction of the spirit wrought so on thee, to effect that in thee, without those terrors, which have cost others so dear. Secondiv, This is so weak an argument, that contrary-wise the more the terrors are, the less tlie sorrow is for siii while they remain : These are indeed preparatory sometimes to sorrow, they go before this grace, as austere John before meek Jesus. But as John went down when Christ went up, his increase was John^s decrease ; so as godly sorrow ariseth, terrors decline. As the wind gathers the clouds, but those clouds seldom melt into a set rain, until the wind falls, that gathered them ; so these terrors raise the clouds of our sins in our consciences; but when these sins melt into godly- sorrow, this lays the storm presently; indeed, as the" loud winds do blow away the rain, so these terrors do keep off the soul from tliis gospel sorrow. While the creature is making an out-cry, 'tis damned! 'tis damned! it is taken up so much ■with the fear of Hell, that sin, as sin (which is the proper ob- ject of godly sorrow) is little looked on or mourned for. A murderer condemned to die, is so possest with the fear of death, and thought of the gallows, that there lies the slain body (it may be) before him, unlamented by him ; but . when his pardon is brought, then he can bestow his tears, freely on his murdered friend. They shall look on him whoni thtj/ have pierced, and mourn. Faith is the eye, this eye (beholding its sin piercing Christ, and Christ pardoning "its sin) 120 THAT YE MAY BE ABLE TO STAND sin) affects the heart, the heart affecting sighs ; these inward clouds melt and run from the eye of faith in tears; and all this is done when there is no tempest of terror upon the spirit, but a sweet serenity of love and peace : and therefore Christian, see how Satan abuseth thee, when he would per- suade thee thou art not humbled enougli, because thy sor- row is not attended with these illegal terrors. CHAP. VI. A brief Application of the second Bratich of the Point, viz. Of Satan s Subtilty as a Troubkr and Accuser for Sin. Use 1 Jls Satan so subtle to trouble the Saints peace ? This proves them to be the children of Satan, who shew the same art and subtilty in vexing the spirit of the saints, as doth their infernal father ; not" to speak of bloody persecutors, who are the Devil's slaughter-men to butcher the Saints ; but those who more slily trouble and molest the Saints peace. First, Such as rake up the Saints old sins, which God hath forgiven and forgotten (merely to grieve their spirits and be- spatter their names) these shew their devilish malice indeed, who. can take such pains to travel many years back, that they may find a handful of dirt to throw in the Saint's face. Thus S/dmei reproached David, Come out thou bloody man, 2 Sam. xiv. 6, 7 When you that fear God meet with such re- proaches, answer them as Beza did the Papists, who for want of other matter charged him for some wanton poems penned by him in his youth, Hi homioiciones invident tiihi gratium Dei. These 'men, said he, grudge me the pardon- ins: mercy of God, ^ 3 Thirdly, AGAINST THE WILES OF TH£ DEVIL. i2i Secondly j Such as watch for the Saints halting, and catch at every infirmity to make them odious and themselves mer- ry. 'Tis a dreadful curse such bring upon themselves (though they little think of it) no less than Jfnakk's, the re- membrance of whose name God threatened to blot Jroth iitidfr Htaveti; why, What had Jmakk done to desetvethis ? They miotc the hindcrinost , those that were feeble ^ Deut. xxv. 19. and could not march with the rest. And was it so great a cruelty to do this ? Much more to smite with the edge of a mocking tongue the feeble in grace. Thirdly, Such who father their sins upon the Saints * thus Ahab calls the prophet the troubler of Israel, when it was himself and his father's house. What grief was it, think you, to Mo'ies' spirit, for the Israelites to lay the blood of th'Jse that died in the wilderness at his door? Whereas, God knows, he was their constant bail, when at any time God's hand was up to destroy them; and this is the charge which the best of God's servants in this crooked generation of oars lie under : We may thank them, say the profane, for all our late miseries in the nation; we were well enough till they would reform us. O for shame, blame not the good physic that was administered, but the corrupt body of the nation that could not bear it. Fourthly, Such as will themselv^es sin, merely to trouble the Saints spirit ; thus iiaZ»s/faycflA blasphemed, and when de- sired to speak in another language, he gotes on the more to gtieve them. Sometimes you shall have a profane wretch (knowing onfe to be conscieriticus, and cannot bfook to hear the name of God taken in vain, or the ways of God flouted) will purposely fall upon sudi discourse as shall affect his chaste eyes, aftd trouble his gracious spirit; such an one strikes father ahd chikl at one blow, thinks it not enough to disho- nour God, except the Saint stands by to see and hear the wrong done to his Heavenly Father. Secondly, This may afford matter of admiration ftnd thankfulness to you, O ye Saints, who are not at thfs day under Satan's hatches. Is he so subtle to disqCt-iet, and hast thou any peace in thy conscience? To whom art thou be* liolden for that serenity that is on thy spirit ? To none but thy God, under whose wing thotf sittest so warnt and safe. Is there not combustible matter enough in thy con1sciene« for his sparks to kindle ? Perhaps thou hast not coianwt4ed Vol. I, Q »uch fi2 THAT YE MAY BE ABLE TO STAND such bloody siiis as others ; that is not the reason of thy peace, for the least is big enough to damn, much more to trouble thee. Thou hast not grossly fallen (may be) since conversion, that is rare, (if thou art of long standing) yet the ghosts of thy unregenerate sins might walk in thy conscience : thou hast had many testimonies of God's favour; so had David, Psal. Ixxvii. Yet he is at a loss sometimes how to spell his evidences, as if he could never have read them. The sense of God's love comes and goes with the present taste. He that is in the dark sees not the more for former light. O bless God for that light which shines in at thy window ; Satan is plotting to undermine thy comfort every day. This thief sees thy pleasant fruits as they hang, and his teeth wa- ter at them, but the wall is too high for him to climb ; thy God keeps this serpent out of thy paradise. 'Tis not the grace of God in thee, but the favour of God, as a shield about thee, defends thee from the wicked one. Thirdly, Let Satan's subtilty to molest your peace, make thee. Christian, more wise and wary; thou hast not a fool to deal with, but one that hath wit enough to spill thy comfort, and spoil thy joy, if not narrowly watched : This is the dainty bit he gapes for; 'tis not harder to keep the flies out of your cupboards in summer from tainting your provision, than Satan out of your consciences ; many a sweet meal hath he robbed the Saints of, and sent them supper- less to bed; take heed therefore that he steals not thine away also. CHAP. VII. Co7itaining some Directions, teiiding to entrench and fortify the Christian against the Assaults and JVile's of the Devil, as a Troubler of the Soul's peace. Gacf. jCjIOW shall I stand in a defensive posture SECT. against the wiles of Satan as a troubler.'' AGAINST THE WILES OF THE DEVIL. 12! SECT. I. First, If thou wouldest be guarded from him as a troubler, take heed of him as a seducer. The haft of Satan's hatchet (with which he hes choppino- at the root of the Christian's comfort) is commonlv made of the Christian's wood; First, he tempts to sin, and then for it. Satan is but a creature, and cannot work without tools, he cannot indeed make much of a httle, but not any thing of notliing, as we see in his assaulting of Christ, where he troubled himself to little purpose, because he came and found nothing in him, John xiv. 30. Though the Devil throws the stone, yet it is the mud in us that disturbs our comforts. 'Twas in vain for the Philistines to fall on Samson till his locks tl>€ Egyptians hoped they had the Israelites in, when they crie<;l, Thei/ are efitanglet/^ thei/ are entangled. There arc three kinds of straights wherein he labours to entrap the Christian; nice questions, obscure scriptures, and dark providences. First, He labours to puzzle him with nice and scrupulous questions, (on purpose to retard the work, and clog him in his motion) that meeting with such intricacies in his Christian jQOurse, which he cannot easily resolve, thereby he may be mgxie, either to give over, or go on heavily; therefore Ave h?iye particular charge not to trouble the weak heads of young converts with doubtful disputations, Rom. xiv. 1. — Sometimes Satan will be asking the soul, how it knows .election ; and where he finds one not so fully resolved, as to suit thy accuser many years hence; one affirmative from God's mouth for thy pardoned state, carries more weight, though of old date, than a thousand negatives from Satan's. David's songs of old spring in with a light to his soul in his midnight sorrows. Vol I. ' R Quest, 130 THAT YE MAY BE AJ'.LE TO S'i'AND Quest. But Avliat counsel Mould you give ine, saitli die distressed soid, who cannot fasten on my fornier comtbrts, nor dare to avouch those evidences, "whicli once I tlioui>!it true? I find indeed there have been some treaties of old be- tween God and my soul; some hopes I have had, but these are now so defaced and interlined with back-sliding-s, repen- tances and falls ucvain, that now I question all my evi- dences, whether true or coiniterfeit: V\^hat shall one in this case do? jlns. First, Renew thy repentance, as if thou hadst never repented. Put forth fresh acts of faith, as if thou hadst never believed. This seriously done, Avill stop Satan's mouth with an unexpected answer. Let him object against thv former actings as hypocritical, what can he sav against thy prc^sent repenting and believing, which if true, sets tliec beyond his shot. It will be harder lor Satan to disprove the present workings of God's gracious spirit, Avhilstthe impres- sions thereof are fresh, than to pick an hole in thy old deeds and evidences. Acts are transient, and as wicked men look at sins committed many years since, as little or none, by reason of that breadth of time which interposeth; so the Christian, upon the same account, stands at great disadvan- tage, to take the true aspect of those acts of grace, which so long ago passed between God and him, though sometimes even these are of great use. As God can make a sinner possess the sins of his youth, as if they were newly acted, to his terror in his old age ; so God can present the comforts and evidences Avhich of old the Saint received, with those very thouo-hts he had then of them, as if they were fresh and new. And therefore, Secondly, If he haunts thee with fears ot thy spiritual estate, ]ily thee to the throne of grace, and beg a new copy of thy old evidence, which thou hast lost. Tlic original is i;i the pardon-ofBce in Heaven, whereof Christ is master; if thou art a Saint, thv name is upon record in that court ; make thy moan to God, hear what news from Hea- ven, rather than listen to the tales which are brought by thine enemy from Hell. Did such reason less with Satan, and pray over their fears more to God, they might sooner be resolved. Can you expect trutli from a liaij and comfort from an enemy? Did he ever prophecy well of believers? Was not Job the Devil's hvpocriti', Vvdiom God vouched for a nou-such in holiness,, and proved hiu) so at last - If he knew I that AGAIXST TIIR WILES OF THE DEVIL. 131 tbattliou wtrta Saint, vould he tdl thee so? If an hypo- crite, he wonkl he loth tlion should know it; turn thy hack therefore on liini, and o-o to thy God: fear not, but sooner or kiter he will give liis hand again to thy certitieate. I^ut look thou d!)st not pass rashly a censure on thyself, becaus;-. a suiisfactorv answer is not i)resently sent at thy desire; the uiessenger niav stay long, and bring good news at last. Thirdly, Simn battle with thine enemy till thou art in :i fitter nocture; and that thou may est withdraw into thy trench- es, aii'd make an honourable retreat into those strong-hold, Avhich Christ hath provided for his sick and \vound- ed soldier-^. Now there ;.re two places of advantage into which deserted souls niav retire; the name of Ciod, and the a'hsolute promisctv of the gosj)el ; thesi- I may call the tair })avens, whicii are then ciiietly of use, Avhen the storm is so great, that the shij) cannot live at sea. O, saith Satan, dost thou hope to see God ? None but the pure in heart shall bv blest witli that vision.- Thinkest thou to have coudbrt? That is the portion of the mourners in spir'.t. Now, soul, thoug!" thou canst not sav, in the hurry of temptation, tliou art the pure ;ind the mourner in spirit, yet say thou believest (jod is able to work these in thee, yea, hath promised such a niercv to poor sinners, 'tis his covenant, (he will give anew liL-.ut, a clean heart, a soft heart) and 1 wait, knowing, that as there was nothing in the creature, to move the grtait God to make such promises; so there can be notliicig' htthe creature to hinder the Almighty perforuung of them wlierci_ and wlien he pleaseth. This act of taith, accouipai-.'ed withi. a longing desire after that grace, thou canst not yet find, at- tendance on the means, though it will not fully satisfy all thy doubts, vet wdi keep tiiy head above water, that thou des- ]rd\v not-; and such a :^hore thou needest in this case, or the house fails. - Fourthly, If yet Satan dogs thee, call in help, and keep not the Di'^dl's counsel. The very strength of some tempta- tion lies in, the concealing of them, and the ^ery revealing of them to some faithful friend, (like the opening and prick- ino- of ail iinpostvmie) gives tiie soul present ease: Satan .knows tiiis too well; and therefore, as some thieves, when tliev come to rob an house, either gag them in it, or hold a pi.st.)l to tiieir breast, friglitening tiiem witli death if tliey cry or s;)eak: Thus Satan,, that he may the more freely riile the. soul of its peace and comfort, over^.a^\cs it so, that it dar<" ; ne-i 1:3-2 THAT YE MAY BE ABLE TO STAND. not disclose his temptation. O, saith Satan, if thy brethren or friends know such athin^r by thee, they will cak thee oif, others will hoot at thee. Thus many a poor soul hath been kept long in its pangs by i)iting thein in ; thou losest, Christian, a double help by keeping the Devil's secret, the counsel and prayers of thy fello\r-brethren ; and what an invaluable loss is this? CHAP. VIII. Of the Saints Victory over their subtle Enemy, and whence it is that creatures so overmatched, should be able to stand aminst Sataiis J Files. *to' Ti HE second branch of the Apostle's argument follows, to excite the more vigorously to their arms, and that is from the possibility, yea, certainty, of standing against this subtle enemy, if thus arm'd. That, ye may be more able to stand against the uiles of the Devil. So that this gives the Apostle's argument its due temperament ; for he meant not to scare them into a cowardly tiight, or sullen despair of victory, Avhen he tells them their enemy is so subtle and poli-^ tic; but to excite them to a vigorous resistance, from the assured hope of strength to stand in battle, and victory after it ; which two I conceive are comprehended in that phrase, standing against the wiles of Satan. Sometimes to stand, implies a fighting posture; so v. 11-. Sometimes a conquering posture. Job. xix, 25. 1 know that my Redeemer Uveth, and that he shall stand at the latter day upon the earth. That earth which was the field, where all the bloody battles were fought between him and Satan, on it shall he i;tand, when not an enemy shall dare to shew his head, So thjit taking both these in ; the observation is, Doct. Satan with all his wits and \viles shall never vanquish a soul arm'd with true grace ; nay, he that hath this ar- ujour of God on, shall vanquish him. Look into the word, you AGAINST THE WILES OF THE DEVIL. 133 you shall lun find a Saint, but hath been in the Hst with him, sifted and winndwed more or less by this enemy, vet at last Ave find thcni all comino- oft" Avith an honourable victory; as in David, Job, Peter, Paul, who were the hardest put to it of ativ ny>on rcconl ; and lest some should attribute their victorv to the strenoth of their own inherent grace, above other of tlieir weak brethren, you have the glory of victories approj)riated to God, in whom the Mcak are as strong as the strongest, 2 Cor. xii, 9. Jam. v. 21. We shall give a dou- ble rea-on of this truth, whv the Christian who seems over- uiatch'.i, is yet so unconquerable. First, the curse that lies upon Satan and his cause. God's curse bla' ts wherever it comes. Tlie Canaanites with their neighbour-nations M-ere hrear/ for Israel, tliough people fa- mous for war; and v.;\y ? they were cursed nations. TJie llgi/pfians a poWuc \)eoo\e\ T.et us deal wise ly {say they) vet being cursed of Gcd, this lav like a thorn at their heart, and was at last their fain : vea let the Lsr:iehtes themselves, (who carrv the badge of God's covenant on their flc-;h) by their sins ence become the people of God's curse, and they ;irc tr.impled like dirt under the Assyrian's foot. This made Balak beg so hard for a curse upon Israel. Now there is an irrevocable curse cleaves to Satan from Isa. x. 5. Gen. iii. 14, 15. Jnd the Lord said to the Serpent, Because thou hast done this, thou art cursed, &)C. which place, though partly meant of the literal serpent, yet chiefly of the Devil and the wicked, (his spiritual serpentine bi'ood) as appe.irs by the enmitv ])ronounced against the S.^rpent's seed and the wo- man's, which clearlv holds forth the seed between Christ with his seed, against the Devil and his. ]^ow there are two things in that curse which m iv comfort the Saints. First, the curse prostrates S'ttau under their feet: Upon thy belli/ shalt thou go; wliich is no more than is elsewhere promised; t!iat God Tcill subdue Satan under our feet. Now this ]->tos- trate condftiivn of Satan assures believers, that the Devil shall never lift his head (that is, his Avily policy) higher than the Siiint's heel. He mav make thee limp, but not bereave thee of thv life, and this bruise which he gives thee shall be re- - warded with the breaking of his own head, that is the utter ruin of him and his cause. .S -condlv, Uis fo'.xl is here limited and appointed. Satan shall not devour whom he will. Tiie dust is his food, which ' seems 154 THAT YE MAY BE ABLE TO STAND seems to restrain his power to the wicked, wJio are of the earth earthy, mere dust; but for those who are of heavenly extraction, their graces are reseryed for Christ's food, Cout. vii. 13. and their souls surely are not a morsel for the Devil's tooth. The second reason is taken from the wisdom of God, who as he undertakes the ordering of the Christian's way to Hea- ven, Psal. xxxvii. 24. so espsciall}' this business of Satan's temptations. We find Christ was not led of the evil spirit into the wilderness to he tempted, but of the Holy Spirit, Matt. iv. 1. Satan tempts not when he will, but wdien God pleascth; and the same Holy Spirit which led Christ into the field, brought him oft" with victory. And tlierefore we find jiim marching in the power of the Spirit (after he liad re- pulsed Satan) into Galilee, Luke iv. 14. When Satan tempts a Saint, he is but God's messenger, 2 Cor. xii. 1. There was given to me a thorn in the fitsh, the Messenger of Satan to buffet me, so our translation. But rather as Beza, who will have it in casu recto, the messenger Satan, implying tiiat he was sent of Gnd to Paul ; and indeed the errand he came about was too good and gracious to be his own, Lest I should be exalted above measure; the Devil never meant to do Paul such a good ofHce ; but God sends him to Paul, as David sent Uriah with letters to Joab, neither knew the con- tents of tlieir message. The Devil and his instruments, ])otli are God's instruments, therefore the wicked are called his Sicord, his j4xe, Psal. xv'ii. 13. Isa. x. 15. now let God alone to wield the one, and handle the other. He is brit a bungler tliat hurts and hackles his own legs with his own axe; which CJod would do, if his children should be the worse for Satan's temptations. Let the Devil cliuse his way, God is for him at every wea- pon. If he will try it by force of arms, and assaults the Saints by persecution, fZ'e Lord of Hosts will oppose him. If by ])o]icy and sabtilty, he is ready there also. The Devil and ;dl his council are but foojs to God. , Nay, their wisdom, foolishness. Cunning and art commend every thing but sin. The more artificial tlie watch, the picture, &c. the better; but the more wit and art in sin, the worse, because it is em- ployed against an all-wise God, that cannot be out-witted, and tlierefore will in the end imt pay the workmen in greater Uanmatit)n. AGAINST THE WILES OF THE DEVIL. 13J tlainnatioiu The foolishness of God is wiser than man, yea, than tlie ^visclom of men and Devils, tliat is, the means and instruments Avhich God op))oseth Satan withal. What weaker than a sermon ? who sillier than the Saints in the ac- count of the wise Avorld ? yet God is Aviser in a weak sermon, than Satan in his deep plots (wherein the state heads of a w hole concave of profound Cardinals arc knock'd together) wiser in his simple ones^ than Satan in his Acliitophels and Sanballats; and truly God chuseth on purpose to defeiit the policies of Hell and earth by these, that he may put such to greater shame, 1 Cor, i. 21. How is the great scholar ashamed to be baffled by a, plain countryman's argument? thus God calls forth Job, to wrestle with Satan and his se- conds, for such his three friends shewed themselves in takino' the DeviTs part, and sure he is not able to hold up the cud- gels against the fencing master, Avho is beaten by one of his scholars. God sits laughing, while Hell and earth sit plottinsf, Psal. ii. 4, He disappointeth the devices of the crafti/, he breaketh their studied thoughts and plots, as the words im- port, Job V. 12. in one moment pulling down the labours of many years policy. Indeed, as great tnen keep wild beasts for game and sport, as the fox, the boar, &c. so doth God, Satan and his instruments, to manifest his wisdom in the ta- king of them. It is observed, that the very hunting of some beasts, affords not only pleasure to the hunter, but also more sweetne.'s to the eater. Indeed, God, by displaying of his wisdom in the pursuit of his Saints enemies, doth superadd a sweet relish to their deliverances at last. lie brake the heads of the Leviathan in pieces, and gave him to he meat to his people. After he had hunted Pltaroah out of his forms and boroughs, now he breaks the very brains of all his jilots, and serves hhn up to his people with the g;u-i»ishaient of his wisdom and power about. CHAP. 1S6 THAT YE MAY BE ABLE TO STAND CHAP. IX. Jn Account is given, how flie All-wise God doth out-zvit the Devil in his tempting of Saints to Sin ; zvherein are laid down the Ends Satan pro- pounds, and how he is prevented in all, with the gracious Issue that God puts to these his Temptations. Quest. JtSuT how doth God defeat Satan, and out-wit his rviles in tempting his Saints ? Afis. This God doth by accomplishing his own gracious ends for the good and comfort of his people, out of those temptations from which Satan designs their ruin ; tliis is the noblest kind of conquest, to beat back the Devil's weapon to the wounding of his own head, yea, to cut it off with the Devil's own sword; thus God sets the Devil to catch him- self, and lays, as it were, his own counsels untlcr Satan's wings, and makes him hatch them. Thus the Patriarchs helped to fulfil Joseph's dream, while they were thinking to rid their hands of him. To instance in a few particulars. SECT. I. First, Satan by his temptations aims at the defiling of the Christian's conscience, and disfiguring that beautiful tace of God's image, which is engraven with holiness in the Christian's bosom; he is an unclean spirit iiimself, and ■would have them such, that he might glory in their shame ; but God out-wits him, for he turneth the temptations of Satan to sin, to the purging them from sin ; they are the black soap with which God washeth his Saints whtte. First, God useth the temptations of Satan to one sin, as a preventive against another; us Paul's thorn in the Jieshxo prevent his pride. God sends Satan to assault Paul on that side* Against the wiles of the devil, isi side where he is strono;, that in the mean time he may for- tify him where he is weak. Thus Satan is counteracted; as sometimes we see an army sittini^ down before a townj where it wastes its strength to no purpose; and in the mean timC) gives the enemy an advantage to recruit, and all this by the counsel of some one that is a secret friend to the con-* irary side. God, who is the Saint's true friend, sits in the Devil's counsel, and over-rules proceedings there to the Saint's advantage ; he suffers the Devil to annoy the Chris- tian witii temptations to blasphemy, atheism 5 and by these, together with the troubles of spirit they produce, the soul is driven to duty, is humbled in the sense of these horrid ap- parition's in its imagination, and secured from abundance of formality and pride, which otherwise God saw invading him. As in a family, some business falls out, which keeps the Master up later than ordinary, and by this the thief, Avho that night intended to rob him, is disappointed ; had not such a socil had his spirit of prayer and diligence, kept awake by those afflicting temptations, 'tis likely Satan might ha;ve come as a seducer, and taken him napping in security* Secondly, God purgeth out the very sin Satan tempts to, even by his tempting. Peter never had such a conquest over his self-confidence, never such an establishment of his faith, as after his foul fall in the High-Priest's hall. He that was so well persuaded of himself before, as to say, Though all were offended with Christ, yet would not he; yet how modest and humble was he in a few days become, when he durst not say, he loved Christ more than bis fel- low-brethren, to whom before he had preferred himself? What an undaunted Confessor of Christ and his Gospel doth he prove before Councels and Rulers, who even now was dashed out of countenance by a silly maid? and all this the produce of Satan's temptation sanctified unto him. Indeed a Saint hath a discovery by his fall, what is the prevailing corruption in him ; so that the temptation doth but stir the humour, which the soul having found out, hath the greater advantage to evacuate, by applying those means, ancl using .those ingredients which do purge that malady. Now the soul will call out against this destroyer; Paul had not took such pains to buffet his bodt/j had he not found Satan knocking at the door. Vol, i. S Thirdlv, 138 THAT YE MAY BE ABLE TO STAND Thirdly, God nsc^h these temptations for the advancinfr of the whole work of grace in tiie heart. One spot occa- sions the whole garment to be washed. David overcome with ore sin, renews his repentence for all, Psal. ii. A ^ood husband, when he seeth it rain in at one place, sends for the workman to look over all the house. This indeed distinguisheth a sincere heart from an hypocrite, whose re- pentance is partial, soi't in one plot, and hard in another. Judas cries out of his treason, but not a word of his thievery and hypocrisy. The hole was no wider in his conscience than where the bullet went in ; whereas true sorrow for one, breaks the heart into shivers for others also. Secondly, Satan by tempting one Saint, hath a mischiev- ous design against others, either by encouraging them to sin by the example of such a one, or discouraging them in their Loly course by the scandal he hath givcnf but God here counteracts liim. First, Making the miscarriages of such, a seasonable ca- veat to others to look to their standing. Dost thou see a meek Moses provoked to anger? What watch had thou need keep over thy unruly heart? Though loud winds do some hurt by blowing down here a loose tile, and there a turret, (w'hich was falling before) yet the common good surmounts the private damage of some few ; these being as a broom in God's hand to sweep and cleanse the air; so though some (that are wicked) are by God's righteous judgment for the same hardened into further abominations by the Saints fall, yet the good which sincere souls receive by having their formality and security in a further degree purged, both abundantly counteract the other; as they are but sent a little faster, Avhither they were going before. Secondly, God makes his Saints' falls an argument for comfoi;t to distressed consciences. This hath been, and is as a feather to drop a little hope into the soul, to keep the creature from falling into utter despair; some have been re- vived with this, when next door to Hell, in their own fears. David's ?,\\\ was great, yet he found mercy; Pf^tr fell foully, yet is now- in Heaven. Why sittest thou here, O my soul! under the hatches of despair ? Uj), and call upon thy God for mercy, -wlio hath pardoned the ss^'.'X- to others. Thirdly, God hath a design in suffering Satan to trounce some of his Saints by temptation, to train them up into a fitnest I AGAINST THE VvlLES OF THE DEVIL. 139 fitness to succour their fellow-brethren in the like condition; he sends them hither to f^chool, thfit the cruel hand over them may make them study the word and their own hearts, by which they get experience of Satan's policies, till at last they commence masters in tliis art of comforting tempted souls. It is an art bv its^-lf, to sptak a Kovd in stason to the wean/ soul: it is not servmg out an apprenticesh;}) to himian arts will furnish a man for tins; it is not the knowled'^e of the scrij)ture will suffice: No, not grace itself, except ex- ercised with th<\se buiietings and soul-conflicts. Christ him- self we find trained up in this scliool, ha 1,4. He zcakeneth mine tar to /uar as tht Itarncd, His sufferings (which were all along mingled with temptatiom->) wcTe the lectures from which lie came out so learned, to resolve and comiort dis- tressed souls, So that the Devil had better have let Christ alone, vea, and his Saints also, who do him but the greater disservice, .n comf'.rting others; none will handle poo^- souls so gentiv as those, wlio remember the smart of their own heurts-.-.orrows ; none so skilful in applying the comforts of the word to wounded consciences, as those who have lain bleeding themselves; such know the svniptoms of soul- trouble, and feei others' pains in their own bosoms, which some th..t know the scriptures (for lack of experience) do not, and t!)ereloreare like anov.ce Pn<,sieian, who perhaps can teil you every plant in the herbal, vet wanting the prac- tical part, when a patient comes, knows not well how to make use of his skill. The Saints exper ences help them tq a sovereign treacle ma !e of the scorpion's own flesh, (which they through Christ have slain) and that hath a virtue above all other to expel the venom of Satan's temptations from the heart, SECT. II. Thirdly, Satan in tempting the Saint to sin, labours to make a breach between God and the soul. He hates both and therefore labours to divide these dear friends. If I can (thinks he) get such an one to sin, God will be ano-ry, and *he will whip his child soundly, this will be some sport; and when God is correcting the Saint, he will be questionino- the love oiGod to him, 50 though 1 should not keep him from Heaven S2 140 THAT YE MAY BE ABLE TO STAND Heaven at last, yet he shall have little joy in the way thither. In this case, God and the soul will be like man and wife fallen out, who neither of theni loo!< kindly one upon an- other. Now see how God undermines Satan in both these. First, God useth his Saints' temptations as his ''method by which he advanceth the communications of hrs love unto them. The devil thought he had got the goal, when he got Adam to eat the forbidden fruit, he thought now he had man in the same predicament with himself, as unlikely ever to see the face of God as his apostate spirits: But this v.-as bv God intended to usher in that great gospel plot of saving man bv Christ, who (as soon as this prologue of man's fail is done) is brought upon the stage in that grand promise of the gos- pel made to Adam, aiid at God's command undertakes the charge of recovering lost man out of Satan's dutches, and reinstating hin) in his primitive glory, with an access more than ever he had at first ; so that the meanest lilv in Christ's field exceeds Adam in all his native rovalty. And Satan as in his first temptation, is still on the losing side: What got he by all his pains upon .Job, but to evidence to that holy man how dearly God loved him ? When he foiled Peter so shame- fully, do we not find Christ owning him with as much love as ever? Peter must be the onlv Disciple, to whom by name the joyful news of the resurrection is sent, go tell my dhcU pies and Peter \ as if Christ had said, be sure let his sad heart be comforted with this news, that he may know I am friends with him for all his late cowardice. Quest. But doth not this seem to countenance sin, and make Christians heedless, whether they fall into temptatioa or no? If God does thus shew his love to his Saints after their falls and foils, why should we be so shy of sin, which ends so well at last ? j^ns. Two things will prevent the danger of such an infe- rence. First, We must distinguish between a soul being foiled through his own infirmity, and his enemy's suhtilty and power over-matching him; and another, a\ ho through a false heart doth voluntarily prostrate himself to the lust of Satan ; though a General will shew little pity to a soldier that should traiterously throw down his arms and run to the eaemy, yet if another in fighting receives a wound and be worsted, it will be no dishonour for him to express his pity and iovr , thouo-h AGAINST THE WILES OF THE DEVIL. ui though he should send him out of the field in his own coach. Jay him on his own bed, and appoint him his own sur- geon. God doth not encourage wickedness in a Saint, but pities weakness. Even when the Saints fall into a sin, they do not conimit it so presumptuously as others; there is a part true to God in their bosoms, though over-powered. Moses spake unadvisedly, but the Devil had his instruments to provoke l)im, quite against the good man's temper. David numbers the peoj>le, but 1 Chrori. xxi. 1. Satan stood up and provo- ked David to number Israel. How bravely did Job repel Satan's darJ-.s ? No wonder if in such a shower some one sliould get between the joints of his armour. And we know with what a zealous heart Peter went into the field- though when the enemy appeared, his heart failed h;m. Secondiv, Consider but the way God communicates his love after the Saintsfalls, not in sinning, or forsinninq-, but in mourning and humb'ing their souls for their sins ^Indeed, did God smile on them Avhile acting sinfully, this mio-ht strengthen their sin, as wine in a fever would the disease; but when the fit is off, the venom of the disease spent, and breathed out in humiliation, then the creature lies ]ow. God's wine and comfort are cordials to the droopino- spirit not fuel for sin. i & f > When D>ivid was led into temptation first, he must be clad in sackcloth and mourning, and then God takes it off, and puts on the garment of joy and praise, 1 Chron. xxi. 10. 15. Job, though he exprest so much courage and patience, yet for his infirmities must ablior himself in dust and ashes, before God w dl take himself in arms, Job xlii. 6. Now to iJis Samts in such a poijture, God may with safety, to his ho, Jiour and their good, give a larger draught of his love than ordinary; their fears and sorrow whicli their sin hath cost them, will serve instead of water to dash this strono- wine of joy, and take awav its headiness, that it neither fumo up into pride, nor occasion them to reel backward into apostacy. _ Quest. But why doth God now communicate his love ? ylns. 1. First, from his pitiful nature ; Yon have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender merci/. God loves not io rake bleedmg wounds, he knows a maurnful soul is sub- ject 142 THAT YE MAY BE ABLE TO STAND ject to be discouraged. A frown or angry look from God^. whom the Saint so dearly loves, mnst needs go near the heart; therefore God declares himself at hand to revive such, Isa, Jvii. 15. and he gives the reason, v. 16 For I uill not con- tend for ever, neither will I he ahcays zvrath, for the spirit should fail before me. Whose spirit is there meant? Not of the presumptuous sinner ; but of the contrite and humble. As the Father observes the disposition of his children, one commitsafault and goes on rebelliously, despising his father's anger; another (when Oi-Tending) lays it to heart, refuseth to eat, gets into some corner to lament the displeasure of his father; the father sees it, and his bov.els yearn towards him. Indeed, should he not put a ciiild out of fear by dis- covering his love, the spirit of such an one would fail ; 'tis not possible there should be a long breiich between such a father and such a son, the one relenting over his sin, the other mourning over his son. Secondly, God doth thus, to pour the greater shame upon Satan, who is the rnischief-maktr, between God and the soul. How is the man ashamed that hath stirred up variance be- tween husband and wife, father and son, to see the breach made up, and all set themselves against him ? it went ill on Christ's side, Avhen Herod and Pilate were made friend-"^, and can it go well with Satan to see all well between God and his cliildren? If Esther be in lavour, Haman her enemy shall have his face covered. Indeed, this covers Sjtan's face with shame, to see a poor S.unt even now his prisoner, whom he had leave to rob and plunder, tempt and disquiet, now sitting in the sunshine of God's love, while he like a raven- ing lion takes on for the loss of his prey. Secondly, Sitan's aim is, to weaken the Saijit's faith on God, and cool his love to God, but he is disappointed in both; for first,. God turns their temptations, yea, their falls, to the further establishment of their faith, which (like the tree) stands stronger for its shaking, qr like the giant Anteus, who, in his wrestling with Hercules, is said to get strength by every fall to the ground. • False faith, indeed once foiled, seldom comes on again ; but true faith riseth and fights more valiantly, as we see in Peter and other script-ure-exara- ples. Temptation to faith, is as fire to gold, 1 Pet. i. 7. The fire doth not only discover which is pure gold, but makes the AGAINST THE WILES OF THE DEVIL. 145 the true gold more pure; perhaps it comes out less in buJIc and ueiglit, because severed from soil and dross; but more in value and worth. When Satan is hound up, and the Christian walks under the beams of divine favour, and encourairement of divine assistance; his faith may appear orrcat, if compared with another under tiie withdrawing-s of God, and b\irt"ettin<'-s of Satan; but this is not equal judoment ; as if to try who is biggest of two men, we should measure one naked, and the other over his clothes; or in comparing two pieces of gold, weigh one with the dross and dirt, the other purged "from the.e in the fire ; faith before temptation hath much hetero- geneal stuff that cleaves to it, and goes for faith, but when temptation comes, these are discovered. Now the Chris- tian feels corruption stir, which lay as dead before, now a cloud comes between the soul and the sweet face of God, (the sense of which latter, and the little sense of the other bore up his faith before) but these bladders pricked, he comes now to learn the true stroke of this heavenly art of swimming on the promise, having nothing else to bear him up; and a little of this carries more of the precious nature of faith in it than all the other; yea, is (like Gideon's handful of men) stronger, when all these accessaries to faith are sent away, than when they were present ; this is all the devil gets: instead of destroying his faith which he aims at, he is the occasion of the refining of it, and thereby adding to its strength. Secondly, The love of Saints is enkindled to Christ by their temptations, and foils in their temptations. Possibly at first there may seem a damp upon their love, as when water is fi.rst sprinkled .upon the fire; but when the conflict is a iittie dver^ and the Christian comes to himself, his love to Chriht will break out like a vehement flame. First, the sliame and sorrow which a gracious soul must needs feel in his bosom for his sinful miscarriage, while under the temptation, -will proyoke him to express his love to Christ above others, as is sweetly set forth in the spouse, who when the cold fit of her distemper v/as off, and the temptation over, bestirs her to purpose, her lazy sickness was turned to love-sickness ; she finds it as hard now to sit, as she did be- fore to rise ; she can rest in no place out of her beloved's sight but runs and asks every one she meets for him. And whence 144 THAT YE MAY BE ABLE TO STAND whence came all this vehemency of her zeal? All occasion- ed her undutiful carriao-e to her husband: she parted so un- kindly "ith liini that (bethinking what she had done) away she goes to seek for peace. If sins committed in unregene- racy have such a force upon a gracious soul, that the thought of them, though pardoned, will still melt the heart into sorrow, and excite to shew zeal for God above others, how much more will the sins of a saint, who after sweet ac- quaintance with Jesus Christ lifts up the heel against that bosom whv-re he hath lain, affect, yea, dissolve the heart as into so manv drops of water, and that sorrow provoke him to serve Godut a higher rate than other? No child so dutiful in all the family, as he who is returned from his rebellion. Secondly, As his own shame, so the experience which such an oye hath of Christ's love above others, will increase his love. Christ's love is fuel to ours; as it gives it being, so it aflbrds growth ; it is both mother and nurse to our love. The more Christ puts forth his love, the more heat our love gets, and next to Christ's dying love, none greater than his succouring love in temptation. The mother never hath such advantage, to shew her affection to her child, as when in distress, sick, poor, or imprisoned ; so neither hath Christ to his chddren as when tempted, yea, worsted by tempta- tion. When his children lie in Satan's prison, bleeding under the wounds of their consciences; this is the season he - takes to give an experiment of his tender heart in pitying, his faithfulness in praying for them, his mildness in sending succour to them, yea, his dear love in visiting them by his comforting spirit. Now when the soul hath got off some great temptation, and reads the whole history thereof to- h bloody to fight on earth. Afases and Eliat talked with Christ on Tabor, (an emblem of the sweet com- munion which shall pass between Christ and his Saints in glory) and what was their talk, Luke ix. .'30. but of his death and sufferings? It seems a discourse of our sufferings and temptations arc not too low a subject for that blissful state." Indeed this lett out, would make a blemish in the fair face pf Heaven's glory. Could the damned forget the way they went into Hell, how oft the spirit of God was wooing, and how far they were overcome by the conviction of it ; in a word, how many turns and returns there were in their jour- Vol. 1. T ney Ji6 THAT YE MAY BE ABLE TO STAND rey forward and backward, what possibilities, yea probabi- lities, they had for Heaven, when on earth; were but some hand so kind as to blot these tormenting passages out of their memories, it would ease them wonderfully. So, were it possible glorified Saints could forget the way wherein they went to glory, and the several dangers that intervened from Satan, and their own backsliding hearts, they and their God too would be losers by it, I mean in regard of his ma- ni festive glory. Wliat is the glory wherein God appears at Zion's deliverance ? Those roN'al garments of salvation, that make him admired of men and angels? But the celebration of all his attributes, accordinij to what every one hath done towards their salvation. Now, wisdom being that which the creature chiefl}^ glories in, (and chosen b}- Satan for his first bait, who made Etc believe she should be like God in know- ledge and wisdom) therefore God, to give Satan the more shameful fall, gives him leave to use his wits and wiles in tempting and troubling his children, in which lies his great advantage over the Saints, that so the way to his own throne (where his wisdom shall at last, as well as his mercy, sit in all its royalty) may be paved with the skulls, as 1 may so speak, of devils. Secondly, Thisgives a strong cordial to our fainting faith, in the behalf of the Church of Christ. If all the Devils wits and wiles will not serve him to overcome one single soldier in Christ's camp, much less shall he ever ruin the whole army. These are days of great confusions in the Christian world, and the chief fear of a gracious heart is for the ark, lest that should fall into the enemies hand, (and when this palladium is taken, the city of God (his church) be trod under the feet of pride) I confess Satan seems to get ground daily, he hath strangely wriggled into the bosoms and prin- ciples of many, who by the fame of their profession and zeal, had obtained in the opinion of others to be reckoned among the cliief of Christ's worthies in their generation. He hath sadly corrupted the truths of Christ, brought a disesteem on ordinances, (that by this, and as a judgment for this, the womb of the gospel is become in a great measure barren, and her children which hang about her breasts thrive not in love and holiness as of old, when the milk Avas not so much nor that so spiritual) he hath had advantage by the divisions of the godly, to harden those that are wicked into further disdain AG AFNST THE WILES OF THE DEVIL. U7 disdain of religion, and by the bloody wars of lute years, to boil up the wrath of the popish and prolane crew to ;i hig-her pitch of rage and fury against Christ's little remnant than ever; so that if ever God should suflTer the sword to fall into their hand, they are disciplined and fitted to play the bloody butchers on Christ's sheep above their fore-fathers, neither are they so crest-fallen, but that they can hope for suc!i a day, yea, take up some of those jovs upon trust aforehand to solace themselves. And now. Christian, may be tlieir confidence, together with the distracted state of Christ's alfairs in the world, may discompose thy spirit, con- cerning t!ie issue of these rolling providences that are over our heads; but be still, poor heart, and know, that the con- test is not between the Church and