■m- i Iran fc'^*"^* IS^^^H /•""I <& PRINCETON, N. J. Collection of Puritan Literature. Division Section Number / % V It ^^^♦frfr^^^fr H^S^fr ^frj $<$»^M»<£$/ Htftory of Angells, BEING A '§ Theological! TREATISE of our II |f; ; Communion and Warre with them, | HanJIed on the 6 th Chapter of the Efbtfittu, f ± the ir 3 l3) ,3, i 4 , |5, if, % 7y t 8. Verfes. c - % ♦ By Hbnrt L-awr ENCE/a Member of this prefent Parliament LONDON-, Printed by ^/. 5. and are to be fold by William Nealand in D«c/( L«m, 1649. i % - X VP To my Moll deare and Mofb ho nour'd Mother , T he Lady LAWRENCE. Moft honour'd Mother y Vring. this bufy time , in the which our coun- try (fubje&ed to thofe ca- lamities,of which by faith we fee the cataftrophe _ glorious) hath beene. the ftage of lb much a&ion ,/and the field of ib many battailles, my lot was caft to be * . from The Epistle from home , and in this retirement,if I in- joyed not the happinefle of his wifh , to have orium cum digmtate } leifure with di- gnity , (for I pretend but to an excufe) yet it was without any juft caufe of reproach, for the warre found me abroad,not lent me thither , and I have beene onely wary without a juft and warrantable reafbn , to ingage my felfe in that condition , from which a providence feem'd to refcue mee. But of all the peeces of our life , wee are accountable for thofe of our greateft lei- lure , whereas publike and vifible imploy- ment gives its owne account. It was faid of Cato , that hee conflicted with manners , as Scipio did with enemyes ; The conflict with manners , as it is a kind of warre , from which no condition will free us , fb lei- lure and retirement is commonly the op- portunity of it j for fuch enemyes will find us fboneft in that condition , as on the other fide, wee have an advantage by it , to feeke out, and improove all the ftrengthes, and aides , that are requifite for our owne defence , and the incommodating of our enemyes. In this warre therefore, to which my leifure more eminently ex- pos'd Dedicatory. pof 'd me , and to which alio it more fit- ted 5c determin'd me, I was diverfly acted, according to the feverall methods,and oc- casions of warre , by the great GeneralJ of all his people Iefa Chnfi , fbmetimes con^ Aiding with the knowne, otherwhiles per- illing the di/coveryes of the unknowne corruptions of my owne heart, and others. I found afluredly , That a mans foes Were them of his oWne houshold, and that to be delivered from the ill men ourfehes 3 Was to be aVoWed as a rich and high mercy. But as molt warres , that have their rife and beginnings at home, and from within , are not determin'd , and concluded within that circle, but togrea- ten and affure their paity , and prevailing, feeke the affiftance of forreigne aides , or find (at leaftj their homebred differences and divifions made Life of by neighbou- ring powers , who while they pretend to helpe their friends , ferve themfelves , or fbme third ftate , to which their proper in- terefts ingages and determines them: So did I conceave,that in this fpirituall warre, there were not wanting aides and affi- ftances from without, that were of mighty influence in the bufmefTe of our fight- * i ing, The Epistle ing, and who by ftratagems , and methods, as well as by fine force , contributed ex- ceedingly, not onely to the laft iffue of the warre , but to the fucceffe almoft of every battaille. And thele , though they were of wonderfull moment , yet me thought were generally little considered , but men terminated their thoughts with- in the compafle of themfelves , or if they went farther , lookt prefently , and imme- diately upon God , (as in every thing it is an eaiy and vulgar llep from the laft effect to the higheft caufe) whereas thofe hoafts of Angells , which on either fide more immediatly managed and improoved this warre , as they are {pirituall and invifible beings , fo they pafle with us, un-feene, and undifcerned, in a great proportion 5 and we, who are the fubje&s of this warre , and whofe interefts are especially concern'd m it , by not knowing or confidering , can neither improve our moft active, and moft powerfull friends , or enemyes , to our ad- vantage. I was guided therefore by fiich thoughts as thefe to the enfuing medita- tions : and as we ufually are more fenfible of our enemyes then our friends, fb the firft Dedicatory. firft defigne I had , was to difcover what influence the evill Angells have upon us , and our acl:ions,what parts they ac~t,& how they communicate themfelves to us, and affecl: us for ill. But as commonly things have not the fame place in the execution , which they have in the defigne , fo I found it neceffary in the method of this difcourfe, to confider firft of the Angells in their pure naturalls, and then, (as of the moil eminent patterne of Angelicall power and influence) of the good Angells, and after that , (with the due difference of the abate of power and ftrength which finne had cauf 'd) of the influence,and en c e£t.s,which the evill Angells have upon mankind, which every one experienceth,though few, enough know it or confider it. And becaufe in a fubjeel: of this na- ture, nothing is moreeafy , then to wander even to the loofing of our felves in the fpe- culative part , I endevoured to remedy that inconvenience throughout , by certaine praclicall Corollaryes , which might re- duce the notionall part of the difcourle to the ufe and end intended , and might let us * 2 fee The Epistle fee how much our intereft is concerned in the right knowing and improoving thefe mighty fpirits. And laftly , becaule the Scripture I firft pitcht my thoughts upon in order to thefe things , furnilht me with proper armes for this holy warre , I judg'd it would be a good accefle to this difcourfe (of which alfb it might conftitute a third part) to Ihew thofe armes,and to give what light I could to the right wearing and ufing of them. For other thinges I , pretend neither to fuch a method , or language , or what ever elfe of that kinde, as is wont to begett a reputation with many readers ; for befides the vanity of fuch affectations in a fubjeel: efpecially fb ferious , thefe thoughts were form'd for a more private ufe , then their prefent condition leads them to > nay fuch thinges as were but necefTary , as a divi- fion of this difcourfe into chapters ( of which it was eafily capable ) a more cor- rect printing, and fbme other perfedtings of a like consideration , have by reafbn of the bu fines of my owne occafion , and a miftake fbmewhere , beene wanting ; this I pre- Dedicatory. I pretend to , to magnifie God in thofe mighty hoafts of lpirituall fubftances, which he manageth wonderfully and dif- ferently , for the good of his children •> to gratifie and lerve the good Angels,who (if I may judge of others by my felfj have been too little confidered , in order to them, or our felves ; and to proferTe,and ( as much as in me lyes) to affift, to aa irreconcileable , and everlafting warre , with the greateft and mofl: inveterate ene- mies of God and man , the divell and his Angells: And lafl: of all (which I men- tion'd in the beginning ) to give one in- ftance,that I have not beene idle in thefe bury times , nor without the thoughts , and dengnes of warre , in an age, when warre is become almoft the profeffion of all men. Why I infcribe thefe papers to you , My dear ell Mother ywill neede-no larger account then this ; "Nature and jour oWne goodneffe , have form d you ablef , to pardon me in any thing , therein I fhallneede it-^nd of all 1 have hnoWne of either Sexe ,/ have mett With feW more dill- gently inquifitive , or pertinently reafoning of things of a raifedand abfraBed nature, (especially which might have influence into the good of another If e) then The Efist. Dedic. then your [elf. To which I adde , That I pro* fejje to hdbe infinite ingagements 3 to eCPoW my [elf before all the World Moft honoured Mother Your moll obedient Sonne & Moft Humble fervant HENRY LAWRENCE. WWtt that is , that yee may hold your ground though you fhould receive wounds, and thrufts yet that you may not give way, as ver. 13. thatyee may withfland in the evill day ; The day of temptation j isanevillday , a day of trouble, a day of tryali , and! often in refpeel; of the event, evill, therefore deliver us\ from evill : And having done alitoftand, that is , if you j doc all in this fight G od commaunds you, and omit no- thing j by the vertue of God, you will ftand, but there is no dallying with fuch an enemy , your {landing muft be a fruit and refult of doing all. Thewiles of the Divell; the word is Methods ,that is, the i divell like a cunning fencer hath his faints, knowes how ; to take his advantages , and like a great commaundcr i hath his ftratagemes , by which hee doth as much as by j fine force , and thefe are well laid , there is a Method in j them tomakctheworkethefurer, one thing depends ! upon another , and all contribute to make the refult j firme. For wee wrafile, that is, dc confliclu, efl fcrmo, non de In do, j we fpeake of conflicts, not of play, or fport ; not againjl | Flefh and Blood, that is , that which wee have onely in I our eye is flefli and blood , wicked men that wounds us j and perfecLiteus, where note, that God calls all wicked men , all the enemies of his Church , buVjfcf hand blood; I now they are the molt perifhable things when God | will blowe upon them ,for all flefh isgraffe ; though the 1 A 2 enemies! A Treatife of our Communion enemies be never fo great and mighty, they are but as grade and ftubble. Orfecondly flefh and blood, by which may be under- ftood your carnall lulls, the concupifcence of the flefh , and the boyling and ebullition of the blood to anger , and all paflions, it is not fo much, or it is not efpecially againft thefe you wreftle , but rather againft him that a&s them , and makes ufe of them to your mine and dif-advantage , which is the divell , and this hee may perhaps fpeake againft the opinion of theHeathen,who understood not the operation of the di vell,but thought ail our