Satan, but between Christ and him; these are the two champions. Stand now, Q ye army of Saints, still by faith, to seethe all-wise God wrestle •with the subtle Devil. If yon live not to see the period of these great confusions, yet generations after you shall be- hold the Almighty smite off this GoHo/ts head with his own sword, and take this cunning hunter in the toil of his own policies, that faith which ascribes greatness and w^isdom to God, will shrink up Satan's subtilty into a nigrum nihil, a thing of nothing. Incrcduliiinitut diabolum, quasi leonem, quijide fortes dtspiciuut quasi vermiculum. Bern. Unbelief tears Satan as a lion, faith treads on him, as a worm. Be- hold therefore thy God at work, and promise thyself, that what he is about will be an excellent piece; none can drive him from his work. The pilot is beaten from the helm and can do little in a storm, but let the ship go adrift. The ar- chitect cannot work when night dra\ys the curtain, yea,, is driven off the scaffold with a' storm of rain ; such workmen are wisest counsellors,- and mightiest Prmces on earth. A pinch may come, when it is as vain to say, Help O King as, Help O beggar; man's wisdom may "be levelled with folly, but God is never interrupted. All the plots of Hell and commotions on earth, have not so much as shaked God's hand, to spoil one letter or line that he hath been drawincr. The mysteriousness of his providence may hang a curtafn before his work, that we cannot see what he is doing; then when darkness is about him, righteousness is the seat of his throne for ever. O where is our faith (Sirs!) let God be >^ise, and all men and Devils fools. What, though thou ^ 2 see 143 THAT YE MAY BE ABLE TO STAND, &c. see as B '>"1 more likely to oq up, than a B.ibylon to be to be puiliid do A-n, vet believe God is makinc; his secret a].i- proaches, and will c!ap his ladders on a sudden to the walls thereof. Sipf)ose truth were prisoner witli Joseph, and error tlie courtier, to have its head lift up by the favour of t'le times, yet dost not remember, that the way to truth's preferment, lies through the prison ; vea, what though the church were like Jonah in the whale's belly, swalln-ved up to the eve of reason, bv the fury of men ; yet dost not remember the whale had not power to digest the prophet? O be not too quick to bury the church before she be dead. Stay while Christ tries his skill before you give it over; bring Christ bv your prayers to its grave, to speak a resurrection word. Admirable hath the Saints faith been in such straights ; as Joseph's, who pawned his l)ones that God would visit his brethren, willing them to lay him where he believed they should be brought. Jeremiah purchaseth a field of his uncle, and pays down the money for it, and this when the Chaldean army quartered about Jerusalem, ready to take the city, and carry him with the rest into Babylon: and all this by God's appointment, Jer, xxii. 6, 1, 8. that he might shew the Jews bv this, how undoubtedly he (in that sad juncture of time) did iielieve the performance of the promise for their return out of captivity. Indeed God counts himself exceedingly disparaged in the thoughts of his people, (though at the lowest ebb of his church's affairs) if his naked word, and the single bond of his promise, will not be taken as sufficient security to their faith for its deliverance. CHAP. FOR WE WRESTLE. i4i> VERSE xri. For we zvrestle ?2oi against Fle^^h and Blood, but against Pr'mcipolities and Powers, against the' Rulers or the Darkness of this IForld, against spiritual JVickedness in high Places. Jl HESE words are coupled to the preceding with that casual particle For, which either refers to the two foregoins; verses, and then thev are a further reason, pressing the necessity of Christian fortitude in the tenth verse, and furniture in the eleve'it'i ; or else to the last word^ of the eleventh verse, where the Apostle having descried the Saint's grand enemy to be S.itan, and described him in one or' his attribute^, his wilv suhtdtv, he in this, farther displays him in his proper colours, not to weaken the Saint's hands, but it wakes their care, that seeing their enemy marching up in a full body, th^y might stand in better order to receive his charge. Where bv the way, we may observe the Apostle's simplicity and plain dealing; he doth not undervalue the strength of t!ie enemy, and represent him inconsider ble, as Captains use to keep their Soldiers together by slighting the power of their adversary ; no, iie tells them the worst at iirst. If S.itan had been to set out his own power, he could have challenged no more than is here granted him. See here the dirference between Ciirist dealing with hisfollowers, and Satan with his. Saran dares not let sinners know who that God is they fight against; this were enough to breed a mutiny in the Devil's camp. Silly souls, they are drawn into the field by a false report of God and his ivays, and they are kept there together with lies and fair tales, but Christ is not afraid to shew his Saints their enemy in all his power and principality, the weakness of God, being' stronger than the powers of Heli. 1 CHAP 150 FOR WE WRESTLE. CHAP. I. Shercefh, the Christain's Life here to be a continual IVrestling tvith Sin and Satan, and the Pau- city of those who are true Wrestlers^ as also hozv the true IVrestkrs should manage their Combat. X HE words contain a lively description of a bloody and lasting war between the Christian and his implacable enemy, in which we may observe, First, The Christian's state in this life, set out by this word Wrest /ing. Secondlv, The Assailants that appear in arms against the Christian, who are described ; First, Negative)}', Not Jiesh (I n ft blood : Or rather comparatively, not chiefly flesh and blood. Secondly, Positively, but against PrincipaliiieSy PowerSj ^c. SECT. I. For the first, the wrestling or conflicting state of a Christian in this life, is rendered observable here by a three- fold circumstance. First, The kind of combat which the Christian's state is here get out by, which though it be used sometimes for a wrestling of sport and recreation, yet here to set out the sharpness of the Christian's encounter ; there are two thinos in wrestling that render it a sharper combat than others. First, Wrestling is not properly fighting against a multi- tude, but when one enemy singles out another, -and enters the list with him, each exerting their whole force and strength against one another, as David and Goliah, when the whola FOR WE WRESTLE. I5l ■whole armies stood as it were in a ring to behold the bloody issue of that duel. Now this is more fierce than to fio-ht ia an army, where though the battle be sharp and long, the sol- dier is not always engaged, but files off when he hath dis- charged, and takes breath; yea, possibly mav escape with- out hurt or stroke, because there the enemy's aim is not at this or that man, but at the whole heap ; but in wrestlino- one cannot escape so, he being the particular object of the enemy's fury, must needs be shaked and tried to purpose. Indeed the word signifies such a strife, as makes the body shake again. Satan hath not only a general malice against the whole army of Saints, but a spite against thee John, thee Joan : He will single thee out for his enemy. We find Jacob when alone a man wrestled with. As God delio-hts to have private communion with his single Saints, so the Devil to try hand to hand with the Christian, when he get* bim alone. As we lose much comfort, Avhen we do not apply the promise and providence of God to our particular persons and conditions ; God loves me, pardons me, takes care of me - the water at the town-conduit doth me no good, if I want a pipe to empty it into my cistern ; so it obstructs our care and watchfulness, when Ave conceive of Satan's wrath and fury, as bent in general against the Saints, and not ao-ainst me in particular. O how careful would a soul be in duty, in goino- to church or closet, had he such a serious meditation as this. Now Satan is at my heels to hinder me in my work, if my God help me not ! Secondly, 'Tis a close combat. Armies fight at some dis- tance, wrestlers grapple hand to hand. An arrow shot from afar, may be seen and shunned, but when the enemv hath hold of one, there is no declining, but either he must resist manfully, or ftill shamefully at his enemy's feet. Satan comes close up, and gets within the Christian, takes his hold of his very flesh and corrupt nature, and by this shakes him. Secondly, The universality of the combat. IVe wrestle which comprehends all, on purpose you may perceive the Apostle changeth the pronoun ye, in the former verse into we in this, that he may include himself as Avell as them ; as if he had said, the quarrel is with every Saint. Satan neither fears 152 FOR WE WRESTLE. tViars to assault the Minister, nor despiseth to wrestle with the nieanest Saint in the Goiinrejrution, p;reat and small, Minister and people, all must wrestle: Not one par^ of Christ's army in the field, and the other at ease in their quarters, wdiere no enemy eonies, here are enemies enough to eng^a^e all at once. Thirdly, The pcrmanenc}" or duration of this combat, and that lies in the tense. Not, our wrestling was at first con- version, but now over, and we past the Pikes ; not, we shall wrestle when sickness comes, and death conies, but our wrestling is, the enemy is ever in sight of us, yea, in fight with us, there is an evil of every day's temptation, which (like Paul's bonds) abides us wherever we be come. So that these particulars summed up, Avill amount to this point : SECT. 11. Doct. The Christian's life is a continual wrestling. He is, as Jeremiah said of himself, born n man of strife ; or what the Prophet said toJsa, may be said to every Christian ; From hence thou shalt have zcar, from thy spiritual birth to thy na- tural death, from the hour when thou first didst set thy face to Heaven, till thou shalt set thy foot in Heaven. Israel's march out of F.gi/pt was in gos]jel-sense, our taking the field against sin and Satan ; and when had they peace? not till they lodged their colours in Canaan. No condition wherein the Christian here below is quiet. Is it prosperity or adversity ? here is work for both hands, to keep pride and security down in the one, faith and pati- ence up in the other ; no place, which the Christian can call priyileged g.round. Lot in Sodom wrestled with the wicked inhabitants thereof, his right eons sunt being vexed zcith their iinchan connersolion. And how fares he at 2o«?' / Do not his own daughters bring a spark of Sodom's fire into his own bed, whereby he is inflamed with lust? Some have thought if they were but in such family, under such a Ministry, out of such occasions. O then they should never be tempted as now they are: I confess change of air is a great help to weak nature; but thiukcst thou to fly from Satan's presence thus? FOR WE WRESTLfi. 15S thus? No, though thou shouldest take the wings of the morning, he would fly after thee; these may make him change his method in tempting, but not lay down his design; so long as his old friend is alive within, he will be knocking at the door without. No Duty can be performed without wrestling : The Christian needs his sword as much as his trowel. He wrestles with a body of flesh ; this to the Chris- tian in duty is as the beast to the traveller ; he cannot go his journey without it, and much ado to go with it. If the flesh be kept high and lusty, then 'tis wanton, and will not obey; if low, then it is weak, and soon tires . Thus the Christian rids but little ground, because he must go his weak body's pace. He wrestles with a body of sin as well as of flesh, this mutters and murmurs when the soul is taking up any duty. Sometimes it keeps the Christian from duty, so that he cannot do what he would. As Paul said, / would have come once and again, but Satan hindered me. I would have prayed, may the Christian say, at such a time, and meditated on the word I heard, the mercies I received at anothei', but this enemy hindered. 'Tis true indeed, Grace sways the sceptre in such a soul, yet as school-boys taking their time when their Master is abroad, do shut him out, and for a while lord it, though they are whipt for it afterward; thus the unregenerate part takes advantage when grace is not on its watch, to disturb its government, and shut it out from duty ; though this last makes the soul more severe in mortifying, yet it costs some scuffle before it can recover its throne, and when it cannot slip from duty, yet then is the Christian wofully yoked with it in duty ; it cannot do what it doth as it would ; many a letter in its copy doth this ene- my spoil, while he jogs him with impertinent thoughts; when the Christian is praying, then Satan and the flesh are a prating; he cries, and they louder, to put him out, or drown niscry. Thus we see the Christian is assailed on every side by his enemy ; and how can it be other, when the seeds of war are laid deep in the natures of both, which can never be' rooted up till the Devil cease to be a Devil, sin to be sin, and the Saint to be a Saint? Though Wolves may snarl at one another, yet soon are quiet again, because the quarrel is not in their nature; but the wolf and the lamb can never be made friends. Sin will lust against grace, and grace draw upon sin whenever they meet. VoJ.I. U SECT. 154 FOR WE WRESTLE. SECT. III. Use 1. This may reprove such as wrestle; but against •whom ? against God; not against Sin atid S.itan. These are bold men indeed, who dare try a fall with the Almighty ; yet such they are, and a Avoe pronounced against them, Isa. xlv. 9. f'Voe unto him that striveth mth his Maker. 'Tis easy to to tell which of these will be worsted. What can he do, but break his shins, that dasheth them against a rock? A goodly battle there is Hke to be, when thorns contest with fire, and stubble with flame. But where live those Giants, that dare enter the list with the great God ? What are their names, that we may know them, and brand them for creatures above all other unworthy to live? take heed, O thou who askest, that the wretched man whom thou seemest so to dsfy, be not found in thine own clothes itself. Judas was the tray- tor, though he would not answer to his name, but put it off with a Master, is it I? and so mayest thou be the fighter against God, The heart is deceitful. Even holy David, for all his anger was so hot against the rich man, that took away the poor man's ewe-lamb, that he bound it with an oath, the man should not live who had done it, yet proves at last to be himself the man, as the Prophet told him, 2 Sam. xii. Now there are two ways wherein men wrestle against God: First, When they wrestle against his Spirit. Second- ly, When they wrestle against his Providence. First, When they wrestle against his Spirit. We read of the Spirit's striving with the Creature, Gen. vi. 3. Mj/ Spirit shall not alzcays strive with man. Wljere the striving is not in anger and wrath *q destroy them, (that God could do without any ctir or scuffle) but a loving strife and contest with man. The old world was running with such a career headlong into their ruin, he sends his Spirit to interpose, and by his counsels and reproofs to offer, as it were, to stop and reclaim them. As if one seeing another ready to offer violence on himself, should strive to get the knife out of his hand, with which he would do the mischief: Or one that hath a purse of gold in his hand to give, should follow ano- ther by all manner of entreaties, striving with him to accept and FOR WE WRESTLE. 155 and take it. Such a kind of strife is this of the Spirit's with me n Thev are the lusts of men, that the holy Spirit strives bv sweet counsels and entreaties to get out of our hands. They are Christ's, his cjrace and eternal life he strives to make ns accept at the Ihands of God's mercy ; and for re- pulsing the Spirit thus striving with them, sinners are justly counted fighters against God: Ye stijf-ncckcd, and unctr- ciimcised in heart and ears, ye do alwai/s resist the Holy Ghost, Acts vii. 31. Now there is twofold striving of the Spirit, and so of our wresling against it. First, The Spirit strives in his Messengers with sinners: They coming on his errand, and not their own, he voncheth the faithful counsels, reproofs, and exhortations, which they give as his own act. Noah, that Preacher of righteousness ^ Avhat he said to the old world, is called, the preaching of the Spirit, 1 Pet. iii. 19. The pains that Moses, Jaron, and other servants of God took in instructing Isratl, is called the instruction of t!ie Spii'it, 'Nfhem. ix. 20. So that when the Avord, which God's Ministers bring in his name, is re- jected, the faithful counsels they give are thrown at sinners heels,- and made light of, then do they strive with the Spirit, and wrestle against Christ as really, as if he visibly, in his own person, had been in the pulpit, and preached the ser- mon to them. When God comes to reckon with sinners, it •will prove so; then God will rub up your memories, and mind you of his striving with you, and your unkind resiling him. They, whether they zMl hear, or whether they will forbear, shall know they had a Prophet among them, Ezek. ii. 5. Now men soon forget whom and what they hear ; ask them what wasprest upon their conscience in such a sermon, they have forgot ; what were the precious truths laid out in another, and they are lost; and well v. ere it for them, if their memories were no better in another world ; it would ease their torxnents more than a little. But when they shall know they hiul a Prophet among them, and what a price they had with him in their hands, though it was in fools keeping. They shall know what he was, and what he said, ' though a thousand years past, as fresh as if it were done but last night. The more zealous and compassionate, the more painful and powerful he v/as in his place, the greater shall their sin be found, to break from such holy violence offered to do U 2 them U6 FOR WE WRESTLE. them good. Surely God will have sometbing for the sweat, yea, fives of his servants, which were worn out in striving with such rebellious ones. May be yet, sinners, your fir- mament is clear, no cloud to be seen that portends a storm ; but know (as you use to say) winter does not rot in the clouds, you shall have it at last; every threatening which your faithful Ministers have denounced against you out of the word, God is bound to make good. He confirmeth the word of his Servant, and performeth tht counsel of his Mes- sengers, Isa. xliv. 21. and that in judgment against sinners, confirming the threatenings, as well as in mercy performing the promises, which they declare as the portion of his chil- dren. But it will be time enough to ask such on a sick bed, or a dying hour, whether the words of the Lord delivered by their faithful Preachers, have not taken hold of them. Some have confessed with horror they have, as the Jews, Zee/?, i. 6. Like as the Lord of Hosts thought to do unto us, so hath he dealt with us. Secondly, the Spirit strives with men more immediately, when he takes his inward approaches to to the consciences of men, debating in their own bosoms tiie case with them: one while he shews them their sins in their bloody colours, and whither they will surely bring them, if not looked to timely, which he doth so convincingly, that the creature smells sometimes the very fire and brimstone about him, and is at present in a temporal Hell; another "while he falls a parlying and treating with them, making gracious overtures to the sinner, if he will return at his re- proof, presents the grace of the Gospel, aud opens a door of hope for his recovery, yea, falls a wooing and beseeching of him to throw down his rebellious arms, and come to Christ for life, whose heart is in a present disposition to re- ceive and embrace the first motion the returning sinner makes for mercy. Now when the Spirit of God follows the sinner from place to place, and time to time, suggesting such motion's, and renewing his old suit, and the creature shall fling out of the Spirit's hands thus striving with him, re infecta, as far from renouncing his lusts, or taking any likr ing to Christ as ever; this is to resist the Spirit to his face, and it carries so much malignity in it, that (even where it hath not been final) poor humbled souls have been overset with horror of it, that they could not for a long time be per- suaded, but that it was unpardonable sin. Take FOR WE WRESTLE. 157 Take heed therefore sinners, how you use the Spirit when he comes, knocking at the door of your hearts: Open at hi* knock, and he will he your guest, you shall have his sweet company; repulse him, and you have not a promise he will knock again. And if onc-e he leave striving with thee, un- happy man, thou art lost for ever ; thou liest like a ship cast up by the waves upon some high rock, where the tide never qomes to fetch it off. Thou mayest come to the word, con- verse with other ordinances, but in vain. *Tis the Spirit of them which is both tide and wind, to set the soul afloat, and carry it on, or else it lies like a ship on dry ground which stirs not. Secondly, We wrestle against God when we wrestle with his providence, and that two ways; First when we are dis- contented with his providential disposure of us. God's carving for us, doth not please us, but we are objecting^ against his dealings towards, at least muttering something' with the fool in our hearts, whicli God hears as lightly as man oar words. God counts, then we begin to quarrel w^ilh him, when we do not acquiesce in, say amen to his provi- dence, whatever it is. He calls it a contending with the Al- mighty, Job. xl. 2. yea, a reproving of God. And he is a bold man sure that dare find fault with God, and article against Heaven. God chaliengeth him, whoever he is, that doth this, to an- swer at his pc^'d. He that reprnveth God, let him anszcer it. It was high time for Job to have done, wdien he hears what a sense God puts upon those unwary words, which dropt fronj him in the anguish of his spirit, and paroxism of his sufferings ; contend with the Almighty ? Reprove God ? Good man, how blank he is, and cries out, / am vile, what shall I a)iszcer thee'^ I icill lay my hand upon my month. Let God but pardon what is past, and he shall hear such language no more. O Sirs, take heed of this wrestlinff above all others. Contention is uncomfortable, with whom- soever we fall out. Neighbours or friends, wife or husband, children or servants; but worst of all with God. If God cannot please thee, but thy heart riseth against him, Avhat hopes are there of thy pleasing hin), who will take nothino- 'kindly from that man who is angry with him? And how can love to pod be preserved in a discontented heart, that is always 158 FOR WE WRESTLE. alwavs muttering against him? Love cannot think any evil of God, nor endure any to speak evil of him, but it must take God's part, as Jonathan, David's, when Saul spake base- ly of him; and when it cannot be heard, will, like him, arise and be gone. When afflicted, love can allow thee to groiin, but not to grumble. If thou wilt ease thy incumbered spirit into God's bosom by prayer, and humbly wrestle with God on thy knees, love is for thee, and will help thee to the best arguments thou canst use to God : But if thou wilt vent thv distempered passions, and shew a mutinous spirit against God, this stabs it to the heart. Secondly, We wrestle against providence, when incorri- gible under the various dispensations of God towards us. Providence has a voice, if we had an ear; mercies should draw, afflictions drive ; now when neither fair means nor foul do us good, but we are impenitent under both, this is to wrestle against God with both hands. Each of these have their peculiar aggravations. One is against love, and so disingenuous; the other is against the smart of his rod, and therein we slight his anger, and are cruel to ourselves in kicking against the pricks. Mercy should make us ashamed, "vvrath afraid to sin. He that is not ashamed, has not the spirit of man. He that is not afraid when smitten, is worse than a beast, who stands in awe of whip and spur. Sonietimes mercy (especially these outward mercies, which have a pleasing re- lish to the carnal part in a Christian) hath proved a snare to the best of men: But then affliction useth to recover them; but when affliction makes men worse, and they harden them- selves against God, to sin more and more while the rod is on them, what it like to reclaim them ? Few are made better by prosperity, whom afflictions make worse. He that will sin, though he goes in pain, will much more if that once be gone. But take heed of thus contesting with God. There is nothing got by scuffling with God, but blows, or worse. If he say he will afflict thee no more, 'tis even the worse he can say ; 'tis as much as if he should say, he will be in thy debt till another world, and there pay thee altogether. But if he means thee mercy, thou shalt hear from him in some sharper affliction than ever. He hath wedges that can rive thee, wert tliou a more knotty piece than tuou art. Are there yet FOR WE WRESTLE. 159 yet the treasures of zoickedness, and the scant meamre that is abominable'? (saith God to Israel, Micah vi. 10.) what incor- I'igible, though the Lord's voice crieth unto the city, biddingr you liear the rod, and him that hath appointed it ? See what course God resolves on, v. 13. Therefore [ will make thee sick in smiting of thee. As if he had said, my other physic I see was too weak, it did not work to turn your stomach, but I will prepare a potion that shall make you sick at heart. Secondly, It reproves those who seem to wrestle against sin not according to the word of command that Christ gives. There is a law in wrestling which must be observed, 2 Tim. ii. 5. If a man also strive for mastery, yet he is not crowned, except he strive lazvfully. He alludes to the Roman games, to which there were judges appointed to see that no foul play were offered contrary to the law for wrestlino-; the prize being denied to such, though they did foil their adver- sary, which the Apostle improves to make the Christian care- ful in his war, as being under a stricter liw and discipline, that requires not only valour to fight, but obedience to fi^ht, by order, and according to the word of command: Nowfew do this that go for great Wrestlers. First, Some while they wrestle against one sin embrace another; and in that case, 'tis not the person wrestles against sin, but one sin wrestles with another, and 'tis no wonder to see thieves fall out when they come to divide the spoil; lusts are divers. Tit. iii. 3. and 'tis hard to please ma- ny Masters, especially when their commands are so contrary ; when pride bids lay on in bravery, lavish out in entertain- ment, covetousness bids lay up; when malice bids revenge, carnal policy saith, concealthy wrath, though not forgive!— When lust^ends to his whores, hypocrisy rnills him back for shame of the world. Now is he God's champion that resists one sin at the command of another. Secondly, Some wrestle, bnt they are prest into the field, not as Volunteers, their slavish fear scares them at ])resent ' from their lust , so that the combat is rather betwixt their conscience and will, than them and their lust: Give me such a .sin, saith will ; no, saith conscience, it will scald, and throws it away. A man may Jove the wine, thourrh he is loth to have his lips burnt ; Hypocrites themselves are afraid to burn. In J 60 FOR WE WRESTLE. In such combats the will at last prevails, either by bribin* the understanding to present the lust it desires in a more pleasing dress (that conscience may not be scared with such hedious apparitions of wrath) or by pacifving conscience with some promise of repentance for tlie future, or by for- bearing some sin for the present, whicli it can best spare ; therebv to gain the reputationof something like areformation: or if all this will not do, then (prompted i^y the fur}^ of its lust) the will proclaims open war against conscience, sinnino- in the face of it, like some wild horse (impatient of the spur which pricks him, and bridle that curbs him) gets the bit be- tween his teeth, and runs with full speed, til! at last he easeth himself of his rider ; and then where he sees fattest pasture, no hedge or ditch can withhold him, till in the end you find him starving in somepound for his trespass: Thusmanysinatsuch rate, that conscience can no longer hold the reins, nor sit the saddle, but is thrown down and laid for dead ; and then the wretches range where their lusts can take the fullest meal, till at last they pay for their stolen pleasures most dearly, when conscience comes to itself, pursues them, and takes them more surely bv the throat than ever, never to let them go till it brings them before God's tribunal. Thirdly, Others wrestle with sin, but they do not hate it, and therefore they are favourable to it, and seek not the life of sin as tlieir deadly enemy; these wrestle in jest, and not in earnest ; the wounds they give sin one day are healed by the next. Let men resolve never so strongly against sin, yet it will creep again into their favour, till the love of sin bequench'd in the heart, and this fire will never die of itself, the love of Christ, as Jerome excellently, C///MS amor exlinguit a/ium. This heavenly fire will indeed put oat that flame of Hell, which he illustrates by Ahashuerus's carriage to Vashti, his Queen, who in the fir^t chapter makes a decree in all haste, that she come no more before him; l)ut when his passion is a little down, c. 2. V- 1. he begins to relent towards her, which his council perceiving, presently seek out for a beautiful virgin, on whom the King might place his love, and take into his royal bed, which clone, we hear no more of Vashti ; then, and not till then, will the soul's decree stand against sin, when the soul hath taken Christ into his bosom. SECT. 1 FOR WE WRESTLE. lei SECT. IV. Secondly, To the Saints, seeing your life is a continual wrestling here on earth, 'tis your wisdom to study how you may best manage the combat with your worst enemy ; which that you may do, take these fcAv directions. First, Look thou goest not into the field without thy second ; my meaning is, engage God by prayer to stand at thy back ; God is in a league offensive and defensive with thee, but he looks to be called. Did the Ephraimites take it ill, that Gideon called them not into the field, and may not God much more? As if thou meanest to steal a victory be- fore he should know it. Thou hast more valour than Moses, who would not stir without God ; no, though he sent an Angel for his Lieutenant. Thou art wiser than. Jacob, who to overcome Esau, now marching up, turns from him, and falls upon God; he knew if he could Avrestlc with God, he might trust God to deal with his brother. Engage God, and the back-door is shut, no enemy can come behmdtiiee; yea, thine enemy shall fall before thee. God turn the counsel of Ahitophel into fool- ishness, saith David ; Heaven saith amen to his prayer, and the wretch hangs himself. Secondly, Be very careful of giving thy enemy hand- hold. Wrestlers strive to fasten upon some part or other, which gives them advantage more easily to throw their ad- versary ; to prevent which, they usexl, First, to lay aside their garments. Secondly, to anoint their bodies. For the first, Christian, labour to put off the old man, which is most personal; that cor uption, which David calls his own iniquity. Psalm xviii. 23. This is the skirt which Satan lays hold of; observe what it is, and mortify it daily, then Satan will retreat with.shant>e, Avhen he sees the head of that enemy upon the wall, which should have betrayed thee into his hands. Secondly, The Roman wrestlers used to anoint their bodies ; so do thou : Bathe thy soul with the frequent raedita- tation of Christ's love. Satan will find little welcome where Vol. L X Christ's 162 FOR WE WRESTLE. Christ's love dwells ; love will kindle love, and that will be as a wall of fire to keep off Satan, it will make thee disdain the offer of sin, and as oil, supple thy joints, and make thee active, to offend thy enemy. Think how Christ wrestles in thy quarrel! Sin, Hell, and Wrath, had all come full mouth upon thee, had he not coped with them in the way — And canst thou find in thy heart to requite his love, by be- traying his glor}?^ into the hands of sin, by cowardice or treachery ? Say not thou lovest him, so long as thou canst lay those sins in thy bosom, which plucked his heart out of his bosom. It were strange if a child should keep, and de- light to use no other knife, but wherewith his father was .stabbed . Thirdly, Improve the advantage thou gettest at any time wisely. Sometimes the Christian hath his enemy on the hip, yea, on the groimd, can set his foot on the very neck of his pride, and throw away his unbelief, as a thing absurd and unreasonable; now (as a wise wrestler) fall with all thy weight upon thine enemy ; though a man think it foul play to strike when his adversary is down, yet do not thou so compliment with sin, as to let it breathe or rise. Take heed thou art not charged of God, as Ahab was, for let- ting go this enemy now in thy hands, whom God hath ap- pointed to destruction. Learn a little wisdom of the Ser- pent's brood, who when they had Christ under their foot, never thought they had him sure enough ; no, not when dead, and therefore, both seal and watch his grave. Thus do you, to hinder the resurrection of thy sin, seal it down with strong- er pur[)oses, solemn covenants, and Avatch it by a wakeful circumspect walking. Use 3. This is the ground of consolation to the Aveak Christian, who disputes against the truth of his grace, from the inward conflicts and fightings he hath Avith his lusts, and is ready to say (like Gideon, in regard of outward enemies) //' God he zcith me, why is all this befallen me'^ Why^do I find such strugglings in me, provoking me to sin, pulling me back from that Avhich is good? Why, ask. The answer is soon given, because thou art a Wrestler, not a Conqueror. Thou mistakest the state of a Christian in this life ; when one is made a Christian, he is not presently called to triumph over his slain enemies, but carried into the field to meet and fight them. The state of grace is the commencing FOR WE WRESTLE. 1 63 commening of a war against sin, not the ending of it; rather tlian thou shalt not have an enemy to wrestle with, God him- self will come in a disguise into the field, and appear to be thine enemy. Thus when Jacob was alone, a man Avrestled with him until the break of day, and therefore set th}'^ heart at rest if this be thy scruple: Thy soul may rather take com- fort in this, that thou art a wrestler; this struggling within thee, if upon the right ground, and to the right end, doth evidence there are two nations within thee, two contrary natures ; the one from earth, earthly ; and the other from Heaven, heavenly; yea, for thy further comfort know though thy corrupt nature be the elder, yet it shall serve the younger. Use 4. O how should this make thee (Christian) long to be gone home, where there is none of this stir and scuffle ! 'Tis strange, that every hour seems not a day, and every day a year, till death sounds thy joyfuh-etreat, and calls thee off the field, where the bullets ily so' thick, and thou art fighting for thyself with thy deadly enemies, to come to court, where not swords, but palms are seen in the Saints hand^; not drums, but harps; not groans of bleeding sol- diers and wounded consciences, but sweet and ravishing mu- sic is heard of triumphing victors, singing the praises of God and the Lamb, tlirough whom they have over- come. Well, Christians, while you are below, comfort your- selves with these these things ; there is a rest remains for the people of God : You do not beat the air, but Avrestle for a Heaven that is yonder above those clouds; you have your worst first, the best Avill follow. You wrestle but to win a crown, and win to wear it, yea wear, never to lose it, which once on, none shall take off, or put you to the hazard of a battle more. Here we overcome to fight again, the battle of one temptation may be over, but the war remains. What peace can we ^lave, as long as Devils can come abroad out of their holes, or any thing of sinful nature remains in our- selves unmortified, which will even fight upon its knees, and strike with one arm while the other is cut off; but when death conu^s, the last stroke is struck; this good physician will perfectly cure thee of thy s|?iritual blindness and lame- ness (as the Martyr told his fellow at the stake, bloody Bonner would do their bodies.) What is it, Christian, which takes 164 FOR WE WRESTLE takes way tlie joy of thy life, but the wrestlings and com- bats Avhich this bosom enemy puts thee to ? Is not this the Peninnah, that vexing and disturbing thy spirit, hath kept thee from many a sweet meal, thou mightcst have*had in com- munion with God and his Saints? Or if thou hast come, hath made thee cover the altar of God with thy tears? And Avill it not be a happy hand, that cuts the knot, and sets thee loose from thy deaduess, hypocrisy, pride, &c. wherewith thou wast yoked ? It is life which is thy loss, and death which is thy gain. Be but wiHing to endure the rending of the vail of thy flesh, and thou art where thou would be, out of the reach of sin, at rest in the bosom of thy God. And Avhy should a short evil of pain affright thee more, than the deliverance from a continual torment of sin's evil, ravish the.e? Some you know have chose to be cut, rather than to be ground daily with the stone, and yet, may be their pain comes again ; and can thou not quietly think of dying to be deli- vered from the torment of thy sins, never to return more ? and yet that is not the half that death doth for thee : Peace is sweet after war, ease after pain; but what tongue can express what joy, what glory must fill the creature at the first sight of God, and that blessed company ? None but one that dwells there can tell. Did we know more of that blissful state, we ministers would find it as hard work to per- suade Christians to be willing to live here so long, as now it is to persuade them to be willing to die so soon. CHAP. II. Wherein is shewed what is meant by Flesh and Blood; hozv the Christian- doth not^ and hoxv he doth tvrestle against the same. SECT. I. J_^ OW follows the description of the Saint's enemies, with whom he is to wrestle. NOT WITH FLESH AND BLOOD. 165 First, Described negatively, Not zcithfesh and blood. Secondly; Positively, But against principalities, and pozsers, S^c. First, For the negative part of the description ; we are not to take it for a pure negation, as if we had no conflict with flesh and blood, but wholly and solely to engage against S.itan ; but by way of comparison, not only with flesh and blood, and in some sense not 'chiefly. It is usual in .scrip- ture such manner of phrases, Luke xiv. 12 Call not thy friends to dinner, but the poor; that is, not only those so as to neo-lect the poor. Now what is meant here by flesh and bloodl There is a double interpretation of the words. First, Bv flesh and blood may be meant our bosom corrup- tions; that sin which is in our corrupt nature so often called flesh in the scripture ; The flesh htsteth against the Spirit, and sometimes flesh and blood, as Matt. xVi. 17. Flesh and blood hath not revealed this, that is, this confession thou hast made comes from above; thy fleshly corrupt mind could never have found out this supernatural truth, thy sin- ful will would never have embraced it. So, 1 Cor. xv. 20. Flesh and blood cannot inherit the kingdom of God, that is, sinful mortal flesh, as it is expounded in the words following. So, Gal. i. 16. I consulted not with flesh and blood, that is, carnal reason. Now this bosom enemy may be called flesh, partly from its derivation, and partly from its operation: from its derivation, because it is derived and propagated to us by natural generation ; thus Adam is said to beget a son in his ozon likeness, sinful as he was, as well as mortal and miserable; yea, the holiest Saint on earth, having flesh in him, communxates this corrupt and sinful nature to his child, as the circumcised Jew begat an uncircumcised child ; and the wheat cleansed and fan'd, being sown, comes up with a husk, John \n. 6. That which is b^orn of thejlesh is flesh. Secondly, It is called flesh from the operations of this cor- rupt nature, which are fleshly and carnal. The reasonings of the corrupt mind fleshly, therefore called the carnal mind, incapable indeed of the" things of God, which it neither doth nor can perceive; as the sun doth obsignare snperiora dam revelat inferiora; hide the Heavens which are above it 'from us, while it reveals things beneath ; so carnal reason leaves the creature in the dark, concerning spiritual truths, when it is most able to conceive and discourse of creature- excellencies, 166 FOR WE WRESTLE excellencies, and carnal interests here below. What a child- ish question, for so Avise a man, did Nicod€7nus put to Christ ? though Christ to help hiin did wrap his speech in a carnal phrase. If fleshly reason cannot understand spiritual truths when thus accommodated, and the notions of the Gos- pel translated into its own language, what skill is it like to have of them, if put to read them in their original tongue? I mean, if this garment of carnal expression were taken off, and spiritual truths in their naked hue presented to its vie%v. The motions of the natural will are carnal, and therefore, Horn. viii. 5. They that are ^after the Jiesh, are said to wiwc? the things of the Jies,h. All its desires, delights, cares, fears, are in and of carnal things; it savours spiritual food no more than an Angel fleshly. Omnistitagustu ducitur: What we cannot relish we will hardly make our daily food. Every creature hath its pro])er diet, the lion eat not grass, nor the horse flesh ; Avhat is food to the carnal heart, is poison to the gracious; and that which is pleasing to the gracious, is dis- tasteful to the carnal. Now according to this interpretation the sense of the Apostle is not, as if the Christian had no combat with his corrupt nature (for in another place it is said, the spirit lusts against the flesh, and the flesh against the spirit, and this enemy is called the sin that besets the Chris- tian round) but to aggi-avate his conflict with this enemy by the access of a foreign power, Satan, who strikes it with tliis domestic enemy. As if while a King is fighting with i)is own mutinous subject-^, some out-landish troops should jo!n with them, now he may be said not to fight with his subjects, but with a foreign power. The Christian wrestles not with his naked coiTuptions, but with Satan in them ; were there no Devil, yet we should have our hands full in resisting the corruptions of our own hearts ; but ihc access of this enemy makes the battle more terrshle, because he heads them who is a Captain so skilful and experienced. Our sin is the engine, Satan is the engi- neer, lust the bait, Satan the angler : When a soul is enticed by his own lust, he is said to be tempted. Jam. i. 14. because both Satan and our ov,-n lu:t concur to the completing the sin. Use First, Let this make thee. Christian, ply the work of mortification close ; it is no policy to let thy lu>ts have arms, ■who are sure to rise and declare against thee when thine en- emy NOT WITH FLESH AND BLOOD. 167 eniy comes. Achish's Nobles did wisely, in that they ^vou]d not trust David '\\\ their army when to hght against hracly lest in the battle he should be an Adversary to them : And darest thou go to duty, or engage in any action, where Sa- tan will appear against thee, and not endeavour to make sure of thy pride, unbelief, kc. that they join not with thine enemy ? Secondly, Are Satan and thine own flesh against thee, not single corruption, but edged with his policy, and backed by his power? See then what need thou hast of more help than thy own grace ; take heed of grappling with him in the strength of thy naked grace; here thou hast two to one against thee. Satan was too hard for Adam, though he went so well appointed into the field, because left to himself; much more easily will he foil thee ; cling therefore about thy God for strength, get him with thee, and then, though a worm, thou shalt be able to deal with this serpent. SECT. II. Secondly, Flesh and blood is interpreted as paraphrase of man. We wrestle not with flesh and blood, that is, not with man, who is here described by that part Avhich chiefly distinguisheth him from the angelical nature: Touch me, saith Christ, and handle me, a spirit hath notjlesh. Now accordmg to this interpretation observe; First, How meanly the Spirit of God speaks of man. Secondly, Where he lays the stress of the Saint's battle, not in resiting flesh and blood, but principalities and powers; where the Apostle excludes not our combat with man, for the war is against the Serpent and his seed. As wide as the world is, it cannot peaceably hold the Saints and wicked to- gether ; but his intent is to shew, what a complicated enemy (man's wrath and Satan's interwoven together) we have to deal with. First, For tlie first. How meanly doth the Spirit of God speak of man, calling him flesh and blood? Man hath a hea- ven-born soul, which makes him a-kin to Angels, yea, to the God of them who is the Father of Spirits; but this is pas- sed by in silence,, as if God would not own that which is tainted Atith sin, and not the creature God at first made it ; 9r 168 FOR WE WRESTLE or because the soul, though of such noble extraction, yet being so immersed in sensuality, deserves no other iuune than l^esh, which part of man levels him with the beast, and is here intended to express the weakness and frailty of man's nature. It is a phrase by which the Holy Ghost expresses the weakness and impotency of a creature, Isa. xxxi. 3. The^ are men, and their horsts are Jiesh, that is, weak; on the contrary, when he would set out the power and streng^th of a thing, he opposcth it to tiesh, 2 Cor. x, 3. Our weapons are not carnal, but mighty ; and so in the text, not flesh and blood, but powers. As if he should say, Had you no other to fear but a weak sorry man, it were not worth the provid- ing arms or ammunition; but you have enemies that nei- ther are flesh, nor are resisted with flesh ; so that here we see what a weak creature man is, not only weaker than Angels, as they are spirits, and he flesh, but in some sense beneath the beasts, as the flesh of man is frailer than the flesh of beasts; therefore the Spirit of God compares man to the grass, which soon withers, Isa. xl. 6. and his goodliness to thejlower of the field. Yea, he is called vanity, Psal. Ixii. 9. Men oflozo degree are vanity, and men of high degree are a lie, both alike vain ; only the rich and the great man, his vanity is covered with honour, wealth, &)C. which are here called a lie, because they are not what they seem, and so worse than plain vanity, which is known to be so, and de- ceives not. Use. First. Is man but frail flesh ? let this humble thee; O man, in all thy excellency, flesh is but one remove from filth and corruption; thy soul is the salt that keeps thee sweet, or else thou would stink above ground. Is it thy beauty thou pridest in ? Flesh is grass, but beauty is the va- nity of this vanity. This goodiiness is like the flower, which lasts not so long as the grass, appears in its montli, and is gone; yea, like the beauty of the flower, Avhich fades while the flower stands. How soon will time's plough make furrows in thy face; yea, one fit of the ague will ;o change thy countenance^ as shall make thy doting lovers afraid to look on tliee ? Is it strength? alas, it" is an arm of flesh, which withers often in the stretching forth ; 'ere long thy blood, which is now warm, will freeze in thy veins; tliy spring crowned with May buds, will tread on December's heel; thy marrow dry iu th}^ bones, thy sinews slfrink, thy legs bow NOT WITH FLESH AND BLOOD, 169 bow under the weight of thy body, thy eye-strings crack, thy tongue not able to call for help ; yea, thy heart with thy flesh shall fail ; and now thou, who art such a giant, take a turn if thou canst in thy chamber, yea, raise but thy head from thy pillow if thou art able, or call back thy breath, "which is making haste to be gone out of thy nostrils, never to return more; and darest thou glory in that which so soon may be prostrate ? Is it Avisdom ? The same grave that covers thy body shall bury all that, (the wisdom of thy flesh I mean) all thy thoughts and goodly plots shall come to nothing. Indeed, if a Christian, thy tlioughts shall ascend with thee ; not one ho- ly breathing of thy soul shall be lost. Is it thy blood and birth ? Whoever thou art, thou art base born till born again, the same blood runs in thy veins Avith the beggar in the street. Acts xvii. 26. All nations there, we find made of the same blood : They come in and go out of the world alike: One is not made of finer earth, nor resolved into pu- rer dust than another. Use '2. Is man flesli? Trust not in man ; cursed be he that makethjksh hharm. Not the mighty man ; robes may hide and garnish, but cannot change the flesh, Psal. cxlvi. Put not your trust in Princes; alas, they cannot keep their crown on their own heads, or their heads on their own shoulders ; and lookest thou for that Avhich they cannot give themselves ? Not in wise men, whose designs often recoil upon themselves, that they cannot perform their enterprise. Man's carnal Avisdom intends one thing, but God turns the wheel, and brings forth another. Trust not in holy men, they have flesh, and their judg- ment is fallible, yea, their Avay sometimes doubtful. His mistake may lead thee aside, and though he returns, thou may est go on and perish. Trust not in any man, in all men, no not in thyself, thou art flesh. He is a fool (saith the wise man) thattrusti> his heart. Not in the best thou art, or dost, the garment of thy righteousness is spotted with the- flesh ; all is counted Avith Saint Paul, confidence in the flesh, besides our rejoicing in Christ, Phil. iii. 3. * Use 3. Fear not man, he is but flesh. This was David's resolve, Psal. Ivi. 4. / will not fear what Jiesh can do unto vie. What, not ^uch a great man, not such a number of men. Vol. L . y 170 NOT WITH FLESH AND BLOOD. men, who have the keys of all the prisons at their girdlci Avho can kill or save alive ? No, not these, only look they are thy enemies for righteousness sake. Take heed thou makest not the least child thine enemy, by offering wrong to him, God will right the wicked even upon tJu' S.Jnt, If he offend, he shall find uo shelter under God's wing for his sin. This made Jerome complain, that the Christian's sin made the arms of those barbarous nations which invaded Christendom victorious. But if man's vn-dth find thee in God's way, and his fury take fire at thy holiness, thou need- est not fear though thy life be the prey he hunts for. Flesh can onlv wound flesh, he may kill thee, but not hurt thee. Why shouldest thou fear to be stript of that which thou hast resigned already to Christ? 'Tis the first lesson thou learncst, if aChristian, to den}^ thyself, take up thy cross, and follow thv master, so that the enemy comes too late ; thou hast no life to lose, because thou hast given it already to Christ, nor can man take away that without God's leave ; all thou hast is ensured; and though God hath not promised thee immu- nitv from suffering in this kind, yet he hath undertaken to bear the loss, yea, to pay thee an hundred-fold, and thou shalt not stay for it till another Avorld. Again thou oughtest not to fear flesh. Our Saviour, Matth. 10. thrice in the compass of six verses, commands us not to fear man; if thy heart quails at him, how Avilt thou behave th^^self in the list against Satan, whose little finger is heavier than a man's loins? The Romans had ar ma prahisoria, wccipous rehnted, or cudgels, v.hich they were tried at before they came to the sharp. If thou canst not bear a bruise in thy flesh from man's cudgels and blunt weapon, what wilt thou do when thou shalt have Satan's sword in thy side? God counts himself reproached when his children fear a sorry man; therefore we are bid, to sanctify the Lord, and iiot to fear their fear. Now if thou wouldest not fear mau who is but flesh, labour. First, To, mortify thy own flesh; .flesh only fears flesh: when the soul degenerates into carnal desires and delights, uo wonder he falls into carnal fears. Have a care, Christian, thou bringest not thyself into bondage t perhaps thy heart feeds on the applause of man, this Avill make thee afraid to be evil spoken of, as those who shufiled with Christ, John NOT WITH FLESH AND BLOOD. m xii. 42. owning him in private, when they durst not confess him openly, for they loved the praise of men. David saith, The mouth of the wicked is an open sepulchre; and in this grave hath many a Saint's name been buried. But if this Heshly desire were mortified, thou wouldest not pass to be judged by man, and so of all carnal affections. Some meat you observe is aguish ; if thou settest thy heart on any thino- that is carnal, wife, child, or estate, &c. these will incline thee to a base fear of man, who may be God's messeno-er to afflict thee in these. Secondly, Set flesh against flesh. Faith fixeth the heart, and a fixed heart is not readily afraid. Physicians tell us, ^ve arc never so subject to receive infection as when the spirits are low, and therefore the antidotes they give are all cordials. When the spirits arc low through unbelief, every threatening from man makes a sad impression. Let thy faith but take a deep draught of the promises, and thy cou- rage will rise. Fourthly, Comfort thyself. Christian, with this, that as thou art flesh, so thy heavenly Father knows it, and considers thee for it. First, In point of affliction, Psal. ciii. 14. He hnoweth our frame, he rememhereth. that zee are but dust. Not like some unskilful empiric, Avho hath but one receipt for all, strong or weak, young or old, but as a wise physician con- siders his patient, and then writes his prescription : Men and Devils are but God's apothecaries, they make not our ph}-- sic, but give what God prescribes. Bakiam loved Balak's fee well enough, but could not go an hair's breadth beyond God's commission. Indeed God is not so choice of the wicked, Isa. xxvii.7. Hath he smitten him as he smote those that smote him? In a Saint's cup the poison of the affliction "is corrected ; not so in the wicked's; and therefore w;hat is medicine to the one, is ruin to the other. Secondly, In duty; he knows you are but flesh, and therefore pities and accepts thy weak service, vea, he makes apolo^nes for thee; the spirit is willing, saith Christ, but the flesh is weak. Thirdly, In temptations he considers thou art flesh, and proportions the temptation to so weak a nature : such temp- tation 172 NOT WITH FLESH AND BLOOD. tation as is common to man, a moderate temptation (as in the maro-in) fitted for so frail a creature. Whenever the Christian begins to faint under the weight of it, God makes as much haste to his succour, as a tender mother Vvould to her swoon- ing child ; therefore he is said to be nigh to revive such, lest their spirit should fail. SECT. III. The second thing follows — the conjuncture of the Saint's enemies: we have not to do with naked man, but witii man led on by Satan; not Avith flesh and blood, but principles and powers acting in them. There are two sorts of men tjje Christian wrestles with, good men and bad ; Satan strikes in ■with both. First, The Christian wrestles with good men. Many a sharp conflict there hath been between Saint and Saint, scuffling in the dark through misunderstanding of the truth, and each other : Abraham and Lot at strif©. Aaron and Mi- riam justled with Moses for the wall, till God interposed and ended the quarrel bv his immediate stroke on Miriam. The Apostles, even in the presence of their master, were at high words, contending who should be greatest. Now in these civil wars among Saints, Satan is a great kindle-coal, though jittle seen, because like Ahab he fights in a disguise, playing first on one side, and then on the other, aggravating every petty injury, and thereupon provoking to wratii and revenge; therefore theApostle cautions against anger, and useth this ar- gument, give no place to the Devil, as if he had said, fall not out among yourselves, except you long for the Devil's com- pany, 'who is the true soldier of fortune (as the common phrase is) living by his sword, and therefore hastes thither •where there is any hopes of war. 'Gregory compares the Saints in their sad differences to two cocks, which Satan the master of the pit sets on fighting, in hope, when killed, to sup with tliem at night. Solomon saith. Prov,. xviii. 6. The month of the contentious man calleth for strokes. Indeed we by our mutual strifes give the Devil a staff to beat us with KOT WITH FLESH AiS,D BLOOD. ns with; he cannot well work without fire, and tiierefore blows up these coals of corvtentioii which he useth as a forge, to h*iat our spirits into wrath, and then we are malleable, easily iianniiL-red as he pleases. Contention puts the soul in- to disorder, and inttr anna silent kges. The law of grace acts not ireely, when the spirit is in a commotion; meek Moses provoked, speaks unadvisedly. Methinks this (if nothing else wili) should sound a retreat to our unhappy differences, tliatthis Joab hath a hand in them; he sets this evil spirit between brethren, and what follv is it to bite and devour one another, to make hell sport ? We are prone to misti.ke our heat for zeal, whereas commonly in strifes be- tween Saints, it is a fireship sent in by Satan to break their unity and order; wherein Avlnle they stand they are an ar- mada invincible: and Satan knows he hath no other way but this to scatter them: when the Christian's language, which should be one, begins to.be confounded, thev are then near scattering ; 'tis time for God to part his children, when they cannot live in peace together. Secondly, The Christian wrestles with wicked men. Because you are not of the world, saith Christ, the world hates you. The Saint's nature and life are antipodes to the world? fire and water, Heaven and Hell, may as soon be re- conciled, as they with it. The heretic is his enemy for truth's sake; the profane for holiness; to both the Christian is an abomination, as the Israelite to the Egyptian ; hence come Avars, the fire of persecution never goes out in the hearts of the wicked, who say in their hearts as thev once with their lips, C/iristiani ad hones. Now in all the Saint's wars with the wicked, Satan is commander in chief, 'tis their father's works they do, his lusts they fulfil. The Sabeans plundered Job,^ but went on Satan's errand. The heretic broacheth corrupt doctruie, perverts the faith of man v, but in that he is thejninistcr of Satan, 2 Cor. xi. 15. Thev have their call, their wiles and wages from him. Persecutors, their work is ascribed to Hell; is it a persecution of the tongue?' 'Tis PI ell sets it on fire : Is it of the hand ? Still they are but the Devil's instrunients. Rev. ii. 10. The Dtvil shall cast some of you into prison. Use 1. Do you see any di-iving furiously against the truths or servants of Christ; O pity them as the most miserable 174 NOT WITH FLESH AND BLOOD. wretciies in the world, fear not their power, admire not their parts ; they are men possessed of and acted by the Devil, they are his drudges and his slaughter-slaves, as a martyr called tiiem. Augustine in his epistle to Lycinius, one of excellent parts, but wicked, who once was his scholar speaking thus pathetically to him : " O how I could weep and mourn over *^ thee, to see such a sparkling wit prostituted to the Devil's ** service 1 if tliou hadst found a golden chalice, thou would- " est have given it to the church ; but God hath given thee a ** golden head, parts and wit, and in this prophinas teipsum *' l)/(/6o/o, thou drinkest thyself tothe Devil." When you see men of power and parts, using them against God that gavetlieni, weep over them; better they had lived and died, the one, slaves, the other, fools, than do the Devil such ser- vice with them. Use 2. O ye Saints, when reproached and persecuted, look further than man, spend not your wrath upon him ; alas they are but instruments in the Devil's hand : save your displea- sure for Satan, who is th.y chief enemy : these may be won to Christ's side and so become thy friends at last. JSow and then we see some running from the Devil's colours, and v.-ashing the wound with their tears, which they have made by their cruelty. 'Tis a notable passage in Anselm, who compares the heretic and persecutor to the horse, and the Devil to the rider. Now, saith he, in battle, when the enemy comes riding up, the valiant soldier, Non irascitur equo, sed equiti, S^ quantum potent agit ut eqnitampercutiat, cqiium possideaf; sic contra malos homines ogtndum, non contra i!los,srd il/iim qui illos instigat, ut dum JJiahoIusvincitur, infcclices quos illc pos- sidet lihcrentur : he is angry, not with the horse, but horse- man; he labours to kill the man, that be may possess the horse for his use : thus we do Avith the wicked, we are not to bend our wrath against them, but Satan that rides them, and spurs them on, labouring by prayer for them as Christ did on the cross, to dismount the Devil, that so these miserable souls hackneyed by him may be delivered from him. 'Tis more honour to take one soul alive out of the Devil's clutches, than to leave man}- slain upon the field.. Erasmus saith of x\.ug:;ustine, that he begged the lives of those here- tics at tlie hands of the Emperor's oflicers, who had been bloody AGAINST PRINCIPALITIES. 175 bloody persecutors of the orthodox: Cupiebat, saWa he, amicus medicm superesse, quos arte sua sanaret : hke a kind physician he desu'ed their hte, that if possible he might work a cure on them, and make them sound in the faith. CHAP. II. TVherein is shewn what a Pi^incipality Satan hath, hoxv he came to be such a Prince, andhoxv we may knoxo whether we be under him as our Prince, or not. VERSE 12. But against Principalities and PoxverSj S^c. SECT. I. X HE Apostle having shewn what the Saints enemies are not, Jitsh and blood, frail men, who cannot come but they are seen ; who may be resisted with man's power, or escape by flight: now he describes them positively, against Princi- palities and Powers, &c. Some think the Apostle by these diverse names" and titles, intends to set forth the distinct or- ders, whereby the Devils are subordinate one to another, so they make the Devil, ver. 11. to be the head or monarch, and these, ver. 12. so many inferior orders, as among men there are Princes, Dukes, Earls, &c. under an Emperor. That there is an order among the Devils cannot be denied. The scripture speaks of a Prince of the Devils, Matth. ix. and 3 of 176 AGAINST PRINCIPALITIES, of the Devil and his Angels, who with him fell from their first station, called his angels as it is probably conceived, be- cause one above the rest, (as the head of the faction) drew ■with him multitudes of others into his party, who with him sinned and fell. But that there should be so many distinct orders among them, as there are several branches in this descr'ption, is not probable ; too weak a notion to be the foundation of a pulpit discourse, therefore we shall take them as meant of the Devils collectively. We Avrestle not with flesh and blood, but with Devils, who are principalities, poM'ers, &c. and not distributively, to make principalities one rank, powers another.; for some of these branches can- not be meant of distinct orders, but promiscuously of all as spiritual wickedness; it being not proper to one to be spi- rits or wicked, but common to all. First, Then the Devil, or whole pack of them, are here described by their government in this world, Princi- palities. Secondly, By their strength, called Pozcers. Thirdly, By their nature in their substance and degene- racy, Spiritual zcicktdness. Fourthly, In their kingdom or prftper territories, Rulers of the darkness of this world. Fifthly, By the ground of the war. In heavenly places, or about heavenly things. First, Principalities ; the abstract for the concrete, that is, such as have a principality ; so Titus iii. 1 . We are bid to be subject to Principalities and Powers, that is. Princes and Rulers, so the vulgar reads it. We Avrestle against Princes ; which some will have to express the cminency of their nature above man's, that as the state and spirit of Princes is more raised than others, great men have great spirits, as Zeba and Zalmunna to Gideon, asking who they were they slew at Tabor ; as thou art, say they, so were thev, each one resembled the children of a King, that is, for majesty and presence becoming a princely race: So they think, the eminent nature of Angels here to be intended, who are so far above the highest Prince, as he above the basest peasant ; but because they are described by their na- ture in this fourth branch, I shall subscribe to their judg- ment, who take this for their principality of government, •which the Devil exerciscth in this lower world. Doct. AGAINST PRINCIPALITIES. 177 T)oct. That Satan is a great Prince; Christ himself stiles him the Prince of the world, John xiv. Princes have their thrones where tliey sit in state; Satan hath his, Rev. ii. 13. T/iou dzoe/itst where Satan hath his throne; and that such an one as no eart!i!v Prince may compare: few Kings are enthroned in the hearts of their subjects; they rule their bo- dies, and command their purses, but how often in a day are thev pulled oc.t of tiieir thrones by their discontented subjects ! but Satan hath the iiearts of all bis subjects.—*- Princes iiave their homage and peculiar honour done to them; Satan is served upon the knee of his subjects, the ■wicked is said to worship the Devil, Rev. xiii. 4. No Prince expects such worship as he; no less than religious worship will serve him, 2 Chron. xi. 15. Jeroboam there is said to ordain Priests fof Devils, and therefore he is called not only the Prince, but the God of this world, because he hath the worship of a God given him. Princes, such as are absolute, have a legislative power, nay, their own will is their law, as at this day in Turkey, where their laws are writ in no other tables, than in the proud Sultan's breast; thusSatan gives law to the poor sinner, who is bound, and must obey, though the law, be M'rit with his own blood, and the creature hath nothing but damnation for fulfilling the Devil's lust; 'tis called a /azi/ of sin, Rom. viii. 2. because it comes with authority ; Princes have their Ministers of State, whom they employ for the safety and enlargement of their territories: So Satan his, 2 Cor. xi. 15. who proj)agate his cursed designs ; therefore we read of doctrine of Devils • Princes have their Arcana imperii, which none know but a few favourites in whom they confide: thus the Devil hath his mysteries of iniquity, and depths of Satan we read of, which all his subjects know not of. Rev. ii. 24. These are imparted to a few favourites, such as ElymaSj whom Paul calls full of all subtilty, ami child of the Devil; such, whose consciences are so debauched, that they scruple not the most horrid sins; these are his white boys : I have read of a people in America, that love meat best when it is rotten and stinks. So the more corrupt' and rotten the creature is in sin, the better he plcaseth his tooth : some are more the children of the Devil than others. Christ hath his beloved Disciple ; and Satan those that lay in his very bosom, and know what is in his heart. In a word, Vol. I. Z Piinces 178 AGAINST PRINCIPALITIES. Princes have their VictigaJia, their tribute and custom : so Satan his. Indeed he doth not so much share M-ith the sin- ner in all, but is the owner of all he hath, so that the Devil is the merchant, and the sinner the broker to trade for him, \vho at last puts all his gains into the Devil's purse : time, strength, parts, yea, conscience and all are spent to keep him in his throne. SECT. II. Quest. But hon; comes Satan to his principalities? Ans. Not lawfully, though he can shew a fair claim. As, First, He obtained it by conquest ; as he won his crown, so he wears it by power and policy. But conquest is a cracked title. A thief is not the honester, because able to force the traveller to deliver his purse ; and a tliief on the throne is no better than a private one on the road, or pirate in a pinnance, as one boldly told Alexander. Neither doth that prove good with process of time, which Avas evil at first. Satan indeed hath kept possession long, but a thief will be so, as long as he keeps his stolen goods; he stole the heart of Adam from God at first, and doth no better to this day. Christ's conquest is good, because the ground of the war is righteous, to recover what was his own, but Satan cannot say of the meanest creature, 'Ti's my own. Secondly, Satan may lay claim to his principality by election ; 'tis true, he came in bj' a wile, but now he is a Prince elect, by the unanimous choice of corrupt nature; ye are of your Father the Devil, saitli Christ, and his lusts ye will do. But this also hath a flaw in it ; for man bv law of creation is God's subject, and cannot give away God's right; by sin he loseth his right in God, as a protector, but God loseth not his right as a sovereign. Sin disabled man to keep God's laws, but it doth not enfranchise or disoblio-e him that he need not keep it. Thirdly, Satan may claim a deed of gift from God him- self, as he was bold to do to Christ upon this ground, persuading him to worship him as the Prince of the world, Luke iv. 5, 6. He shewed unto him all the kiiigdofns of the laorld, sai/ing, All this zvill I give thee, for that is delivered unto AGAINST PRINCIPALITIES, 179 unto me, and to whomsoetcr I will I give it. Where there uas a truth, though he spake more than the truth {as he can- not speak truth, but to gain credit to some lie at the end of it) God indeed hath deUvered in a sense this world to him, but not in his sense, to do what he will with it, nor by any approbatory act given him a patent to vouch him his viceroy; not Satan by the grace of God, but by the permission of God, Prince of the World. Quest. But why doth God permit this apostate Creature to exercise such a principality over the world'^ j4ns. First, As a righteous Act of vengeance on man, for revolting from the sweet government of his right- ful Lord anrf Maker ; 'tis the way God punisheth rebellion : Because ye would not serve me with gladness, in the abun- dance of all things, therefore ye shall serve your enemes in hunger, &c. Satan is a king given in God's wrath. Shem's curse is man's punishment, a servant of servants. The De- vil is God's slave, manthe Devil's. Sin hath set the Devil on the creatures back, and now he hurries him without mer- cy (as he did the swine) till he be choak'd with flames, if mercy interpose not. Secondly, God permits this his principality, in order to the glorifying of his name in the recovery of his elect from the power of this great potentate. What a glorious name will God iiave wlien he hath finished this war, wherein at first he found all possessed by this enerny, and not a man of all the sous of Adam to offer himself as a volunteer in this service till made willing in the day of his power ; this will gain God a name above every name, not onlv of creatures, but of those by which himself was known to his creature. The workman- ship of heaven and earth give him the name of a Creator, Providence or Preserver ; but this of Saviour, wherein he dotli both the former, preserve his creature, Avhich else had been lost, and create a new creature, I mean the Babe of Grace, whicb, through God, shall be able to beat the Devil out of the field, who was able to drive Adam, though created in his full stature, out of Paradise ; and may not all the other works of God empty themselves as the rivers into the sea, losing their names, or rather swelling into one of redemp- tion ? Had not Satan taken God's elect prisoners, they would not have cone to Heaven with siich acclamations of to triunii}li. There 180 AGAINST PRINCIPALITIES. There are three expressions of a great joy in scripture, the ioy of a woman after her travail, the joy of harvest, and the joy of him that divideth the spoil; the exultation of all these is wrought upon a sad ground ; many a pain and tear it costs the travailing woman, many a fear the hus- bandman, perils and wounds the soldier, before tliey come at their jov, but at last are paid for all, the remembrance of their past sorrows feeding their present joys. Had Christ come and entered into afnnity with our nature, and returned peaceably to Heaven with his spouse, finding no resistance: though this would have been admirable love, and that would have afforded true joy of marriage, yet this wav of carrj^ing his Saints to Hea,ven will heighten the jo}', as it adds to the nuptial song, the triumph of a conqueror, who hath rescued his bride out of the hands of Satan, as he was leading her to the chambers of Hell. SECT. III. Use 1 . Is Satan such a Prince ? try Avhose subject thou art. His empire is large, only a few j^rivdeged, who are transla- ted into the kingdom of God's dear Son ; even in Christ's own territories, (visible church I mean) where his name is pro- fessed, and the sceptre of his gospel held forth, there Satan hath his subjects. As Christ had his Saints in Nero's court ; so theDevil his' servants in the outward courtof his visible church. Thou must therefore have something more to exempt thee from this government, than living within the pale, and giving an outward conformity to the ordinances of Christ; Satan will yield to this, and be no loser : as a King lets his mer- chants tr.ade to, yea, live in a foreign kingdom, and while they are there learn the language, and observe the customs of the place; this breaks not their allegiance: nor all that they loyaltv to Satan. When a statute was made in Queen Elizabeth's Reign, that all should come to churcli, the Papists sent to Rome to know the Pope's pleasure ; he returned them this answer, (as it is said) Bid the Catholics in Evghiid give me their heart, and let the Queen take t!ie rest. His subject thou art whom thou crownest in thj' heart, and not whom thou flatterest with thy lips. But AGAINST PRINCIPALITIES. 181 But to bring the trial to an issue, know thou belongest to one of these, and but to one, Christ and Satan divide the whole world; Christ will bear no equal, and Satan no supe- rior, and therefore hold in with both you cannot. Now if thou say Ciirist be thy Prince, answer these interroga- tions. First, How came he into the throne ? Satan had once the cjuiet possession of thy heart: thou wast by birth as the rest of thy neighbours, Satan's vassal, yea, hast often vouched him in the course of thy life to be thy Lord; how then conies this great change? Satan surely would not of his own accord resign his crown and sceptre to Christ; and as for thyself thou wertneit!ier willingto renounce, nor able to resign his power: this then must onlv be the fruit of Christ's victorious arms, whom God hath exalted to be a Prince and a Saviour, Acts V. 31. Speak therefore, hath Christ come to thee as once Abraham to Lot, when prisoners to Chedorlaomer, rescuing thee out of Satan's hands, as he was leading thee in cliains of lusts to hell. Didst thou ever hear a voice from Heaven in the ministry of the word calhng out to thee, as once to Saul, so as to la}' thee at God's foot, and make thee face about for hea- ven, to strike thee blind in ihine own apprehension, who be- fore had a good opinion of thy state, to tame and weaken thee ; so as now thou art willing to be led by the hand of a child after Christ ? Did ever Christ come to thee, as the Angel to Peter in prison, rousii^g thee up, and not onlv causing the chains of darkness and stupidity to fall off thy mind and conscience, but make thee obedient also, that the iron grate of thy will hath opened to Christ; before he left thee? then thou hast sometiiing to say for thy freedom. But if in all this I be a barbarian, and the language I speak be strange, thou know- est no such work to have passed upon thy spirit, then thou art yet in thy old prison : Can there be a change of govern- ment in a nation by a conqueror that invades it, and his subjects not hear of this ? one king dethroned, and another crowned in thv soul, and thou hear no scuffle all this while? The regenerating Spirit is compared to the wind, John iii.8. his first attempts on the soul may be so secret, thatthe crea- ture-knows not whence they come, or Avhithcr they tend; but before he hath done, the sound will be heard throughout the soul, so as it cannot but see a great change in itself, and say, I that was blind, now see; I that was as hard as ice, now relentinsr 182 AGAINST PRINCIPALITIES, relentinc: for sin ; now my heart gives, I can melt and mourn for it. J that was well enough withont a Christ, yea, did wonder what others saw in him, to make so much ado for him, now have changed my note with the daughters of Jeru- salem ; (as I scorni'uiiv have asked) I have learned to ask them where he is, that I might seek him with them. O soul ! canst thou say 'tis tlius with thee? thou may know who has heen here, no less than Christ; who, by his victorious Spint, hath translated thee from Satan's power into his own sv.ect kiupdoriT. Secondly, Whose law dost thou freely subject thyself nnto? the laws of these princes arc as contrary as their na- tures; the one a la^y of sin, Rom. viii. '2. the other a law of holiness, Rons. vii. 12. and therefore if sin hath not so far "bereaved thee of thy wits, as not to know sin from holiness, thou niayest (except rersolved to cheat thv own soul) soon be resolved; confess therd'ore, and give glory to God. To which of tiiese laws tloth thy soul set its seal ? When Satan sends out his proclamation, and bids sinner go, set thy foot Mpon such a command of God, observe what is thy behaviour, dost thou yield thyself, as Paul phraseth it, Rom. vi. 1 6 . a me- taphor from Princes' servaius, or otiiers, who are said to pre- f.cJit themselves bcfor(> their Lord, as ready and at hand to do their pleasure; bv which the Apostle elegantly describes the forwardness of the sinner's he;nt to come to Satan's foot, when he knocks or calls : now doth thy soul go out to meet thy Inst, (as Aaron his brother) glad to see its face in an oc- casion? Thou art not brought over to sin -with much ado, bnt thou likest the command ; Transgress at Gilgal, (saitli God) tim liketh ymi rcell, Amos. iv. ,^. As a Courtier, Avho doth not onlv obey, but thank his Prince that he will employ him. Needest thou be long in resolving whose thoii art ? Did ever anv question, \Wiether those were Jeroboam's sub- jects > who willingly followed his command? Hos. v. 1]. Alas for thee, thou art under the power of Satan, tied by a chain stronger than brass or iron:- Thou lovest thy lust. A Saint may be for a time under a force, sold under sin, as the Apostle bemoans, and therefore glad when deliverance comes, but thou sellest thvself to work inirjuity. If Christ should come to take tliee from thy lust, thou wouklst ■whine after therh, as Micah after his gods. Thirdly AGAINST PRINCIPALITIES. 183 Thirdly, To whom goest thou for protection? As it belongs to tiie Prince to protect his subjects, so Princes expect their sul)*)ects shoulil trust them with their safety ; the verv branii'-K' says, Judg. ix. 15. If in truth yt anoint me King, tfitn put your trust under mi/ i/tadow. Now avIio hath thy confidence ? Darest thou trust God with thy soul, and the affairs of it in ■well doing ? Good subjects follow their calling, commit stattJ matters to the wisdom of their Prince and his council ; when wronged, they appeal to their Prince in his laws for right; and when they do offend their Prince, they submit to the penalty of the lav.; and bear his displeasure patiently, till huinbhng themselves they recover his favour, and do not in discontent fall to open rebellion. Thus a gracious soul fol- lows his Christian calling, conmiitting himself to God as p. faithful Creator, to be ordered by his wise providence. If he meets Avith violence from any, he scorns to beg aid of the Devil to help him, or be his own jndge to right himself: no, he acquiesces in the counsel and comfort the word of God gives him. If him.self offends, and so comes under the lash of God's correcting hand, he tloth not then take up rebellions arms against God, and refuse to receive correction, but saith. Why should a living man complain? A man for the punisl>- ment of his sin ; whereas a naughty heart dares not venture his estate, life, credit, or any thing he hath witli God in well- doing, he thinks he shall be undone presently, if he sits still under the shadow of God's promise for protection; and therefore he runs fron God as from under an old house that ■would fall on his head, and lays the weight of his conHdcnce in wicked policy, making lies his refuge; like Israel, lie trusts in perverseness. When God tells liirn, in returning and rest he shall be saved, in quietness and confidence shall be his strength ; he hath not.faith to take God's word for his security in ways of obedience. And when God comes to afflict him for any disloyal carriage, instead of acceptinoni, but bidsliimlook for no good at his hand. 3 ' This 184 AGAINST PRINCIPALITIES. This evil is of the Lord, why should I Mait on the Lord any longer? Whereas a gracious heart is most encouraged to tvait from this very consideration that drives the other away; because 'tis the Lord afflicts, Micah vii, 6. Fourthly, Whom dost thou sympathize with ? He is thy Prince, whose victories and losses tliou lay est to heart, whe- ther in thy own bosom, or abroad in the world. What saith thy soul, when God hedgeth up thy way, and Iceeps thee from that sin which Satan hath been soliciting for? If on Christ's side, thou Avilt rejoice when thou art delivered out of a temptation, though it be by falling into an affliction ; as David said of Abigail, so wilt thou here, blessed be the ordinance, blessed be the providence, which kept me from sinning against m}^ God; but if otherwise, thou wilt harbour a secret grudge against the word which stood in the way, and be discontented thy design took not. A naughty heart, (likcAmnon) pines while his lust hath vent. Again, what music do the achievements of Christ in the world make in thine ear ? When thou hearcst the gosj:)el thrives, the blind see, the lame walk, the poor gospelizcd, doth thy spi- rit rejoice in that hour ? If a Saint, thou wilt, as Gcd is thy Father, rejoice thou hast more brethren born, as he is thv Prince, that the multitude of his subjects increase: soM^hen thou seest the plots of Christ's enemies discovered, powers defeated, canst thou go forth with the Saints to meet King Jesus, and ring liim out of the field witli praises ? Or do thy bells ring backward, and such news make thee haste, like Haman, mourning to thine house, there to em})ty thy spirit, swoln with rancour against his Saints and truth ? Or th}' policy can master thy passion so far, as to make fair weather in thy countenance, and suffer thee to join with the peo- ple of God in their acclamations of joy, yet then art thou a close mourner within, and likest the work no better than Haman did his office, in holding Mordecai's stirrup, who had rather have held the ladder : this speaks thee a certain enemy to Christ, how handsomely soever thou mayest carry it before men. Secondly, Bless God, O ye Saints, who upon the former trial can say, vou are translated into the kingdom of Christ, and so delivered from the tyranny of this usurper: there are few but have somie one gaudy day in a year, which they so- lemnize AGAINST PRINCIPALITIES ISn lemnize, some keep their birth-day ; others their marriage; some their emancipation from a cruel service ; others their deUverance from some eminent danger: here is a mercy where all these meet. You may call it as Adam did his wife, Chevah, the mother of all living ; every mercy riseth up and calls this blessed ; this is thy birth-day, thou didst but begin to live when Christ began to live in thee. The father of the prodigal dated his son's life fi'omhis return, This mi/ son was dead and is alive. It is thy marriage dav, / have married you to ove husband even Jesus Christ sa.\th Paul to theCorinth- ians. Perhaps thou hast thus enjoyed thy husband's sweet company many a day, and had a numerous offspring of joys and comforts by thy fellowship with liim, the thoughts of which cannot but endear him to thee, and make the day of thy espousals delightful to thy memory : It is thy emancipa- tion, then were the indentures cancelled, wherein thou wert bound to sin and Satan: when the Son made thee free thou be- camest free, indeed : Thou canst not say thou Avast born free, for thy father was a slave, nor that thou hast bought thy free- dom with a sum, by grace ye are saved. Heaven'is settled on thee in the promise, and thou not charged, so much as for the writings drawing. All is done at Christ's cost with Avhorn God indented, and to whom he gave the promise of eternal life be- fore the world began,, as a free estate to settle upon every believing soul in the day they shall come to Christ, and re- ceive him for their Prince and Saviour; so that from the hour thou didst come under Christ's shadow, all the sAveet fruit that grows on this tree of life is thine ; Avith Christ, all that both worlds have falls to thee; all is j^ours, because you are Christ's. O Christian, look upon thyself uoaa', and bless thj' God to see what a change there is made in thy state, since that black andxlismal time, Avhen thou AA-ast a slave to the Prince -of darkness ; hoAv couidst thou like thy old scullion's Avork again; Or think of returning to thv house of bondage: Now thou knoAvest the privileges of Christ's kingdom. Great Princes, Avho from baseness and bego-ary . have ascended to kingdoms and empires (to add to the joy of their present honour) have delighted to speak often of their base birth, to go and see the mean cottages Avhere they Avere first entertained, and had their birth "and breedino-, and the like. And 'tis useful for the Christian to look in at the grate, to see the smoky hole where once he laA-, to vicAv Vol. I. A a the 186 AGAINST PRIINCTPALITIES. the chains wherewith he was laden, and so to compar* Christ's court and the Devil's prison ; the felicity of the one, and the horror of the other. But when we do our best to affect our hearts with this mercy, by all the enhanc- ing aggravations wc can find out ; alas ! how little a portion of it shall we know here ? This is a nimium excelletts, which cannot be fully seen, unless it be by a glorified eye; how can it be fully known by us, where it Ctinnot be fully enjoy- ed ? Thou art translated into the kingdom of Christ, but thou art a great way from his court. That is kept in Hea- ven, which the Christian knows, as we do countries which we never saw, except by map ; or some rarities that are sent us as a taste of what grows there in abundance. Thirdl}', This (Christian) calls for thy lo3^alty and faithful service to Christ, who hath saved thee from Satan's bondage- Say, O ye Saints, to Christ, as they to Gideon, Come thou and rule over us, for thou hast delivered us from the hand, not of Midian, but of Satan. Who so able to defend thee from his wrath as he who broke his power? Wlio like to rule thee so tenderly, as he that could not brook afiothcr^s tyranny over thee ? In a word, Avho hath right to thee besides bim^ who ventured his life to redeem tl>ce ? That being delivered from thine enemies, thou mai^est serve him without fear in holiness all the days of thy life. And were it not a pity that Christ should take all these pains to lift up thy head from Satan's house of bondage, and give thee a place among those in his own house, Avho are admitted to minister unto him, (which is the highest honour the nature of men or angels is capable of) and that thoit shouldcst after all this be found to have a hand in any treasonable practice against thy dear Savionr ? Surely Christ may think he hath deserved better at your hands, if at none besides. Where siiall a Prince safely dwell, if not in the midst of his own courtiers ; and thosp such a^ were all taken from chains and prisons to be thus preferred, the more to bend them to his service ? Let Devils and devilish men do their own work, but let not thy hand (O Christian) be upon thy dear Saviour. But this is too little to bid thee not play the traitor. If thou hast any loyal blood running in thy veins, thy own heart will smite thee when thou rendcst the least skirt of his holy lfi>v ;, thou canst as well curry burning coals in thy bosom, as hide any trea- son AGAINST PRINCIPALITIES. 187 son there against thf dear Sovereign. No, 'tis some noble enterprize I would have thee think upon, how thou may est advance the name of Christ higher in thy heart, and world too, as much as in thee lies, O how kindly did God take it, that D.ivid, (when pciiceahly set on his throne) was cast- ing about, not how he might entertain himself with those pleasures which usually corrupt and debauch the court of Princes in the times of peace, but how he m.ight shew zeal for God, in Ijuilding a house for his worship, that had reared a throne for him, 2 Sim. vii. And is there nothing, Christian, thou canst think on, wiierein thou mavcst eminently be in- strumental for God in thv generation? He is not a good sub- ject that is all for what he can get of his Prince, but never thinks what service ho may do for him. Nor he the true Christian, whose thoughts dwell more on his own happiness than the honour of his God. If subjects might chuse what life stands best for their own enjoyment, al! would desire to live at court with their Prince ; but because the Princes ho- nour is more to be valued than this; therefore noble spirits (to do their Prince service) can deny themselves the delica- cies of a comt, to ha-zard their lives in the field, and thank their Prince too for the honour of their employment. Blessed Paul, upon these terms, was willing to have his day of coro- nation in glory prorogued, and stay as a companion with his brethren in tribulation here, for the furtherance of the gospel. This indeed makes it operce pretinm vivere, worth the Avhile to live, we have by it a fair opportunity (if hearts to husband it) in which we may give a proof of our real gratitude to our God for his redeeming love in rescuino- us out of the power of the Prince of darkness, and translating us into the kingdom of his dear son. And therefore, Christian, lose no time, but what thou meanest to do for God, do it (juickly. Art thou a Magistrate? it will be soon seen on whose side thou art; If indeed thou hast renounced alleo-iance to Satan, and taken Christ for thy Prince, declare thyself an enemv to ail that bear the name of Satan, and march under his colours. Studv well thy commission, and when thou understandest the dut}'^ of thy place, fall to work zealously foF God. Thou hast thv Prince's sword put into thy hand, be sure thou use it; and take heed how thou use it; that when called to deliver it up, and thy account also, it mav no( 1€8 AGAINST PRINCIPALITIES. not be fouudriisty in the sheath through sloth and cowar- dice, besmeared with the blood of violence, nor bent and ffapt with partiality and injustice. Art thou a Minister of the Gospel ? Thy employment is high, an jimbassador, and that not from some petty Prince, but the great God to his rebellious subjects ; [a calling so honourable, that the Son of God disdained not to come from Heaven to perform it, called therefore the Messenger the of Covenant ; yea, he had stayed to this day on earth in person about it, had he not been called to reside as our Ambassador and Advo- cate in Heaven with the Father : and therefore in his bodi- ly absence he hath intrusted thee and a few more to carry on their treaty with sinners, which when on earth him- self beoan. And what can you do more acceptable to him, than to be faithful in it, as a business on which he hath set his heart so much ? If ever you Avould see his sweet face with joy (you that are his Ambassadors) attend to your Avork, and labour to bring this treaty of peace to a blessed issue be- tween God and those you are sent to. And then if sinners •will not come off, and seal the articles of the gospel, you shall (as Abraham said to the servant) be clear of your oath. Though Israel be not gathered, yet ye shall be glorious in the eyes of the Loi'd. And let not the private Christian sav, he is may not bear the Magistrate's fruit or the Minister's. Though a dry tree, and can do nothing for Christ his Pi'ince, because he thoii hast not a commission to punish the sins of others with the sword of justice, yet thou may est shew thy zeal in mortifying thy own with the sword of the spirit, and mourn for theirs also^ though thou mayest not condemn them on the bench, yet thou mayest, yea, ougbtest, by the power of a holy life, to convince and judge them ; for such a judge Lot w^as to the Sodomites. Though thou art not sent "to preach and baptize, vet thou mayest be wonderfully helpful to them who are. The Christian's prayers whet the magis- trate's and minister's sword also. O pray. Christian, and pray again, that Christ's territories may be enlarged; never go to iiear the word, but pray, thy fi^ingdom come. Loving - Princes take great content in the acclamations and gooevil who is cruel, as Christ is meek, and wisheth good (neither to body nor soul) yet shews his cruelty to the body. Vol. 1. Bb but 194 AGAINST POWERS. but on a design against the soul, knowing well that the soul is soon discomposed by the perturbation of the other, the soul cannot but lightly hear, (and so have its peace and rest broken by the groans and complaints of the body) under whose very roof it dwells ; and then it is not strange, if as for want of sleep the tongue talk idly, so the soul should break out into some sinful carriage, which is the bottom of the Devil's plot on a Saint. And as for other poor silly souls, he gains little less than a God-like fear and dread of them by that power he puts forth (through divine permission) in smiting their good.