conflicts was againft internall paflions. But againft Principalities , hee feemes to defcribe the divels heere which are our enemies ,firft from the prin- cipality of their nature , by which the eminency and raifednes of their nature in refpedt. of this vifible world is fet forth , that as the ftate of Princes differ eminent- ly from other men , fo the nature of divells, as Princes, excells the nature of men and of all vifible things. Againft Powers ; hee calls them Powers (imply without any addition to fhewe the eminency of their power, af- well as of their natures, that as they have a nature, farre above flefh and blood , fitted for great things , fo they have a power futable and fitted to act this nature , as may be feene by their effects , both upon us and upon the world, though wee are not fo to judge of their power as the Manichees , who feigned two fupreame powers a good and a bad j which conflicted perpetually each with other , for their ^ power falls as farre below Gods, as it is above us, and infinitely more. Againft the Jty/ers of the darhnejje of this world: Heere the Divels are defcribed from the univerfall dominion they have in this world 5 they are called the Idlers of the darj^ nejfe of this world, to fhewe what the Divell is conversant about t J And Warre with AngeUs. about, all his worke is to bring in darknes, and to fhewe principally the feate of his Empire : Hee is not the ruler of the world, that i s Gods Territory, hut of the dark- nes of this world , the children of darknes ; though hee ceafeth not to interpofe , and excercife rule, even over the children of light, and within the Saints , fo farre as darknes pofTefleth them. It is alfo called the darhnejje of this world, to fhewe the terme of his Empire; it is but in this life , in another himfelfe fhalbe fubject to dark- nes, and et email torments. Againfi fpirituall nickednejje in high places : Bc{a trans- lates it fpirituall malices , the words are 7ndj^(tUy.oi r Coloft. 1.16. For by him were all things created, whether in heaven or earthy, vifible or invifible, whether they be Thrones or Dominion s s or Principalities , or powers, alltlrinvs were created by him and for him : Wee fhall not infifh hcere upon the particuler titles , but you fee heere creation of things in heaven , afwell as in earth ,. and invifible , afwell as vifible , fo Pfal. 148. 5-. Let them praife the name of the Lord, for hee commanded and they were created. What was created ? all that hee had named before, the heavens and the Angells. Hee begins with the firft and moll eminent peeces of creation : If you afke when they were created? ceitainely not before the created matter of the vifible world, for Mofes faith, Inthebennnirw God created the heavens and the earth , if they had bene therefore created before, there fhould have bene a be- ginning of time , and working before that , befides its faid God wrought all his workes in fixe dayes , and ' refted the feaventh. If you afke what day they were created ? in all likejyhood , the firft day with the fu- preame heaven , in relpedfc of the fimilitude of their nature ; they give alfb another reaibn Job. 38.7. When the morningflarres fang together , and all the fens of God [baited for joye , becaufe they ieeme thereto applaud God in the workes of his creation : vizt, when the hi gheft heavens and firft matter was created 3 out of which other things was formed. 2. Thefe A T Treati[e ofor/r Communion 2. Thefe excellent creatures are true fubftances, and doe really exift , contrary to the opinion of the Saduces, that denied Angells and Spirits, that is, that thought by the name of Angells was meant nothing but good or ill infpirations,or motions,or els the won- ders and apparitions which were wrought by God ; but nothing is more abfurd then this for. Firft they were created , therefore they were fub- ftances and not accidents in another fubjecl:. 2. They are endowed with underftanding and will , by virtue of which they were capable of finning, and departing from the truth, of obeying , or {landing out againft God. 3 . From their office they appeare before God, they ferveGod, wee are commaunded to make them our Patternes, they come to us, admonifh us of Gods will , they teach, protect and comfort us. 4. From their apparitions and fervices , they ap- peared often to the Fathers , they wraftled with Iacob, eate with Abraham , carry the eled: into Abrahams bofome , they gather the dead at the day of judge- ment, and weefhalbe like the Angells ; alfo Chrift was faidnotto take upon him the nature of Angells, and Paul chargeth Timothy before Chrift and the eledt Angells , and Chrift is laid to have a name given him above the Angells : Laftly to give a ground out of Phi- lofophy , Ariftotle faith that to the perfection of the world it is necefTary that there fhould be three forts of fubftances, invifible, vilible, and partly invifibleand partly vifible, as if hee had hit (as indeed hee did) on Gods creation: The fecond are the heavens and ele- ments , and compofitions out of them, the laft are Men, which have an invifible fonle , and a vifible body, and hold the middle , the firft therefore mult be the Angells : And Wane with Angells. Angells : If you af ke as an appendix to this , whether the Angells have bodies, or are altogether incorporall, it is a queftion controverted betweene the Philolb- phers , the Schoolmen , and the Fathers ; the Plato- nifte would have them have bodies, to which many of the Fathers adhere ; Ariftotle and the Schoolmen would have them altogether incorporall , the reafons on both fides are not unworthy confidering , if one would amufe themfelves in that , out of which the Scripture gives no hTue,I will not trouble you with it, onely this, its fafe to fay, that they are not efTences fo fimple as they are altogether uncapable of compoii- tion , it is onely proper to God to have his being and eflence or fubftance the lame ; Angells are mutable , they confift of an a6t which they are , and of a power into which they may be reduced , it is one thing in them to be limply , and another thing to be indued with understanding and will , to be and to be good, to be and to be wife, God onely is Iam y uncapable of any change , as of any compoiition ; To fay God were an Angell, were a derogation, as to fay hee were a body , unlefle you fhould meane by a body, a fubftance, as Ter- tullian did,and fo called God a body, that is, a fubftance : But if they have any fuch compoiition , as may be cal- led a body, it is certainely of the greateft finenefle and fubtilty a fpirituall body , and therefore not like to be of that groflenes that either the aire is , or thofe heavens that are framed out of the Chaos , but neerer the fubftance of the high-eft heavens, which fee me to have bene made at the fame time : To conclude , it will be fafe to lay that in comparifon of God they are bodies , in companion of us they are pure and mighty Spirits. From this that hath bene faid in generall , of the nature of Angells, coniider by way of corrollary. B Firft IO A Treatise of our Communion Firft in that thefe blefTed fubftances are creatures brought with you by God , out of the fame wombe of nothing , and raifed from that loweneffe to the height and dignity they poiTefTe , how great then is that God that can make and forme fuch beings from nothing. Wee praife workemen that with all accommodations of inftruments and matter can produce fomething worth the looking on , but nothing and fomething are all alike to God ; Alfo hee can make of one lumpe aveflellof honour , aseailyas of dishonour, if the workman be to be efteemedby the worke ; confider thefe mighty pieces, and who made them, breake into an admiration and bleffing of God , as David did Pfal. 1 04. 1 . Blejje the Lord , my joule , Lord my God thou art very great, cloathedwith honour andMajefty , why hee was able to forme and create thofe mighty things and among them the Angells , ver. 4, WhomaJieth his An- gells fpirits , his Minifiers aflame of fire, where (by the way) hee gives you their nature and office,for their na- ture they are fpirits raifed and excellent , for that of- fice,they are minifiers. 2. But fecondly if God created them , then feare them not hee hath a hand over them ft ill , hee that bounds the fea , will bound the divells , They are reserved in chames,as well to their effects, as to their pumfhments, they cannot breake loofe nor get beyond their Tedder : On the other fide there are good ones amongft them , which fhalbe ordered to your advantage by this maker and creator of them , who mindes us as well as them , andmindes them for us , of which wee have a good pledge in Iefus Chrift , Who tooke not on him the nature of Angells, but tooke on him the feed of Abraham, ou r nature and furely all creatures {ball fubferve to that compofition of which G od is a part* 3 If And Wane with Anvells. __ o II 3 . If God created the Angeils , feare no loweoefTe , God can raife you high enough in a minute, can you imagine alirioft greater termes of diftance , then from nothing to an Angell,wee fuffer many graduall changes in our bodies and ibules , but God can raife us in a mo- ment, if hee pleaie , to thehighefl pitches of grace, or comfort, andprofperity. 4. How great is that love to piece up with much care, and paines fuch veffells as wee are , who could in a moment call new ones of a better forme , and fill his houfe with Angeils ; but hee loves our tribe , and hath condifcended to us , and done more for us then for the Angeils. 5". You fee reafon to confider of the Angeils not as inipirations , motions, fanfy.