^, beasts, and bodies, as among the In- dians at this day. Yea, there are many among ourselves plainly shew what a throne Satan hath in their hearts upon this account, such who, as if there were not a God in Israel, go for help and cure to his doctors, wizards, &,c. And truly had Satan no other way to work his will on the souls of men, but by this advantage he takes from the body, yet considering the degeneracy of man's state, how low his soul is sunk beneath its primitive extraction, how the body which was a lightsome house, is now become a prison to it, that which was its servant, is now become its master; it is no wonder he is able to do so much. But besides this, he hath as a spirit anearer access to the soul, and as a superior spirit, yet more over man a lower creature. And above all, having got within the soul by man's fall, he hath now far more power than before ; so that where he meets not resistance from God, he carries all before him : as in the wicked, whont he hath so at his devotion, that he is (in a sense) said to do that in them, which God doth in the Saints. God works effectually in them. Gal. ii. 1 Thes. ii. 13. Satan \vork- eth effectually in the children of disobedience, Eph. ii. 2. encrgnuntos, the same word with the former places, he is in a manner efficacious with them, as the holy spirit with the other. His delusions strong, 2 Thes. ii. 11. They returned not re infecta. The spirit enlightens, he hlhid$ the minds of those that believe not, 2 Cor. iv.4. The spirit Jills the Saints, Ephes. v. 18. Why hath Satan filled thy heart, saith Peter to Ananias, Jets v. 3. The spirit Jills with knowledge, and the J'ruits of righteousness; Satan fills with envy and all unrighteousness. The holy spirit fills with comfort ; Satan the wicked with terrors ; as in Saul vexed by an evil spirit; and Judas, into whom 'tis said he entered, and when he AGAINST POWERS 195 he had satisfied his lust upon hhnj (as Aramon on Tamar) shuts the door of mercy upon him, and makes him that was even now traitor to his master, hangman to himself. And though Saints be not the proper subjects of his power, yet they are tlie chief objects of his wrath ; his foot stands ou the wicked's back, but he wrestles with these, and when God steps aside, he is far above their match : he hath sent the strongest among them home, trembling and crying to their God with the blood running about their consciences. He is mightv, both as a tempter to and for sin, knowing the state of the Christian's alfairs so well, and being able to throw his fire balls so far into the inward senses (whether thev be of lust or horror) and to blow up such unwearied solicitations, that if they at first meet not with some suitable dispositions in the Christian, at which (as from loose corners of powder) they may take fire, (which is most ordinary) yet in time he may bring over the creature by the length of the siege, and continued volley of such motions, to listen to a parley with. them, if not yielding to them. Thus many times he even wearies out the soul with importunity. SECT. II. Use 1. Let this O man, make the plumes of your pride fall, whoever thou art that gloriest in thy power ; hast thou more than thou or any of the sons of Adam ever had, yet what is all that to the power of these angels? Is it the strength of thy body thou gloriest in ? Alas, what is the strength of frail flesh, to the force of their spiritual nature ? Thou art no more to these than a child to a giant, a worm to a man ; who could tear up the mountains, and hurl the world into confusion, if God would but sutler them. Is it the strength of thy parts above others ? Dost thou not see what fgols he makes of the wisest among men? wind- ing them about as a sophist would an idiot, make them be- lieve light is dark, bitter is sweet, and sweet bitter ; were not the strength of his parts admirable, could he make a ra- tional creature as a man is, so absurdly throw away his scar- let and embrace dung: I mean, part with God and the glo- rious happiness he hath in him, in hope to mend himself, by 195 AGAINST POWERS. by embracing sin? yet this lie did when man had his best wits about him in innocency. Is it the power and dignity got b}^ warHIce achievement? Grant thou were able to sub- due nations, and give laws to the whole world, yet even then without grace from above thou wouldst be his slave. And he himself, for all this his power, a cursed sj)irit, the most miserable of all God's creatures, and the more, be- cause he hath so much power to do mischief; had the Devil lost all his angelical abilities, when he fell, he had gained by his loss. Therefore tremble (O man) at any po- wer thou hast, except thou use it for God. Art thou strong in body? Who hast thy strength ? God, or thy lusts? Some are strong to drink, strong to sin, thy hands shall therefore be stronger, Isa. xxviii. 2'2. Hast thou power by thy place to do God and his Church service, but no heart to lay it out for them, but rather against them? thou and the Devil shall be tried at the same bar ; it seems thou meanest to go to hell for something, thou wilt carry thy full ladle thither. No greater plague can befall a man than power without grace. Such great ones in the world, while here make a brave shew, like chief commanders and field-officers at the head of their regiments, the common soldiers are poor creatures to them ; but when the army is beaten, and ail taken prisoners, then they fling ofi" their scarf and feather, and would be glad to pass for the meanest in the army. Happy would Devils, Princes and great ones in the world be, if then they could appear in the habit of some poor sneaks to receive their sentence as such; but then their ti- tles, and dignity, and riches shall be read, not for their ho- nour, but for their shame and damnation. Use 2. It shews the folly of those that think it such an easy matter to get Heaven. If the Devil be so mighty, and Heaven's way so full of them, then sure it will cost hot wa- ter before wp can display our banners on the walls of the New Jerusalem. Yet it is plain many think otherwise, by the provision they make for their march. If you should see a man walking forth without a cloak, or with a very thin one, you will say. Surely he fears no foul weather; or one riding a long journey alone, and without arms, you will conclude he expects no thieves on the road. All (if you ask them) will tell you they are on their way to Heaven, but AGAINST POWERS. 197 bnt ^ow few care for t')e company of the Paints, as if they nectied not their fellowship in the journey? Most go naked, without so nnich as any thing 'ike armour, not enough to gain the name of professor>, others, it mi^v be, will shew you some vain slightliopes on the mercy ot God, withoutuny Scri[)turo-bottom, and with these content themselves, which will like a rusty unsound pistol Hy in their own face, when thev come to use it: and is it any wrou'^ to say these make nothing of getting Heaven ? Surely ti.ese men (many of whoiu thrive so well in the world) never got their estates ■with so little care as they think to get Heaven. Ask them why they follow their trade so close, they will tell you estates are not got by sleeping, families are not provided for Avith the hands in the pocket, tiiey meet with many rooks and cheats in their deaUng, who, should they not look to them- selves, would soon undo them : and arc there none that thou necdest fear will put a cheat on thy soul, and bereave thee of thv crown of glory if they can r Thou art blinder than the Prophet's servant, if thou seest not more Devils encompassing thee than he saw men about Sanuaia, Thy Avorldly trade they will not hinder, nay, may be, help thee to sinful tricks in that, to hinder thee in this: but if once thou resolve to seek Christ and his Grace, they will oppose thee to thy face ; they are under an oath, as Paul's enemies were, to take away the life of thv soul if they can ; despe- rate creatures themselves, avIio know their own doom is irre- coverable, and sell their own lives they will as dear as they can. Now what folly is it to betray thy soul into their hands, when Christ stands by to be tliy convoy? Out of him thou art a lost creature, thou canst not defend thyself alone jigainst Satan, nor with Satan against God. If thou close with Christ, thou art delivered from one of thy enemies, and him the most formidable, God I mean ; yea, he is be- come thy friend, who will stick close to thee in thy conflict with the other. Use S. To the Saints : Be not ye dismayed at this report which the Scripture makes of Satan's power ; let them fear him who fear not God. What are these mountains of power and pride before thee, O Christian, who scrvest a God that can make a worm thresh a mountain! The greatest hurt he can do thee, is by nourishing this false fear of him in thy bosom. It is obseved {Bernard saith) of some beasts in the forest, Plerunq ; IPS AGAINST POWERS. P/crnijq; superant Itonemfericntcm, qcKZ non sustincnt ru- gientzin ; though they arc too hard for the lion in fight, yet tremble -when he roars. Thus the Christian, when he comes to the pinch indeed is able, through Christ, to trample Satan under his feet ; yet before the conflict, stands trem- ling at the thought of him. Labour therefore to get a right understanding of Satan's power, and then this lion will not appear so fierce as you paint him in joiir melancholy fancy. Three considerations will relieve you, when at any time you are beset with the fears of his pov.er. First, It is a derived power ; he hath it not in himself, but by patent from another, and that no other but God ; ^// po~ zners are of him, whether on earth or in bell. This truth, subscribed in faith, Avould first secure thee (Christian) that Satan's power shall never hurt thee. Would thy Father give him a sword to injure thee his child? J have created the smith (saith God) that blozceth the coals, I have created the waster to destroy/, and therefore assures them, that no weapon formed agaiiint them shall prosper, Isa. liv. 16, &c. If God ])rovides his enemies arms, they shall (I warrant you) be such as will do t'lem little service. When Pilate thought to scare Christ with what he could do towards the saving or taking away his life, he replies, that he could do no- thing except it zccre given from above, John xix. 10. as if he had said^ Do your worst, I know who sealed your commission. Secondly, This considered, would meeken and quiet the .*oul, when troubled by Satan within, or his instruments "without. 'Tis Satan buffets, man persecutes me, but God who gives them both power ; the Lord (saith David) bids him curst ; the Lord (saith Job) hath given, and the Lord hath taken. This keeps the King's peace in both their bosoms. O Christian, look not on the Jailor that whips thee, may be he is cruel ; but read the warrant, who wrote that, and at the bottom thou shalt find thy Father's hand. Secondly, Satan's power is limited, and that two ways ; he cannot do what he will, arid he shall not do what he can. First, lie cannot do what he Avill : his desires are bound- less, thev walk not only to and fro here below, but in Heaven itself, where he is pulling down his once fellow angels, knocking down the carved work of the glorious temple, as with AGAINST POWERS. 199 \vitli axes and liamnicrs; yea, dethroning God, and setting- himself in his place . This fool saith in his heart, there is no God ; hut he cannot do this, nor many other things which his cankered malice stirs him up to Avish; he is but a crea- ture, and so hath the length of his tether, to which he is staked, and cannot exceed ; and if God be safe, then thou also, for th}' life is hid a\ itli Christ in God ; if I live (saitli Christ) you shall live alsoi You are engraven on the table of his heart; if he plucks one away, he must the other also, j^gain, as he cannot hurt the being of God, so he cannot pry into the bosom of God. He knows not manh, much Jess the thoughts of God. The astrologers nor their master could bring back Nebuchadnezzar' s dream. As men have their closets for their ov\ n privacy, where none can enter in but with their key, so God keeps the heart as his witli-draw- ing room, shut to ail-besides himself; and therefore whea he takes upon him to foretel events, if God teach him not his lesson, nor second causes help him, he is beside his book ; so, to save his credit, delivers them dubiously, that his text may bear a gloss suitable to the effect whatever it is. And when he is bold to tell the state of a person, there is no weight to be laid on his judgment ; Job was an hypocrite in his mouth, but God proved him a liar. He can- not hinder those purposes and counsels of God he knows. He knew Christ was to come in the flesh, and did his worst, but could not hinder his landing ; though there were many devices in his heart, yet the counsel of the Lord concerning him did stand, yea, was delivered by the mid- ■\vifery of Satan's suggesting, and his instruments executing his Just, as they thought, by fulfilling God's counsel against tliemselves. He cannot ravish thy will, Diabolus non est jiissor vitiorum, sed incetitor. He cannot com- mand thee, to sin against thy will; he can motum agrere, make the soul go faster that is on its way, as the wind carries the tide Avith more swiftness, but he cannot turn the stream of the heart contrar}' to its own course and ten- dency. Secondly, Satan's power is so limited, that he shall not do what he can: God lets out so much of his wrath as shall ])raise him, and be as a stream to set his purpose of love to his Saints on work, and then lets down the flood-gate, by restraining the residue thereof: God ever takes him off be- fore 200 AGAINST POWERS, fore he can finish his "vvork on a Saint. He can (if God suffers him) rob the Christian of much of his joy, ami dis- turb his peace by his cunning insinuation, but he is under command ; he stands like a dog bv the table, while the Saints sit at this sweet feast of comfort, but dares not stir to take off their cheer, his Master's eye is on him. The want of this consideration hinders God in his praise, and we of our comfort, God having locked up our strength in the per- formance of our duty. Did the Christian consider what Satan's power is, and who dams it up, this would always be a song of praise in his mouth. Hath Satan power to rob and burn, kill and slav, torment the body, distress the mind ? Who may I thank that I am out of his hands ? Doth Satan love me better than Job'^ or am I out of his sight. Is his courage cooled, or his wrath appeased, that I escape? No, none of these, his wrath is not against one, but all tlie Saints ; his eye is on thee, and his arm can reach thee ; his spirit is not broke, nor his stomach stayed with such milli- ons he hath devoured, but keen as ev^er, yea, sharper be- cause now he sees God ready to take away, and the end of the world drawing on so fast. 'Tis thy God alone whom thou art beholden to for all this; his eye keepeth thee, when Satan finds the gnodmati asleep, then he finds our good God awake; therefore thou art not consumed, because he chang- eth not. Did his eye slumber or wander one moment, there would need no other Hood to drown thee, yea, the whole woi'ld, than what would come out of this dragon's mouth. Tiiirdly, S:itan's power is ministerial, appointed by God for the service and benefit of the Saints : 'tis true (as it is said of the proud Assyrian) he meaneth not so, neither doth his heart think so, Isa. x. 7. it is m his heart to destroy those he tempts : but no matter what he thinks. As Luther comforted himself, when told what had passed at the diet at "Noremberg agamsttheProtestants,thati^ was decreed there, but otherwise in Heaven; so for the Saints comfort, the thought* which God thinks to them are peace, while Satan's are ruin to their graces, and destruction' to their souls; his counsel shall stand in s])ite of the Devil. The very Mittimus which God makes, Avhen he commits any of his Saints to the Devil's prison runs thus, Deliver such a one to Satan for the des^ traction of the fiesh, that the spirit may be saved in the daj/ 3 of DARKNESS OF THIS WORLD. 2oi -of the Lord Jesus, 1 Cor. v. 5. So that tempted Saints may say, Ave had perished, if we had not perished to our own thinking. This Leviathan -while he thinks to swallow them up, is but sent of God (as the wliale to Jonah) to waft them safe to land. Some oj them of understanding shall fall, to try them, and to purge them, and to make them zchite, Dan. xi. o5. This God intends when he lets his children fall in- to temptation, as we do with our linen, the spots they get at our feasts, are taken out by washing, rubbing, and laying them out to bleach. The Saints' spots, are most in peace, plenty and prosperity, and they neverrecover their whiteness to such a degree, as when they come from under Satan's scowering. We do too little not to fear Satan, Ave should comfort ourselves Avith the usefulness and subserviency of his temptations to our good. All things are yours, Avho are Clirist's. He that hath given life to be 3'^ours, hath given death also. He that hath given Heaven for your inheritance, Paul and Cephas, his ininisters and ordinan- ces to help you thither, hath given the Avorld Avith all the afflictions of it, yea, the Prince of it too, Avith all his Avrath and power, in order to the same end. This indeed is love and Avisdom in a riddle, but you Avho have the spirit of Christ can unfold it. CHAP. V. Of' the Time xvhen, the Place where, and the Subjects whom Satan rules. Against the Rulers of the Darkness of this f For Id, JL HESE Avords contain the third branch in the description of our great enemy the Devil ; and they hold forth the pro- sper seat of his empire, Avith a three-fold boundary; he is not lord over ail, that IS t\ni incommunicable title of God : \'ol. I. C c but 1 202 AGAINST THE RULERS OF THE but a ruler of the darkness of this world, Avhcre the time, p]ace^ and subjects of his empire are stinted. 1. The time when this Prince hath his rule, In this world; that is now, not hereafter. 2. The place where he rules, In this zcorld; that is, here below, not in Heaven. 3. The subjects or persons whom he rules, not all in this lower world neither; and they are Avrajit up in these words, The darkness of this world, Firh,t, of the first boundary, SECT. II. I . The time when he rules ; so this word (world) may bo taken in the text for the little spot of time, which (like an inconsiderable parenthesis) is clasped in on either side with vast eternity, called sometimes the present zcorld, Tit. ii. 12. On this stage of time this Mock-Kino- acts the part of a Prince, but when Christ comes to take down this scaffold at the end of this world, then he shall ba degraded, his crown taken off, his sword broke over his head, and lie hissed off with scorn and shame ; yea, of a Prince, become a close prisoner in Hell : no more then shall he infest the Saints, no, nov rule the wicked; but he with them, and they with him, shall lie under the immediate execution of God's wrath. For this very end Christ hath his patent and commission, which he will not give up till ht shall have put down all rule, I Cor. XV. 24, 0,5. Then, and not till then, will he deliver up his oeconon)ical kingdom to his Father, when he shall have put down all rule; /or he must reign till he hath put all his enemies tinder hisject. Satan is cast already, his doom is past upon him, as Adam's was upon his first sin, but full execu- tion is stayed till the end of the world. The Devil knows it, it is an article in his creed, v.hich made him trembling ask "Christ wliv he came to torment him before his time. Use 1. This brings ill news to the wicked. Your Prince cannot long sit in his throne; sinners at present have a merry time of it, if it would hold ; they rejoice, while Christ's disciples weep and mourn ; they rustle in their silks, while the saint goes in his rags. Princes are not more care- ful to oblige their courtiers with pensions and preferments, than DARKNESS OF TMIS WORLD. 205 than the Devil is to gratify his followers. He hath his re- v/ards also ; All tins zdll I give thee. Jm not I able to pro- mote thee, saith Balak to Balaam? O 'tis strange (and yet not strange, considering the degeneracy of man's nature) to see how Satan carries sinners after him with this golden hook. Let him but present such a bait as honour, pelf, or pleasure, and their hearts skip after it as a dog would at a crust; he makes them sin for a morsel of bread: the naughty heart of man loves the wages of unrighteousness (which the Devil promiseth) so dearly, that it fears not the dreadful wages which the great God threatens. As some- times you shall see a spaniel so greedy of a bone, that he will leap into the very river for it, if you throw it thither, and by that time he comes thither, it is sunk, and he gets nothing but a mouthful of water for his pains : thus sinners will catch at their desired pleasures, honours, and profits, swimming through the very threatenings of the word to them, and oftentimes they lose even what they gaped for. Thus God kept Balaam (as Balak told him) Jrom honour. Numb. xxiv. 1 J . But however they speed here, they are sure to lose themselves everlastingly without re- pentance. They that are resolved they will have these things, are the men that fall into the Devil's snare, and are led into those foolish and hurtful lusts which will drown them in perdition, 1 Tim. vi. 9- O poor sinners! were it not wisdom before you truck with the Devil, to enquire what title he can give you to these goodly vanities ? Will he settle them as a free estate upon you ? Can he secure your bargain, and keep you from suits of law? or is he able to put two lives into the purchase, that when you die you may not be left destitute in another world? Alas, poof wretches! you shall ere" long see what a cheat he hath put on you,.frora whom you are like to have nought but Caveat E?7ipto7'; let the buyer look to that. Yea, this great Prince that brags so much, what he will give you, must down himself ;*'and a sad Prince must needs make a sad court:* O what howling wijl there then be of Satan and his vassals together ! O, but saith the sinner, the pleasures and ho- nours sin and Satan offer, are present, and those which Christ promiseth we must stay for. This indeed is that which takes most. Demos, saith Paul, forsook me, having loved this present world j 2 Tim. iv. 10. 'Tis present indeed (sinners) for C c 2 ^ou toi AGAINST THE RULERS OF THE you cannot say it will be yours the next moment ; your pre- sent felicity is going, and the saints (though future) is eom- ing never to go: and who for a gulp of pottage, and sensual enjoyments at present, would part with a reversion of sueh a kingdom? except thou art of his mind, who thought he had nothing but what he had swallowed down his throat, H(cc haheo qmc edis qucequc exaturata libido Haiisit. Which Cicero would say, was more fit to be writ on an ox's grave than a man's. Vile wretch, that thinkest 'tis not better to deal with God for time, than the Devil for ready pay, Tertnlliaji wonders at the folly of the Kowzflw ambition, who would endure all manner of hardship in field and fight, for no other thing but to obtain at last the honour to be Consul, which he calls unius amiivolaticiim gaudium, a joy that flies away at the year's end. But O what a desperate madness is it for sinners then, not to endure a little hardship here, but entail on themselves the eternal wrath of God hereafter, fur the short feast, and running banquet their lusts entertain them here withal, which often is not gaudium unius horce, a joy that lasts an hour. Use 2. Let this encourage thee, O Christian, in thy con- flict with Satan; the skirmish may be sharp, but it cannot belong. Let him tempt thee, and his wicked instruments trounce thee, 'tis but a little while, and thoushalt be rid o(" both their evil neighbourhoods. The cloud while it drops is rolhng over thy head, and then comes fair weather, and eternal sun-shine of glory. Canst thou not watch with Christ one hour or two? keep the field a few days? perse- vere till the battle is over, and thine eneniy shall never rally more; bid faith look through the key-hole of the pro- mise, and tell thee what it sees there laid up for him thai, overcomes ; bid it listen and tell thee, whether it cannot hear the shouts of those crowned- Saints, as of those that are dividing the spoil, and receiving the reward of all their services and suffering's here on earth : and dost thou stand on the other side to wet thy foot with those sufferings and temptations, which like a little splash of water run between thee and glory. DARKNESS OF THIS WORLD, 205 SECT. II. Secondly, The Devil's empire is confined to place as wetl as time; he is the ruler of this lower world, not of tlie heavenly. The highest the Devil can go is the air, called the Prince thereof, as being the utmost marches of his em- pire, he hath nothing to do with the upper world. Heaven fears no Devil, and therefore its gates stand always open; never durst this fiend look into that holy place since he was first expelled, but rangeth to and fro here below as a vagabond excommunicated the presence of God, doing what jnicliicf he can to Saints in their wa}^ to Heaven : But is not this matter of great joy, that Satan hath no power where the Saint's happiness lies? What hast thou (Christian) which thou needest value that is not there ? Thy Christ is t'lere, and if thou lovesthim, thy heart also, which lives in the bosom of its beloved. Thy friends and kindred in Christ are there, or expected, with whom thou shalt have a merry meeting in thy father's house, notwithstanding the snare on Tabor, the. plots of Satan which lie in the way. O friends, if you have a title to that kingdom, you are above the flight of this kite. This made Job a happy man indeed, who when the Devil had plundered him to his skin, and worried him almost out of that too, could then vouch Christ in the face of death and devils to be his Redeemer, whom he should wiiU those eyes, now full of briny tears, behold, and that i^ir liimself as his own portion. It is sad with him indeed, w1k» is robbed of all he is worth at once; but this can never be .'^aid of a Saints The Devil took away Job's purse (as I may say) which put him into some straights, but he had a God ia Heaven that put him into stock again. Some spending money thou hast at present in thy purse, in the activit}- of thy faith, the evidence of thy son-ship, and comfort 11 o win"- from the same, enlargement in duty, and the like, which Satan may for a time disturb, yea, deprive thee of, but he cannot come to the rolls to blot thy name out of the book of fife; he cannot annul thy faith, make void thy relation, dry up thy comfort in the spring, though he may dam up the stream ; nor hinder thee a happy issue of thy whole war wit!i sin, thoutih 206 AGAINST THE RULERS OF THE thou<;h lie may Avorst thee in a ])nvate skirmish; these all are kept in Heaven, amoiip; GoiVs own crovvn-jewels, \v!io is said to keep us by his power through faith unto salvation. SECT. III. The third boundary of the Devil*s principality is in regard of his subjects, and they are described here to be the dark- ness of this world, that is such who are in darkness. This word is used sometimes to express the desolate condition of a creature in some great distress, Isa. 1. He that zcalks in darkness, and sees no light: sometimes to express the nature of all sin, so Ephes. v 1. sin is called the work of darkness; sometimes the particular sin of ignorance ; often set out by the darkness of the night, blindness of the eye ; all these I I conceiA'e may be meant, but chiefly the latter: for though Satan makes a foul stir in the soul that is in the darkness of of sorrow, Avhetlier it be from outward crosses, or inward de- sertions ; yet if the creature be not in the darkness of sin at the same time, though he may desturb his peace as an ene- my, yet he cannot be said to rule as a Prince. Sin only sets Satan in the throne ; so that I shall take the w ords in the two latter interpretations. First, for the darkness of sin in g-enera1. Secondly, for the darkness of ignorance in special ; and the sense will be, That the Devil's rule is over those that are in a state of sin and ignoi'ance, not over those who are sinful or ignorant, so he would take hold of Saints as avcU as others ; but over those who are in a state of sin, which is set out by the abstract. Ruler of the darkness, the more to ex- press the fulness of the sin and ignorance that possesseth Sa- tan's slaves; and the notes will be two. First, Every soul in a state of sin is under the rule of Satan. Secondly, Ignorance above othcu things enslaves a soul to Satan ; and therefore all sins are set out by that which chiefly expresseth this, viz. darkness. Doct. Every soul in a state of sin, is under the rule of Si'.tan ; under which point these two things must be enquired, I'irst, The reason Avhy sin is set out by darkness. Secondly, DARKNESS OF TUTS WORLD. 0107 Secondly, How every one in such a state appears to be under the Devil's rule. First, sin maybe called darkness, because the spring and common cause of sin in man is darkness. The external cause Satan, who is the great promoter of it, is a cursed spirit, held in chains of darkness. The internal is the blindness and darkness of the soul : wc may say, when any one sins, he doth he knows not what, as Christ said of his murderers. Did the creature know the true worth of the goul (which he now sells for a song) the glorious amiable nature of God and his holy ways, the matchless love of God jn Christ, the poisonods nature of sin, and all thc-e not bv a sudden beam darted into the window at a sermon, and gone again, like a Hash of lighining, but by an abiding light ; this would spoil the Devil's market, and poor crea- tures would not reiidily take this toad into their bosoms; sin goes in disguise, and so is welcome. Secondly, it is darkness, because it brings darkness into the soul, and that naturally and judiciall}'. First, Natui-ally. There is a noxious quality in sin, offensive to the understanding, which is to the soul what the eye and palate are to the body ; it discerns of things, and distinguisheth true from false, as the eye, white from black : it trieth words as the mouth tasteth meats. Now as there are some things bad for the sight, and others bad for the palate, vitiating it, so that it shall not know sweet from bitter; so here sin besots the creature, and makes it injudicious, that he who could see such a practice absurd and base in others before, when once he had drank of this inchanting cup himself, (as one that hath foredone his understanding) is mad of it himself, not able now to see the evil of it, or use his reason against it. Tims Saul, before he had debauched his conscience, thinks the witch worthy of death ; but after he had trodden his conscience hard with other foul sins, goes to ask counsel of one himself. Again, sin brings darkness judicially; such have been threatened, who have run out of God's school into the Devil's, by nhellhig against light, that they shall die without hnotc^lcdge, Job xxxvi. 10. 12. Should the candle burn uviste, when the yjeature hath more mind to plav than Thirdly, SOS AGAINST THE RULERS OF THE Thirdlv, Sin runs into darkness. Impostors bring in Xhe'w damnahk htreues privili/, like those who sell bad ware, loth to come to the market, where the standard tries all ; but put it off in secret. So in mural wickedness ; sinners, like beasts, go out in the night for their prey, loth to be ?ccn, afraid to come where they should be found out. No- thing more terrible to sinners than hght of truth, .iohn iii. ].0. Became tlieir deeds are evil. Felix was so nettled with wiiat Paul spake, that he could not sit out the sermon, but flings away in haste, and adjourns the hearing oi' Paul till a convenient season, but he never could find one. The sun is not more troublesome in hot countries, than truth is to those who sit under the powerful preaching of it; and ttierefore as those seldom come abroad in the heat of the day, and when they must, have their devices over their heads to screen them from the sun ; so sinners shun as much as may be the preaching of the word ; but if they must go to keep in with their relations, or for other carnal advantages, they, if possible, will keep off the power of truth, either by sleeping the sermon avv^ay, or prating it away with any foolish imaL'ination which Satan sends to bear them com- pany, and chat with them at such a time ; or by chusing such a cool preacher to sit under, whose toothless discourse sh;ill rather flatter than trouble, rather tickle their fancy than prick their consciences ; and then their sore eyes can look upon the light. Flortscentem amant veritatem qui Jion rtdarguentur ; they dare handle and look on the sword with a delight when in a rich scabbard, who would run away to see it drawn. Fourthly, Sin is darkness for its uncomfortableness, and that in a threefold respect. First, Darkness is uncomfortable, as it shuts out all employment. What could the Egyptians do under the plague of darkness, but sit still? and this to an active spirit is Trouble enough. Thus, in a state of sin, man is an un- :jerviceable creature, he can do his God no service accept- ably, spoils every thing he takes'in hand, like one runniiig lip and down in a shop when the windows are shut, doth nothing right. It may be writ on the grave of every sinner, who lives and dies in that state, '*Here lies the mau^ that never did God an hour's work iu all his life." Secondly, DARKNESS OF THIS WORLD. 209 Secondly, Darkness is uncomfortable in point of enjoy- ment; be there never such rare pictures in the room/if dark, who the better? A soul in a state of sin may possess much, but enjoys nothing : this is a sore evil, and little thought of. One thought of its state of enmity to God would drop bitterness into every cup ; all he halli smells of hell-tire ; and a man at a rich feast would enjoy it but httle if he smelt fire, ready to burn his house and himself. ' Thirdly, Darkness fills with terrors; fears in the nin-ht are most dreadful ; a state of sin is a state of fear. Men that owe much, have no quiet, but when they are' asleep and not then neither, the cares and fears of the day sink so deep, as makes their rest troublesome and unquiet in the night. The wicked hath no peace, but when his conscience sleeps, and that sleeps but brokenly, awaking often with sick fits ot terror. When he hath most prosperity he is scared like a flock of birds in a corn-field at every piece going ofi'. He eats in fear, and drinks in fear; when afflicted, he expects worse behind, and knows not what this may spread to, and where it may lay him whe- ther HI hell or not, he knows not, and therefore trembles (as one m the dark) not knowing but his next step mav be into the pit. ^ "^ Fourthly, Sin leads to. utter darkness; utter darkness is darkness to the utmost. Sin in its full height, and wrath in Its full heat together; both universal, both eternal Here s some mixture, peace and trouble, pain and ease, sin and thoughts of repenting, sin and hopes of pardon • there the fire of wrath shall burn without slackiiio- and sin run parallel with torment. Hell-birds are no chano-e- Jings : their torment makes them sin, and their sin fe?ds their torment, both unquenchable, one beino- fuel to another. ' ° 2. Xet us see how it appears, that such as are under a state ot sin, are under the rule of Satan. Sinners are called the children of the Devil, 1 John iii. 10. and who rules the child but the fether.? They are slaves ; who rules the slave but the master? They are the very mansion-house of the Devil ; where hath a man command, but in his own house^ Iwdl go to my bouse, Matt. xii. 44. As if the Devil had said, I have walked among the Saints of God, to and fro knocking at this door and that, and none will bid me wel- ^ " come fliO AGAINST THE RULERS OF THE come, I can find no rest; well, I know where [ maybe bold ; I'll even go to my own house, and there I am sure t6 rule the roast without controul ; and when he comes, he Jinds it empty, swept and garnished ; that is, all ready for his entertainment. Servants make the house trim and hand- some against their master comes home, especially when he brings guests with him, as here the Devil brings seven more. Look to the sinner ; there is nothing he is or hath, but the Devil hath dominion over it: He rules the ivhole man^ their minds blinding them. All the sinner's apprehension of things are shapen by Satan : he looks on sin with the Devil's spectacles : he reads the word with the Devil's comment: he sees nothing in its native colours, but is under a continual delusion. The very wisdom of a wicked man is said to be devilish^ Jam.iii. 15. Daimoniodes, or Devil- like, because taught by the Devil, and also such as the Devil's is, wise only to do evil. He commands their wills^ though not to force them, yet effectually to draw them. His work (saith Christ) ye will do. You are resolved on your way, the Devil hath got your hearts, and iiim you will obey ; and therefore when Christ comes to recover his throne, he finds the soul in an uproar, as Ephesus at PauCs sermon, crying him down, and Diana up. We will not have this man to reign over us ; what is the Almighty that we should serve him? He rules over all their ?nembers y they are called weapons of unrighteousness; all at the Devil's service ; as all the arms of a kingdom, to defend the Prince against any that shall invade. The head to plot, the hand to act, the feet swift to carry the body up and down about his service ; He rules over all he hath. Let God come, in a poor member, and beseech him to lend him a penny, or bestow a morsel to refresh his craving bowels ; and the covetous wretch's hand of charity is withered, that he cannot stretch it forth : but let Satan call, and his purse flies open, and heart also. Nabal that could not spare a few fragments for David and his* followers, could make a feast like a Prince^ to satisfy his own lust of gluttony and drunkenness. He commands their time ; when God calls to duty, to pray, to hear, no time all the week to be spared for that ; but if the sinner hears there is a mcrrv metting, a knot of good fellows at the ale-house, hII DARKNESS OF THIS WORLD. 211 all is thrown aside to wait on his lord and master ; calling left at sixes and sevens, yea, wife and children crying (may be starving) while the wretch is pouring out his very blood (in wasting his livelihood) at the foot of his lust. The sinner is in the botid of iniquity ; and being bound, he must obey. He is said to go after his lusts, as the fool to the stocks, Pro v. vii. 22. The pinioned malefactor can as soon untie his own arms and legs, and so run from his keeper, as he from his lusts. Thei/ are servants, and their members instruments of sin : even as the workman takes U]> his ax, and it resists not ; so doth Satan dispose of them, except God saith nay. See here the deplored condition of every one in a state of sin. He is under the rule of Satan, and government of hell. What tongue can utter, what heart can conceive the misery of this state ! It was a dismal dav which Christ foretold, Matt. xxiv. When the abomination of desolation should be seen, standing in the Holy Place : then (saith Christ) let- him that is in Judea fee into the mountains. But what was that to this ? they are but men, though abominable; these Devils. They did but stand in the material temple, and defile and deface that ; but these dis- play their banners in the souls of men, pollute that throne, Avhich is more glorious than the material heaven itself, made for God alone to sit in. They exercised their cruelties at fiirthest on the bodies of men, killing and torturing them ; here the precious souls of men are destroved. When David Avould curse to purpose the enemies of God, he prays that Satan may be at their right hand. 'Tis strange sinners should no more tremble at this, Avho, should they but see their swine, or a beast bewitched and possessed of the Devil, run headlong into the sea, Avould cry out as half undone ? and is not one soul more worth than all these ? What a phigue is it to have Satan possess thy heart and spirit, hurry- ing thee in the fury of thy lusts to perdition ? O poor man ! what a sad change hast thou made ? Thou who wouldest not sit under the meek and peaceable government of God, thy rightful Lord, art paid for thy rebellion against him, in the cruelty of this tyrant, who writes all his laws in the blood of his subjects ; and why will you sit any longer, (O smners) under the shadow of this bramble, from "whom you can expect nothing but eternal fire, to come at last D 4 2 and ^12 AGAINST THE RULERS OF THE and devour you ? Behold, Christ is in the field, sent of God to recover his right. His royal standard is pitched in the gospel, and proclamation made, that if any poor sinner, weary of the Devil's government, and heavy laden with the iniseruble chains of his spiritual bondage, (so as these irons of his sins enter into his very soul to afflict it with the sense of them) shall thus come, and repair to Christ, he shall liave protection from God's justice, the Devil's wrath, and sin's dominion : in a word, he shall have rest, and that glorious. Mat. xi. 28. Isa. xi. 10. Usually when a people have been ground with the oppression of some bloody tyrant, they are apt enough to long for a change, and to listen to any overture that gives them hope of liberty, though reached by the hand of a stranger, Avho may prove as bad as the other ; yet bondage is so grievous, that people desire to change, (as sick men their beds,) though they find little ease thereby. Why then should deliverance be unwelcome to you, sinners? Deliverance brought not by a stranger whom you need fear what his design is upon you, but your near kinsman in blood, who cannot mean you ill, but he must first hate his own flesh ; and who ever did that ? Not lie, who, though he took part of our flesh, that he might have the right of being our Redeemer ; yet would have no kindred with us in the sinfulness of our nature, Heb. ii. 14, 15. And 'tis sin that makes us cruel, yea, to our own flesh. What can we expect from him but pure mercy, who is himself pure ? They are the mercies of the tticked which are cruel, Frov. xii, 10. Believe it (Sirs) Christ counts it his honour, that he is a King of a willing people, and not of slaves. He comes to make you free, not to bring you into bondage ; to make you Kmgs, not vassals. None give Christ an evil word, but.those who never M^ere his subjects. Enquire but of those who have tried both Satan's service and Christ's : they are best able to resolve you what they are. You see when a soul comes over from Satan's quarters unto Christ's, and has but once the experience of that sweetness which is in his service, there's no getting him back to his old drudgery, as they say of those who come out of the north (which is cold and poor) they like the warm south so well, they seldom go back more. What more dreadful to a gracious soul than to be delivered into the hands of Satan ? or fall under the power of his lusts ? It would chuse rather to DARKNESS OF THIS WORLD. 213 to leap into a burning furnace, tlian be commanded by them. This is the great request a child of God makes, that he would rather whip him in hishouse.than turn him out of it, to become a preyto SaUm. O sinners did you know (which you cannot till you come overto Christ, and embrace himasyour Lord and Saviour) what the privileges of Christ's servants are, and what gentle usage Saints have at Christ's hands, you v ould say those were the only happ}' men in the world, which stand con- tinually before him. His laws are writ, not with his subject's blood (as Satan's are) but w^ith his own. Ail his commands are acts of grace ; 'tis a favour to be employed about them. To you 'tis given to believe, yea to suffer, Phil. i. 29. Such an honour the Saints esteem it to do any thing he com- mands, that they count God rewards them for one piece of service, if he enables them for another. This 1 had (saith David) because I kept thy precepts. Psal, cxix. 5io. what was the great reward he got r see ver. 55. 1 have remembered thy name., O Lord., in the night, and kept thy larc ; then follows, 7his I had : He got more strength and skill to keep the law for the future, by his obedience past ; and was he not well paid (think } ou) for his pains ? There's fruit even in holiness^ the Christian hath in hand, which he eats whde he is at work, that may stay- his stomach until the full reward comes, Avhich is eternal life, Rom. vi. 22. Jesus Christ is a Prince that loves to see his people thrive, and grow rich under his government. This is he Avhom sinners are so afraid of, that when he bids them come forth from their prison, they chuse rather to bore their ears to the Devil's post, than to enjoy this blessed liberty. It is no wonder that some of tlie Sain'ts have (indeed when tortured) not accepted deliverance., that theif might obtain a better ressurrection^ Heb. xi. 35. But what a riddle is this, that for- lorn souls bound Avith the chains of their lusts, and the irre- sistible decree of God for their damnation, if they believe not on the- Lord Jesus, shoiild, as they are driving to execution, refuse deliverance? this may set heaven and earth on won- dering. Surely, dying in their sins, they cannot hope to have a better resurrection than they havie a death. I am afraid rather, that they do not firmly believe that they shall have any resurrection ; and then no wonder they make so 'light of Christ, who think themselves safe, Avhen once earthed in this burrow of the grave. But let sinners know, 'tis not the grave cau hold them, when the day of assizes comes, and 214 AGAINST THE RULERS OF THE and the judge calls for the prisoners to the har. The grave Tsras never intended to be a sanctuary to defend sinners from the hand of justice, but a close prison to secure them against the day of trial, that they be forth-coming. Then sinners shall be digged out of their burrows, and dragged out of their holes to answer their contempt of Christ and his grace. O how greatly will you be astonished to see him become your judge, whom you now refuse to be your King! to hear that gospel Avitness against vou for your damnation, which St the same time acquit others for their salvation ! What think you to do, sinners, in that day ? will you cry and scream for mercy at Christ's hand. Alas, when the sentence is past, vour faces will immediately be covered : condemned prisoners are not allowed to speak : tears then are unprofitable, when no piace is left for repentance, either in Christ's heart or your own. Or meanest thou to apply thyself to thy old Lord_, in whose service thou hast undone thy soul, and cry to him, as she to Jhahy help O King : Alas, thine eye shall see him in tlie same condemnation with thyself. Hadst thou not better row renounce the Devil's rule, M'hilst thou may be received into Christ's government ? pour out thy tears and cries now for mercy and grace, when they are to be had, than to save them for another world to no purpose ? Quest. But possibly, thou wilt say ; How may I that am a home-horn slate to sin, yea, who have lived so many years un- der his cursed rule, get out of his dominion and pozcer, and be translated info the kingdom of Christ f Jnsw. The difficulty of this great work lies not in pre- vailing with Christ, to receive thee for his subject, Avho re- fuseth none that in truth of heart desire to come under his shadow. It doth not stand with his design to reject any such. Do Physicians use to chide their patients away ? Lawyers their clients? Or Generals discourage those who fall off from the enemy, aiid come to their side? surely no. When jD«t7'(i was in the field, 'tis said, 1 Sam. xxii. 2. Every one that was in distress, in debt, or discontent, gathered them- selves to him, and he became a Captain over them. And so ■will Christ be to every one that is truly discontented with Satan's government, and upon an inward dislike thereof, re- pairs to "him. But the main business will be to take thee off from thy engagements to thy lusts and Sdtan, till which be done. Dx\RKNESS OF THIS WORLD. 