-s, or phantafmes , but as of reall fubltances , and exiflences , nughtie Spirits , that in the frame of the world and order of nature come I neereii God, and pofTcile the next place to him , for fo j they are, and as fuch are the immediate inflruments of 1 God, which have ever had much to doe with the fonnes of meo,though fometimes in apparitions more futable ' to our nature, fometimes in a more fpirituall converge, | more agreeable to, their owne nature, but ever they have bene beirfgj that have had and ftill have , a great ' part to play , and therefore as the good Angeils arc of more uie then wee confider , fo the evill (which is to our purpofe efpecially) are moft powerful!, and mali- gnant fubftances , farre above the capacity of flefh and blood , carrying themfelves rather as Princes and Powers , and Dominions , and being a6ted with the greateft malice,are alwaics watching, alwaies tempting, alwaies cbferving , ever (if wee looke not to it) ruining and deftroying us 5 warring with weapons futable to our complexions and lulls , betraying fimple foules with B 2 their &>> x 3 Firft becaufe the Angells are not produced out of the power of any matter as corporall fubftances , and thefoules of beafts,but are produced onely by the word of God , and therefore as they have no internall prin- ciple of being, fo have they none of diflblution , for there is the famereafon of being, and not being. Secondly Angelicall natures as the foules alfo of men, are not compounded of matter & forme, but are fimple formes and fubftances , fubfifting by themfelves ; now all corruption , mortality, and death is by the fepara- tion of the forme from the matter , as when the foule is feparated from the body, which is corruption , or death, or when the accidentall forme is feparated from the fubjedt , as white from the wall, or health from the man , now what ever wants matter is in^^r^ptiMp . becaufe there is no compofition, and fo no feparationj but the Scripture concludes this beft in affimulating the ftate of immortality in which wee fhall be to the Angells j This is the third confideration wee make of the nature of Angells, that they are immutable. Fourthly wee will confider of the apparitions of Angells , of which wee heare fo frequent mention in the Scriptures , and the confideration whereof will proove fo proper to our purpofe. One manner of their appearings hath bene in dreames , another in virions , the third in afllunption of bodies,and that either ofbodies formed of nothing, or of pre-exiftant matter theniformed , or poffefling and acting naturall bodies already made. Some have thought, there hath bene no afllimption of bodies , but onely an appearance to the fancy and imagination ; but that mull needs be otherwise , for what ever is a fubftance which is not a body, nor hath a body naturally united , and yet is fometime" feene B 3 with r. 2. 4- Mfr* 14 A Treatise of our Communion 2. Obj. Jnf. with a bodily fight or viiion inuft needs take up a body, and further this was not an imaginary and phantafticall apparition, becaufe fuch an imagination is not feene by the fences without, but by the fancy within. 2. An imaginative fight being onely within in the imagination confequently appeates to him onely , which fo fees it,but that which is feeneby the eyes,be- caufe it exifts without and not within the minde, may be feene alfo of all others fuch apparitions, were of the Angells that appeared to Abraham , to Lott , and to the men of Sodome, who were feene by them , and in- differently by all. But if you obj eel: to what end was this afTumption of bodies , fince the power of the Angells exceeds ail Wdity mignt (and this will not be unuiefull to con- fide-r fince it makes way to fhew to what end they appeare and what they have done, and can doe for us and upon us, both the good and bad.) The Angells aflumed bodies for the manifeftine themfelves , not for the doing of their worke ; but that they might familiarly fpeake with men , without their terrour and dread. Aquinas gives other reafbns, that they might manifeft the intelligible fociety and converfe which men expeel: with them in another life; And in the oldTeftament that itwasacertaine figurative declaration , that the word of God fhould take humane rlefh , for all apparitions in the old Te- ftament were in order to that apparition of the fonne of God in the flefh : If you alke mee what kirde of bodies they tooke, and whether they were true men or no , in taking humane fhape s ? Anfw. Fi rfl though they appeared in a humane fhape , they were not true men , as Chrift was a true man , becaufe hee was per- sonally and typoftatically united j but bodies were not united And Wane with An^ells. if united to the An^ells, as to their forme , as the hodie is to the fbule which is its forme , nor was the humane nature body and foule , united to the perfbn of any Angell, but they tooke bodies to them as garments which they tooke up, and laid downe upon occafion. If you afke of what thofe bodies confided > It is like ordinarily of fome of the Elements, as of the ayre. And if you objed; that the ayre is improper to take figure or coulour , becauie it is fo thin and tranfparent > The anfwer is , that although the ayre remaining in its rarity doth not reteyne figure or cou- lour , yet when it is condenced and thickened , it will doe both as appeares in the clouds. Another way of appearing was in pofTeffing fome naturall body , fo the divell entred into the ferpent , and an Angell fpake in Balams AfTe ; fo you read often of men polTefTed with evill Angells , the men fpake not , but the divell in them, the like may be faid often of the. good. Now if any (hall afke what becomes of thofe bodies? The anfwer is , if they be created of nothing, they are reduced into nothing, by the power of God ; But if they be formed of pre-exiftent matter , the worke being done for which they were taken up , they are refolved againe into their Elements, or Principles,but if the bodies were naturall, reall and exiftent before, they were left fo againe, by the departing of the An- gells , ib was Balams alfe and many bodies pofleft by the divells call out by Chrift. . , Another confideration is whether the Kngells ha- ving ailumed thofe bodies , did put forth a&s of life , whether they fpake and fung , or eate and drunke , as they feemed to does this is handled with much contro- veriie , but it is certaine they did what they feemed to doe, as appeares by the plaine direct ft.ory of Mofes con- M- i6 A Treatise of our Communion M- concerning the Angells , that appeared to Abraham , and others , and this is afford that what ever the An- gells appeared to have,or doe,that they had, & did,for they never deceived your fences, their coulour, their fhape, their eating, their drinking, their fpeaking was what it feemed to be, for the fences are not deceived about their objects, if the diftance be proportionable, and they no way diftempered, for if the fences are or- dinarily capable of being deceived, then you may que- ftion any thing, fubje&ed to fence, as whether the fnow be whit, &c. Now all this they did,not by vertue of an internall forme , but an Angelicall power , quic- kening and mooving the body they a£ted;and it is ob- fervable , that when the Angells would hide their na- tures , that they might converfe more familiarly with men , they would eate , and drinke, and fpeake ; But when they would be acknowledged for Angells , then they denied to eate meate, as ludges 6. in the ftory of Gedion, and of Sampfon, ludges 13. Ifyouafkewhat became of the meate they eate , for their afTumed bodies needed no nourifhment ? I would afke you what became of their bodies , their meate alwell as their bodies" was reduced into nothing , or the pre- exiftent Elements , of which they confifted , as that which Chrift eate after his refurrec-tion. There is one queftion more in this fubjecl: , with which I will end, and that is j Why the Angells make not theirajparitions now , as formerly they have done ? The heathen who were ignorant of the wayes of God , afcribe this to the fins of men , that God being now difpleafed with them , hath no more minde to converfe with themjBut the reafon is quite otherwife, becaufe as God would be worfhipped in fpirit and truth, And Wane with Angells. . o _J[7 truthjfo hee would have us walke in the fpirit,and con- verfe more with the fpirit then formerly 3 and Chrift being now in the flelh, and in heaven , hee would have us live , by the faith of him , and a greater meafure of the fpirit being now given, hee would have us converfe with the fpirit , and thefe fpirit s , in a more invifible way : As alfo the Church being now confirmed by God , needs not thofe vifible , and fenlible confirma- tions , as formerly , which is the reafon alfo of die ceaflng of miracles , they were appropriated to the laying of fondations, both of the law and the Gofpell, we walke now in the vertue of thefe apparitions, which were of old and in the power of thefe miracles , and befides wee have faith enableing us jo converfe with the Angells in a way more fpirituail : So much for the apparition of Angells. Firfl from the immutability of the Angells , you fee the reafon of their indurancc, nothing can deftroy them , but God immediately , and God will not , the lame reafon is for the foules of men , tor they as the Angells are not produced out of matter , are not com- pounded of matter and forme, but are pure fubflances, created and infilled by God immediately , and fo not fubjecl: to corruption : And tor glorified bodies, when they fhall have put on a celeftiall forme , this corruptible {'ball have put on incorrupt ion , this paflive principle by i which they are corruptible (halbe deftroyed , they wiil j then be in the fame condition of the Angells,uncapable of fadeing or alteration. From the apparition of Angells , fee the care that God hath had of his Church in all times , Hee hath not ; left himself without witnejjk to the world , in that hee gave t them raine and fruit full fiajons, nor to his people, for hee hath given them the apparitions of Angells and invi- \ fible fiibltailces. C Secondly Coral. i. i8 Of our Communion 2. 6. Secondly, learne the dignity of faints that have had the Angells to be their minifters , and fo farre as to humble and debafe themfelves to take up fhapes , that were not their owne, Heb. 1. 14. Are they not all mi- niftringjfeirits, (3 c. Thirdly, confider themeaneneffe of mans nature in refpecl: of the AngelicalLwee cannot beare apparitions fcarce in our owne fhape , but out of it in any higher wee are confounded. Fourthly , fee the blefTednefTe of our conditions, wee fhall be as the Angells, as little depending on Elements and outward things, the more wee can frame our felves to this independency of living now , the more raifed wee are, it is good to have our happinesin few things , and to be ealily able to quit the roft. Fiftly, admire not bodily beauty , you fee an Angell which is a creature, but one degree above us can frame beautifull fhapes , which fhall be a&ed and moved and within a while comes to nothing , and this beauty of our bodies , this Elementary beauty , this mixture of whit and red , is almoft as perifhing , a little blaft of ficknes , a little undue commotion of the humours renders it alfo nothing. Sixtly , fee the great love of the fbn of God in his apparition , who though above Angells, as being their creatour , Coll. 1 . 1 6. "Though hee were Godbkjfedfor ever, yet did not abhorre our nature , but as hee tooke our nature and not that of the Angells , fo hee tooke it up indeed , not infhewe, as the Angells who troubled not themfelves, with the heavinefTe, indifpofltion,and vildeneffe of our bodies , but Chrift fo tooke our na- ture , as he fubjected himfelfe to all our natural! in- firmities, and to have as wee, a vilde body. Seaventhly>by the frequency of the former appari- tions And Wane with Angells.. 19 tions of the Angells, you may know they are not idle now , although wee living by faith have not fiich a vifible converie with them as formerly ,but as miracles are ceafed, fo are their appearings feafed, but not their workings though their couverfe be not fo fencible,yet it is as reall : But of that in another place. So as the fifth thing will be to confider about the adminiftrations of Angells to us , and the deputations they have from God concerning us. And firft , wee muft know that the doctrine of the Angell Gardians hath bene exceeding antient , not onely amongft the Chriftians , but the heathens alio , who drew much of their knowledge from the Scrip- ture, and they thought that every man had his Angel!, which was his Geniu£l\ence are thofe phrafes , Invito, Minerva , & contra genui facere , that when their Angell or G#w2J?infpired them one way , they would do adls notwithftanding contrary to fuch infpirations , and to their Genius. Secondly , fome, not onely Philofophers , but Chri- ftians have thought that every man good and bad , was under the guidance of a good Angell , which to the re- probate was an aggravation of their finnes , but it is cleare that the tutelage of the good Angells , belongs onely to the elecl: for fo it is , Heb. 1 . 14. Are they not all 'mini firing (pints, fent forth to mimjier to them who [hall be heiresoffalvation > Exclusively , that is , to them and no others. Els hee would not have made it a priv Hedge , and prerogative to the faints , but given it in common rather amongft men. So Pfal. 9 1 . 1 1 . Hee J hall give his Angells charge over thee , but to whome \ ver. 9. thofe which make the Lord their refuge, fo that it is cleare , for them and for no others. And it doth not hinder, that this was fpoken imme- C 2 diately r. 20 Of our Communion diately to Chrift , for fo are all the promifes which concerne the elecl: , they are made , and made good firft to Chrift,and from him as a head they difcend to his members. A third confideration will be , whether every elecl: perfon hath a particular Angell deputed for him , or whether all indifferently ferve all : Not to trouble you with the difpute, fome incline rather to the negative, becaufe they thinke it is a derogation to the goodnes of God to his people , who gives them the heavenly hoft amongft them and to them all , for their ufe and protection , but neither doth this fatisfy mee , nor their anfwere to the places alleadged, for the former opinion, but before wee proceed further I affirme : That it is probable that every elecl' hath his proper and peculiar Angell deputed as his keeper and com- panion, yet fo as extraordinarily many may be fent to his ayde, for proofc of this Math. 18. 10. Tal^e heed that you dejpife not one ofthefe little ones , for in heaven their An- vells doe aire ayes behold the face of my Father which is in heaven. Wherein feemes to beheld out plainely the particular guardian-fhip of Angells, for hee faith, their Angells, that is, their particular Angells , els hee might have faid the Angells , which are not onely their An- gells, but the Angells of all the elecl: with them, fo as hee feemes to have meant their particular Angells which were deputed to them as tutors and keepers, which becaufe it was a thing fo honorable to them, they ought not to be difpifed; the Antients were of this opinion; and therefore Ierome fayes upon this place ; It is a great dignity of fbules that every one from his nativity hath an Angell delegated for his keeper. Alfo A els 12. i y. when the company with one accord af- firmed that it was Peters Angell , that knocked , as a thing -- And Wane with Angells 21 thing notorious amongft them that men had their j particular Angell guardians ; And from this opinion amongft thelewes arofe that received and common j opinion among the heathen , that every one had his • Ancrell or Genius: Now no man affirmes or need affirmc that upon occafion there are not more then one de- puted to the fervice of an elect man (which may fatif- fie them of the other opinion)for manyAngells carried Lazarus into Abrahams bofome , and the Angell of God rejoyce over one finncr that repents : Befides more Angells then one brought Lott out of Sodome. As for the anfwere out of that place of Peter , that it might be one of his Angells , that lookes like an eva- fion,nor feemes it any derogation, but an honour to the faints to have their particular Angells, fo as wee doe not limit them to one , in all cafes ; About this there are ibme other queftions mooved ; As when this Angell Guardian begins his charge , whether when the child is borne , or baptized, or afterwards. There is no rea- fonwhy the beginning mould depend upon Baptifme or any ordinance ; for the other if one would argue it there might be more queftion , I mould rather thinke that the Angells begins the execution of his charge , aflbone as the foule is infufed , for though the child be a part of the mother, yet it hath a diitincl: being of his owne , and is a perfon confining of foule and body: Againe fome confider whether the Angell keepers doe ever leave men or no with whofe Guardianfhip they are be trufted > Certainely never totally , for as our adverfary the divell goes about feeking whom hee may deftroy , fo our Angells intend their worke , of preierving and keeping with all diligence j But as God leaves us that affliction or fin may follow : So may the Angells of God alfo , which are his mefTengers and mini- 22 Of cur Communion mioifters, they may withdrawe for a time of affliction and the like, and returne againe for our advantage: for the keeping of theAngells is nothing els,but a certaine execution of Divine providence concerning us; Now God never leaves us , therefore not the Angells , But they are often with us as Phifitians are with thofe who have filthy ulcers , they flop their nofes, & adminifter the medicine, fo doe they, our vanity & fins extreame- ly offend them, as it doth God, yet their obedience to God and Love to us, keepesthem fteddily to us, though in our ill waies , wee are no waies pleafant to them, but They [ball ahvayes beare us in their armes, as Pfal. 91. that no evill befall us. The next Queftion as an Appendix of this is , whe- ther Provinces , or Communities have their Angell Guardians or no : It is very probable they have, as men their particular guardians , and yet the concurrence and affiftance of more as they need , that place of the 10. of Daniel is famous where mention is made of the Prince of the Kingdome of Perfia, and of the Prince of Grecia,and of Michael their Prince ver. 20.2 1 .and ver. 13. The Prince of the Kingdome of Perfia rvithflood him , but Michael their Prince came to belpe bim:\Jpon this place lo cleare Ierome,and all expofitours agree , that there are Angells deputed to the care and protection of Provin- ces & Countries Some other places are brought, but this cleare one (hall fuffice ; The fame reafon alfo might be given forChurches which are Communities very deare unto God ; The fathers were of that minde, and many bring thofe places of the Revelation to the Angell of particular Churches, as of Ephejus^c. which they under- Ilood of the Angell Guardian ; I will not difpute that , but that place of 1. Cor. n. 10. might mee thinkesas probably be urged , where the women were to have power And Wane with Angells. 2 3 power over their Heads,becaufe of the Angells, in which place certainly the Angells, not the Ministers, are meant. And me thinkes it is pro ratio or an argument rather from the leffer to the greater, God doth take care for oxen, faith Paul, then much more forMinifters;So doth God givefuch honour to Provinces , then much more to Churches , which are Communities much dearer to him , but I fhall not enlarge this now particularly. Wee will now fpeake of the reafbns , why God ufcth this miniitry of Angells towards us. If youafke in generaliwhy God meth the miniftry of Angells ? It is for his owne glory , hee hath crea- tures about him fit for his fervice , Dan. 7. 