21.5 done, Christ will not own thee as a subject, but look on thee as a spy. It fares with sinners as with servants. There may- be fallings out between thein and their masters, and high words pass between them, that you would think they would take up their pack and be gone in all haste; but the fray is soon over, and by next morning all is forgot, and the servants are as hard at their work as ever. O how oft are sinners ta- king leave of their lusts, and giving warning to their old masters, they will repent and reform, and what not? but in a few days they have repented of their repentance, and de- formed their reformings, which shews they were drank with some passion, when they thought or spake this; and no won- der they reverse all when they come to their true temper: Now because Satan has many policies, which he useth to keep his hold of sinners; I shall discover some of them, which if thou canst withstand, it will he no hard matter to bring thee out of his power and rule. First, Satan doth his utmost, that sinners may have any serious thoughts of the miserable state they are in, while un- der his rule ; or hear any thing from others, which might the least unsettle their minds from his service. Consideration (he knows) is the first step to repentance : he that doth not con- sider his ways, what they are, and whither the}' lead him, is not like to change them in haste. Israel stirred not, till Moses came, and had some discourse with them about their woeful slavery, and the gracious thoughts of God towards them ; then they begin to desire to be gone. Pharoah soon bethought him what consequence might follow upon this, and cunning- ly labours to prevent it, by doubling their task : Te are idle, ye are idle^ therefore ye say^ Let us go, and do sacrifice to the Lord. Go therefore and work, Exod. v. 11, IS. As if he had said, Have you so much spare time lo think of gadding into the Wilderness, and have you your seditious conventicles {Moses and you) to lay their plots together ? I will break the knot ; give them more work, scatter them all over the land to gather straw that they may not meet to entice one another's hearts from my service. Thus Satan is ver^' jealous of the sinner, afraid every Christian that speaks to him,or ordinancehe hears, should inveigle him. By his good-will he should come at nei- ther; no, nor have a thought of heaven or hell from one end of the week to the other; antlthathe may have as few as maybe he 216 AGAINST THE RULERS OF THE be keeps him full-handed with work. The sinner grinds, and he is filling the hopper, that the mill may not stand still. He is with the sinner as soon as he wakes, and fills his wretched heart with some wicked thoughts, which, as a morning draught, may keep him from the ini'ection of any savour of good, that may be breathed on him by otiiers in the day-time. All the day long he Avatcheth him, as the master would do his man, that he fears will run away. And at night he, like a careful jailor, locks him up again in his chamber, with more bolls and fetters upon him, not suffering him to sleep as he lies on his bed, till he hath done some mischief, Luke xv. Ah poor A\ retch ! was ever slave so looked to r A^ long as the Devil can keep thee thus, thou art his own sure enough. The Prodigal caine to himself, before he came to his Father. He considered what a starving condition he was in ; his husks were poor meat, and yet he had not enough of them neither ; and how easily he might mend his commons, if he had but grace to go home, and humble himself to his Father. Now, and not till now, he goes : resolve thus, poor sinner, to sit down, and consider what thy state is, and what it might be, if thou wouldest but change the bondage of Satan for the sweet government of Jesus Christ. First, Ask thy soul, whether the Devil can, after thou hast worn out thy miserable hfe here in his drudgery, prefer thee to a happy state in the other world, or so much as secure thee from a- state of torment and woe ! If he cannot, whether there be not one fesus Christ, who is able and willing to do it ? and if so, whether it be not cruelty to thy precious soul, to stay any longer under the shadow of this bramble, when thou mavest make so blessed a change ? A few of these thouglrts abidingly laid home to thy soul, may (God striking in with then») shake the foundations of the Devil's prison, and make thee 'haste as fast from him, as one out of a house on tire. Secondly, Satan hath his instruments to oppose the mes- senoers and message which God sends by them to bring the sinner out of SataiVs rule, ^yhcn Moses comes to deliver Israel out of the Egyptian bondage, up starts Jannes and Jambres to resist him. When Paul preacheth^o the Deputy, the Devil hath his chaplain at court to hinder him ; Elymas, cue full of all subtilty and mischief. Some or other he will 3 find, DARKNESS OF THIS WORLD. 217 f.iifl, when God is parlyin,^ with a sinner, and persuading hin^! to toaie over to Christ that shall labour to clog the M'ork. Eittier carnal friends he sends to ])lead his cause, or Old coujpanions in wickedness; these bestir them, one while la!)ouring to jeer him out of his ncAv Avay ; or if that take not, bv turning t'leir old Ioac into bitter wrath against him for plaving the apostate, and leaving him so. Or if yet he ■will not be stopped in his way, then he hath his daubing Preachers, (like Jo6's messengers, the last the worst,) who M-ith their soul-flattering, or rather murdering doctrine, shall go about to heal his wound slightly. Now as ever you de- sire to tret out of Satan's bondage, have a care of all these, harden thyself against the intreaties of carnal friends and relations. Resolve that if thy children should hang about thy knees to keep thee from Christ, thou wilt throw them awav. If thy father and mother should lie prostrate at thy foot, rather than not go to Cnrist, go over tlicir \evv backs to him. Never can v.e part v.ith their love n\ on such advan^ tageous terms asthesc. And for thy brethren in miquity,! hope thou dost not mean to stav tiil thou hast their good will, then even ask the Devil's also. Heaven is but little worth, if thou hast not a heart to despise a little shame, and bear a few taunts from profane hhmae/s for thy hopes of it. Let them spit on thy face, Christ will wipe it off; let them laugh, so thou wiimest. If they follow not thy example before they die, the shame wHl be their own; God himself shall spit it on tlieir face before men and angels, and then kick them into hell. And lastly, escape but the snare of those flatterei's, who use their tongues only to lick sinners' consciences whole with their place ntiti'?; sootiiing doctrine, and thou art fa'r for a Christ ; ask not counsel of them, they may go about to give you ease, but aL those stitches Avith which they sew up thy wounds, must be ripped open, or thou die for it, Thirdlv, Satan labours to ])ut off the sinner with delays. Slighting thoiiglits of r(!])enting he fears not, he can give dinners leave to talk what they will do ; so he can beg tiipe, and by his art keep such thoughts from coming to a head, and ripening into a present resolution ; few are in hell but thought of repenting, but Satan so handled the matter, that the}' could never pilch upon tiie time in earnest Avhcn to do it. If ever thou meanest to g-t' out of his clutches, fly out ]^ e of 218 AGAINST THE RULERS OF THE of his doors, and run for thy hfe, where ever this warning finds thee, stay not, though in the midst of thy joys, with which thy lusts entertain thee : As the paper which came to Bretitius (from that Senator his dear friend) took him at supper with his -uife and children, and bade him flee cito, cititis, citissime ; which he did, leaving his dear company and sweet chear ; so do thou, or thou may repent thv stay when 'tis too late. A vision charged the zcise men to go back another wav, and not so much as see Herod, though he had charged them otherwise. O go not back, drunkard, to thy good fellows, adulterer to thy queans ; covetous wretch, to thv usury and unlawful gain : turn another way, and gratify not the Devil a moment. The command saith, now repent ; the imperative hath no future tense, God saith. To-day, while it is to-day : the Devil saith, to-morrow ; which wilt thou obej^, God or him ? Thou sayest, thou meanest at last to do it, then why not now ? Wilt thou stand with God for a day or two, huckle with him for a penny ? Heaven is not such a hard pennyworth, but thou may est come up to his terms ; and which is the morrow thou meanest ? thou liast but a day in thy life for ought thou knowest, where then canst thou find a morrow for repent- ance ? but shouldest thou have as many days to come as Methuselah lived, j^^t know, sin is hereditary, and such sort of diseases grow more upon us with our years. 'Tis Avith long-accustomed sinners, as with those who have sat long under a government, they rather like to be as they are" (though but ill on it) than think of a change ; or like those who in a iourncy have gone out of the way all tlieday, will rather take any new way, over hedge or ditch, than think of going so far back to be set rigjit. Fourthly, Satan labours to compromise the business, and bring it to a compo^itiou between him and Christ : when conscience wdl not be pacified, then Satan, for quiet's sake, will yield to' something, as Pharaoh with Mosts : after much ado, be is willing they should go, Exod. viii. 28. Jnd Pharach said, I will let you g&, that you tnay sacrijiie to the Lord your God in the wilderness. But tlicn comes in this caution, only you shall not go xery far azoay. Thus Satan will yield, the sinner may pray, and hear the word, and make a goodly profession, so he doth not go very lar, but that he may have him again at night. If God hath the mattcns, DARKNESS OF THIS WORLD. 219 mattens, he looks for the vigils, and thus he is content the day should be divided. Doth conscience press a reformation and change of the siiuier's course^rather than fail,he will ^rant that also • vet as Pharaoh, when he yielded they should go, he meant their little ones should stay behind as a pledge for those that went, Exod. x. 1 1 . So Satan must have some one sin that must be spared, and no matter though it be a little one. Now if ever you would get out of the Devil's rule, •make no composition with him. Christ will be King or no King. Not a hoof must be left behind, or any thing which may make an errand for thee afterwards to return. Ta.ke therefore thy everlasting farewel of every sin, as to the sin- cere and fixed purpose of thy heart, or thou dost nothing. PflM^ joins his faith and his purpose together, 2 Tim. iii. 10, not the one without the other. At the promulgation of the law in Sinai, God did, as it were, give Israel the oath of allegiance to him ; then he told them what law he would rule them by, and they gave their consent : this was the espousal which God puts them in mind of, Jer. ii. in which they were solemnly married together, as King and subjects. Now mark, before God would do this, he will have them out of Egypt. They could not obey his laws, and PAar«o/i's idolatrous customs also, and therefore he will have them out, before he solemnly espouseth them to be a nation peculiarly his. Thou must be a widow before Christ marry thee ; he ■will not lie by the side of another's wife. O that it were come to this ! then the match would soon be made between Christ and thee. Let me ask thee, poor soul, hast thou seriously considered Avho Christ is, and what his sweet go- vernment is? and couldest thou find in thy heart (out of an inward abhorrence of sin and Satan, and a liking to Christ) to renounce sin and Satan, and chuse Christ for thy Lord*? Doth thy soul say as Rebecca, I will go, if I could tell how to get 'to him. But alas 1 I am here a poor prisoner, I cannot shake' off my fetters, and set myself at liberty to come unto Christ. Well, poor soul, canst thou groan heartily under thy bondage ? then for thy comfort know, tliy deli- verance is at the door ; he that heard the cry of Israel in Egypt, will hear thine also, yea, come and save thee out of the hands of thy lusts. He will rot, as some, who entangle thy atiections by making love to thee, and then give over the suit, and come at thee no more, If Christ has won thy E e 2 heart, 220 AGAINST THE RULERS OF THE heart, he Mill be true to thee, and be at all the cost tobrlnF thee oiit of thv prison-house also ; yea, take the pains to come to thee himself^ and brine: witli him those weddino-. garments, in which he will carry thee from t'nv prison to His Father's house witli joy, where thou shalt live not only as a subject under his law, but as a bride in the bosom of her love ; and what can be added to thy happiness more? when thy Prince is thy husband, and that such a Prince to whom all others are vassals, even the Prince of this world himseifj and yet so gracious, that his Majesty hinders not his familiar converse with thee, a poor creature, but adds to tiie con- descension thereof, therefore God chuseth to rnix names of greatness and relation too-etlier ; the one to sweeten the other : Th/ Maker is th/ husband, Thy Redeemer, the Holij Ojie of Israel. The God of the whole earth ihall he bt called, Isa. liv. 5. And to usher in those promises with titles of greatest dread and terror to the creature, that hold forth the greatest condescensions of love ; how can God stoop lower than to come and dwell vrith a poor humble soul ? which is more, than if he had said, such an one should dwell with him ; for a beggar to live at court is not so much as the King to dwell with him in his cottage. Yet this pro- mise is ushered in with the most magnificent titles ; Thus saith the High and Loft// One, that inhabits eternity, rchose name is Holy, I dwell in the high and holy place, zcith him also that is of a contrite and humble spirit, Isa. Ivii. 15. and ■why such titles ? but not to take away the fears which his Saints are prone to take up from them. Will the high and lofty one, (saith the humble soul) look on me, a poor worm? will the holy God come near such an unclean creature? saith the contrite one. Isaiah, himself cried he was undone tit the sight of God, and this attribute proclaimed before him, Isa. vi. Now God prefixeth these, that the creature may. know his majesty and holiness, which seems so terrible to us, are no prejudice to his love; yea, so gracious aPrince is thy husband, "that he delights rather his Saints should call him by the names of love, than state. Thou shalt call me Ishi, and shall no more call me Baali, Hos. ii. 16. That is my husband, not my Lord. SECT. DARKNESS OF THIS WORLD. 221 SECT. IV. Doct. The second point follows. If^norance above other sins enslaves a soul to Satan, a man may be his slave, but an ij^norant one can be no other. Knowledge doth not make the heart good, but it is impossible that without knowledge it should be good. There are some sins which an ignorant person cannot commit, there are more which he cannot but commit: knowledge is the ke}^, Luke xi. 52. Christ the door, John x. Christ opens Heaven, Knowledge opens Christ. In three particulars the point will appear more fully. First, Ignorance opens a door for sin to enter. Secondly, As ignorance lets sin in, so it locks it up in the soul, and thesoul in it. Thirdly, As it locks it up, so it shuts all means of help out. First, Ignorance opens the door for Satan to enter in with his troops of lusts ; Avherethe watch is blind, the city is soon taken: an ignorant man sins, and like drunken Lot, he knows not Avhen the tempter comes, nor when he goes : he is like a man that walks in his sleep, knows not Avhere he is, nor what he does. Father, forgive them (saith Christ) thet/ know not •what they do. The Apostle, 1 Cor. xv. having reproved the sensuality of some, verse 32. who made the consideration of death, by which others are awed from sin, a provocation to sin, Let us eat and drink, for to-morrozo zee die, be he gives an account of. this absurd reasoning ; All have not the knowledge of God. An ignorant person is a man in shape; and a beiiht in heart. There is no knowledge in the /a;ic?, saith the Prophet, Hosea iv. 1. and see what a regi- ment follows this blind Captain, swearing, lying, killing, stealing, S^x. We read, 2 Tim. iii. 5. of "some laden Zi^ith sin; here are trees full of bitter fruit, and what dung shall ^ we find at the root, that makes them so fruitful,but ignorance? such who never come to the knowledge of the truth. Secondly, Ignorance, as it lets sin in, so it locks it up, and the soul in it, such an one lies in Satan's inner dungeon, where no 222 AGAINST THE RULERS OF THE no lii^Iit of conviction comes, darkness inclines to sleep, a blind mind and drowsy conscience go together. When the storm arose the mariners, who were awake fell praying to their God ; but the sleeper fears nothing. Ignorance lays the soul asleep under the hatches of stupidity. God hath planted in the beast, a natural fear of that which threatens hurt to it. Go to thrust a beast into a pit, and it hangs back, nature shews its abhorrence. Man being of a nobler nature, and subject to more dangers, God hath set a double guard on him, as a natural fear of danger, so a natural shame that covers the face at the doing any unworthy action. Now an ignorant man hath slipped from both these his keep- ers ; he sins and blusheth not, because he knows not his guilt: he wants that Magistrate within, who should put him to shame ; neither is he afraid, because he knows not his dan- ger; therefore he plays with his sin, as a child with the waves that by and by will swallow him up. Conscience is God's alarm to call the sinner up ; it doth not always ring in his ear that hath knowledge, being usuall}- set by God to go off at some special hour; when God is speaking in an ordi- nance, or striking in a providence ; but in an ignorant soul, this is silent. The clock cannot go when the weights are taken off; conscience is only a witness to what it knows. Thirdly, Ignorance shuts out the means of recovery. Friends and Ministers ; yea, Christ himself stands without, and cannot help the creature, as such threatnings and promises are of no use ; he fears not the one, he desires not the other, because he knows neither: Heaven's way cannot be found in the dark, and therefore the first thing God doth, is to spring in with a light, and let the creature know where he is, and what the way is to get out of his prison-house, without "which all attempts to escape are in vain. There is some glimmering light in all, ]Slo?i dnntur pura; tenebrcE, I think is good divinity as well as philosophy: and this night-light may discover many sins, produce inward' prickings of conscience for tliem; yea, stir up the creature to step aside, rather tiian drown in such broad waters. There are some tins so cruel and costly, that the most prostrate soul may in time be weary of their service for low ends: but what will all this come to, if the creature be not acquainted with Christ the true way to God, faith and repentance the only way to Christ? such an one DARKNESS OF THIS WOKLD. 223 one after all this bustle, instead of making an escape from Satan, will run full into his mouth another way. There are some ways which at first seem right to the traveller : yet wind about so insensibly, that when a man hath gone far, and thinks himself near home, he is carried back to the place from whence he set out. This will bcfal every soul ignorant of Christ and the M-ay of life through him; after many vcars travel, as they think, towards heaven by their good meanings, blind devotions and reformation, when they shall expect to be within sight of Heaven they shall find themselves were they were, as much slaves to Satan as ever. Use 1. This speaks to you that are parents, see what need you have of instructing 3'our children, and training them up betimes in the nurture and admonition of the Lord. Till these chains of darkness be knocked off their minds, tiiere is no possibility of getting them out of the Devil's prison ; he hath no such tame slave as the ignorant soul : such an one goes before Satan (as the silly sheep before the butcher) and knows not who he is, nor whither he carries him ; and can you see the Devil driving your children to the sjambles, and not labour to rescue them out of his hands ? Bloody parents you are, that can thus harden your bowels against your own flesh. Now the more to provoke you to this duty, take these considerations. 1. Your relation obligeth you to take care of their preci- ous souls. 'Tis the soid isthe child ratlior than the body: and therefore in Scrir'-ure put for the whole man. Jbraham and Lot went forth with all the bouls ihey had got in Ha ran. Gen. xii. So, all the souls that came with Jacob into Egypt; that is, all the persons. The body is but t-ie sheath; and if one should leave his sword with you to be kept safely for him, would you throw a^vav the blade, and only preserve the scabbard? And yet parents^ co.nm'^iily judge of their care and love to their children by providuig for the outward man, by their breeding and teaching thenri how to live iike men (as they say)' when chey are dead and gone, and comport themselves to their civil place and rank in the worJd. These things indeed are connnendable ; but the most weighty busmess of all is forgotten in the mean time,- Avliile no endeavour is used that they may live as C!n-iNLiaiis, and know how to carry themselves in duty to God or man as such, and can they do this without the knowledge of the holy rule they are to Avalk by? I am sure DaviJ knew no means 1 eifectual 224. AGAINST THZ RULEHS OF THE effectual without this, and therefore propounds the question, Whertwithal shall a young man cleanse his z&ay ? and he resolves it in the next words, bij taking heed thereto ac- cording to thy ziord, Psal. ex x. 9. AwA how shall they compare their way and the. word together, if not instructed? Our children are not born Avith bibles in their heads or liearts. And who ought to be the instructor, if not the parent? yea, who will do it with such natural affection r — As I have heard sometimes a mother say in other respects, Who can take such pains with my child, and be so careful as myself that am its inother ? Bioody parents then they are, who acquaint not their children with God or his word; what do they but put them under a necessity of perishing, if God stir not up some to shew more mercy than themselves to them. Is it any wonder to hear that ship to be sunk, or dashed upon the rock, which was put to sea without a compass ? no more is it, they should drown themselves in sin and perdition, that are thrust forth into the world (v.hicli is a sea of temptation) without the knowledge of God, or their duty to him. In the fear of God, think of it parents : your children have souls, and tliese God sets you to watch over ; it will be a poor account at the Jastday, if you can only say, Lord, here are my children, I bred them complete Gentlemen, left them rich and wealthy. The rust of that silver you left them will witness your folly and sin, that you would do so much for that which rusts, and nothing for the enriching their minds with the knowledge of God, which would have endured for ever; happy if you had left them less money and more knowledge. 2. Consider, it hath ever been the Saint's practice to in- struct and teach their children the way of God. David we find dropping instruction into his son Solomon^ J Chron. xxviii. 9. Know thou the God of thy father, and serve him zvith a f-erfect hearty anduith a willing mind. Though a King, he did not put it off to his Chaplains, but imparted it to him Avith his own lips. Neither was his Queen Bathsheba for- getf.il of her duty, her gracious counsel is upon recojrd, Prov. xxxi. and that she may do it with more seriousness and solemnity, we find her stirring up her motherly bowels, to let lier son see she fetched her words deep, even from her heart : TFhat my son, and lohai the son of my womb ! and what thefon of my vows! ver. 2. Indeed, that counsel is most likely to go to tile heart, which comes from thence. Parents know not what impression such melting expressions of their love, mi no: Fed DARKNESS OF THIS WORLD. 225 riiincjled with their instructions, leave on their children. God hids ns draw forth our souls to the hiaigri/; that is more than draw our purse, which maybe done, and the heart hard and churlish. Thus we should draw forth our souls with our instructions ; need I mention jT/moMj/'s mother and grand- mother, who acquainted him with the Scripture from his 3'outh ? And truly, I think, that man calls in question his own saintship, that takes no care to acquaint his child with God, and the way that leads to him. I have known some, who thou,^h profane themselves, have been very solicitous their children should have good education ; but never knew I a Saint that was regardless whether his child knew God or not. 3. It is an act of great unrighteousness not to instruct our children. We read of some that hold the truth in un- righteousness ; among others, those parents that lock up the knowledge of these saving truths from their children, which God hath imparted to themselves. There is a double un- righteousness in-it. First, They are unrighteous to their children ; %vho may lay as much claim to their care of instructing them, as to their labour and industry in laying up a temporal estate for them. If he do unrighteously with his child, that should not endeavour to provide for his outward maintenance, or having gathered an estate, lock it up, and deny his child necessaries, then much more he that lives in ignorance of God, whereby he renders himself incapable of providing for his child's soul , but most of all, he that having gathered a stock of knowledge, yet hides it from his child. Secondly, They are unrighteous to God. First, In that they keep that talent in their own Iiands which was given to be paid out to their children. When God revealed himself to Jbraham, he had respect to u^braham'a children ; and therefore we find God promising hin\self this at Abraham's hands, upon which he imparts his mind to him concerning his purpose of destroying^ Sodom: Shall I hide from Abraham (saitli God) that thing which I do? I know that he will command his children^ and his houshold after him ; and they shall keep the zvay oj the Lord^ Gen. xviii. 17, 19. The Church began at first in a family, and was preserved by the godly care of parents in instructing their children and household in the truths of God, whereby the knowlcdo-e VOL. I. F f of 226 AGAINST THE RULERS OF THE of God was transmitted from generation to a^eneration ; and though now the Church is not conPaied to such strait Umits, yet every private family is as a little nursery to the Church ; if the nursery be not carefully planted, the orchard will soon decay. O could you he willing. Christians, that your children, Avhen you are laid in the dust, should be turned into the degenerate plant of a strange vine, and prorve a generation that do not know God ? Atheism needs not be planted ; you do enough to make your children such, if j^ou do not endeavour to plant religion in their minds. The very neglect of the gardener to sow and dress his garden, gives advantage enough to the weeds to come up. This is the difference between Religion and Atheism. Religion doth not grow without planting, but will die even where it is planted without watering. Atheism, irreligion, and profaneness, are weeds, will grow without setting, but they will not die Avithout plucking up ; all care and means little enough to stub them up. And therefore you that are parents, and do not teach your children, deal the more unrighteously with God, because 3'ou neglect the best season in tiieir whole life, for planting in them the knowledge of God, and plucking up the contrary weeds of Atheism and irreligion. Young weeds come up with most ease, sinful ignorance in youth becomes wilful ignorance ; 3'ea, impudence in age. You will not instruct them when 3'Oung, and they will scorn their mini- sters when they are old. Secondly, You deal unrighteously with God, that train not up your children in the knowledge of God, because your children, if 3'ou be Christian parents, are God's chil- dren ; they stand in a foedcral relation to him, which tlic children of others do not ; and shall God's children be nur- tured with the Devil's educiition ? Ignorance is that with A\ Inch he blinds the minds of the children of disobedience. Shall God's children have no better breeding ? The children of a ,Tcw God made account were born to him, thy sons and daughters, zehorn thou hast born to me, Ezek. xvi. 20. God had by the covenant which he nrade with that people, married them unto himself; and therefore, as the wife bears lier children to her husband (they are his children) so God calls the children of the Jews his, and complains of it as honible wickedness in them, that they should not bring them ui» as his, l)ut offer them up to Moloch ; they have slain my 3 children DARKNESS OF THIS WORLD. 227 cJuldren (^aith God) vcr. 21. And are not tiie children of a Christian his children as well as the Jews were? Hath God recalled or altered the first covenant, and cut off the entail ? and darest thou slay not only thy children, but the Lord's also ? and is not ignorance that blood) knife that doth it ? Ml/ people are dtstrci/ed for lack of kuozoledge, Hos. iv. 6. Do you not tremble to offer them, not to Moloch, but the Devil, whom before you had given up to God, when vou brouo ht them to that solemn ordinance of Baptism, and there desired, before God and man, that they might become covenant-servants to the Lord ? And hast thou bound them to him, and never teach them, eitiier who their Lord and Master is, or -what their duty is as his servants ? Out of thy own mouth will God condemn thee. Fourtblv, Consider you, who are parents, that by not instructing your children, you entitle yourselves to all the sins they shall commit to their death. We may sin by a proxy, and make another's fact our own. Thou hast (saith God by 'Nathan to David concerning Uriah) slain him with the sraord of the children of j^ntmon, 2 Sam. xii. 9. So thou mayest pierce Christ, and slay him over and over with the bloody sword of thy wicked children, if thou be not careful to train them up in the fear of God. There might be something said for that Heathen, who, when the scholar abused him, fell upon the master and struck him : mdeed 'tis {;>ossibIe he might be in the most fault. When the child )reaks the sabbath, it is his sin ; but more the father's, if he never taught him what the conmiand of God was. And if the parent be accessary to the sin of tiie child, it will be hard for !)im to escape a partnership, yea, a precedency in the punishment. O what a sad greeting will such have of their children at the great clay ! Will they not then accuse you to be the murderers of their precious souls, and lay their blood at your door, cursing you to your face, that taught them no better? But grant, that by the interposition of thy timely repentance, thou securest thy soul from the judo-ment of that day, yet God can scourge thee here for the neglect of thy duty to them. How oft do we see children bee me . heavy crosses to such parents ? It is just that they should not know their dut\' to thee, who didst not teach them their duty to God ; or if thou shonldest not live so long as to see this, yet sure thou canst not but go in sorrow to thy grave, ¥f^ to 228 AGAINST THE RULERS OF THE to leave children behind thee that are on their way to hell. Some think, that Lot's lingering- so lonp; in Sodom, was his beint^ loth to leave his sons in law behind him, to perish in the flames. No doubt (good man) it was very grievous to Jjim, and this might make him stay pleading with them, till the Angel pulled him away. And certainiv nothing makes holy parents more loth to be gone out of the reach of that fire that God will rain upon the heads of sinners. You know not how soon the messenger mav come to pluck rou hence, do your best while you are among them to win them home to God. list. 2. To the Ministers of the Gospel. Let this stir up your bowels of compassion towards those many ignorant souls in your resyjective congregations, who know not the right hand from the left. This, this is the great destroyer of the country, which Ministers should come forth against with all their care and strength. More are swept to Hell with this plague of spiritual darkness than any other. Where the light of knowledge and conviction is, there commonly is a sense and pain that accompanies the sinner when he doth evil, which forceth some now and then to enquire for a Physician, and come in the distress of their spirits to their Minister or others for counsel, but ignorant souls feel no smart. If the Minister stay till he sends for him to instruct him, he may sooner hear the bell go for him, than any messenger come for him ; you must seek them out, and not expect that they will come to you. These are a sort of people that are afraid more of their remedy than their dis- ease, and study more to hide their ignorance, than how they may have it cured ; which should make us pity them the more, because they pity themselves so little. I confess, it is no small unhappiness to some of us, who have to do with a multitude, that we have neither time nor streno-th to make our addresses' to every particular person in our congrega- tions, and attend on them as their needs require, and yet cannot well satisfy our consciences" otherwise. But let us look to it, that though we cannot do to tlie height of what we would, we are not found wanting in Avhat mo may. Let not the difficultv of our province make us like some, who, when they see they have more work upon their hands than they can well dispatch, grow sick of it, and sit down out of a lazy despondency, and do j ust nothing. He that hath a great DARKNESS OF THIS WORLD. 229 great house running to ruin, and but a small purse, 'tis better for him to repair now a Httle and then a httle, then let all fall down, because he caimot do it all at once. Many Ministers may complain of their predecessors, that they left them their people more out of repair than their houses, and this makes the work great indeed. As the Jews, who were to revive the stones out of the heaps of rubbish before they could build the wall, yet it went up, because the people had a mind to zoork, Neb. 4. O ! if once our hearts were but filled with zeal for God, compassion to onr peoples souls, ■we would up and be doing, though we could but lay a brick a dav, and God would be with us. May be you who find a people rude and sottishly ignorant, like stones in the quarry, and trees unfelled, should not bring the work to such per- fection in your days as 3^ou desire ; yet, as David did for Solomon, thou mayst, by thv pains in teaching and in- structing them, prepare materials for another who shall rear the temple. . It is very ordinary for one Minister to enter into the labours of another, to reap those by a work of con- version, in whom a former Minister hath cast the seed of knowledge and conviction ; and when God comes to reckon ■with his work-men, the plough-man and sower shall have his penny, as well as the harvest-man and reaper. O, it is a blessed thing to be (as Job saith he was) eves to the blind, much more to blind souls ; such are the Ministers. God himself calls Pastors after his oxen heart, that feed his people with knowledge and understanding, Jcr. iii. 15. But Avoe to those that are accessary to their peoples ignorance. Now a Minister may be accessary to the ignorance of his people. First, By his own ignorance. Knowledge is so funda- mental to the work and calling of a Minister, that he cannot be one without it . Because thou hast rejected knnwledcre, I will also reject thee, that thou shalt be no Priest to me ; seeing thou hast forgotten the law of tin/ God ; I zcill also forget thy children, Hos. iv. 6. The want of knowled^re in a Minister is such a defect, as cannot be supplied by any thing else ; be he never so meek, patient, bountiful, un- ' blameable,. if he hath not skill to divide the word aright, he is not cut out for a Minister.. Every thing is good, as it is good for the end it is appointed to; a knife, though it had a haft of diamonds, yet if it will not cut, 'tis no knife. A bell, if £30 AGAINST THE RULERS OF THE if no sound, is no beil. The great work ofa Minister is to te ich orhers, his lips arc to preserve knowledge, he should be as conversant in the things of God, as others in their par- ticular trades. Ministers are called lights ; if the light then be darkness, how great is the darkness of tfiat people like to be ? I know these stars in Christ's hands are not all of the same magnitude; there is a greater giory of gift and graces shines in some than others ; yet so much light is necessary to every Minister as was in the star the wise men saw at Christ's birth, to be able, out of the word, to direct sinners the true way to Clirist and Stilvation. O, Sirs, it is a sad way of getting a living b v kiliing of men, as some un- skilful Piiysic'i ns do ; but much iiiox'e to get atemporiil live- lihood by ruining soi'.is through our ignorance. He is a cruel man to the poor passengers, who will undertake to be pilot, when he never m much as learnt his compass. Secondly, By his negligence. It is all one if the nurse hath no milk in ber breasts, or having, draws it not forth to her cliild. There is a woe to the Idol-shcphtrd, Zech. 11. such as liave mouths, but speak not ; ]i])s, but not to feed the peo})le with knowledge. It shall be the peoples siji, if they feed not when bread is before them, but woe to us, if we give them not meat in due season. O, Sirs, v^hat shall we say to our Lord that trusts us, if those abilities which he hath given us, as market-money to buy bread for our people, be found wraped up in a napkin of sloth? If that time, wherein we should have been teaching and instructing them, shall appear to be Avasted in our pleasures, or employed about our carnal ])rofits. That servant shall have but a sad welcome of his Master when he comes home, that shall be found out of the way with the key, and the family starving in the mean time for want of provision. Thirdly, By his unedifying preaching, when he preacheth unsound doctrine, which doth not perfect the understanding, but corrupt it. Better lie did ieave them in simple ignorance, than colour their minds with a false dye, or when t]iat he preacheth is frothy and flashy, no more fit to feed their souls, than husks the Prodigal's belly, which when they know they ax-e little the wiser for their souls good. Or when his dis- courses are so high flown, that the poor people stand gazing, as those who have lost the sight of their Preacher, and at the end of the sermon cannot tell Avhat he meant. Or those vho DAUKNESS OF THIS WORLD. 231 who preach only truths, that are for the higher forms of Professors, who have their senses well exercised, excellent may be for the building up three or four eminent Saints in the congregation ; but in the mean time, the weak ones in the family, (who should indeed chiefly be thought on, be- cause least able to guide themselves, or carve for themselves) these are forgotten. He sure is an unwise builder, that makes a scaftbld as high as PaiiVs steeple, when his work is at the bottom, and he is to lay the foundation, whereas the sci'irold should rise as the building goes up. So Pattl advanceth in his doctrine, as his hearers in knowledge, Heb. vi. 1. Therefore leaving the principles of the doctrine of Christ, let us go on unto ptrjection. Let^ us. It is well indeed when the people can keep pace with the Preacher. To preach truths and notions above the hearers capacity, is like a nurse, that should go to feed a child with a spoon too big to go into its mouth. We may by such preaching please ourselves, some of higher attainments, but what shall poor ignorant ones do in the mean time ? He is the faithful steward that considers both. The Preacher is (as Paul saith of himself) a debtor both to the Greek and to the Barbarian, to the Zffise and to the unicise, Rom. i. 14. to prepare truths suitable to the degree of his hearers. Let the wise have their portion, but let them be patient to see the weak in the family served also. Fourthly, A Minister may be accessary to the ignorance of iiis people, when through the scandal of his life he pre- judiceth his doctrine, as a cook, who, by his filthiness, makes others afraid to eat what comes out of his fingers ; or when, through his supercilious carriage, his poor people dare not come to him. He that will do any good in the minister's calling, must be as careful as the fisher that he doth nothing to scare souls away from him, but all to allure and invite, that they may be towed within the compass of his net. Use 3. Is t,he ignorant soul such a slave to Satan? Let this stir you up that are ignorant, from your seats of sloth, whereon, like the blind Egyptians, you sit in darkness; speedily come out of this darkness, and resolve not to go down to utter darkness. The covering ofHamaii's face did tell him, that he should not stay in the King's presence. If thou livest in ignorance, it shews thou art in God's black bill J he puts this cover before their eyes in wrath, whom he means 232 AGAINST THE RULERS OF THE means to turn off into hell, 2 Cor. \v. If our Gospel be hidy it is to those that perish. In one place sinners are threatened, they shall die luithout knowledge, Job xxxvi. In another place, they shall die in their sins, John viii. He indeed that dies without knowledge, dies in his sins : and what more fearful doom can the great God pass upon a creature than this ? Better die in a prison, die in a ditch, than die in our sins. If thou die in thy sins, thou shalt rise in thy sins : as thou fallest asleep in the dust, so thou aAvakest in the morning of the resurrection ; if an ignorant Christless wretch, as such thou shalt be arraigned and judged. That God whom now sinners bid depart from them, will then be worth their ac- quaintance (themselves being judges;) but alas! then he will throw their own words in their teeth, and bid them depart from him, he desires not the knowledge of them. O sinners, you shall see at last, God can better be without your company in heaven, than you could without his know^ ledo-e on earth : yet, yet 'tis day, draw your curtains, and behold Christ shining upon your face with Gospel-light; hear wisdom crying in the streets, and Christ piping under vour window in the voice of his spirit and messengers, How long rcill ye simple ones love simplicity^ and fools hate knowledge f Turn you at my repooof; behold, I will pour out my spirit unto you, and make known my ivords unto you, Prov. i. 21, 22, 23. What can you say (sinners) for your sottish ignorance ? Where is your cloak for this sin ? The time hath been when the word of the Lord was precious, and there was no open " vision, not a bible to be found in a town or coiuitry ; Avhen the tree of knowledge was forbidden fruit, and none might taste thereof without licence from the Pope ; happy he that could get a leaf or two of the testament into a corner, afraid to tell the wife of his bosom. O how sweet were these ■waters, when they were forced to steal them ? But you have the word, or may in your houses ; you have those that open them every sabbath in their assemblies, many of you at least the offers of your ministers to take any pains with 3'ou in private, passionately beseeching you to pity 3'our souls, and receive instruction : yea 'tis the lamentation they generally take up, you will not come unto them that you may receive li'dit. How long may a poor minister sit in his study, before any of the ignorant will come upon such an erraTid? Lawyers Jiave their clients, and ]?iiysicians their patients ; these are sou 2: lit DARKNESS OF THIS WORLD. 23 S SKWight after, and called up at midnight for counsel i but alas ! the soul, Avhich is of more value than raiment and body too, is neglected, and the minister seldom thought on, till 'both these are sent away. Perhaps when the physi- cian gives them over for dead, we must come and close up those eyes with comfort, which were never opened to see Christ in his truth; or be counted cruel, because we will not sprinkle them with holy water, and anoint them for the kingdom of heaven, though they know not a step of the way that leads to it. Ah, poor wretches ! what comfort would you have us speak to those, to whom God himself speaks terror ! Is heaven ours to give to whom we please ? or is it in our power to alter the laws of the Most High, and save those whom he condemns ? do you not remember the curse that is to fall upon his head, that maketh the blind to wander tut of the way? Deut. xxvii. 