10. there is a brave Court , Thoufand , Thousands miniver unto him , and ten thousand times, ten thoufand fland before hiru. But if you af ke , why God ufeth this Miniftration and Guardianlhip of Angells, towards us? Hee doth it firft to preferve that Eutaxy that good order , whichhee hath put into things , as thicker bo- dies, and more inferiour are managed by more fubtile and powerfull ; So the Bodies of the Beafts by a fpirit of life , and irrationall fpirits by rationall , as Men governe Beafts , foby the fame reafon of proportion, the Angells which are invifible fpirits , and are all fpi- rits , have an influence upon men, which are partly fpi- rits and partly bodies. Thus the Fathers , all vifible things are moderated^|i'nvifible, which what can it be els under God, fay they, but the Angells and fpirits of juft men , became things muft be governed by that which is higher and purer then it £eS; So that as God in refpeel: or the earth and fruits of it , places the Hea- vens next him , / rvillheare the Heavens •, So in thisfuh- ordination, Angells comes next to have an influence upon rationallcreatures. Secondly, hi. JnJ. 2 4 Of our Communion Secondly , God doth it for our very great comfort and confolation , what a happines is it that a haire of our heads cannot fall to the ground without Gods notice, that they are all numbred , that Godhnowes and mindes all our wayes ; but now when God (hall raife up fuch powers for us , when wee fee the chariots and hones, this addes to our courage and aiTurance as it did to Iacobs , God hath [aid bee will never leave us , norforfakeus : But when wee fee corne and wine,when wee fee him comparing us about with meanes futable to our neceilities , this confirmes us , as being a helpe proportionable to our neede , wee fee our good and our defires , not onely in the remote caufe,but in the next and immediate. God hath formed the Angells, for the effecting many great workes about us and upon us, though wee little confider it; now when wee fee mighty creatures, fitted for thofe fervices,wee ought to have ftrong confolation,but the Angells are framed miniftering fpirits,Heb. i . 14. God indeed doth all things„yet hee fpeakes by men, and tea- cheth alfo by his fpirit, & the're is a forme above men, Angells,whichhee ufeth alfo, they beanusin their amies } ana pitch their tents about us, and doe much for u s . Thirdly God ufeth the Angells for their good and honour, whom hee vonchiafeth toufe as fellow-worke- men with himfelfe and his fon ; this was Pauls honour that hee wrought together with God ; Now the An- gells which are deare to God are ufed in great imploy- ments , as Gcd is wont to ferve himfelf of thofe hee loves to fome imployment or other. Fourthly that there may a love and acquaintance grow bctweene us and the Angells , with whom wee muft live for ever , and whom wee mult be like : Now iove growes by mutuall offices, as is feene in the love of mothers to their children, which incrcafe by foftering mid tending on them. ]ts And Warre with Angells. *r Its good to be a Saint,that yee may have the tutelage of Angells, This honour have all the faints , and none but they. The wicked have no Angells to looke to them , to take care of them particularly , though they may fall perhaps under fome generall charge and care, as they doe alio of God, that they may be preferved to their condition. God takes care of them fo farre , and fo may the Angells, but they are properly Guardians and miniftering fpirits to the faints , they are particularly miniltering fpirits to the heirs offahation. Its good to be a Church for the fame reafon , there being to Churches a fuperadded deputation to that of Saints , for to Churches alfo Angells feeme to be deftined,to which purpofe that place mentioned before is not inconfiderable, i Coi.n. lo.becaufe of the Angells, on which place Peter Martyr fayes , wee ought to thinke that they have a care of our Churches afwell as of the Iewes , for fayes hee , it is faid Dan. 12. that Michael the Prince flood for the children of Ifrael , and that this place is meant of the Angells and not of the Minifters , you have alfo the authority of Calvin , who obferves the word Angeil is never appropriated' to Minifters , without fome addition , as to the Angeil ofj Ephefus, (3c. befides There would have bene more reafon to have faid , tiiat the women fhould have had power of their heads \ in relpcd: of their hufbandes, or the whole congrega- j tion , then the Minifters onely, and to improove this further, let this consideration worke upon you , leaft | the Angells be provoked to withdraw , as I. told you | they would , this is common to Churches andChri- 1 ftians both , for as the holy Angells rejoyce at the j converfion of a finner , and in our right order, fo ( D thevi Corol. 1. 2. 25 Of our Communion they are offended and chaftice according to their com- miflion given them from God , when wee doe other- wife. Thirdly that (ince the happines of thefe blefled An- gells lies in working as it doth , for it was given as one reafon of their charge , that they might worke with him , fo ours alio, and though the fervices wee are imployed in may feeme much belowe us , yet if they be Gods , and in reference to that order hee fets in the world and much more , if they be in order to the faints and their good and advancement , then be not afhamed of the iervices which Angells performe, and be not weary of working which is the belt improvement of the holy Angells. Fourthly let us fo walke both as Chriftians and members of Churches, that the Angells may difcharge themfelves of their worke with joy and not with griefe, for that will be unprofitable for us. Thus you fee in generall their charge you are fairly weited on, you have particular Angell Guardians , and in cafe of need you may have whole legions. Next wee will come to confider of their power over our bodies and mindes , where it will be requifite to confider firft of the knowledge they have of things , after of the excercife of their power, and then proceed to the evill workings of the evill Angells , which is that principally intended. Wee have already made this corrolary , that wee mould fo walke as the Angells might difcharge them- felves with joy at the laft day ; But that which feemes to be the proper ufe of the foregoeing point, is , that wee fhould leade heere Angelicall lives , if the Angells guard us and accompany us , wee fhould favour of their converfe : Men are knowne by their company , they And Wane with Anqells. o 27 they are not idle attendants , iuch as great men have for a parade and a fhew , nor is their fpeciall influence upon our outward man , as wee (hall (hew hereafter , mee thinkes wee mould not keepe fuch company in vaine, but mould favour of a fpirituall abftraeT:e$l com- munion , that as they tooke bodies to themfelves in their apparitions , not for any pleafure they had in them, but for our need j fb wee mould uie outward and bodily things for the needs of the bodies , and fhould pleafe onr fpirits and the good Angeils with whom wee converfe , and who are about us , by gaining ground , as much of the flelh and corruption as is poffible , and bring the body as neere as may bee into a fpirituall frame by pofleffing it in fancStification and honour, and by making it ferviceable to our minde , ufing it , and not being ufed and commaunded by it ; This will gratify the good Angeils which the Scripture expedts at our hands , 1 . Cor. 1 1 . 10. But this onely by way of addition to what was faid before. That wee have next to fpeake of, is the power of the Angeils, then, how it isexcercifed and put forth to- wards us. And becaufe a great peece of their abilitie lies in their knowledge, wee will conlider that : That they are indued with an excellent knowledge , as being the higheft of all intclle&uall creatures , is without all queltion , and will appeare in confidering what their knowledge is. And firft Auften and the fchool-men, which follow him , give unto the Angeils a knowledge which they call Cognitio matutina & vefyertina , a morning and I evening knowledge, or a day or a night knowledge. They call that the morning knowledge, which re- ; fpects the things in its caufe, and that the evening! D 2 know-! 1. 2. 2 8 Of our Communion knowledge which refpects the things in its effects , the one is a cleare knowledge, the other obfcure. So as the morning or cleare knowledge is , that by which the Angells fee all things in the wgrde , that is in the %ine by whom they were created; The evenibg or darke knowledge, is that by which they fee the fame things in themfelves or in their owne natures. As the knowledge of a line or circle , by a Mathe- matician defcription , is a right knowledge in the beauty and proportion of it , but the knowledge of it as made in the duft , is to know it with many imper- fections. But the knowledge of the Angells may be diftin- guifht either into a naturall knowledge, of which in a great meafure the good and ill were partakers , for fo it is faid , that fome ftood in the truth , and others fell from the truth, Joh. 8.44. Hee was a murtherer from the beginning , and abode not in the truth. Therefore there was a truth and knowledge which fome adhered to and fome not. The fecond is by revelation , fo to the Angell in Daniel was revealed the miftery of the 70 weekes , fo the Angell revealed to Iohn the things hee knew not before, and of fuch things are they the meffengersto the fonnes of men. A third is by experience , fo they fee the manifold wifedome of God in the Church , and this is of great ufe to the good, and eviil Angells , for the fame way men have to grow wife they have alfo. A fourth is a fnpernaturall knowledge , with which the elect Angells were indued, not in the creation, for then it would have bene a naturall knowledge , but afterwards : And this aniwers a great objection , why fome Angells ftood and fome fell , when as they all fawe And Warre with Angells. 