18. What curse then would be our portion, if we should confirm such blind souls, that are quite out of the v/ay to heaven, encouraging you to go on and expect to reacli heaven at last, when God knows your feet stand in those paths that lead to eternal death? No, 'tis written, we cannot, and God will not reverse it ; you may read your very names among those damned souls which Christ comes in flaming fire to take vengeance on, who the Apostle tells us are such, that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thes. i. 8. And therefore in the fear of God, let this provoke you, of what age or sex, •rank or condition soever in the Avorld, to labour for the saving knowledge of God in Christ, whom to know is life eternal. Are ye young ? Enquire after God betimes, while your parts are fresh, and memory strong, before the throng of worldly cares divert you, or lusts of youth debauch you. The feet of those lusts which have buried millions of others in perditioii, stand ready to carry you the san)e way, if preventing grace come not, and deliver you out of their hands, by seasoning your minds with the knowledge of God. This morning's draught may prevent thy being infected Avitli tlie ill favours thou mayest receive from the corrupt examples of others. Nay, how long thy stay may be in the world thou knowest not, see whether thou canst not find graves of thy length in the burial place, and if thou shouldest dtie ignorant of God and his law, what would then become of thee? The small brush, and the old logs, young sinners, VOL. I, G g and »34 AGAINST THE UULERS OF THE and those that are withered with age, meet and burn too-e' ther. Or if thou shouklest stay a while longer here, may be, because thou wiit not learn now, God will not teach thee then : or if thou shouldest in thy old age get acquaintance with God, yet 'tis said to be sowing thy seed, when thou shouldest be reaping thy sheaves, learning to know God, when thou mightest be comforting thyself from the old ac- quaintance thou hast enjoyed with him. Are you old and ignorant'^ Alas, poor creature ! your life in the" socket, and this candle of the Lord not set up and lighted in your under- standing ? your body bowing to the dust, and nature tolling the passing bell, as it were, and you, (like one going in the dark) know not whither death will lead you or leave 3'ou. 'Tis like, the infirmities of age make you wish vour bones Were even laid at rest in the grave : but if you should die in this condition, your poor souls would even wish they were here again with their old burthens on their backs; aches and diseases of old age are grievous, but damned souls would thank God, if he would bless them with such a heaven, as to lie in these pains, to escape the torments of the other : O be- think you before 3'^ou go hence ; the less time you have, the more diligence you must use to gain knowledge ; we need not be earnest, (one would think) to bid the poor prisoner learn his book, that cannot read, when he knov> s he shall be hanged if he read not his neck-verse. 'Tis not indeed the bai'e knowing the truths of the gospel, saves ; but the gross ignorance of them to be sure will damn souls. Are you poor? It is not your poverty is your sin or miser}^ Were you God's poor, rich in knowledge and faith, yoti werehappy, JEccks. iv. 13. Better is a poor and zoise child, than an old and foolish King, who will no more be admonished ; yea, so happ3', that did the Princes of the world Understand them- selves aright, they would wish them.selves in our clothes, how ragged soever they are, rather than be in their own robes ; thei'e are better for you in heaven, which you shall put on, when their's shall be pulled oft* to their shame. It will not then trouble you that you were, while in the world, poor ; but it will torment them that they Avere so rich and great, and so poor to God, and beggarly in their souls. Are you rich '^ Labour for the knowledge of the Most High. Solomon had more of the world's treasure than a tliousand of you have, and yet we find him hard at prayer, DARKNESS OF THIS WORLD. 235 tugging with God for knowledge, 2 Chr. i. 10. I am afraid many men think themselves privileged by their worldly greatness from this duty, as if God were bound to save them, because rich. Alas, Sirs, there are not so many of you like to come there. I must confess it would make one tremble to think what a small number those among the great ones that shall be saved, are summed up into. I^ot many greats not many rich ; Why so few saved ? Because so few have saving knowledge, O the Atheism, the ignorance, the sottish barbarism that is to be found even in those that the world applaud, and even worship,, because of their lands and estates, wiio yet are not able to give any account of their faith ? A poor leather-coat Christian will shame and catecliize a hundred of them. If heaven were to be purchased with house and lands, then these Avould carry it away from the poor disciples of Jesus Christ; they have their hundreds and thousands lie by them for a purchase always, but this money is not current in heaven's exchange. This is life eternal, to knozo thee, and Jesus Christ, whom thou hast sent. Quest. But liow may an ignorant soul attain to know- ledge ? jins. First, be deeply affected with thy ignorance. Some are blind, as Laodicea, and know it not, JRcv. iii. 17. As ignorance blinds the mind, so pride is a blind before their ignorance, that they know it not. These have such a high opinion of themselves, that they take it ill any should suspect them; these of all men are most out of the way to know- ledge, they are too good to learn of man, and too bad to be taught of God. The gate into Christ's school is low, and these cannot stoop : the master himself is so humble and lowly, that he will not teach a proud scholar. Therefore first become a fool in thy own eye. A wiser man than thy- self hath confessed as much, Prov. xxx. 2, 3. / am more brutish than any man, and have not the understanding of a man, I neither learned wisdom, nor have the knowledge of the holy. When thou art come to thyself to own and blush at the brutish ignorance of th}^ mind, thou art fit to be admitted into Christ's school. If they be ashamed, then shew them the pattern of the house, Ezek. xliii. 10. .Secondly, Be faithful with that little knowledge thou hast. Art thou convinced this is a sin, and that is a duty? Follow the light close, you know not what this little may grow to ; Gs2 b >ve fi36 AGAINST THE RULERS OF THE we use to set up our children with a little stock at first, and as they use it, so we add. The kingdom of God comes of small beginnings. God complains of Israel, they were brvtish in their knowledge ^ Jer. x. 14. He doth not say brutish in their ignorance ; had they sinned because they did not know better, this would have excused a tanto, but they did that which was brutish and unreasonable, as their worshipping graven images, notwithstanding they knew to the contrary. That man shall not excel in knowledge who prostitutes it to sin, Job xxxvi. ]2. If the}/ obey not, they shall perish by the sword, and shall die without knowledge. A candle pent up close in a darklanthorn, swails out apace : and so doth light shut up in the conscience, and not suffered to come forth in the conversation. Those Heathens that are charged for holding the truth in unrighteousness, Rom. i. 18. the next news you hear of them is, that they became vain in their imaginations, and their foolish heart was darkened, ver. 21. Thirdly, Ply tlie throne of grace. He is the best student in divinity, that studies most upon his knees. Knowledge is a divine oift ; all light is from heaven. God is the father cf light, and prayer puts the soul under the tuition of God. If any one lack zoisdom, let him ask it of God- This is more than naked knowledge, wisdom how to use it. Study may make one a great scholar in the scriptures, but prayer makes a wise Christian, as it obtains sanctified knowledge, without which it is no perfect gift, but a gift and no gift. Pray then with an humble boldness. God gives it to all that ask, and that candidly, liberally ; not like proud man, who will rather put one to shame who is weak, for his ignorance, than take the pains to teach him. Thy petition is very pleasing to God. Remember how Solomon sped upon the like occasion, and promise thyself the same success. Christ's school is a free school ; he denies none that come to him, so they will submit to tlie orders of the school ; and though all have not an answer in the same degree of knowledge (it is not need- ful that all should be Solomons in knowledge, except all were to be Solomons in place,) 3'et the meanest disciple that Christ sends forth shall be furnished with saving knowledge, pnough to fit him for his admittance into heaven's academy. Thou shalt guide me with thy counsel, and after bring me to glory, Fourthly, DARKNESS OF THIS WORLD. 231 Fourthly, Thou must bestow some time for thy diligent search after truth. Truth lies deep, and must be digged fore Since man was turned out of Paradise, he can do nothing without labour, except sin (this follows his hand indeed) but this treasure of knowledge calls for spade and mattock. We are bid search the Scriptures, and Dait.xn. 4. Many shall run to and fro, and knowledge shall he increased; a metaphor from merchants, who bestir themselves to get an estate, run to and fro, first in one land, then in another, ■wherever they hear of any thine to be got, thither they post, though to the ends of the earth ; thus must the soul run from one duty to another, one while read, and anon meditate of what he hath read, then pray over his meditations, and ask counsel after all. What is the meaning of this, and how understand you that? There is more light got sometimes by a short conference with a preacher, than by his whole sermon. Be sure tliou compass all the means for knowledge within the walk ot tliy endeavour. In this thy search for knowledge observe three things. First, The end thou proposest, that it be pure and holy, not merely to know, as some do, who labour for knowledge, as many for estates, and when they have got it, look on their notions, as they on their bags of money, but have no heart to use their knowledge for their own or others good ; this is a sore evil. Speculative knowledge, like Rachel, is fair, hut barren. To be known and admired by others for thy stature in knowledge above thy brethren, verily it is too base an end to aim at in seeking knowledge, especially such as is the knowledge of God and Christ. To see a Heathen study for knowledge in Philosophy, and then carry all his labour to tliis market, and think himself rewarded with ob-« ta.inlng the name of a wise man, is, though base, yet more tolerable: but for one that knows God, and what it is to enjoy him ; for such an one to content himself with a blast or two of sorry man's vain breath, this is folly with a Avitness ; look tiiou fly higher than so. Labour for knowledge that thou mayest fear God whom thou knowest ; thus Davjdy Psal. cxix. 33. Teach me, O Lord, the rem/ of thy statutes, and I shall keep it unto the end. The word of God is called .a light unto our feet, not to our tongues merely to talk of, but feet to walk by : endeavour for it, not that thou mayest spread thy own name, but celebrate God. As David promisetb. 23S AGAINST THE RULERS OF THE promi^etb, when he understands the precepts of God, then he wiil talk of his Avondrous work, he Avill trumpet the fame of them, and therehy awaken others to enquiie after God. Secondly, When thy end is right, be constant in thy en- deavour after it. The mysteries of Christ are not learned in a da3\ Theti shall we hww, if we follozo on to know the Lord, Hos. vi. 3. Some are in a good mood, and they will look into the bible, and read a chapter or two, and awaj'- they go for a week, and never practise it more; like someyouno- boys if at school one day, truant all the week after : is it any w^ondersuch thrive not in knowledge? The study of the word, and the reading of it, differs as much, as the friendship of such who every day converse lovingly together, doth from the accj[uaintance one hath witli a stranger at an inn, or whom lie salutes as he passeth by in the streets. If you will get knowledge indeed, you must not only salute the word now and then, but walk with it, and enter into daily converse with itf The three men (who Avere indeed angels) that stood by Abraham, as he sat at his teut-door, were reserved and strange, till Abraham invited them into his tent, and enter- tained them friendly; and then Christ, who was one among them (as appears by thejiame Jehovah given him in several verses, and also b}'- Avhat he promised he would do for Sarah, ver. 10. not what God would do, which if a created angel he %vould) begins to discover himself to -(^ira/jom, and re- veal his secrets to him. That soul above others shall be ac-' quainted with the secrets of God in his word, that doth not slightly read the word, and as it Avere compliment wuth it at his tent door, but desires more intimacy with it, and therefore entertains it within his soul by frequent meditating of it. David compares the word for sv.-ectness to the hone}} and the honey-comb. Indeed it is so full, that at first reading some sweetness will now and then drop from it, but he that doth not press it by mediation, leaves the most be- hind. Thirdly, Be sure thou takest the right order and method. Arts and sciences have their rudiments, and also their more abstruse and deep notions; and sure the right end to begin at, is first to learn the principles: he (we say) isnothkely to make a good scholar in the Universit}-, that never was a good oncattbeGra,mmar-schooI. And they cannot be solid Christi- ans, DARKNESS OF THIS WORLD. 239 ans, that are not instructed in the grounds of cLristianlty. The want of this is the cause Avhy many are so unstedfast; first of this way, and then of that, blown hkc glasses into any shape, as false teachers please to breathe. Alas, they have no center to draw their lines from. Think it no disgrace, you who have run into error, and lost yourselves in the labyrinths of deep points (which now are the great discourse of the weakest professors) to be set back to learn the first princi- ples of the oraclesof God better; too manvare,as!/Vr/a///a» saith in another case, more tender of their reputation thau their salvation, who are more ashamed to be thought igno- rant, than careful to have it cured. Fourthlv, If thou wouldest attain to divine knowledge^, wait on the ministry of the word. As for those who neglect this, and come not where the Avord is preached, they do as one that should turn his back on the sun, that he may see it; if thou would know God, come were he hath appointed thee to learn. Indeed, where the means are not, God hath extraordinary ways; as a Father, if no school in town, will teach his child at home ; but if there be a public-school, thither he sends him. God maketh manifest (saith Paw^) the savour of his knowledge hy us in every place, 2 Cor. ii. 14. Let men talk of the Spirit what they please: he will at last be found a quencher of the Spirit, that is a despiser of prophecy, they both stand together, 1 Thes, v. 19 , 20. Quench not the Spirit, Despise not prophesying. But it is not enough to sit under the means; woeful experience teacheth this, there are some no sun will tan, they keep their own complexion under the most shining and burning light of the word preached, as ignorant and profane as those that never saw gospel-day ; therefore if thou wilt receive any spiritual advantage by the word, take heed how thou hearest. First, Look thou art a wakeful hearer. Is it any wonder he should go away from the sermon no wiser than he came, that sleeps the greatest part of it away, or hears between sleeping and waking? It must be in a dream sure, if G«i reveal any thing of his mind to him. So indeed God did to the fathers of old; but it was not as they profanely slept under an ordinance. O take heed of such irreverence. He that composeth himself to sleep (as some do) at such ai time, or he that is not humbled for it, and that deeply, both 2 oC 24C) AGAINST THE RULERS OF THE 6f them betray a base and low esteem of the ordinance., Surely thou thinkest but meanly of what is delivered, if it will not keep thee awake ; yea, of God himself, whose mes- sao-e it is. See how thou art reproved by the a^vful cafnage of a Heathen, and that a King; Ehud did but say to Eglon, I have a iiUssoge from God unto thee, and he arose out of his seat, Judg. iii. 20. And thou sittest down on thy seat to sleep : O how darest thou put such an affront upon the great God? How oft did you fall asleep at dinner, or whilst telling your money ? And is not the word of God worth more than all these ? I should wonder if such sermon sleepers dream of any thing but hell-fire. 'Tis dangerous you knowto fall asleep with a caudle burning by our side ; somehavebeen so burnt in their beds: But more dangerous to sleep while the candle of the word is shining^ so near us. What if you shoul(J sink down dead like Eutychus'^ here is no Pa «/ to raise you as he had; and that you shall not, where is your secu- rity? Secondly, Be thou an attentive hearer. He that is awake, but wanders Avith his eye or heart, what doth he but sleep with his 03-68 open? It were as good the servant should be asleep in his bed, as when up not to mind his master's busi- ness. When God intends a soul good by the word, he draws such an one to listen and hearken heedfully to what is deli- vered; as we see in Lydia, who ('tis said) attended unto the things which were spoken by Paul. And those, Luke xix. 48. The people were attentive to hear him. They did hang on" him as you see bees on some sweet flower, or as 3'oung birds on the bills of their dams as they feed them; that is the soul which shall get light and life by the word. Hear ye chil- dren, and attend to know under standing, Y vox. ly. 1. Labour therefore in hearing the word to fix thy quick-silver mind; set thyself to hear, as 'tis said Jehosaphat did to pray, and that thou mayest before thou goest have in thy heart some deep senseof thy spiritual wants, especially of thy ignorance of the things of God, and thy deplorable condition by reason of it; till the heart be touched, tlie mind will not be fixed. Therefore you may observe, 'tis said, God opened the heart of Lydioy that she attended, Acts xvi. 14. The mind goes of the will's errand; we spend our thoughts upon what our hearts propose. If the heart hath no sense of its ignorance, or no 4esires after God, no wonder such an one listens not to what the preacher DAKKNESS OF THIS WORLD. !24^l preachei* saitb, bis heart sends liis m'nd another way. They sit before thee as my people (-laitli God) but their heart goeth af- ter their covetousnefs : Thev come not out of such an intent or desire to hear for any good to their soiifs, then tliey i\ould applv t'lcmselves wholly to the work; no it is their covetousncss hath their liearts, and therefore as some idle servant, when he hath waited on his master, brought him to his pew, then he goes out to his good fellows at the ale- house, and comes no more till sermon be almost done; so do the thoughts of most when they go to the ordinance, they slip out in the street, market, or shop, you may find them any where but about the duty before them, and all because these have their hearts more than God and his word. Thirdiv, Be thou a retentive hearer; without this the work would ever be to begin again. Truths to a forgetful hearer are as a seal set on water, the impression lasts no longer than the seal is on; the sermon once done, and all is undone; be therefore very careful to fasten what thou hearest on thy memory, which that thon maye^t do. First, Receive the truth in the love of it. An affectionate hearer will not be a forgetful hearer. Love helps the memor v. Can a tcoTtian forget her child, or a maid her ornaments^ or a bride her attire? No, they love them too well: were the truths of God thus prec'ous to thee, thou wouldest with David think of them ddv and night. Even when the Christian through weakness of memory cannot remember the very words he hears, to repeat them; yet he keeps the power and sa- vour of them in his sjjirit; as when sugar is dissolved in wine, you cannot see it, but you may taste it; when meat is eaten and digested, it is not to be found as it was received, but this man is cheared and strengthened by it, more able to walk and work than before, by which you may know it is not lost: so you may taste the truths the Christian heard, in his spirit, see them in his life. Perhaps if you ask him what the particulars were the M inister had about faith, mortification, repentance, and the like, he cannot tell you ; yet this you may find, his heart is more broken for sin, more enabled to rely on the promises, and now weaned from the woi'ld. As a good woman answered one, who asked her what she remembered of the sermon? said, sItc could not at present Vol. I. H h recal 242 AGAINST SPIRITUAL WICKEDNESS. recal much, but she heard that which should make her reform some things as soon as she came home. Secondly, Meditate on what thou hearest ; by this David got more wisdom than his teachers. Observe what truth, w hat scripture is cleared to thee in the sermon more than before, take some time in secrettoconversc with it, and make it thereby familiar to thy understanding. Meditation to the sermon, is what the harrow is to the seed, it covers those truths which else might have been picked up or washed away, I am afraid there are many proofs turned down at a sermon, that are hardly turned up, and looked on any more when the sermon is done ; and if so, you make others believe you are greater traders for your souls than you are indeed ; as if one should come to a shop and lay by a great deal of rich ware, and when he hath done, goes away and never calls for it. — O take heed of such doings. The hypocrite cheats himself worst at last. Thirdly, Discharge thy memory of Avhat is sinful. We .wipe our table-book, and deface what is there scribbled, before we can write new. There is such a contrariety be- twixt the truths of God and all that is frothy and sinful, that one puts out the other; if you would retain the one, you must let the other go. CHAP. VI. Of the Spirituality of the Devils nature, and their ei'treme JVickedness, Against spiritual JVickedness. Jl HESE words are the fourth branch in the description, Spiritual Wickedness; and our contest or combat with them as such, expressed by the adversitive particle \_Againsi] in 3 the AGAINST SPIRITUAL WICKEDNESS. 243 the Greek, pros ta pneumatic a Us ponerias, word for word; Jgainst the spirituals of wickedness^ which is, as say some, against zvicked spirits: that is true, but not all. I conceive, with many interpreters, not only the spiritual nature of the Devil and "the wickedness thereof to be intended, but also, yea, chiefly, the nature and kind of those sins, which these wick- ed spirits do most usually and vigorously provoke the Saints unto, and they are the spirituals of wickedness, not those gross fleshly^ sins, which the herd of beastly sinners (like swine) wallow in, but sin spirituahzed, and this, because it is not pneuniata, but pneumatiea, not spirits, but spirituals. The words present us Avith these three doctri- nal conclusions. First, The Devils are spirits. Secondlv, The Devils are spirits extremely wicked. Thirdly, These wicked spirits do chiefly annoy the Saints with, and provoke them to spiritual wickednesses. SECT. I. First, They are spirits. Spirit is a word of various ac- ceptation in scripture. It is used often to set forth the essence and nature of angels, good and evil, both which are called spirits. The holy angels, Heb. i. 14. j4re they not all ministering spirits? The evil. There came forth a spirit and stood before the Lord, and said, I will persuade him, 1 Kings xxii. 21. that spirit was a Devil. How oft is the Devil Ccfiled an unclean spirit, foul spirit, lying spirit, &c. Sin did not alter their substance, for then, as one well saith, that nature and substance which transgressed could not be punished. First, The Devil is a spirit, that is, his essence is imma- terial and simple, not compounded of matter and form: Handle and see me (saith Christ to his disciples that thought they had seen a spirit) a spirit hath not Jiesh and bones as ye see me hate, Luke xxiv. 39. If they were not thus imma- terial, how could thev enter into bodies and possess them, as tile scripture tells us they have, even a legion into one man? Lukeviii.20. One body cannot thus enter into another. H h 2 Secondly, ?44 AGAINST SPIRITUAL WICKEDNESS. ■ Seeondiv, The Devils aro spiritual substances, not quali- ties, or t^vil motions arising from us, as some have absurdly ebnceived. So the Sadducees, and othei's following them, denv' any such beintr as angel, good or evil ; but this is such a eonceit, that we must forfeit our reason, and deny the scripturesto maintain it, where we find their creation related. Col. i. 18. the fall of some from their fir^t estate, Jude 6. and the standing of others, called the Elect Angels : The Jiappiness of the one, who behold God's face; and their em- ployment, are sent out to attend on the Saints, as servants on their master's heirs, Heb. i. The misery of the other, reserv- ed in chains of darkness unto the judgment of the great day ; and their present work, which is to do mischief to the souls and bodies of men, as far as tliey are permitted ; all which shew their subsistence. But so immersed is sorry man in flesh, that he wjll not easily believe what he sees not with his fleshly eyes ; upon the same account we may deny the being of God himself, because invisible. Thirdly, They are entire spiritual substances, which have every one proper existence : and thus they are distinguished from the souls of men, which are made to subsist in a human body; and together with it to make one perfect man, po that though the soul when separated from the body (doth e.xi§t, yet hath a tendency to union with its body ^gain. . Fourtlily, They are, though entire spiritual substances," yet finite, being but creatures. God only is the uncreated, infinite and absolutCiy simple spirit; yea, fat!ier of all other spirits. Now from this spiritual nature of the Devil, m'c may further see wliat a dreadful enemy we have to grapple with. Firs*", As spirits are of vast intellectual abilities. Sorry man, while .in tliis dark prison of the body, hath not light enough to know M'hat angelical perfections arc ; that they excel in knowledge all other creatures we know, because as spirits they come nearest by creation to the nature of God that mads them; the heavens are not lifted higher from the earth, than angels by knowledge from man, while on earth. Man by art hath learntto take the height of the stars of hea- ven, but where is he that can tell how far in knowledge angels exceed man .' 'Tis true they have lost much of that knowledge AGAINST SPIRITUAL ^VICKEDNESS. «45 knowledtifetbey baxJ, even all their knowledge as holy angels, Avhat now thev know of God hath lost its savour, and they have do pouer to use it for their own good. What J.nde saith of wicked men, mav be said of them, Whnt thei/ know uatnrally, in these things thei/ corrupt themselves, 'i hey know tiie Ijpiujess of God, but love liim not for it, as the elect angels do, and themselves by creation did. They know the evil of sin, and love it not the less ; but though they are such fools for themselves, vet would be too nuich for all the Saints on earth, if we had not a God to play our game for us. Secondly, As spirits they are invisible, and their ap- proaches also. They come, and you see not your enemy. Indeed this makes him so little feared by the ignorant world, ■whereas it is his greatest advantage if rightly weighed. O if rnen have an apparition of the Devil, or hear a noise in tlie night, thev cry. The Devil, the Devil, and are ready to run out ot their wits for fear; but they carry hhn in tlieir hearts, and wa-lk all the day long in his company, and fear him not. AVhen thy proud heart is clambering up to the pinnacle of iionour in thy ambitious thoughts, who sets thee there but the Devil? When thy adulterous heart is big with all manner of uncleanness and fihhiness, who but Satan hath been there, begetting these brats on thy wanton spirit ? When thou art raging in thy passion, throwing burning coals of wrath and furv about with thy inflamed tongue, where was it set on fire but of hell? When thou art hurried like the swine down the precipice, and even choaked in thy own drunken vomit, who but the Devil rides thee ? Thirdly, As spirits they are immortal. Of other enemies you may iiear news at last that t!iey are dead which souo-ht thy life, as the angel told Joseph of Herod. Persecuting men walk a turn or two upon the stage, and are called off by death, and there is an end of all their plots; but Devils die not, thev will hunt thee to thy grave, and Avhen thou diest they will meet thee in another world, to accuse and torment thee. Fourthly, They are unwearied in their motions. When the fight is over among men, the conqueror must sit down and breathe, and so loseth the chase, because not able to pursue it in time. Yea, sotnehave given over their empires, as glutted with the blood of men, and weary of the work, when they camiot have their will as they desired. Thus Dioclesian 24& AGAINST SPIRITUAL WICKEDNESS. Diochsian, because he saw he did but mow a meadow that grew the thicker for cuttinir doAvn (as Tertullian speaks of the Christians martyred) he throws away his sceptre in a pet. Charles the Fifth did the like (some sa}") upon the same rea- son, because he could not root out the Lutherans. But the Devil's spirit is never cowed, nor ishe weary of doing mischief, tho' he hath never stood still since first he began his walk to andiVo in the world. O what would become of us if God were tiot at our back, who is infinitely more the Devil's odds than he 'ours. SECT. 11. Secondly, They arc wicked spirits; wicked in the abstract, as in the text, and called by v/ay of emincncy in sin. The n-hked one, Matt. xiii. 19. As God is called the holy one, because notie so hoJi/ as the Lord. So, the Devil the wicked one, because he is a nonesuch in sin. In a few parti- culars let us endeavour to take the height of the Devil's sin, and the rather, that we may judge of the degrees of sms, and sinners among the sons of men : the nearer God in holiness, the more holy; the liker the Devil, the more wicked. First, These apostate angels are the inventors of sin ; the first that sounded the trumjiet of rebellion against their ma- ker, and led the dance to all that sin Avhich since hath filled the world. Now what tongue can accent this sin to its full? For such a noble creature whom God hath set on the top, as it were, of all the creation, nearest to himself, from whom God hath kept nothing but his own royal Diadem; for this peer and favourite of the court, without any cause or solici- tation from any other, to make this bold and blasphemous attempt to snitch at God's own crown, this paints the Devil ■ blacker than the thoughts of men and angels can conceive. He is called tJie Father of lies, as those Avho have found out any art, arecalji'd the father of it. Juhal the father of all such as handle the harp and organ; he invented musick. And this is a dreadful aggravation, because they sinned without a tempter. And though man is not in such a degree capa- ble of this aggravation, yet some men sin after the verj"^ simi- litude of the Devil's transgression in this respect, who as Paul AGAINST SPIRITUAL WICKEDNESS. '241 Pa«Z stiles them, are invevtors of evil things^ Rom. i. 30., Indeed sin is an old trade, found out to our hand; but, as in other trades and arts, some famous men arise, who add to the invention of others; so there are ever some infamous . in their generation, that make okl sins new, by superadding, to the wickedness of others. Uucleanness is an old sin from the beginning, but the Sodomites will be filthy in a new way ; and therefore it carries their name to this day. Some invent new errors, others new oaths, such as are of their own coin- ing, hot out of the mint, they scorn to swear after the old fashion. Others new devices of persecuting, as Julian had a wav by himself different from all before him ; and to t!ie end of the world every age will exceed the former in the degrees of sinning. Ishmael and the mockers of the old world, were but children and bunglers to the scoffers and cruel mockers of the last time. Well, take heed of shewing thy wit in in- venting new sins, lest thou stir up God to new punishments. Is not destruction to the wicked, and a strange punishment to the tcorkers of iniquity'^ Job xxxi. 3. Sodom sinned after a new mode, and God destroys them after a new way, sends hell from above upon them. Some have invented new opinions, monstrous errors, and God hath suited their monstrous errors with births as monstrous of their own body. Secondly, They were not only the inventors of sin, but are still the chief tempters to and promoters of sin which is called f/te wor/c of the Devil, whoever commits it; as the house goes by the name of the master-workman, though he useth his servant's hands to build it. O take heed of solici- ting others to sin; thou takest the Devil'sofficc(as Imay sav) out of his hand; let him do it himself if he will, make not thyself so like him. To tempt another, is worse thantosinthy- self. Itspeakssin to be of great growth in that man that doth it knowingly and willingly. Herbs and flowers shed not their seed till ripe,> creatures propagate not till of stature and age. What do those that tempt others, but diffuse their ■wicked opinions and practices, and as it were, raise up seed to the Devil, thereby to keep up the name of their infernal father in the world ? this shews sin is mighty in them indeed. Many a man, though so cruel to his own soul as to be drunk or swear, yet will not like this in a child or servant; "what are they then but Devils incarnate, who teach their children \ 248 AGAINST SPIRITUAL WICKEDNESS. children the Devil's catechism, to swear and lie, drink and drab? If vou meet such,benot afraid to call them (as Paul did J^/ymos) children of the Devil, full of subtiltv and mischief, and enemies of righteousness. Do you not knovv what you do, when you tempt ? I will tiieii tell you, you do that which you cannot undo by your own repentance; thoupoisone-t one with error, i nit' atest another into the Devil's school, but afterwards perhaps, thou seest thy mistake, and recantest thy error, art thou, sure now to rectify and convert them with thyself? Ala«, poor creatures! this is out of thy power, they, may be, will say, asone that was solicited to turn back to Popery by him who had before persuaded him to re- nounce the same; You have givtn me one turn, hut shall not give me another. And what a grief to thy spirit will it be to see these going to Hell on thy errand, and thou not able to call them back ? thou mayes't cry out as Lamech, T have slain a man to my wounding, and a young man to my hurt. Nay, when thou art asleep in thy grave, he whom fehou seducedst may have drawn inothers, and thy name may- be quoted to commend the opinion and practice to others ; by which thou mayest, though dead, sin in those that are alive, o-eneration after generation. A little spark kindled by the error of one, hath cost the pains of many ages to quench it- and when thought to be out, hath broke forth again. Thirdly, They are not barely wicked but maliciously wicked. The Devil's name denoteth his spiteful nature, his desii-e to vex and trouble others. When he draws souis to sin it is not because he, tastes any sweetness, or finds any profit therein; he hath too much light to have any joy^ in sin ; he knows his doom, and trembles at the thought of it and yet his spiteful nature makes him vehemently desire, and incessantly endeavour the damnation of souls. As you shall see a i^iad dog run after a flock of sheep, kill one, then ano'ther, and when dead, not able to eat their flesh, kills to kill: So Satan is carried out with a boundless rage against man, especially the Saints; he would not leave one of Christ's flock alive; such is the height of his malice against God, whom he hates with a perfect hatred, and because he cannot reach him with a direct blow, he strikes him at second-hand through his Saints; that wicked arm which reacheth not to God is extended against these excellent on the AGAINST SPIRITUAL WICKEDNESS. 049 the earth, well knowing the life of God is in a manner bound up in theirs. God cannot out-live his honour, and his ho- nour speeds as his mercy is exalted or depressed ; tliis beino- the attribute God means to honour in their salvation so highly, and therefore maligned above the rest by Satan. And this is the worst that can be said of these wicked spirits, that they maliciously spite God, and in God the glory of his mercy i Use I. This may help us to conceive more fully what the desperate wickedness of man's nature is, which is so hard to be known, because it can never be seen at once, it being a fountain whose immensity consists not in the stream of actual sin, (that is visible, and may seem little but in the sprino- that incessantly feeds this ; but here is a glass that will give us the shape of our hearts truly like themselves. Scest thou the monstrous pitch and height of wickedness that is in the Devil ; all this there is in the heart of every man; there is no less wick- edness potentially in the tamest sinner on earth, than in the Devils themselves, and that one day thou, whoever thou art, wiltshewtopurpose, if God prevents thee not by hisrenewino- grace ; thou art not yet fledged, thy wings are not grown to make thee a flying dragon, but thou art of the same brood, the seed of this serpent is in thee^and the Devil begets a child like himself; thou yet standest in a soil not so proper for ripenino- of sin, which will not come to its fulness till ti'ansplanted into hell. Thou who art here so modest, as to blush at some sins out of shame, and forbear the acting of others out of fear, when there thou shalt see thy case as desperate as the Devil doth his, then thou wilt spit out thy blasphemies, with which thy nature was stuffed, with the same malice that he doth. The Indians have a conceit, that when they die, they shall be transformed into the deformed likeness of the Devil, there^ fore in their language they have the same word for a dead man and the Devil ; sin makes the wicked like him before they comethere, but indeed they will come to their countenance more fully there, when those flames shall wash off" that paint whichhere hides their complexion. The Saints in heaven shall be like the angels in their alacrity, love and constancy to serve God, and the damned like the Devils in sin as well as punishment. This one con- sideration might be of excellent use to unbottora a sinner, and abase him, so as never to have high thoughts of him- I i self. 250 AGAINST SPIRITUAL WICKEDNESS. self. It is easy to run down a person whose life is wicked, and convince him of the evil of his actions, and make him confess what he doth is evil; but here is the thicket we lose him in ; he will say, 'tis true, I am overseen, I do what I should not, God forgive me ; but my heart is good. Thy heart good, sinner ! and so is the Devil's ; his nature in wicked, and thine as bad as his. These pimples in thy face shew the heat of thy corrupt nature within, and without Gospel-physic, the blood of Christ applied to thee, thou wilt die a leper; none but Christ can give thee a new heart, till which, thou wilt every day grow worse and worse. Sin is an hereditary disease, that increaseth with age. A young sinner will be an old Devil. Use 2. It would be of use to the Saints, especially those in whom God by his timely call fore-stalled the Devil's market ; as sometimes the spirit of God takes sin in its quarters before it comes into the field, in the sins of youth ; now such an one finding not those daring sins committed by him, that others have been left unto, may possibly not be affected so with his own sin, or God's mercy. O let him behold here the wickedness of his heart, in the glass of the Devil's nature, and he will see himself as great a debtor to the mercy of God as Manassei^, or the worst of sinners, as in pardoning, so in preventing the same cursed nature with theirs, before it gave fire on God with those bloody »ins they committed. That thou didst not act such out- rageous sins, thou art beholden to God's gracious surprize, and not the goodness of thy nature which hath the Devil's stamp on it, for which God might have crushed thee, as we do the brood of serpents before they sting, knowing what they will do in time. Who will say that Faux suffered un- justly, because the Parliament was not blown up ? it was enough that the materials for that massacre were provided, and he taken -there with match and fire about him ready to lay the train ; and canst thou say, when God first took hold on thee, that thou hadst not those weapons of rebellion about thee, a nature fully charged with enmit}' against God, which in time would have made its own report of what for the present lay like unfired powder silent in thy bosom ? O Christian, think of this, and be humbled for thy villainous 3 nature. AGAINST SPIRITUAL WICKEDNESS. 25 i nature,, and say. Blessed be God that sent his spirit and grace so timely to stay thy hand (as Abigail to David) while thy nature meditated nothing but war against God and his laws. Again, Thirdly, Are the Devils sd wickedly malicious against God himself: O Sirs, take the right notion of sin, and you will hate it. The reason why we are so easily persuaded to sin, is, because we understand not the bottom of his design in drawing a creature to sin. It is with men in sinning, as it is with armies in fighting; captains beat their drums for volunteers, and promise all that enlist, pay and plunder, and this makes them come in ; but few con- sider what the ground of the war is, against whom, or for what. Satan enticeth to sin, and gives golden promises what they shall have in his service, with which silly souls are won ; but how few ask their souls, whom do I sin against? what is the Devil's design in drawing rne to sin ? Shall I tell thee ? Dost thou think 'tis thy pleasure or profit he desires iu thy sinning? Alas! he means not this; he bath greater plots in his head. lie hath by his apostacy proclaimed war against God, and he brings thee by sinninf to espouse his quarrel, and to venture the life of thy soul in defence of his prid^ and lust ; which that he may do, he cares no more for the damnation of thy soul, than the Great Turk dolh to see a company of his slaves cut off for the carrying on of his design in a siege: and darest thou ventTire to go into the field upon his quarrel against God ? O earth, tremble thou at the presence of tlie Lord. This bloody Joab sets thee where never any came off alive. O stand not where God's bullets fly, throw down thy arms, or thou art a dead man. Whatever others do, Oye Saints abhor the thoughts of sinning willingly, which, when \'ou do, you help the Devil against God; and what more un- natural, than for a child to be seen in arms against his father? I»2 CHAP. 252 AGAINST SPIRITUAL WICKEDNESS. CHAP. VII. ■1 Of Satan s Plot to defile the Christiaji's Spirit xcitk Heart Sins, Doctr. 2. JL HAT these wicked spirits do chiefly annoy the Saints with, and provoke them to spiritual sins. Sins may be called spiritual upon a double account, either from the subject whereon they are acted, or from the object about which they are conversant. First, In regard of the subject; when the spirit or heart is the stage whereon sin is acted, this is a spiritual sin ; such are all impure thoughts, vile affections and desires ; though the object be fleshly lust, yet are spiritual sins, because they are purely acts of the soul and spirit, and break not forth unto the outward man. Secondly, In regard of the object, when that is spiritual, and not carnal, such as are idolatry, error, spiritual pride, unbelief^ &c. both which Pmil calls the Jilthiiiess of the. spirit, and distinguisheth them from Jilthiriess of the Jlesh, 2 Cor. vii. 1. SECT. I. Satan labours what he can to provoke the Christian to heart-sins, to' stir up and foment these inward motions of sin in the Christian's bosom; hence it isj he can go about i)0 duty but these haunt him, one motion or other darts in ^o interrupt him, as Paul tells us of himself, W/ien he zoould do good, evil zcas present with him; if a Christian should turn back when ever these cross the way of him, he should never go on his journey to heaven. It is the chief game the Devil hath left to play against the children of God; now his field-army is broken, and his commanding power taken avvav AGAINST SPIRITUAL WICKEDNESS. 253 away which he had over them, to come out of these his holds where he hes skulking, and fall upon their rear with these suggestions. He knows his credit now is not so great with the soul as when it was his slave; then no drudgery work was so base, that it would not do at his command ; but now the soul is out of this bondage, and he must not think to command another's servant as his own : no, all he can do, is to watch the fittest season (when the Clnistian least suspects) and then to present some sinful motion, handsomely drest up to the eye of the soul, that the Christian may (be- fore he is aware) take this brat up, and handle it in his thoughts, till at last be makes it his own by embracing it ; and this he knows will defile the soul : and may be this boy sent in at the window may open the door to let in a greater thief; or if he should not so prevail, yet the guilt of these heart-sins, yea, their very neighbourhood will be a sad vexa- tion to a grvicious heart, whose nature is so pure that it abhors all filthiness (so that to be haunted with such motions, is as if a living man should be chained to a stinking carcase, that wherever he goes, he must draw that after him) and whose Jove is so dear to Christ, that it cannot bear the company of those thoughts without amazement and horror, which are so contrary and abusive to his beloved. This makes Satan so desirous to be ever raking in the unregenerate part, that as a dunghill stirred, it may oftend them both with the noisome streams which arise from it. SECT. IT. Use \. Let this be for a trial of thy spiritual state. What entertainment finds Satan when he comes with these spirituals of wickedness, and solicits thee to dwell on them? Canst thou dispense With the filthiness of thy spirit, so thy hands be clean ? Or dost thou wrestle against these heart-sin's as well as others ? I do not ask whether such guests come within thy door; for the worst of sins may be found, not •only passing by the door of a Christian, but looking in also ; as holy motions may be found stirring in the bosom of wicked men : But I ask thee, whether thou canst find in thy heart to lodge these guests, and bid them welcome. 'Tis like thou wouldest 254 AGAINST SPIRITUAL WICKEDNESS. wouldest not be seen to walk in the street with such company, nor lead a whore by the hand through the town, nor violently breiik open thy neighbour's house to murder or rob him ; but canst thou not under thy own roof, in the withdrawing room of thy soul, let tiiy thoughts hold up an unclean !ust, while thy heart commits specul.itive folly with it ? Canst thou not draw thy neiglibour into thy den, and there rend him limb from limb by thy malice, and thy heart not so much as cry murder I murder! In a word, canst thou hide any one sin in the roof of thy heart, to save the life of it when enquired after by the word and spirit, as Raliab hid the spies, and sent the King of Jericho's messengers to pursue them, as if they had been gone ? Perhaps thou canst sa}-, The adulterer, the murderer is not here, thou hast sent these sins away long ago, and all this while thou hidest them for the love of thy sou! ; know it, or thou sbalt another day know it to thy cost. If there were a spark of the life of God, or the love of Christ in thy bosom, though thou couldest not hinder such motions in thy soul, yet thou wouldest not corceal them, much less nourish them in thy bosom ; when over- powered by them thou wouldest call in help from Heaven against these destroyers of thy soul. Use 2. Shew your loyalty, O ye Saints, to God bv a vigorous resistance of, and wrestling against these spirituals of wickedness. First, consider, Christian, heart-sins are s'ns as well as any; The thought ofjuotishjiess is sin, Prov. xxiv. 9. Mercury is poison in the water distilled, as Mell as in the jrross bodv. Uncleanness, covetousncss, murder, are such in the heart as well as in the outward; every point of Hell, is Hell. Secondly, consider, thy spirit is the seat of the Holy Spirit. He takes up the whole heart for his lodgings, and 'tis time for him to be gone when he sees his house let over his head. Defile not thy spirit, till thou art weary of his company. Thirdly, consider, there may be more Avickedness in a sin of the heart,^ than of the outward man ; for the acro-ravation of these is taken from the behaviour of the heart in the act. The more of the heart and spirit is let out, the more malignity is let in to any sinful act. To lack-slide in heart, is more than to back-slide ; 'tis the comfort of a poor soul, when tempted and troubled for his relapses, that though his foot slides back, yet his heart turns not back, but faceth Heaven AGAINST SPIRITUAL WICKEDNESS. 255 Heaven and Christ at the same time ; so to err in the heart, is worse than to liave an error in the head ; therefore God aggravates IsraeVs sin with this. They do always err in their heart, Heb. iii. 10. Their hearts run them upon the error, they liked idolatr}^, and so were soon made to beUeve what pleased them best. As on the contrary, the more of the heart and spirit is in any holy service, the more real goodness there is in it, though it fall short of others in the outward expression. The widows two mites surpassed all the rest, Christ himself being Judge ; so in sin, though the internal acts of sin in thoughts and affections seem light upon man's balance, if compared with outward act, yet these may be so circumstanced that they may exceed the other in God's account ; '• Peter lays the accent of Magus' sin on the , wicked thought, which his words betrayed to be in his heart. Pray God, if perhaps the thought of thy heart may he for^ given. Acts viii. 22. Saul's sin in sparing ^gug, and saving the best of the sheep and oxen, which he was commanded to destroy, was materially a far less sin than David's adultery and murder, yet it is made equal with a greater than both, even witchcraft itself, 1 Sam. xv. 23. and whence received his sin such a dye, but from the wickedness of his heart, that was worse than David's, when deepest in the tempta- tion? Fourthly, if Satan get into thy spirit and defile it, O how hard wilt thou find it to stay there ? Thou hast already sipt of his broth, and now art more likely to be overcome at last to sit down and make thy full meal of that, which by tasting hath vitiated thy palate already. It were strange, if while thou art musing, and thy heart hot with the thought of lust, the fire should not break forth at thy lips, or worse. Quest. But what help have we against this sort of Satan's temptation? Jnsw. I suppose thee a Christian that maketh this ques- tion ; arid if tnou dost it in the plainness of thy heart, it proves thee one. Who desire in earnest, to be eased of these guests? Even when a carnal heart prays for deliverance from them, he would be loth his prayer should be heard. Not yet Lord, the heart of such a one cries, as Justin confessed of hjmseif. Sin is as truly the off-spring of the soul, as children are of our bodies, and it finds as n^uch favour in our eyes, yea more, for tlie sinner can slay a son to save a sin alive. 256 AGAINST SPIRITUAL WICKEDNESS. alive^ Micah vi. 7. and of all sins none are more made on than these heart-sins. First, because the}' are the first-born of the sinful heart, and the chief strength of the soul is laid out upon them. Secondly, because tiie heart hath more scope in them than in outward acts. Tiie proud man is staked down oft to a short state, and cannot rufflle it in the world, and appear to others in that pomp he would ; but within his own bosom he can set up a slage, and in his own fooUsh heart present himself as great a Prince as he pleaseth. The malicious can kill in his desires as many in a i'ew minutes, as the angel smote in a night of Senacherib's host. Kero thus could slay all Rome on the block at once. Thirdly, these sins stay with the soul when the others leave it; when the sinner hath crippled his body with drunkenness and filthiness, and cannot follow the Devil's camp any longer in those ways, these cursed lusts v.^ill entertain the sinner with stories of his old pranks and pleasures. In a word, these inward lusts of the heart have nothing but the thougius of a Deity to quell them. Other sins put the sinner to shame before men, and as some that believed on Christ, durst not confess him openly, because they loved the praise of men, so there are sinners who are kept from vouching their lust openly, for the same tenderness to their reputa- tion ; but here is no fear of that, if they can but forget that Heaven sees them, or persuade themselves there is no danger from thence ; the coast then is clear, they may be as wicked as they please. This makes inward sins so hugged and embraced. If thou therefore canst find thy heait set against these, I may venture to call thee a real Christian, and for thy help against them, Fir^t, Be earnest with God in prayer to move and order thy heart iHits thoughts and desires. If tlie tongue be such an unruly thing that few can tame ; O what is the heart, ■where such a multitude of thoughts are flying forth as thick as bees from the hive, and sparks from the furnace ? It is not in man, not in the holiest on earth to do this without divine assistance. Therefore we find David so often crying out in this respect to order his ste])s in his word, to unite his heart to his fear, to incline his heart to his testimonies. As a ser- vant, when the cluld he tends is troublesome, and will not be ruled AGAINST SPIRITUAL WICKEDNESS. 251 tilled by him, calls out to the Father to come to him, who l)o sooner speaks but all is hush with him: No doubt holy' David found his heart bcyoud his skill or ]>o\ver, that makes him so oft do its errand to God. Indeed God hath promised thus much to his children, to order their steps for them, Psalm xxxvii. 23. only he looks they should bring- their hearts to him for that end. Commit thy tcork to the Lordf and thy thoughts shall be estahUshed, Prov. svi. 3. or ordered. Art tliou settinij thy face towards an ordinance, where thou art sure to meet Satan, who will be disturbing- thee with worldly thoughts, and may be worse? let God know from thy mouth whither thou art going, and what thy fears are ; never doth the soul march in so goodly order, as when it puts itself under the conduct of God. Secondly, Set a strong guard about thy outward senses r these are Satan's landing ])laccs, especially the eye and the ear. Tak': heed what thou importest at these; vain dis- course seldom passeth without leaving some tincture upon the heart, as unwholesome air inclines to putrefy things sweet in themselves; so, xmsavoury discourse to corrupt the mind that is pure; look thou breathest therefore in a clear air. And for thy ej'ckit it not wander, wanton objects cause wan- ton thoughts. Job knew his eye and his thoughts were like to go together, and therefore to secure one, he covenants with the other, Job xxxi. 1. Thirdly, Often reflect upon thyself in a day, and observe what company is with the heart. Acai*eful master will ever be looking into his work-shop, and see Avhathis servants are doing, and a wise Christian should do the same. We may know by the noise in the school, the master is not there: muca of the misrule in our bosoms ariseth from the neglect of visi- ting our hcart.s. Now when thou art parly ing with thy sou), make this threefold enquiry : Firnt, Whether that Avhich thy heart is thinking on be good Dr evil. If evil and wicked, such as are proud, unclean, distrustful thoughts, shew thy abhorrence of tl>em, andchidp thv soul sharply for so much as holdingaconference with them, of which nought can coine, but dishonour to God, and mischief to thy own soul ; and stir up thy heart to mourn for the evil neigiibourhood of them, and by this thou shalt give a testi- mony of thy faithfulness to God. When David mourned Vol. I. K k for W8 AGAINST SPIRITUAL WICKEDNESS. for Jhner, all IsraePtis said understood that day, that it ttas not of the King to slay Jbner: Thy mourning for them •will shew these thoughts are not so much of thee, as of Stitan. Secondly, If they be not openly wicked, enquire whe- ther they be not empty, frothy, vain imaginations, that have- no subserviency to the glory of God, thy own good, or others; and if so, leave not till thou hast made thyself apprehensive of Satan's design on thee in them ; though such are not for thy purpose, yet they are for his, they serve his turn to keep thee from better. All the water is lost that run* beside the mill, and all thy thoughts are waste which help thee not to do God's Mork in thy general or particular calling. The bee will not sit on a flower where no honey can be. sucked, neither should the Christian. Why sittest thou here idle (thou shouldest sa}^ to thy soul) when thou hast so rnuch to do for God and thy soul, and soHttletime to dispatch it in ? Thirdly, If thou findest they are good for matter thy heart is busied about, then enquire whether they be good for time and manner, which being wanting thej degenerate. First, That is good fruit which is brought forth in its sea- son. Christ liked the work his mother would have put him upon as well as herself, John ii. but his time was not come. Good thoughts and meditations misplaced, or like some inter- pretations of Scripture, good truths, but bad expositions ; they fit not the place they aredrawnfrom, nor these the time. To pray when we should hear, or be musing on the sermon when we should pray, this is to rob God one way to pay him another. Secondly, Carefully observe the matter. Thy heart may meditate a good matter, and spoil it in the doing. Thou art (may be) musing on thy sins, and affecting thy heart into a sense of them, but so, that while thou art stirring up thy sor- row, thou Aveakenest thy faith on the promise, that is thy lin. Or thou art thinking of thy family and providing for that; this thou oughtest to do, and art worse than an infidel if thou neglect, but may be these thoughts are so distract- ing and distrustful as if there were no promise, no providence to jreliev* thee. God takes this ill, because it reflects upon . . his, AGAINST SPIRITUAL WICKEDNESS. ^59 hi9 care of thee ; O how near doth our duty here stand to our sin ! so much care is necessary ballast to the soul ; a little more sinks it under the waves of unbelief; like some things very wholesome, but one degree more of hot or cold would make them poison. CHAP VIII. How Satan labours to corrupt the Christiaji's mind xvith Error. JL HE second sort of spiritual sins are such as are not only acted in the spirit, but are ronversant about spiritual objects proper to the soul's nature, and not laid out in carnal passions of fleshly lusts, in Avhich the soul acts but as a pander for the body, and partakes of their delights only by way of sympa- thy ; for as the soul feels the body's pains no other way than by sympathy, so neither doth it share in the pleasures of the flesh by any proper taste it hath of them, but only from its near neighbourhood with the body doth sympathize with its joy; but in spiritual wickednesses that corrupt the mind, the soul moves in its own sphere, with a delight proper to itself; and there are not less of these than the other. There is hardly a fleshly lust, but hath sonae sin analogous to it; as they say there is no species of creatures on the land, but may be patterned in the sea: thus the heart of man can pro- duce spiritual sins answering carnal lusts; for wh'orectom and uncleanness pf the flesh, there is idolatry^ called in Scripture, spiritual adultery, from which the seat of Antichrist is called ispiritual Sodom; for sensual drunkenness, there is a drunk- enness of the mind, intoxicating the judgment vrith error, a drunkenness of the heart in cares and fears ; for carnal pride •in beauty, riches, honour, there is a spiritual pride of gifts, graces, &c. Now Satan in an especial manner assaults the Christian with such as these; it would require a larger dis- 2 course 260 AGAINST SPIRITUAL WICKEDNESS, course than I can allow, to run over the several kinds of thetii; I shall of many pick out two or three. As first, Satan labours to corrupt the mind with erroneous principles; he was at work at the very first piantf.tion of the gospel, sowing his darnel, as soon almost as Ciirist his wheat, which sprung up in pernicious errors, even in the Apostles times, which made them take the weeding-hook into their hands, and in all their epistles labour to countermine Satan in this design. Now Satan hath a threefold design in this his endeavour to corrupt the minds of men, especially professors with error. SECT. I. First, He doth this in despite to God, against whom he can- not vent his malice at a higher rate, than by corrupting his truth, which God hath so highly honoured, Psa!. cxxxviii. 2. Thou hast magnified thy reordahoveallthy Name. Every crea- ture bears the name ot God, but in his word and truth 'tis •writ at length, and therefore he is more choice of t'lis, than of ;all his other Avorks ; he cares not much what becomes of the world and all in it, so he keeps his word, and saves his truth. Ere long we shall see the world, on a light flame ; the Heavensand earthshall pass aMay, hit the zcordofthe Lord en- dure? for ever. When God will, he can make more such ■worlds as this ; but he cannot make another truth, and there- fore he will not lose one jot thereof, Satan knowing this, sets all his wits on work to deface and disfigure it by unsound Doctrine. The M'ord is the glass in which we see God, and seeing him, are changed into his fikeness by bis Spirit. If this glass be cracked, then t!ie conceptions we have of God will misrepresent him unto us ; whereas the word in its native clearness sets him out in all his glory unto our eye. , "* . . Secondly, He endeavours to draw into this Ipiritual sin of error, as the most subtle and effectual -means to weaken, if not to destroy the power of godliness in them. The Apostle joins the spirit of power and a sou!)d mind together, 2 Tim. i. 7. Indeed the power of holiness in practice depends much on the soundness of judgment. Godliness is the chiki of truth, and it must be nursed, if we yi- ill have it thrive, with no other milk AGAINST SPIRITUAL WICKEDNESS. 261 millc than that of its own mother. Therefore we are exhorted to desire the sincere milk of the rcord, that we may s^roxa thereby, 1 Pet, ii. 2. If this milk be but a Httlc dashctrwith error, it is not so nutritive. Ail error, however iimoccnt so- ever any may seem (like the ivy) draws away the strenrrth of the soul's love from holiness. Hosea tells us, whoredom and wine take aAva}' the heart ; now error is spiritual adulterv. JPaul speaks of espousing them to Christ: When a person receives an error, he takes a stranger into Christ's bed, and it is the nature of adulterous love to take away the wife's heart from her true husband, that she delights not in his company so much nii of her adulterous lover: And do we not see it at this day fulfilled ? Do not many shew more zeal in contend- ing for one error, than for many truths? How strangely arc the hearts of many taken off from the ways of God, tiieir love cooled to the ordinances and messengers of Christ? And all this occasioned by some corrupt principle got into their bo- soms, which oppose Christ and his truth, as Hagar and her son did Sarah. and her child. Indeed Christ will never enjoy true conjugal love from the soul, till like Abraham he turuij these out of doors. Error is not so innocent a thino-as many think it; it is as unwholesome food to the body, that poisona the spaits, and surfeits the v.hole body, which seldom passeth away and not break out into sores. As the knowled^j-e of Christ carries a soul above the pollution of ihe world, so error entangles and betrays it to those lusts, whose hands it had escaped. Thirdly, Satan in drawing a soul into this spiritual sit^^ hath a design to disturb the peace of the church, which is rent and shattered when this tire-ship comes amcno- them. / 'itar (saith Paul) there are divisions among you, and I parth' bc-^ iieve itfjor there must be heresies, l Cor.'xii. 18, 19, implvincr that divisions are the natural issue of heresy. Error cannot wel] agree- with g|yor, except it be against the truth, then indeevi (like Pilat^lfnd Herod) they are easily made friends ; but when truth seems to be overcome, and the battle is ovcx with that, then they fall out among themselves; and therefore it is no wonder if it be so troublesome a neighbour to trutlj O sirs, what a sweet silence and peace wVis there aujofie ,Christians a dozen years ago ! methinks the lookln^T back lo those blessed days in this respect, (though tiiey had "also aw-o- t4i»r 262 ' AGAINST SPIRITUAL WICKEDNESS. ther way their troubles, yet not so uncomfortable, because that storm united, this scatters the Saint's spirits) is joyous to remember in what unity and love Christians walked, that the persecutors of those times might have said, as their predeces- sors did of the Saints in primitive times, See hozo they love one another ; but now alas they may jeer and say, see how they that loved so dearly are ready to pluck one anothers teyes out. SECT. I. The application of this shall be only in a word of exhor- tation to all, especally yon who bear the name of Christ by a more eminent profession of him. O beware of this soul-in- fection, this leprosy of the head. I hope you do not think it needless, for 'tis the disease of the times. This plague is be- gun, yea, spreads apace ; not a flock, a congregation hardly, that hath not this scab among them. Paul was a Preacher the best of us all may write after, and he presseth this home upon the Saints, yea, in the constant course of his preaching it made a piece of his sermon. Acts xx. 30, 31. he sets preach- ers also on this work ; Take heed to yourselves, and to all the Jlock; for I know this, that after my depaiture shall grievous tcolves enter; also of your ounselves shall men arise speaking perverse things; therefore watch. And then he presents his own example, that he hardly made a sermon for several years, but this was part of it, to warn eveiy one night and day with tears. We need not prophesy w?jat imposters may come upon the stage, when we go off; there are too many present above board of this gang, drawing disciples after them. And if it be our duty to warn you of them, surely 'tis yours to watch, lest you by any of them be led into temptation this hour wherein Satan is let loose in so great a majeure to de- ceive the nation. ' May you not as easily be wirered with tliis leaven, as the Disciples Avhom Christ bids beware? Are you privileged above of those famous churches Galatia and Corinth, many of which were bewitched with false teach- ers, and in a manner turned to another gospel ? Is Satan grown orthodox, or have his instruments lost their cunniiTg, who huutfor souls? In a word, is there not a sympathy betweenthy ^ corrupt AGAINST SPIRITUAL WICKEDNESS. 263 corrupt heart and error'' hastthou not a disposition, which like the foams of the earth, makes it natural for these weeds to grow- in thy soil ? Seest thou not many prostrated by this enemy, who sat upon the mountain of their faith, and thought it should never have been removed, surely they would have took it ill to have been told, you are tl>e men and women that will decry Sabbaths, which now ye count holy ; you will turn Pelagians, who now defy the name ; you will des- pise prophecy itself, who now seem so much to honour the prophets; you will throw family-duties out of doors, who dare not now go outof doors, till you have prayed. Yet these^ and more than these are come to pass, and doth it not behove thee (Christian) to take heed lest that thou fallest also? And that thou mayest not, . -First, Make it thy chief care to know thy heart is changed. If once the root of the matter be in thee, and thou art bot- tomed by a lively faith on Christ, thou art then safe : I do not say wholly free from all error, but this I am sure, free, from plunging thy soul into damning errors. They zvent out from us, (saith St. John) but they were not of us, for if theif had been of us, they would no doubt have contitiued with us, lJohnii.l9. As if he had said. They had some outward profession, and common work of the spirit w ith us, which they have either lost or carried over to the Devil's quarters, but they never had the unction of the sanctifying spirit. Bj this ver. 20. he distinguisheth them, and comforts the sincere ones, who possibly might fear their own fall by their depart- ure : But ye have an unction from the Holy One, and ye know all things. 'Tis one thing to know a truth, and another to know it by unction. An hypocrite may do the former, the Saint only the latter. It is this imction which gives the soul the flavour of the knowledge of Christ: those are a fit prey for impostors, who arc enhghtened, but not enlivened. Oh it is good to hav^ae heart established w^ith grace ; this as an an- chor will kdHpis from being set a-drift, and carried about with diverse and strange doctrines^ as the Apostle teacheth us, Heb. xiii. 9. Secondl}-, Ply the work of mortification: Crucify the flesh daily. Heresy though a spiritual sin, yet by the Apostle reckoned among the deeds of the flesh, Gal. v. 20. because it is occasioned by fleshly motives, and nourished by carnal food as* . AGAINST SPIRITUAL WICKEDNESS, food and fuel. Never any turned heretick, but the flesh was at the bottom; either the}- served their belly, or a lust of pride} *tvas the way to court, or secured their estates, and saved their lives, as sometimes the reward of truth is fire and fao-- ijot ; some pad or other is in the straw when least seen, and therefore it is no wonder heresies should end in the flesh, which in a manner sprung from it. The rheum in the head ascends in fumes from the stomach, and returns thither, of unto the lungs, which at last fret and ulcerate : Carnal affec- tions first send up their fumes to the understanding, clouding that, yea, bribing it to receive such and such principles for truths^ Avhich embraced, fall down into the life, corrupting that with the ulcer of profaneness. So that if thou canst once take off thy engagements to the flesh, and become a free-man, so as not to give thy vote to gratify thy carnal fears and hopes, thou wilt then be a sure friend to truth. Thirdly. Wait conscionably on the Ministry of the Word* Satan commonly stops the ear from hearing sound doctr'ine, before he opens it to embrace corrupt. This is the method of souls apostatizing from truth, 2 Tim. iv. 3, 4. Theif shall turn their ears, from the truth, and shall he turned imto fa^ hies. Satan like a cunning thief draws the soul out of the road into some lane of corner, and there robs him of the truth. By rejecting of one ordinance, wc deprive ourselves of all other: Say not that thou prayest to be led into truth j he will not hear thy prayer, if thou turnest thine ear frotii hearing the law. He that loves his child, when he sees him play the truant, will whip him to school : If God loves a soul, he will bring him back to the word with shame and sorrow. Fourthly, When thou hearest anyunusual doctrine, though never so pleasing, make not up the match hastily with it} have some better testimony of it before you open your heart to it. The Apostle indeed bids us entertain str(ui^ers, for some have entertaine'd Angels unawares, Heb. fB. 3. but ha would not have us carried about v/ith strange iJocfrine, v. 9. bytliis I am sure some have entertained Devils. I confess, 'tis not enough to reject a doctrine, because strange to us, but ground wc have to wait and entjuire. Paul marvelled that the Galntians were so soon removed from him, who had called them unto the grace of Christ, unto another gospel ; they AGAINST SPIRITUAL WICKEDNESS. 265 they might sure have stayed till they had acquainted Paul Avith it, and asked his julgment; What, no sooner an im- postor come into the country and open his pack, but buy all his ware at firs-t sight ! O friends, were it not more wisdom to prav such ne"- motions over and over again, to search the word and our hearts by it, yea not to trust our own hearts, but call in council from others? If your Minister have not so much credit with you, yet the most holy, humble and established Christians you can find. Error is like fish, which m»ist be eaten new, or it will stink : when those dangerous errors sprung up first in New-E7igland, O how unsettled were many of the churches! w^hat an out-cry was made, as if some mine of gold had been discovered ! but in a while, when those errors came to their complexion, and it was perceived whether they Avere bound, to . destroy churches, ordi- nances, and power of godnness; then such as feared God, who had stept aside, returned back with shame and sorrow. CHAP. IX. Of Pride of Gifts, and hozv Satan tempts the Christian thereto. , J. HE second spiritual wickedness which Satan provokes unto, especially tiie Saint, is spiritual pride. This Avas the sin wliich made; him of a blessed angel a cursed Devil ; and as it was J|^ personal sin, so he chieflv labours to diffuse it among the ™ns of men ; and he so far prevailed on our first pa- rents, that ever since this sin hath and doth claim a kind of regency in the heart, making use of both bad anJ good to draw her chariot. First, of evil ; pride enters into the labours of 'other sins, they do but work to make her brave, as subjects to uphold the state and grandeur of their Prince. Thus you shall see some drudge and cheat, cozen, oppress; and what mean they? O 'tis to get an estate to maintain their pride. — Vol. i. LI Otheis .n 206 AGAINST SPIRITUAL WICKEDNESS. Others fawn and flatter, lie, dissemble, and for wliat ? to help pride up sonic mount of honour. Again, it maketh use of that which is good ; it can work with God's own tools, his ordinances, by which the Holy Spirit advanced his kingdom of grace in the hearts of his saints. These often are pro- stituted to pride. A man may be very zealous in praj-er, and painful in preaching, and all the while pride is the master ■whom he serves, tliough in God's livery. It can take sanc- tuary in the holiest actions,, and hide itself under the skirt of virtue itself. Thus while a man is exercising his cha/ity^ pride may be the idol in secret for which he lavished out his gold so freely. It is hard starving this sin, there is nothing but it can live on ; nothing so base that a proud heart will not be lifted up M-ith, and nothing so sacred but it will profane, even dare to drink in the bowls of the sanctuary, nay, rather than starve, it will feed on the carcases of other sins. Thi» minion pride will stir up the soul to resist, yea,, in a manner kill some sins, that she may boastingly shew the head of them, and blow the creature up with the conceit of himself above others ; as the Pharisee, who through pride bragged that he was not as the Publican ; so that pride, if not looked to, will have to do every where, and hath a large sphere it moves in. Nothing indeed (without divine assistance) the creature hath or doth, but will soon become a prey to this devourer ; but I am not to handle it in its latitude. Pride is either conversant about carnal objects, as pride of beauty, strength, riches, and such like, oi* about spiritual ; the latter' we shall speak a little to. I confess for the former, possibly a Saint may be catehed in them, no sin to be slighted, yet not so commonly, for ordinarily pride is of those perfection* which are suitable, if not proper to the state and calling wc are in : Thus the musician, he is proud of the skill he hath in his art, by which he excels others of his rank. The scho- lar, though ha can play perhaps as well, yet is not proud of that, but looks on it as beneath him ; no,, he isj||oud of his. learning and choice notions ; and so of others, ^ffow the life of a Christian, as a Christian, is superior to the life of a man as a man ; and therefore doth not value himself by these which are beneath him, but in higher and more raised per- fections, which suit a Christian's calling. As a natural man is proud of perfections suitable to his natural estate,, as ho- nour, beauty ; so the Christian is prone chiefly, to b.c putVed with AGAINST SPIRITUAL WICKEDNESS. 267 with perfections suitable to his life ; I shall name three : Pride of gifts, pride of grace, pride of privileges ; these are the things which Satan chiefly labours to entangle him in. SECT. I. First, Pride of gifts. By gifts I mean those supernatural abilities, with which the spirit of God doth enrich and endow the minds of men, for the edification of the body of Christ ; of which gifts the Apostle tells us there is great diversity, and all from the same spirit, 1 Cor. xii. 4. There is not a ■greater variety of colours, and qualities in plants and flowers, with which the earth like a carpet of needle-work, is variegated for thtg delight and service of mai^, than there is of gifts in the minds of men, natural and spu-itual, to render tliem useful to one another, both in civil societies, and Christian Fellowship. The Christian, as well as man, is intended to be a social creature ; and for the better managing this spiritual common- wealth among Christians, God doth wisely and graciously provide and impart gifts, suitable to the place every one stands in to his brethren, as the vessels are larger or less in the body natural, ac- cording to their place therein. Now Satan labours what he can to taint these gifts, and fly-blow tliem with pride in the Christian, that so he may spoil the Christian's trade and commerce, which is mutually maintained by the gifts and graces of one another. Pride of gifts hinders the Christian's trade, thriving by their commerce, two ways. First, Pride of gifts is the cause v.hy we do so little good with them to others. Secondh", Why we receive so little good from the gifts of others. First, Pride^of gifts hinders the doing of good by them to others, ana that upon a threefold account. First, Pride diverts a man from aiming at that end ; 'so far as pride prevails, the man prays, preaches, ik.c. rather to be thought good by others; rather to enthrone himself than Christ, in the opinions and hearts of his hearers. — • l^ride carries the man aloft, to be admired for the height of his parts and notions, and will not suffer him to stoop L 'i so 265 AGAINST SPIRITUAL WICKEDNESS. so low as to speak of plain truths, or if he does, not plainly; he must have some fine lace, though on a plain stuff; such an on§ may tickle the ear, but very unlikely to do real good to the souls. Secondly, If this painted Jezebel of pride be perceived to look out at the window in any exercise, whether of preach- ing, prayer, or conference, it doth beget a disdain in the spirits of those that hear such an one, both good and bad. 'Tis a sin very odious to a gracious heart, and often makes the stomach go against the food, though good, through their abhorrence of that pride they see in the instrument. It is indeed their weakness ; but woe to them that by their pride lead them into temptation. Nay, those that are bad, and may be in the same kind, like not that in another, which they favour in themselves, and so prejudiced, return as bad as they went. Thirdly, Pride of gifts robs us of God's blessing in the use of them. The humble man may have Satan at his right hand to oppose him, but be sure the proud man shall find God himself there to resist him, whenever he goes about any duty. God proclaims so much, and would have the proud man know whenever he meets him he will oppose him ; He resists the proud. Great gifts are beautiful as Rachel, but pride makes them also barren like her. Either we must lay self asidCj, or God will lay us aside. Secondly, Pride of gifts hinders the receiving of good from others. Pride fills the soul, and a full soul will take Dothing from God, much less from man to do it good. Sucl^ an one is very dainty : it is not every sermon, though whole- some food, nor every prayer, though savoury, will go down ; lie must have a choice dish, he tiiinks he hath better than this of his own ; and is such an one like to get good ? And truly we may see it, that as the plain ploughman that can eat of any homely food, if wholesome, hath more health, and is able to do more work in a day, than^ many enjoy qv can do in their whole life, that are nice, scjueamish, and courtly in their fare; so the humble' Christian, that can feed on plain truths, and ordinances, which h;ive not so much f)f the art of man to commend them to their palate, eii- jpy more of God, than the nicer sort of professors, who are all to be served in a lordly dish of rare gifts. The cljurch of AGAINST SPIRITUAL WICKEDNESS. 26^ ^f Cor'mtli ^vas famous for gifts above other churches, ^ Cor. !. but not in grace ; none so charged for Aveakness in that, 1 Cor. iii. 2. he calls them carnal, babes in Christ, so weak, as not able to digest man's meat , / have fed you, saith Paul, Tcith milk and not xcith meat; for hitherto ye were not able to bear it, neither yet now arc ye able. Why ? what is the m,:tter .' the reason lies, vcr.3. Ye are carnal, there is among you tniy and !itrife,i:er 4. One saith, lam of Paul; afiothjr, I am of Jpollns. Pride makes them take parts' and iiiakes sides, one for this preacher, another for that as the^' fancied one to excel another. And this is not the war to thrive. Pride dobtroys love, and love Avanting edification is lost. The Devil hath made foul \\ork in tfe church by this engine. Zanchy tells of one jn Geneva, who beino- dc- sn-ed to go to hear f/'iretns, that preached at the same^imc with Calvin, answered his friend, if Paul were to preach I wouJd leav.! Paul himself to hear Calvin. And w\\\ pride in the gifts of another so far transport, even to tlie borders of blasphemy ? what work then will pride make, wheu the ffifts are a man's own. . ° SECT. II. Does Satan thus stir up saints to this spiritual pride of gnts t First, here is a word to you that have meiin o-ifts yet truth of grace, be content with thy condition. ''Perhaps v/hen thou hearest others, how enlargedly thev pray, ho\r able to discourse of the truths of God, and the like, thou art ready to go into a corner, and mourn to think how weak thy memory, how dull thy apprehension, how straitened thy spirit, hardly able (though in secret) to utter and express thy inmd to God in prayer. O thou art ready to think those the happy men and women, and almost murmur at thv condition - well, canst thou not say, though I have not words, I hope' I have fatth, t cannot dispute for the truth, but I am willinc^ to Slitter tor it ; I cannot remember a sermon, but I never- heard the word, but t hate sin and love Christ more than ever ? Lord thou knowest I love thee. Trulv (Chrii^tian) thou hast the better part ; thou little thinkest what a mercy mav be wrapt up even m the meanness of thy gifts, or xvhat tennna- tions their gifts expose them to, which God, for on-rht I know'^ % ;270 AGAINST SPIRITUAL WICKEDNESS. know, may in mercy deny tlice. Joseph's coat made h'un finer than his brethren, but this caused all his trouble, this set the archers a shooting their arrows into his side; thus l^reat c^ifts lift a Saint up a little higher in the ej'es of men, but it occasions many temptations which they meet not with, that art kept low, what with envy from their brethren, .malice from Satan, and pride in their own hearts ; I dare saj^ none find so hard a work to go to Heaven as such, much ado to bear up against those M'inds and waves, while thou crecpest along the shore under the wind to Hea- ven. It is with such, as with some great lord of little estate, a meaner man oft hath money in his purse, when he hath none, and can lend his lordship some at a need. Great gifts and parts are titles of honour among men, but many such may come and borrow grace and comfort of a mean-gifted bro- ther; possibly the preacher of his poor neighbour. O poor Christian, do not murmur or envy them, but rather pity and pray for them, they need it more than others, his gifts are thine, thv grace is for thyself; thou art like a merchant that who hath his factor goes to sea, but he hath his adventure with- out hazard brought home. Thou joinest with him in prayer, hast the help of liis gifts, but not the temptation of his pride. Secondly, doth Satan labour thus to draw to pride of gifts ? thisspeaks awordtoyou to whom Godhath given more gifts than ordinary, beuare of pride, that is now your snare. Satfln is at work, if possible he will turn your artillery against your^elf; thy safety lies in thy humility, if this lock be cut, the legions of Hell are on thee. Remember whom thou wrestiest with, spiritual Avickedness, and their play is to lift up, that they may give the sorer fall. Now the more to stir up thy heart against it, I shall add some soul humbhng con- siderations. First, Consider these spiritual gifts are not thy OAvn, and wilt thou be proud of another's bounty ? Is not God the founder, and can he not soon be the confounder of thy gifts ? hou that art proud of thy gourd, what wilt thou be when it is gone ? Surely then thou wilt be peevish and angry ; and truly thou takest the course to be stript of them. Gifts come on other terms than grace. God gives grace as a free- iiold, it hath the promise of this and another world,^but gifts come AGAINST SPIRITUAL WICKEDNESS. 271' come on likini? ; though a father will not cast off his chikl^ yet lie may tale away'his tine coat and ornaments, if proud of them. Secondly, Gifts are not merely for thyself. As the light of the sun is ministerial, its shines not for itself; so all thy g;ifts are for others : Gifts for the edif/wg of the borou(i soul gives out all, not as the legacy of Christ, but as his own, he assumes -all to himsdf. O, how abominabl'j is this, tocnti- tle our selves to Christ's honom"s. Fourthly, Thy gifts commend thee to God. Man may be taken with thy expression and notion in prayer; but these are all pared off when thy prayer comes before God. O zcomart. (saith Christ) great is thi/ faith! not polite and flourishinle, Xumb. xi. 4, 5. But this of pride ^nd envv took fire in the bosoms of the mo^t eminent for place and pietv, O what need then have we, poor creatures, to watch our hearts when we see such precious servants of God led into temptation ? The spirit that dzcelteth in us htst- eth to envy, Jam. iv.o. Our corrupt nature is ever stimulating to this sm. It 13 as liard to keep our hearts and this sin asunder, as it is to hinder two lovers from meeting together. Thatch is not more ready to be fired with everv flash of lightning, than the heart to be kindled at the shining forth of any excelling gift or gi-ace in another. It was one of the lirst windows that corrupt nature looked out at, a sin that shed the first blood ; Cains envy hatched AleVs murder. Now if ever thou meanest to get the mastery of his sin, Eirst, Call in help from Heareh. No sooner hath the Apo?tle set forth how big and full the heart of man is with envy, but he shews where a fountain of grace is infinitely excee<.ling that of lust ; the spirit zcithin us lusteth to ew^y hut he givcth more grace, ver. 5. And therefore sit not down tamely under this sin, it is not unconquerable. God can give thee more gracethan thou hast sin, more humilitv than thou hast pri'de. Be but so humble as cordially to beg his grace, and thou shalt not be so proud as wickedly to envy his gifts or grace in others. Secondly, Make this sin as black and ugly as tho ii canst possibly to thy thought, that -uhen it is presented so thee, thou mayest abhor it the m.ore. Indeed there need pot aaofe than its own face, (wouldest thou look wishfullv on it) to make thee out of love with it. For first. This envying of other's gifts casts great contempt upon God, and that more Kai's than one. First, AGAINST SPIRITUAL WICKEDNESS. 275 Fh-bt, When thou enviest the pjifts of thy brethren, tliou takest upon thee to teach God what ha shall give, and to whom ; as if the great God should take counsel or ask leave t)f thee before he ^ispenseth hi> o;ifts, and darcst thou stand to thv own envious tliouo-hts witli this interpretation ? Such an one thou findast Christ himself give, Mat. xx. 15. /s it not lawful for me to do what I zcill with mi/ orcn'^ as if Christy hxd said, what hath any to do to cavil at iTiy disposal of what is not theirs, but min? to give r Secondlv, Thou malignest the goodness of God. It trou- bles thee, 'it seems, thatGod hath a heart to do good to any besides thvself; thv eye is evil because his is good. — Wouldest not thou have God be good ? you had as good speak out, and sav, You would not have him God, he can as soon cease to be God, as to be good. Tiiirdly, Thou art an enemv to the glorv of Go.l, as thou dcfacest that which should set it fortli. Every gift is a ray of divine excellencv; and as all the beams declare the glory of the sun, so all the gifts God imparts, declare the glory of God; now envy laboiirs to deface and sully the representation of God, it hath ever something to disparage the excellency of another withal. God shiiwed Miriam her sin by her punishment; she went to besparter Mosrs, that shone so cminentlv with the gifts and grace's of God, and God spits in her face. Numb. xii. vea fills her all over with a noisome scab. Dost thou cordially wish well to the honour of God? why then hangest thou tliy he.id, an.l dost not rather rejoice to see him glorified by the gifts of others. Could a Heathen take it so well, when himself was parsed by, and others cho- sen to places of honoin- and government, tliat he said. He was glad his city could find so minv more worthy than him- self ? and shall a Chri>tian repine that any found so fit to ])onour God liesides himself. Secondly, Thou wrongest thv brother, as thou sinnest against the law of love, which obligeth thee to rejoice in his g)od as thy own, yea, to prefer him in honour before t ivself. Tiiou canst not love and envy the same person ; envy is as contrary to love, as the severest fire in the body is to the kindly heat of nature. Chnritif ttnivlh not, \ Cor. xiii. Howcan it when it lives where it loves? and when thou ceasest to love, thou beginnest to hate and kill^ and doit thou not tremble to he found a murderer at last r M lu 2 276 AGAINST SPIRITUAL WICKEDNESS. Thirdly, Thou consultest worst of all for thyself. God is out of thv reach, what tiiou spittest against Heaven, thou art sure to have fall on thy own face ; and thy brother, whom thou enviest, God stands bound to defend against thy envy, because he is mfili»ned for Avhat he hath of God in him. Thus did God pleacl Joseph's cause against his envious bre- thren, and David's against wicked Saul. Thyself only hast real hurt. First, Thou deprivest thyself of what thou niightest reap from the gifts of others, That old saying is true. What thou hast is mine, and what I have thine Avhen envy is gone. Whereas now like the leach (which they say draws out the ■worst blood) thou suckest nothing but what swells thy mind with discontent, and is after vomited out in strife and con- tention, O what a sad thing is it, that one should go from a precious sermon, a sweet prayer, and bring nothing away but a grudge against the instrument God used, as we see in the Pharisees, and others at Christ's preaching. Secondly, Thou robbest thyself of the joy of thy life: IJe that is cruel, troubles his ozvnjlesh, Prov. xi. 17. The en- vious man doth it to purpose, he sticks the honour and esteem of others as thorns in his own heart, he cannot think of them Avithout pain and anguish, and he niust needs pine that is ever in pain. Thirdly, Thou throwest thyself into the mouth of temp- tation, thou needest give the Devil no greater advantage, it it is a stock any sin almost will grow upon. What will not the Patriarchs do to rid their hands of Joseph whom they en- vied? that very pride which made them disdain the thought of bowing to his sheaf, made thern stoop far lower, even to debase themselves as low as hell, and be the Devil's instru- ments to sell their dear l^rother into slavery, which might have been worse to him (if God had not provided otliLMwise) than'if they had slain him on the spot. What an impotent and cruel mind did Soiil shew against Davicly when once envy had envenomed liis heart? from that day Avhich he heard David preferred in the Avomen's ^ongs above himself, he could never get that sound out of his head, but did ever devote this innocent man to death in his thoughts, Avho had (lone him no other wrong, but in being an instrument to keep the crown pn his head, by the hazard of his own life Avith Qoliafi AGAINST SPIRITUAL WICKEDNESS. 27T Goliah. O it is a bloody sin, it is the womb wherein a whole Htter of other sins are formed, Rom. i. 29. Full of envyf nwrder, debate^ deceit, malignity, &c. and therefore except you be resolved to bid the Devil welcome, and his ■whole train, resist him in this, that come? before to take up quarters for the rest. CHAP. X. Of Pride of Grace. J. HIS is another way Satan assaults the Christian. It if true, grace cannot be proud, yet it is possible a Saint may be proud of his grace ; there is nothing the Christian hath or doth, but this worm of pride will breed in it. The world we live in is corruptible, and all here is subject to putrify, as things kept in a rafty room, subject them to mould. It is not the nature of grace, but the salt of the covenant keeps and preserves the purity of it ; in Heaven indeed we shall be safe. But how can a Saint be said to be proud of his grace ? A soul is proud of his grace, when he trusts in his grace. Trust and confidence is an incommunicable flower of God's crown as Sovereign Lord, even among men it gOes along with royalty. Set up a king, and as such he expects you should give him this, as the undoubted prero- gative of his place, and therefore to seek protection from any other is (as it were) to set up another king, Judg. xi. 15. If indeed you anoint me king over you, then come and put your trust under my shadozc. Therefore wh'en a soul puts his trust in any thing beside God, he sets up a prince, a king, an idol, to which he gives God's glory away. Now it doth not make the sin less, that it is the grace of God we crown, than if it were a lust. 