29 fawe God j and , I have formerly in another difcourfe affirmed , that when wee mall fee God face to face , it will be impoflibleto finne, or to turne away from that vifion. The truth is, the reprobate Angells never faw God, as the elect did, for the will of the good Angells would never have bene firmer , if their understanding had not bene other wife enlightened, for it is the light of the underftanding that fiath the great influence upon the will, as wee fee, fo wee effect and moove.Now of the elect Angells it is faid , that they alwayes behold the face of the Father, which of the reprobate is not faid -, now yee know what it is to fee God face to face , that is, to fee him evidently, clearely, as hee is to be feene , without a ftraitened and modificated vifion , which is the great happines of men : You fee now what kinde of knowledge the Angells have, the laft of which, namely fupernaturall,was peculiar to the elect Angells, and flood them in fiich fteade as it kept them from falling away, when others fell to their owne perdition. If you at ke mee how, or in what manner the Angells know ? Wee muft confider , how wee our felves know , wee know a thing as wee fee it, for the eye of the body hath a kinde of refemblance to the eye of the minde , now to feeing there is required firft a power of feeing in the eye. Secondly a light through which wee fee , if the eye be blinde , or there be a hurt or wound in it , that there be not a facultie of feeing , you fee not though you have light , and there muft be lie.ht afwell as an eye , or you fee not neither. Thirdly the ipecies or image of the thing you fee , this altogether makes vifion i So in the underftanding there is in like manner the power of the underftanding , by which wee are made able to judge, then a light by which the minde is enlightened to perceive its object,and then the fpecies D i or '!&<■*» 2 Of our Communion or image of the thing , out of the underftanding , by which the thing is made prefent to the underftanding. The two firft are common to us with the Angells , to wit , the power of knowing > and the light by which wee know , they know more , but the way is the fame. The queftion is onely of the laft whether they under- ftand as wee , by fpecies or images received from things or otherwife j It is certaine they know not all things by their owne efTence , as God doth , for God containes all things in himfelfe , and is himfelfe the likenes and copie of all other things , and therefore knowing himfelfe as hee doth moft perfectly , hee knowes every thing , els of which hee is the copie : Somethings they know by their owne efTence , as the eye fees the light by it felf , not by any image of it ; fo the Angells know themfelves , by their owne efleuce > but of things without them , they know them by fpecies , and reprefentations not which they take of from the things , but fuch as are put into them , by God ; Wee take of the image of &mI firft by our outward fences , as the eye takes of the image , of what ever it fees , then by our fancy , and laftly wee forme a kinde of intelligible fpecies futable and pro- portionable to the things wee would know : But the Angells , which have not either outward or inward fences , have not this way of knowing things , and therefore know them by fpecies put into them by God. One thing more is confiderable,that is,whetherthe Angells know by reafoning and dividing and com- pounding as wee know , by drawing coniequences , from principles already acknowledged. It is certaine they apprehend things quickly , as ap- peares by the companion of a learned and wife man , with And Wane with jingelU 3i with one who is not ; give a wife man any ground or principle, hee will make out of that many conclulions : So in matters of numbring and account; an accountant will tell you that in a quarter of an hower,that another would be a day about. And though they doe know things by the effects , and by reafoning , yet it is with that quicknefle and certainty, that our greateft under- ftanding is darknefle to it. Another queftion is whether the Angells know par- ticular things, and what ever is done heere ? Firft , it is granted that they know one another fo as there is no Angell in heaven , which is not knowne by his fellow ; Without which they would not enjoy one another , and fo not be leffe happy : Even as wee fhall know the enumerable company of Angells , and the fpirits of juft men , nor is there any Divell in the ayre , or feas , or under the earth , which the good An- gells know not , for how could they els reiift them , on our behalfe. Secondly , It'muft needs be granted that the good Angells know not onely the feverall kindes and fpecies of things , the humane nature , and all the kindes of creatures in heaven, and earth, and iea, with their pro- perties and natures perfectly and exactly , (for men in a great part know thefe things , how much more powers fo much fuperiour) but alfo they know parti- cular things , that as God knowes all things by one image and likenes , which is his effence , (which is the efficient , finall and exemplary caufe of all things , ) fo the Angells by thofe many univerfall fpecies, which are put into them by God, know not onely univerfall , but lingular and particular things , for as any thing is more raifed , and excellent , fo it hath its ftreiwth and power more united, and is more efficatious,and there- fore 1. 2. 3 2 Of our Communion Corol. i. fore with their underftanding onely by the univerfall fpecies of things put into them by God , they know thofe things, which men take in,by their many fences, outward and inward , to wit , particular and finguiar things. But now whether the Angells know all the parti- cular actions , what ever is done , faid , or fuffered , is more queftionable ; Of thole committed to their charge there is no queftion , but to affirme {o of all , and all at once , were to intrench to much upon Gods priviledge , to whom and to no other all things are open, and naked, there is to much of infinity in that. As for our thoughts , affections , and defires , they know them either by revelation , or externall fignes. For God is onely the fearcher of the hearts , TJwu onely knoroefi the hearts of the children of men. But they are extreamely ingenious in gueffing , if Phifitians, by the pulfe and temper can tell your affections and pailions, as that you are in love or take care, if a wife man, or an acquaintance can do any thing this way, they much more. Firft obferve that in this vaft compafleof the An- gells knowledge, and the feverall kindes of it , it was fupernaturall knowledge that flood them in the greateft Head , the other perifhed with them , it was the beholding of the face of God , that filled them and poiTeft them , that tied them fall to God , that | wrought effectually upon their wills , the other An- ! I sells that had all the other forts of knowledge in the i | largeft compafle of it , carried it to hell with them , j | and the fame difference of naturall and fupernaturall light, is feene amongft us every day; why doc the poore receive the Gofpell and Chrift , in whom are hid all the treafures ofmfedame and knowledge , when the wife and _^ knowing And War re with Angells. 33 knowing men caft it far from them ; Its certain this isthegreateftwifedome in the world to takeChrift, to make fure of another life, this is wifdoine, and every other thing in comparifon , is folly ; but whence hath thispoore manwifdome and others not ; but becaufe they fee nothing of .God after a fupernaturall way, tjiey fee God in a proportion , as the divells law God before the fall; there wants life, there wants fire, there wants a touch in what ever they fee , that would im- proove all, that would render all the reft efficatious The fame fermon that fpeakes to the reafon onely of one man , fpeakes to the heart and confeience of ano- ther : It is a goodly picture to others, but it wants life ; they looke upon it with pleafure , but they will never fall in love with it ; They will never efpoufe it , or as wee told you , they fee the circle in the duft , but the beauty and proportion , which is the tempting thing , that they fee not 5 Pray therefore for fupernaturall light , that will improove all the reft , and all the reft without it , will but helpe to render you inexcufable, : and fo leave you. Secondly , fee the ground of the firmenefTe of your \ -• condition in the next life, you fhall be as the good An- j gells , you fhall fee the face of God , and then you are lure , your eyes nor hearts can never turne away from thatvifion. Thirdly , yee (hall know what fhey know , and as they know it, whence you fee what raifedned of your condition swill bee. Fourthly , fee how exceedingly you are expofed to the knowledge of the Angells . Now having confidered bf the knowledge of the j good Angells , in which a great part of their ability j lies, wee come to fpeake of their power, and firft upon j corporall things. E- It] 34 Of our Communion, It is certain they can doe any thing which nature can doe,either mediately or immediately ; for example, They can moove the heavens,they cannot make them ftand ftilUbr that is againft nature, they, can kill men, but they cannot raife them from the dead. Miracles they cannot worke unlefle as Gods inftru- ments , as in the mooving of the water in the poole of Bethefda , and gathering together of the dead at the day of judgement. God pnely doth wonderfoillt&jjfigs : Now a miracle is not that which is againft ityzpSm of fbme particular nature , for then the ninging % 6ra ftone upwards were a miracle , but that is a miracle which is againft the order of nature in generall , as if a ftone of it felf mould moove upward, without any force or draweing. So as the dividing of the Red-fea was a-miracle, and attributed to God onely , but the killing of the firft- borne was none , and therefore attributed to an An- gell ; So the ftanding ftill of the Sun was afcribed to God: But the vi&ory they got Iolhua 5. ij. to the Angell. Againe, they doe fome things immediately, as the killing of the whole army of Senacherib, and bringing Peter and the Apoftles out of prifon. So they can moove all corporall things almoft in an inftant ; they can ftirre tempefts ; moove waters and windes , but other things they cannot doe immediately , as gene- ration , &c. Nor can they do any thing as God , pro- perly in an inftant , and at their becke , as God and Chrift , but either by locall motion or naturall me- dimus, though with an inconceiveable dexterity , and quicknes. • Laftly all this power is- fubjected to the will of God, for fo yee have it , Bfejfe the Lord allyee AngeUs which are mifhty And Wane with Angells. 35* mighty infirength, which do his will, Pfal. 103. fo Thy will be done in earth as it is in heaven , that is 3 as it is done by the Angells ; So God fent his Angell and delivered Peter* A6ts 12. 17. fo faith Chrift, Could I not have afhed my Father , and hee would give mee 12 Legions of Angells ? For their power over us , over our bodies, it is the fame which they have over other things bodily. As for our outward fences they have great power over them , and that either byjprming new objects , fo in the 2. Kings 7. 6. ^M^Lordcaufed a found of many horfes to be heard, by the affe^8C^e King of Affiria , which put them to flight. So me Angells tooke fiery bodies, 2. Kings 6. 17. The mountaines were full of horfes and cha- riots of fire. Againe , they can make fuch 'a commotion of the humours , within our bodies , that many things may appeare without which are not ; They can alio fhut up the fences, as to the men of Sodome, Gen. 14. who were ftrucke with blindenefle. As for the internall fences , to wit , the fancy and imagination, they have alfo a great power over them, as appeares by their appearing in dreames and vilions ; for in fleepe , our externall fences are fb bound up , as wee dilcerne nothing by them ; now wee being awake can by an a6t of our owne wills ftirre up the memory of things and provoke our fancies , to the apprehenfion of things paft. An Angell therefore can doe this much more , for what an inferiour power can doe, that a fuperiour can much more doe. Doe wee not fee impreflions in our fancy of things wee thought wee had altogether for gotten, which certainely is done by the Angells oood and bad, which can make compo- fitions of what 'they finde there , they cannot put in new ones, but worke upon what matter they finde. E 2 . A s 1 Of our Communion As for their power over our underftandings , and wills this to mee is evident, that the great workes they have to doe upon us, is upon the inward man, and that being miniftering fpirits , their miniftration is fpi- rituall , and as the Divells, who though they doe ibme things to our bodies, doe ever inied: our fpirits; fo the good Angells much rather apply themfelves in their miniftrations to our fpirits , but to mew how they can operate upon our underftandings and wills,wee will firft lay this downe. That God can onely , • effectually enlighten the underftanding , and determine the will , hee can bend and turne , and forme it , which way hee pleafetb ; But the Angells can fpeake alfo , to thofe pure fpirituall parts, & their fpeaking carries a power with it, though God onely determine : Firft as one man teacheth another, fo the Angell fpake to the bleffed Virgin , by apparition, by voyce ; Sometimes by voyce without apparition, fometimes by writing, fo to Baltefhazer by writing upon the wall , but they can invifibly alfo enlighten us , as appeares plainely in dreames , for fo they fpake to loieph in a dreame,Math. i. and to many others j Now there is the fame way and the fame reafbn, of fpeaking to us waking and fleepiug : To underftand this , (and heerein the miniftration of An- gells to our fpirits will appeare ) wee mult conceive firft , that the phantafmes of things , received by the outward fences , are kept, and preserved by the inward fences, or its organ , and inftrument , as the fpecies of founds, of [hapes,or what ever els : Secondly that thefc phantafmes fo kept , may be fo mooved , by fome ex- trinfecall thing, as they may move the fancy, and pro- voke it to reprefent and conceive more things and divers , which neither appeare , nor are at that time • percei- And Wane with Angells. 37 perceived, by any fence, this appeares evidently; Wee can fit in the darke, where .wee heare and fee nothing and multiply a fancy in infinitum, by an a£fc of our owne will : Alfo without our will, this often appeares, as in dreames. Now this inlarging , alteration and compo- fition, muft be by fome motion of the fubjecl: in which thefe fancies are , as alfo by a certaine motion of our humours , and fpirits. The fancy or imagination is ftirred up to the making of various apprehenfions and reprefentations of things , this wee finde in dreames which follow often the temperature of the body , as appeares to every man, that hath in the leaft obferved himfelfe ; Alfo in iicknefles, which altering the bodie and the humours , and lb troubling the fancy , begets ftrange fancies , and makes dreadfull , and fearefull re- prefentations to us , fometimes extreamely foolim, as that which falls out as it were by chance , and by an undue jumbling of things together ; Now this know, as wee faide before, that what ever an inferiour power can doe , that a fuperiour can much more doe , fuch fancies as befalls us (as it were) by chance,as in dreames or ficknes , by cafiull , inordinate , or naturall motion of the humours , that the Angells efpecialfy the good can moft orderly and raoft efficacioufly move, becaufe they doe what they doe from will and counfell , and know exactly how the fpirits and humours mult be mooved , that the phantafmes may be conveniently applied to jfbme conceptions or apprehenfions , moll accommodate and fitted for the knowledge , of what truth they would fuggeft. Againe an Angell can remoove the impediments of apprehension , as it lies in any commotion or pertur- bation of thejpirits > or the humours , an Angell can helpe it, and the impediment (hall ceafe,or if the organ E 2 be 3« Of our Communion Corol i. be to much intended, an Angell can in a great meafure accommodate andj^lieve it. Now of how great moment this is , to the enligh- tening of our underftandings * and mooving our wills, all men know,that have minded, that the underftanding receives things by the mediation, firft of the external! fences, then of the fancy, of which the memory is the treafurer , fo as all comes in to us this way, fo that to mee heere is the difference $ betweene the converfe of men and Angells,men can fpeake to our underftandings by the mediation of our externall fences , Angells which are fpirits goe a neer way to worke , and fpeake to the int email , firft of all , making fuch compofitions there , as the underftanding presently takes of , and reades what is written ; As on the other fide , the underftanding imprints much upon the fancy what it conceives , there is fuch a neere relation betweene the body and the minde. Befides this way of writing in our fancies , almoft what they will , and fo fpeaking to us , by which they reprefent objects to our under- ftandings, and our wills which often take and moove us (as the objects of truth,or the appearance, hath a great power upon the underftanding, and the object of good upon the will) befides this, they can moove thofe fen- fitive paflions which are in us ; Anger concupifcence , which often moove ns- to chufe, to Command, to will , and like Sophiflen decelvejt^with the conlonr of good, as wee finde by experience, and fee in Peter and David, and all the Saints. Firft confider how great a knowledge the Angells have of us , how great an advantage upon us , there is fuch a tynke betweene the body , and the minde , that to be well acquainted with a mans outward actions , to have -a perfect experience of a mans difcourfe and actions , And Wane with Angells. 39 a&ions, is almoft to know him all j But how many in- ward motions are there , which never come to the view , how much boyling of the blood , to luft , to re- venge,that never appeares in the face, that the Angells know by beholding the interiour fences , much more apparently then wee fee it in the face; Befides if it come to gueiling what was the meaning of fuch a looke , fuch a motion , fuch a blufh , fuch a palenefle, there wifedome heere helpes them exceedingly , fo as they are rarely deceived , befides that as our thoughts are more in the fountaine then our actions , fo the im- preffion upon our fancie is greater then upon our face, which our feare or wifedome often keepes in. Thus much for their knowledge and fight of us , which you fee how great it is : Then for their power upon- us , almoft what can they not doe upon our bodies , upon our fences outward and inward , upon our mindes , for by the meanes I have told you , what is it that they cannot communicate to you at their pleafure,fpeaking to the inward fences, and caufingthe underftauding to reade of, what they there compound , and no time is free fleeping and waking, they can come to you, when the fences are bound up , as in dreames, they need not fetch the compaffe of our eares , and eyes , that wee are faine to doe , therefore our communion is excee- ding great with the Angells, b *Jr^Dot},and bad ; For (beleeve it) they having fuclf a price in their hands , will not loofe it on either fide, the Divells malice will not fuffer them , nor the good Angells love and duty , will not fuffer them to be wanting to their abilities , Hee maketh his Angells jfiir its , his Mmifkrs aflame of fire , this fay fome is with relation to their workeing to- ward us,both in lightening and heating; This is there- fore firft by confidering the advantages they have upon 4° Of our Communion upon us , to confider how great and intimate our con- verfe is with themj fecondly to confider this notwith- standing , that wee give not that which is Gods due to the Angells , though they be the beginning of his creation, for firft God onely knowes the heart, even our thoughts afarre of, the Angells onely as I have told you. Secondly for working upon us , as all they doe is under God , and in fulfilling his will > which is the law and rule they moove by , fo they cannot put in new ipecies of things into the fancy, and f uch as the fences had never any knowledge of, though they can make many compofitions and deductions , aim oft to the faying of what they will, yet their ability ftretches not to the putting in of what was never there before , as to make amanborneblinde, dreame of coulours and their difference, therefore , Thirdly , take heed of receiving ill impreffions by your eares or your eyes , or any way, if an ill man tell you an ill flory once , the Divell will tell you it a i thoufand times , it is a great happines to this purpofe t not to know ill : And on the other fide , keepe your | felves in fuch a holy frame , as may provoke the good J Angells to converfe with you , wee love to fpeake I where wee are like to finde inter tainement, and io doe ■; they and receive good images and impreffions of ! things, that they may have matter to worke upon, for I as I told you they cannot make a blinde man dreame I of coulours. Laltly for your foules fake keepe your body in a 1 good frame , that the humours of the body be not ! armed againft you, to luft, and anger, and revenge, but may be fitted for fpirituall converle. Fourthly feare and pleafe God, who gives bounds to the And Wane with Angells. 