'Tis idolatry to worship a holy 278 AGAINST SPIRITUAL WICKEDNESS. holy angel, as well as a cursed Devil ; to make our grace our God, as well as our belly our God; nay, rather, it adds to it, because that is now used to rob him of his glory, which should have brought him in the greatest revenue of liis glory ; certainly the more treasure you put into your ser- vant's hands, the greater wrong he does to you for him to run away with it. I doubt not but David could have borne it better to have seen a Philistine drive him from his throne than a son, an Absalom. But how can or may a Saint be said to trust in his grace? First, By trusting to the strength of his grace. Secondly, By trusting on the words of his grace. Indeed a professed trust in grace, I conceive cannot stand with grace; but there is an oblique kind of trust, or that which by interpretation may savour of it. Satan is sly. in his assaults. SECT. I. To trust in the strength of grace is to be proud of grace. This is so opposed to that poverty of spirit so commended by our Saviour, Matt. v. by which a man lives in the con- tinual sense of his spiritual beggary and nothingness, and so hath his recourse to Christ, as the poor to the rich man's door, knowing he hath nothing at home to maintain him. Such an one was Paul, not able to do any thing of himself; he is not ashamed to let the world know that Cluist carries his purse for him. Our sufticitncy is cf God; yea, after many years trading, this holy man sees nothing he hath got, Phil. iii. 13. I count myself to have apprehended; he is still pressing forward : Ask him how he lives, he will tell you who keeps house for him; / live, yet not /,Gal. ii. 20, Ask a beggar where he hath his meat, clothes, &c. he will say thank-my good master. Is ow Satan chiefly labours to puff the soul up with an over-weening conceit of his own ability, as the readiest m.eans to bring him into his snare ; Satan knows 'tis God's, method to give his children into his hands, when once they grow proud and self-confident : Hezekiah was left to a temptation, 2 Chr. xxxii. o\. to try him: Why.' God had tried him to a purpose a little before iii affliction, what needs this ? O ! Jlezekiah's heart was lifted up after his affliction. It was time for God to let the tempter alone a little AGAINST SPIRITUAL WICKEDNESS. 279 little to foil him ; propably now Hezekiahhnd high thoughts of his grace ; O, he would never do as he had done before, and God will let him see what a weak creature he is. Peter makes a whip for his own back in that bravado. Though all should forsake thee, yet null not I. Christ now in mere mercy must set Satan on him, to lay him on his back, that seeing the weakness of his faith^ he might be dismounted from the height of his pride. All that I shall say from this, is to intreat thee (Christian) to have a care of this kind of pride. You know what Joab said to David, when he per- ceived his heart lifted up with the strength of his kingdom, and therefore would have the people numbered. The Lord God add tiuto thy people, hoio many soever they be, a hundred fold; but why doth the Lord the King delight in this thing'^ 2 Sam. xxiv. 3. The Lord add to the strength of thy grace a hundred fold, but why delightest thou in this? Why shouldcst thou be lifted up ? Is it not grace I Shall the groom be proud because he rides on his master's horse? or the mud wall because the sun shines on it? Mayest thou not say of every dram of grace, as the young man of his hatchet, Alas Master, it is borrowed! nay, not only borrowed, but thou canst not use it without his skill and strength that lends it thee. O beware of this, let not those vain thoughts lodge in thee, lest thou enter into temptation. It is a breach a whole troop of sins may enter at, yea will, except speedily filled First, It will make thee soon grow loose and negligent in thy duty. 'Tis a sense of insufficiency keeps a soul at work, to pray and hear, as want in the house holds up the market, no man comes thither to buy what he hath at home. Up, gaith Jacob, go down to Egypt for corn, that we mat/ live and not die. Thus saith the needy Chrlsti^an, up soul, to thy God; thy faith is weak; thy patience almost spent, ply thee to the throne of grace, go with thy homer to the orthnances, and get some supplies. Now a soul conceited of his stofe hath another song, soul tuke thine ease, thou art richly laid up for many days. Let the doubting soul pray ; thy faith is strong : let the weak lie at the bieast, thou art well grown up : nay, 'tis well if it goes not further to a despising of prdinances, except they have some more courtly fare than ordinary : Such a pass were the Corinthians come to, 1 Cor. iv. 8, Now ye are full, now ye are rich, ye reign like Kings without 2S0 AGAINST SPIRITUAL WICKEDNESS. without us. I pray observe how he lays the accent on tli«« particle now; now yt are rich, as if he had said I knew the time, if, Paul had been come to town, and news spread abroad in the city that Paul was to preach, 3'ou would have flocked to hear him, and blessed God for the season, but then ye were poor and empty; now ye are full, you have got to a higher attainment ; Paul is a plain fellow now, he may carry his chear to a hungry people if he will. And when once the heart is come to this, 'tis easy to judge what will follow* Secondly, This trusting to the strength of grace will make the soul bold and venturous. The humble Christian is the wary Christian, he knows his weakness, and this makes him afraid. I have a weak head saitli he, I may be soon disputed into an error and heresy, and therefore I dare not come where such stuff is broached, lest my weak head should be intoxicated : The confident man will sip of every cup, he fears none ; no, he is established in the truth, a whole team of heretics shall not draw him aside. I have a vain light heart, saith the humble soul, 1 dare not come among wicked debauched company, lest I should at last bring the naughty man home with me. But on trusting to the strength of his grace, dares venture into the Devil's quarters. Thus Pcter^ into the rout of Christ's enemies, and how he came off you know; there his faith had been slain on the place, had not Christ sounded a retreat, by the seasonable look of love he gave him. Indeed I have read of some bragging philoso- phers, who did not think it enough to be temperate, except they had the object for intemperance present ; and therefore they would go into taverns and whore-houses, as if they meant to beat the Devil on his own ground ; but the Chris- tian knows an enemy nearer, which they were ignorant of; and that he need not go over his own threshold to challenge th^ Devil. ' He hath lust in his bosom that will be hard enough for him all his days, without giving it the advantage of ground. Christian, I know no sin but thou mayest be left to commit it, except one. It was a bold speech of him, and yet a good man (as I have heard) If Clapham die of the plague, say Clapham had no faith ; and this made him boldly go among the infected. If a Christian, thou shalt not die of spiritual plagues, yet such may have the plague sores of gross sins running on them for a time, and is not this sad enough? Therefore walk humbly with thy God. Thirdlj AGAINST SPIRITUAL WICKEDNESS. 281 Thirdly, This high conceit of the strength of thy grace will make thee cruel and churlish to thy weak brethren in their infirmities, a sin that least becomes a saint. Gal. vi. 1. If any one he overtaken, you that be spiritual restore such a one rcith meekness! But how shall a soul get such a meek spirit? It follows, considering thyself lest thou also he tempted. What makes men hard to the poor? They think they shall never be so themselves. Why are many so sharp iti their censures? But because they trust too much to their grace, as if they could never fall. O you are in the body^ and the body of sin in you, therefore fear. Bernard used to say, when he heard any scandalous sin of a professor, Hodie illi, eras mihi. He fell to-day, I may stumble to- morrow. SECT. II. The second way a soul may be proud of his grace, is by resting on it for his acceptance with God. The scripture calls inherent grace our own righteousness (though God in- deed be the efficient of it) and opposeth it to the righteous-^ ness of Christ, which alone is called the righteousness of God, Rom. X. 1. Now to rest on any grace inherent, is to exalt our own righteousness above the righteousness of God ; and what pride will this amount to? Tf this were so, then a saint, when he comes to Heaven, might say. This is Heaven which I have built, my grace hath purchased ; and thus the God of Heaven should become tenant to his crea- ture in Heaven. No, God hath cast the order of our salva- tion into another method, not of grace in us, but grace to us. Inherent grace hath its place and office to accompany salvation, Heb. vi. 9. but not piocure it. This is Christ's work, not the work of grace. When Israel waited on the Lord at Mount Sinai, they had their bounds, not a man must come up besides Moses to treat with God, no, nor touch the Mount lest they die : Thus all the graces of the spirit wait on God, but none come up to challenge any acceptance of God besides faith, which is a grace that presents the soul not in its own garments. But you will say. What needs all this? where is the man that trusts in his'^grace? Alas, where is the Christian that doth fully stand clear, and freely come Vol. L N n off 282 AGAINST SPIRITUAL WICKEDNESS. off his own righteousness? he is a rare pilot indeed that can steer his faith in so direct a course, as not now and then to knock upon his duty, and run on ground upon that grace. Ahraham went in to Ilagar, and the children oi' Abraham's faith are not perfectly dead to the law, and may be found sometimes in Hagar''s arms ; witness the flux and reflux of our faith, according to the various aspect of our obedience; when this seems full, then our faith is at a spring-tide, and covers all the mountains of our fears; but let it seem to decline in any service or duty, then the Jordan of our faith flies back, and leaves the soul naked. The Devil's spite is at Christ, and therefore since he could not hinder his landing, which he endeavoured all he could, nor work his will on his person when he was come ; he goes now in a more refined way to darken the glory of his sufferings, and the sufficienc}' of his righteousness, by blending our's with his ; the doc- trine of justification by faith hath had more works and bat- teries made against it, than any other in the Scripture. In- deed many other errors were but his sly approaches to get nearer to imdermine this; and lastl}', when he cannot hide this truth (which now shines in the Church like the sun in its strength) then he labours to hinder the practical im- provement of it, that we (if he can help it) shall not live up to our own principles, making us at the same tune, that in our judgment we profess acceptance only through Christ, in our practice confute ourselves. Now there is a double pride in the soul he makes use of for this end, the one I may call a mannerly pride, the other a self-applauding pride. First, A mannerly pride, which comes forth in the habit and guise of humility, and that discovers itself, either at the soul's first coming to Christ, and keeps him from closing with the promise, or afterwards in the daily course of a Christian's walking with God ; which keeps him from com- fortably living on Christ. First, When a poor soul is starved off" the promise by the sens^ of his own unworthiness and great unrighteousness; tell him of a pardon, alas, he is so wrapt up with the thoughts of his own vileness, that you cannot fasten it upon him. What, will God ever take such a toad as he is into bis bosom, discount so many great abominations at once, 2 and AGAINST SPIRITUAL WICKEDNESS. 283 and receive him into his favour^ that hath been so long in rebellious arms against Him ? he cannot believe it, no, though he hears what Christ hath done and suffered for sin, he refuseth to be comforted. Little doth the soul think what a bitter root such thoughts spring from ; thou thinkest thou dost well, thus to declaim against thyself, and aggravate thy sins; indeed thou canst not paint them black enough, or entertain too low and base thoughts of thyself for them: But what wrong hath God and Christ done thee, that thou shouldest so unworthily reflect upon the mercy of the one, and merit of the other? May est thou not do this, and he ten- der of the good tiame of God also? Is there no way to shew thy sense of thy sin, except thou asperse thy Saviour? Canst thou not charge thyself, but thou must condemn God, and put Christ and his blood to shame before Satan, who triumphs more in this than all thy other sins? In a word, though thou like a wretch hast undone thyself, and damned thy soul by thy sins, yet art thou not w'llling God should have the glory of pardoning them, and Christ the honour of procuring the same? Or art thou like him in the gospel, Luke xvi. 3. who could not dig, and to beg was ashamed'? Thou canst not earn Heaven by th}^ own righteousness, and is thy spirit so stout that thou wilt not beg it for Christ's sake, yea, take it at God's hands, who in the gospel comes a begging to thee, and beseecheth thee to be reconciled to him? Ah soul ! who would ever have thought there could have lain such pride under such a modest veil? And yet none like it. 'Tis horrible pride for a beggar to starve, rather than to take alms at a rich man's hands; a malefactor rather to chuse his halter, than a pardon from his gracious Prince, but here is one infinitely surpassing both ; a soul pining and perish- ing in sin, and yet rejecting the mercy of God, and the help- ing hand of Christ to save him. Though Abigail did not think herself worthv to be David's wife, yet she thought David was worthy of her, and therefore she humbly accept- ed his oflter, and makes haste to go with the messengers : — That is the sweet frame of heart indeed, to lie low in the sense of your own vileness, yet to believe; to renounce aJJ conceit of worthiness in ourselves, yet not therefore to re- nounce all hope of mercy, but the more speedily to make haste to Christ. All the pride and unmannerliness lies in making Christ stay for us, who bids his messengers invite poor 3S4 AGAINST SPIRITUAL WICKEDNESS, poor sinners to come, and tell them all things are ready. But may be thou wilt sa}^ still, It is not pride that keeps thee off, but thou canst not believe that God will ever enter- tain such as thou art. Truly, thou mendest the matter but little with this, either thou keepest some lust in thy heart, which thou wilt not part w ith to obtain the benefit of the promise, and then thou art a notorious hypocrite, Avho under such an outcry lor thy sins, canst drive a secret trade with hell at the same time ; or it" not so, thou discoverest the more pride in that thou darest stand out, when thou hast nothing to oppose against the many plain and clear promises of the Gospel, but thy peremptory unbelief. Gc*l bids the wicked forsake his ways, and turn to him, and he will abundantly pardon him; but thou sayest, thou canst not believe this for thy own self. Now who speaks the truth ? one of you twomust be the liar, either thou must take it w^ith shame to thyself, for what thou hast said against God and his promise, (and that is thy best course) or thou must blasphemously cast it upon God, as every unbeliever doth, 1 John v. 10. Nay, thou makest iiim forsworn, for God (to give poor sinners the greater security in flying for refuge to Christ, who is that hope set hcioYQ them, Heb. vi, 17, 18.) hath sworn they should have strong consolation : O heatos quorum causa Deus jurat ! O misserimos sic nee juranti credamus! Tertul. de pa- nit. O happy w^e, for whose sake God puts himself under an oath; but O miserable we, Avho will not believe, God, no, not when he swears. Secondly, When the soul hath shot the great gulph, and got into a state of peace and life by closing with Christ, yet this mannerly pride Satan makes use of, in the Christian's daily course of duty and obedience, to disturb him, and hin- der his peace and comfort. O how uncomfortably do many precious souls pass their days! If you enquire what is the cause, you 'shall find all "^ their joys run out at the cran- nies of their imperfect duties, and weak graces: they can- not pray as they would, and walk as they desire, with even- ness and constancy : they see how short they fall of the holy rule in the w ord, and the pattern which others more eminent in grace do set before them ; and this, though it doth not make them throw the promises away, and quite renounce all hope of Christ, yet it begets many sad fears and suspicions, vea. AGAINST SPIRITUAL WICKEDNESS. 285 yea, makes them sit at the feast Christ hath provided, and not know whether tliev may eat or not. In a word, as it robs them of their )Ov, so Christ of t!iat glory Avhich he should receive from their rejoicing in him. 1 do not suv, Christian, thou oughtest not to mourn for those defects thou iindest in thy graces and duties ; nay, thou couldest not approve thy- self to be sincere, if thou didst not. A gracious heart, seeing how far short his renewed state (for the present) falls of man's primitive holiness by creation, cannot but weep and mourn, as the Jezes to behold the second temple ; yet. Christian, even while the tears are in thy eyes for thy imper- fect graces (for a soul riseth with his grave-clothes on) thou shouldest i^ejoice, yea triumph over all these, thy defects, hy faith in Christ, in whom thou art compleat, Col. i. 10. while im- perfect in thyself. Christ's presence in the second Temple (which the first had not) made it (though comparatively mean) more glorious than the first. Hag. ii. 9. How much more doth his presence in this spiritual temple of a gracious heart, imputing his righteousnessto cover all its uncomeliness, make the soul glorious above man at first ? This is a garment, for Avhich, as Christ saith of the lily, we neither spin nor toil ; yet Adam, in all his created royalty, was not so clad as the weakest believer is with this on his soul. Now, Christian, consider well what thou dost, while thou sittest languishing under the sense of thy own v/eaknesses, and refuseth to rejoice in Christ, and live comfortably on the sweet privileges thou art interested in by thy marriage to him. Dost thou not bewray some of this spiritual pride Avorking in thee? O! if thou couldest pray without wan- dering, walk without limping, believe without wavering, then thou couldest rejoice and walk cheerfully. It seems, soul, thou stayest to bring the ground of thy comfort with thee, and not to receive it purely from Christ. O, how much better were it, if thou wouldest sa}^ with Datid, Though my house (my heart) be not so zcith God, yet he hath made with me a covenant ordered in all things and sure; and this is all my desire, all my confidence : Christ I oppose to all my sins, Christ to all my wants, he is my all in all, and all above all. Indeed ail those complaints of our wants and weaknesses, so far as they withdraw our hearts from reiving chiefly on Christ, they are but the language of pride-hankering after the covenant of works. O 'tis liard to forget our mother-tongue, "which is so natural to us; labour therefore to be sensi- ble 2S6 AGAINST SPIRITUAL WICKEDNESS. ble of it, how grievous it is to the Spirit of Christ. What would a husband say, if his wife, instead of expressing her love to him, and delight in him, should day and night, do nothing but weep and cry to think of her former husband that is dead? The law (as a covenant) and Christ are com- pared to two husbands, Rom. vii. 4. Ye are btcome dead to the lazo hif the body of Christ, that ye should be married to another, even to him 'who is raised from the dead. Now thy sorrow for the defect of thy own righteousness, when it binders thy rejoicing in Christ, is but a whining after thy other husband : And this Christ cannot but take unkindly; that thou art not as well pleased to lie in the bosom of Christ, and have th}^ happiness from him, as with your old hus- band the law. Secondlv, A self-applauding pride, when the heart is secretly lifted up, so as to promise itself acceptation at God's hands, for any duty or act of obedience it performs, and doth not, when most assisted, go out of its own actings, to lay the weight of its expectation entirely upon Christ; every such glance of the soul's eye is adulterous, yea, idolatrous. If thy heart. Christian, at any time be secretly enticed (as Job saith of another kind of idolatry,) or thy mouth doth kiss thy hand ; that is, dote so far on thy own duties or righteousness, as to give them this inward worship of thy confidence and trust, this is a great iniquity indeed: For, in this thou deniest the God that is above, who hath determined thy faith to another object. Thou comest to open heaven's gate with the old key, when God hath set on a new lock. Dost tliou not acknowledge that thy first entrance into thy justi- fied state was of pure mercy ? Thou wast justified freely by his grace, through the redemption that is in Jesus Christ, Kom. in. 21. And whom art thou beholden to, now thou art reconc'led, for thy further acceptance in every duty or holy .letion? to' thy duty, thy obedience, thyself, or Christ? The sau\e Apostle will tell vou, Rom. v. 2. Bi/ whom' we have access by faith into this grace ^wherein zee stand. If Christ should not lead thee in, and all thou dost, thou art sure to find t-ie door shut upon thee; there is no more place for desert now thou art gracious, than when thou wast gracele.', Rom. i. I/. The righteousness of God is revealed front faith to faith, for tht just shall live by faith. We are not only made alive by Christ, but we live by Christ : Faith AGAINST SPIRITUAL WICKEDNESS. 287 Faith sucks in continual pardoning, assisting;, comforting merc}^ from him, as the lungs suck in the air. Heaven's way is paved with grace and mercy to the end. Be exhorted above all, to watch against this plea of Satan ; beware thou restest not in thy own righteousness: Thou standest under ajtottering wall ; the very cracks t'lou seest in thy graces and duties, when best, bid thee stand off, except thou wouldest have them fall on thy head; the greatest step to Heaven, is out of our own doors. It hath cost many a man his life when his house was on fire, a desire to save some of the stuff, which venturing among t le flames to preserve, they have perished themselves ; more have lost their souls by thinking to carry some of their own stuff with them to Heaven : Such a good work or duty, while they, like lingering Lot, have been loth to leave in point of con- fidence,^have themselves perished. O, Sirs, come out, come out, leave what is your own in the fire, fly to Christ naked, he hath clothing for you better than your own ; if poor to Christ, and he hath gold not like thine, which Avill consume and be found drossy in the fire, but such as hath in the fiery trial passed, in God's righteous judgment for pure and full weight. You cannot be found in two places at once, chuse whether you will be found in your own righteousness, or in Christ's. Those who have had more to shew than thyself, have thrown away all, and gone a begging to Christ. Read PauPs inventor}', Phil. iii. M^hat he had, what he did, yet all dross and loss. Give him Christ, and take the rest who will. So Job, as holy a man as trod on earth, (God himself being Avitness,) yet saith. Though I zvere perfect, yet would I not know my ozcn soul, I zcould despise my life, Job ix. 21. He had acknowledged his imperfections before ; now he makes a supposition (indeed quod non est supponendum : ) If I were perfect, yet would I not know my own soul ; I would not entertain any such thoughts as should puff me up into such a confidence of my holiness, as to make it my plea with God, Like to our common phrase, we say. Such a one hath .excellent parts ; but he knows it, that is, he is proud of it. Take heed of knowing thy own grace in this sense. Thou canst not give a greater wound both -to thy gi-dce and comfort, than by thus priding thyself in it. SECT, 283 AGAINST SPIRITUAL WICKEDNESS. SECT. in. First, Thy grace cannot thrive so long as thou thus restest on it. A legal spirit is no friend to grace ; nay, a bitter enemy against it, as appeared by the Pharisees in Christ's time. Grace comes not by the law, but by Christ ; thou mayest stand long enough by it, before thou gettest any life of grace into thy soul, or further life into thy grace. If thou "wouldest have this, thou must set under Christ's wings by faith ; from his Spirit in the Gospel alone, comes this kindly natural heat to hatch thy soul to the life of holiness, and in- crease what thou hast ; and thou canst not come under Christ's wings, till thou comest from under the shadow of the other, by renouncing all expectation from thy own works and services. You know Reuben'' s curse, that he should not excel, because he went up into his father's bed ; when other tribes increased, he stood at a little number. By trusting in thy own works thou dost worse by Christ ; and shalt thou excel in grace ? Perhaps some of you have been long pro- fessors, and yet come to little growth in love to God, humility, hcavenly-niindedness, mortification. And 'tis worth the digging to see what lies at the root of your profession, whether there be not a legal principle that hath too much actuated you. Have you not thought to carry all with God from your duties and services, and too much laid up your hopes in your own actings ? Alas, this is as so much dead earth, which must be thrown out, and Gospel principles laid in the room thereof. Try but this course, and see whether the spring of thy grace will not come on apace. David gives an account how be came to stand and flourish, Vvhcn some, that were rich and mighty, on a sudden withered and came to nothing. Lo (saith he) this is the man that made not God his strength, hut trusted in the abundance of his riches. JBut I am, like a green olive-tree in the house of God ; I trust'in the niercy of God for ever and ever. Psal. lii. 7, 8. While others trust in the riches of their own righteousness and services, and make not Christ' their strength, do thou renounce al!, and trust in the mercy of God in Christ, and thou shalt be like a green olive, when they fade and wither. Secondly, AG.\INST SPIRITUAL WICKEDNESS. QS9 S..xondly, Christian, you will not thrive in true comfort, so long as you rest in any inherent work of grace, and do not stand clear of your own actings and righteousness. Gospel comfort springs from a Gospel root, which is Christ, Phi/, iii. 3. We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in thejitsh. Now, a soul that rests on any holiness in him- self, he grafts his comfort upon himself, not Christ ; he sucks his own breast, not Christ's, and so makes Christ a dry nurse : And what comfort can grow on that dry tree ? The Spirit is our Comforter, as well as our teacher and counsellor. Now as the Spirit when.he teacheth, comes not with anv new or strange truth, but takes of Christ's own (what he finds in the word) so where he comforts, he takes of Christ's own, his righteousness, not ours: Christ is the matter and ground of his comfort ; all cordials are but Christ distilled, and made up in several promises ; his act- ing, not ours ; he dotJi not say, Soul, rejoice, thou art holy ; but, Soul, triumph, Christ is righteous, and is the Lord thy righteousness ; Not, Soul, thou prayest sweetly, fear not ; but, thou hast an Advocate with the Father, Christ the righteous. So that the first step to the receiving of comfort from the Spirit, is to send away all comforters of our own. As in learning of the Spirit, he that will be taught by him, must first become a fool, that is, no way lean to his own understanding; so he that would be comforted, must first be emptied of all self-supports, must not lean to his own comforts. As a Physician first bids his patient cast off all otiiers he hath tempered with ; he asks what phvsic he hath had from them, takes off their plasters, and throws away their physic, and goes about the Avork de novo. So the Spirit, when he comes to comfort a poor soul, first persuades the soul to send away all its own physicians. Oh, saith the soul, I have been in the hand of such a duty, such a course of obedience, and have thought sure now I shall be well, and haVe comfort now I do this duty, set upon such a holy course. Weil, saith the Spirit, if you will have me do any thing, these must all be dismissed in point of confidence. Now, and not till now, is the soul a subject fit to receive the Spirit's comforts. And therefore, friends, as you love your inward peace, beware what vessel you draw your comfort from. Grace is finite, and so cannot afford much. Vol. I, O o It «9d AGAINST SPIRITUAL WICKEDNESS. It is leaking, and so cannot hold long ; thou drinkest in a broken disli, and hast thy comfort from thy grace. 'Tis mixed, and so weak ; and weak grace cannot give strong consolation ; and such thou needcst, especially in strong conflicts. Nay, Thy comfort which thou drawest from it is stolen, thou dost not come honestly by it ; and stolen com- forts will not thrive with thee. O, Avhat folly is it for the child to play the thief for that which he may freely and more fully have from his father, who gives and reproacheth not ? That comfort which thou wouldst filch out of thy own righteousness and duties, behold it is laid up for thee in Christ, from whose fulness thou mayest carry as much as thy faith can hold, and none to check thee : Yea, the more thou improvest Christ for thy comfort, the more heartily welcome; we are bid to open our mouth wide, and he will Jill it. CHAP. XL The third Kind of Spiritual Pride, viz. Pride of Privileges. A. HE third kind of Spiritual Pride is pride of Privileges ; with which these wicked spirits labour to blow up the Christian. First, When God calls a person to some eminent place, or useth him to do some special piece of service. Secondly, When God honours a Saint to suffer for his truth or cause. Thirdly, When God flows in with more than ordinary manifestations of his love, and fills the soul with joy and comfort. These are privileges not equally dispensed to all ; and therefore where they are, Satan takes the advantage of assaulting such with pride. SECT. AGAINST SPIRITUAL WICKEDNESS. 291 SECT. I. When God calls a person to some eminent place, or useth him to do some special piece of service. Indeed it requires a great measure of grace to keep the heart low, when the man stands high. The Apostle speaking how a Minister of the Gospel should be qualified, 1 Tim.iii. 6. saith, he must not be a novice, or a young convert, lest he should be lifted up with pride, and fall into the condemnation of the Devil. — • As if he had said. This calling is honourable ; if he be not ■well ballasted with humility, a little gust from Satan will toss him into this sin. The seventy that Christ first sent out to preach the gospel, and prevailed so miraculously over Satan ; even these while they trod on the serpent's head, he turned again, and had like to have stung them with pride; which our Saviour perceived, when they returned in triumph, and told what great miracles they had Avrought; and there- fore he takes them off that glorying, lest it should deo-e- nerate into vain-glory, and bids them not rejoice that Devils zeere subject to them, but rather that their names vcert zoritten in Heaven. As if he had said. It is not the honour of your calling, and success of your Ministry will save you; there shall be some cast to the Devils, who shall then say. Lord, Lord, in thy name zee have cast out Devils! And therefore value not yourselves by that ; but rather evidence to your souls that ye are of mine elect, which will stand you more in stead at the great day than all this. SECT. II. A second privilege is, when God honours a person to suffer for his truth ; this is a great ])rivi]ege Utito you it is given, not onli/ to believe, but to suffer for his sake. God doth not use to give worthless gifts to his Saints ; there is some preciousness in it, which a carnal eye cannot see. Faith, you will say, is a great gift, but perseverance greater; without 292 AGAINST SPIRITUAL WICKEDNESS. without which faith would be httle worth; and perseverence in suffering, this above both honourable. This made John Careless J our English m-drtyv (who though he died not at the stake, yet in prison for Christ) say, such an hour it is as An- gels are not permitted to have, therefore God forgive me mine unthankfulness. Now when Satan cannot scare a soul from prison, yet then he will labour to puff" him up in prison; when he cannot make him pity himself, then he will flatter him till he prides in himself. Affliction from God, exposeth to impatience; for God, to pride. And therefore, Christians_, labour to fortifj' yourselves against this temptation of Satan: How soon you may be called to suffering work, you know not; such clouds often are not long arising. Now to keep thy heart humble when thou art honoured to suffer for the truth, consider. First, Though thou dost not deserve these sufferirigs at man's hand (thou canst and mayest in that regard glory in thy innocency; thou sufferest not as an evil doer) yet thou canst not but confess it is a just affliction from God in regard of sin in thee; and this methinks should keep thee humble. The same suffering may be martyrdom in regard of man and yet a fatherly chastising for sin in regard of God. None suffered Avithout sin, but Christ ; and therefore none may glory in them, but he ; Christ in his own, we in his: God jorbid that I should glory , save in the cross of Christ, Gal. vi. This kept Mr. Bradjord humble in his sufferings for the truth: None more rejoiced in them, and blessed God for them, yet none more humble under them than he. And what kept him in this Inimble frame? Read his letters, and you shall find almost in all, how hebemoans his sins, and the sins of the protestants under the reign of King Edzcard: It was time (saith he) J'or God to put his rod into the Papists hands; zve zoere grown so proud, formal., unfruitful, yea, to loath and despise the means of grace, when zee enjoi/ed the liberty thereof ; and therefore God hath brought the wheel of "persecution on us. As he looked at. the honour, to make him thankful; so to sin, to keep him humble. Secondly, Consider who bears thee up, and carries thee thro' thy sufferings for Christ. Is it thy grace, or his, that is sufficient for such a work? Thy spirit, or Christ's, l)y which thou speakest, when called to bear witness to the truth? How comes it to pass thou art a sufferer, and not a persecutor; a confessor. AGAINST SPIRITUAL WICKEDNESS. 293 confessor, and not a denier; yea, a betrayer of Christ and his Gospel ? This thou owest to God: he is not beholden to thee, that thou wilt part with estate, credit, or life itself for his sake. If thou hadst a thousand lives, thou wouldest owe them all to him: But thou art beholden to God exceedinolv, that he will call for these in this way; which has such an honour and reward attendint^- it: He might have suffered thee to live in thv lusts, and at last to suffer the loss of all these for them. Oh, how many die at the gallows as martyrs in the Devil's cause, for felonies, rapes, and murders! Or he might leave thee to thy own cowardice and unbelief, and then thou Avould- est soon shew thyself in thy colours. The stoutest champions for Ciu-ist have been taught how weak thev are if Christ steps aside. Some that have given great testimony of their faith and resolution in Christ's cause, even to come so near dying for his name, as to give themselves to be bound to the stake, and lire to be kindled upon them, yet then their hearts have failed : As that holy man, Mr. Benhridge, in our English ISIartyrology, who thrust the faggots from him, and cried out, I recant! I recant! Yet this man, Avhen reinforced in his faith, and endued with power from above, was able within the space of a Aveek after that sad foil, to die at the stake cheerfully; lie that once overcome death for us, is he that always over- came death in us. And who should be thy song, but he that is thy strength ? A})plaud not thyself, but bless him. Itis one of God's names, he is called the glory of his people^s strength, Psal. Ixxxix. 17. The more thou gloriest in God that gives thee strength to suffer for him, the less thou wilt boast of thyself: a thankful and proud heart cannot dwell together. Thirdly, Consider what a foul blot pride gives to all thv sufferings ; where it is not bewailed and resisted, it alters the case. The old saying is, that it is not the punishment, but the cause makes the martyr: We may say further, is is not barely the cause, but the sincere frame of the heart in suffer- ing, that makes a man a martyr in God's sight. Though thou shouldest give thy body to be burnt, if thou hast- not an humble heart of a sufferer for Christ, thou turnest merchant for thyself. Thou deniest but one self, to set up another; runnest the hazard of thy estate and life to gain some ap- plause, and rear up a monument to thy honour in the opi- nions of men ; thou dost no more in this case than a soldier, 3 who 294 AGAINST SPIRITUAL WICKEDNESS. who for the name of valour will venture into the mouth of death and danger, only thou shewing thy pride under a reli-. gious disguise makes it the worse. If thou wilt in thy sufferino'S be a sacrifice acceptable to God, thou must not only be ready to offer up thy life for his truth, but sacrifice thy pride also, or else thou may est tumble out of one fire into another; suffer here from man, a,; a seeming champion for t!)e Gospel, and in another world from God, for robbing him of his glory in thy sufferings. SECT. III. A third privilege is. When God flows in Avithmore than or- dinary manifestations of his love ; then theChristian is in danger of having his heart secretly lifted up in pride. Indeed the o-enuine and natural effect, which such discoveries of divine Jove iiave on a gracious soul, is to humble it. The sight of mercy increaseth the sense of sin, and that sense dissolves the soul into sorrow, as we see in Magdalen. The heart vhich possibly was hard and frozen in the shade, Avill give and thaw in the sun-shine of love, and so long all pride is hid from the creatures eye. Then (saith God, Ezek. xxxvi. 31.) 1/e shall remember your rcaijs and your doings, thai were not good, and shall lothe yourselves in your ozen sight, S^c. And when shall this be, but when God would save them from all their uncleanness ? as appears, rer. 25. yet notwithstanding this, there remain such dregs of corruption unpurged out of the best, that Satan finds it not impossible to make the mani- festations of God's love an occasion of pride to the Christian, and trulv God lets us see our pronencss to this sin in the short stav he makes, when he comes with any greater disco- veries of his love. The Comforter, 'tis true, abides for ever in thQ Saints bosom, but his joys come, and are gone again quickly. They are as exceedings, with whicli he feasts the believer, but the cloth is soon drawn.; and why so? but be- cause we cannot bear them for our every-da}'- food. A short uiterview of Heaven, and a vision of love now and then upon the mount of an ordinance, or affliction, cheers the spirits of drooping Christians, who, might they have leave to build tabernacles there, and dwell under a constant shine of such manifestations, would be prone to forget them- selves, AGAINST SPIRITUAL WICKEDNESS. 295 selves, and think they were lords of their own comforts. If holy Paul was in danger of falling into this distemper of pride from his short rapture, to prevent which, God saw it needful to let him blood with a thorn in the flesh; would not our blood much more grow loo rank, and we too wanton, if we should feed so long on such luscious food? And there- fore, if ever. Christian, thou hadst need to watch, then is the time when comforts abound, and God dandles thee most on the knee of his love, when his face shines with clearest mani- festations, lest this sin of pride (as a thief in the candle) should swail out thy joy. To prevent which, thou shouldest do well, First, to look that thou nieasurest not thy grace by thy comfort, lest thou art led into a false opinion that thy grace is strong, because thy comforts are so. Satan will be ready to help forward such thoughts as a fit medium to lift thee up, and slacken thy care in duty for the future. Such discoveries do indeed bear witness to the truth of thy grace, but not to the degree and measure of it : The weak child may be, yea, is oftener in the lap than the strong. Secondly, do not so much applaud thyself in thy present comfort, as labour to improve it for the glory of God, Up and eat (saith the Angel to the Prophet) because the journey is too "/* IN HEAVENLY THINGS. 317 Death or Devils, I stay to receive th}- last breath, and have here my Angels waiting, that as soon as thy soul is breathed out of thy body, they may carry and lay it in my bosom of love, where I will nourish thee with those eternal joys that mv blood and love have prepared for thee. FourcMy, Earthly things are empty and unsatisfying. We mav iiave too much, but never enough of tliem ; they ot't bri-ed loathing, but never content ; and indeed, how should they, being so disproportionate to the vast desires of our immortal spirits ? A spirit hath not flesh and bones, neither can it be fed with sr.ch; and what hath the world, but a few bones covered over with some fleshly delights, to give it ? The less is blessed of the greater, not the greater cf tlie less. These things therefore being so far inferior to th& nature of man, he must look, higher, if he will be blessrd, even to God liimself Avho is the Father of spirits. God intended these things for our use, not enjoyment: and what follv is it to think we can squeeze that from them, which God never put in them ? They are beasts, that moderatelv drawn, yield good milk, sweet refreshing ; but w ring them too hard, and you «ill suck nothing but wind or blood from them. We lose what they have, by expecting to find what they have not : none find less sweetness, and more dissatis- faction in these things, than those who strive most to please themselves with them. The cream of the creature floats at the top ; and he that is not content to fleet it, but thinks by drinking a deeper draught to find more, goes further to speed Avorse, being sure by the disappointment he meets, to pierce himself through with many sorrows. But all tlie-e fears might be escaped, if thou wouldest turn thy back on the creature, and face about for Heaven. Receive Christ, and through him hopes of Heaven, and thou takest the right road to content, thou s!.'alt see it before thee, and enjoy the prospect of it as thou goest, yea, find that every step thoa drawest nearer and nearer to it. Oh what a sweet chancrQ Avouldest thou find ! as a sick man coming out of an impure, unwholesome climate, where he never was well, when he gets into fresh air, or his native soil, so wilt tiiou find a chearing of thy spirit, and reviving thy sou! with un- speakable content and peace. Having once received Christ, first the guilt of all thy sins is gone ; this sjjoiled all thy mirth 1 Sis IN HIGH PLACES; OR, mirth before : all your dancing of a child, when some pin pricks it, will not make it quiet or merry ; well, now tinit pin is taken out Avhich robbed thee of the joy of thy life. Secondlv, Thy nature is renewed and sanctified, and when is a man at ease, if not when he is in health ? And what is holiness, but the crealure restored to his right temper in which God created him ? Thirdly, thou becomest a child of God, and that cannot but please thee well, I hope, to be son or daughter to so great a King. Fourthly, Thou hast a right to Heaven's glory, whither thou shalt ere long be conducted to take and hold possession of that thy inheritance for ever. And who can tell what that is ? Nicephorus tells us of one u^gbarus, a great man, that hearing so much of Christ's fame, by reason of the miracles he wrought, sent a painter to take his picture ; and that the painter when he came, was not able to do it, because of that radiancy of divine splendor which sat on Christ's face. Whether this be true or no, I leave, but be sure there is such a brightness on the face of Christ glorified, and that happiness which in Heaven, Saints shall have with him, as forbids us, that dwell in mortal flesh, to coni;eive of it aright, much more to express; 'tis best going thither to be informed, and then we shall confess we on earth heard not half of what we there find, yea, and that our present conceptions are no more like to that vision of glory we shall there have, than the sun in the painter's table is to the sun itself in the Heavens. And if all this be so, why then do you spend money for thftt which is not bread, and your labour for that which satisfieth not, yea, for that which keeps you from that which can satisfy ? Earthly things are like some trash, which do not only not nourish, but take away the appetite from that which would. Heaven and heavenly things are not relished by a soul vitiated with these. Manna, though for deliciousness, called Angel's food, yet but light bread to an /Egyptian palate. But these spiritual thing* depend* not on thy opinion, O man, whoever thou art (as earthly things in a great measure doj that the value of them should rise or fall as the world'-s exchange doth, and as vain man is pleased to rate them : Think gold dirt, and it is so, for all the royal stamp on it ; count the swelling titles of worldly honour (that proud dust so brags in) vanity, and ' ^ ti.ej IN HEAVENLY THINGS. 319 they are such ; but have base thoughts of Christ, and he is not the worse: shght Heaven as much as you will, it %villbe Heaven still ; and when thou comest to thy wits with the prodigal as to know which is the best fare, husks or bread ? Avhere is the best living, among hogs in the field, or in thy Father*s house? Then thou wilt know how to judge of these heavenly things • till then go and make the best niarket thou canst of the world, but, look not to find this pearl of price, true satisfaction to th^'^ soul in any of the creature shops ; and were it not better to take it when thou mayest have it, than after thou hast wearied thyself in vain, in following the creature, to come back with shame, and may be miss' of it here also, because thou wouldest not have it when it was pffcred. END OF THE FIRST VOLUME, T. Plummer, Printer, Seething-lane. /;(?6 M^ W