4i the molt raging elements , water, and fire , and to the molt mighty ipirits the Angells , for they are his mef- fengers , they doe his will; if you receive any good motions or infpirations , by the Angells, any thing of comfort, it is God that doth it, hee commaunds that creature afwell as any other to give downe its milke , therefore let him have the praife , and if now you v/iil offer afacrifice for this,offer it to the Lord, for fo faith the Angeli himfelf, Iudges 13. 16. Revel. 19. 10. Worfbip God (faith the Angeli to Iohn : )fee thou do it not. The Angeli had revealed great things to Iohn, and hee would have worfhipped him , but faith the Angeli, j&> thou doe it not. Alfo 14. Rev. 7. worfbip him faith the An- geli that made the heaven and the earth , and the fe a and the fountaines of waters. But Fifthly, love the Angells and gratify them, for they love you and are mightily advantagious to you , they love us much without all o t ueition , for their wills are asGods will,and hee loves us and they know it,as being deputed by him to minifter to us : And as they them- felves loveGod above all,fo they love us as themfelvcs, which is the next commaund,for wee are their neigh- bours , they are very neerc us , and wee fhalbe much neerer heareafter when wee fhalbe with them , and be as they are. Laftly , wee may fee their love by its effects. Firft | by thefe workes for our good , they worke in us and upon us , and then thofe effeds of love , they rejoyce to looke into the s;ood things prepared for us. 1. Pet. 1 . 1 2. which things the Angells defire to koke into, and as the holy Spirit is grieved when wee fin,fo are the Angells alio , as appeares by their contrary affection of re- joycibg at our good, and converlion , for then the An- gells of heaven rejoyce. And therefore the Pialmift pro- F 6. vokes 42 Of our Communion i. vokes the Angells to praife God , for his mercies to himfelfe and to us , and by the fame reafon that wee hate the Divell , and refift him , wee mould love and gratifie the good Angells : They hate God , they hate and tempt us , the others doe purely and truly the contrary , let us know thefe fpirits , and grow into a greater league and familiarity with them , let them not have leile of our love , becaufe they are Ipirituall and invifible , for that inables them to doe us more fervice, and fo is God, whom wee love raoft of all. In this tra£t of Angells , that which moll imme- diately and particularly reatcheth my intent , is to (hew the power they have over us , efpecially over our fpirits , and the way they have to communicate themfelves according to their power,efpecially to our fpirits , which wee have done already , though other things as a foundation , and in order to this were ne- ceiTary to be knowne, and particularly that about the Guardian-fhip of Angells : From that formerly de- livered wee deduced feverall corrolaries both from the knowledge of the Angells , and from their power of communicating it, to all which wee (hall onely adde this further. That they have not this knowledge and power in vaine , but according to their talent betrufted with them , they lay themfelves out for our advantage , as concerning the outward man , fo efpecially and above all , in relation to our fpirits and inward man, tacitely and in a fpirituall way communicating themfelves to our fpirits, fliggefting good things, and provoking us to our duties in holines and obedience. This I proove, firft from their power, what they can doe they doe , but they can communicate them- felves to our fpirits , and our inward man ; they can And Wane roith Angells. 43 can in a very great meafure know our mindes and ne- ceffities , they can by the mediation of our fancies , and inward fences fpeake to us, almoft what ever they will , therefore they doe it : The reafon is cleare , for els they fhould not ferve God with all their might. But wee told you before their obedience is the patterne of ours , therefore their lovealfo, and wee proved alfo that they did love us exceedingly , becaufe God loves us , and as being their neighbours , therefore wanting neither power to enable them to their duty , nor love to actuate that power , and ability , they are no way wanting to fuch a communion,without which as I have (hewed they fhould neither make good their love to God, in ferving him , with their itrength, nor their love to us in doeing us that good they are able to doe. Secondly you may remember I told you , that they did formerly take up their fhapes , not for their owne needs, but for ours, nor for ours to facilitate any thing they were to effed; upon us ( for they could have com- municated themfef ves , as much to us without bodies as with) but for other reafons , as for the fame , that miracles were of ufe in the infancy of the Church, and new eftablifhment of religion , therefore what they have done , they doe , for their miniftery ceafeth not though the way of their adminiftrat ion be changed: Now to inftance,they have in a more open and vifible way excercrfed themfelves in communicating to us fpirituail things , the law it felfe the rule of all our holines , and obedience , was given by the D?jpofition andmini\lration of Angells, A&s 7. f3 • Gal. 3.19. Confider thofe places a little , if any thing was ad- miniftred by God immediately , one would thinke the law was , yet heere it is plainely faid , ordained by An- gtlhy that is, the miniftery of Angells was in it, perhaps F 2 the 44 Of our Communion Obj. the voice that fpake it was theirs , and fo feme thinke, for fo Heb.2. 2. If the word fpo ken by Angells , was fled* fajl , that is , the law , as for the Mediatour there men- tioned, fome underftand it or Chrift., others of Mofes, but it is cleare that the law was promulged by God, by the miniftration of Angells , and that though God be faid to fpeake thofe words, it is Elohim , that is, the word ufed refpecfrng his office as judge and fupreame, and therefore the Angeil that before founded the trumpet , now founded articulately the words , and whereas the phrafe is G od, fpake, £/tfj£ words,thzt is, but according to the ftile of Viceroyes,who write in their Matters name , Charles King. And often in Scripture the word or action of the principall Agent, is afcribed to the Minifter Timothie is iaid to five himfelf, and thofe that heardhim. i.Tim. 4. 16. And the Saintes to judge the world, who are but Mi- nifters and approovers, for Chrift is the great judge. But God is fo neere us , as hee mould doe it himfelf, 1. Cor. 3.16. Know ye not thatyee are the temple of God, andthat the fpirit of God dwells inyou? i.Cor.d. 19/ Know ye not that your bodie is the temple of the holy Ghofl which is in you, &c. Thefe things are to be underftood fpiritually, (that is) wee are dedicated to God , as the Temple of God, and God is in us and among us by his fpirit, there is no mention made of a perfonall union; fo Chrift Math. 18. 20. Where two or three are gathered together in my name , there I am in the midfl ofthe?n ; Yet notwith- standing hee is fo neere us , hee doth not ceafe to teach us by the channells of ordinances. (Where by the way they admimfter no fuggeftion , but what is agreable to the word of God , which was given by them , for they will not contradict the rule > that themfelves adminiftred , and if any other be fug- o;effed, * — 1 1 . — . ..- 2 And War re with A wells. o 4r gefted , it is from the other kinde of Angells : ) To proceede the AngelL revealed to Mary the incarnation of Chrift according to the word Luke i. And others in the fame'chapter preacht the nativity of the Saviour of the world, fo Acts i .they inftrucl: the Apoftles about the returne of Chrift to judgement , according to the word, alfo that God is onely to be worfhipped,Rev.i9. 10. And therefore Michael contended with the Divell about the body of Mofes , that it might not be found and worfnipped : Not to be long, an Angell comforted Hagar, and admonifhed her of her duty , Gen. 1 6. So the Angell ot the Lord comforted Paul , and all that was in the (hip with him , A6ts 27. So an Angell ftrengthened and encouraged Eliah to his worke. 2. Kings 1.3. In a word what ever by way of in- ftruclion, of admonition, of incouragement,they have donein a way more vifible in the infancy of theChurch, that they doe not ceaie to doe now , becaufe their mi- niftery remaincs, though the way of their adminiftra- tion, for reafons formerly mentioned, be altered. A third reafon perfwading you to this may be that which theDivelis doe on their part, they adminiiter to our fpirits moil of all , their apparitions being almoft as feldome now adayes as of the good Angells , they gOe about li^e roaring Lyons, feekhig whom they may devour. Their nets are alwayes fpread, they tende their fnares alwayes , not fo much for our bodies as our fpirits , as appeares by all manner of fpirituall temptations , car- nail lufts are as much fpi ritualized by them as may be - 3 therefore the good Angells do the like , for their power is greater, and their love higher then the others malice. Fourthly from their commiflion , Heb. 1. 14. is prooved their admimilration efpecially to the inner F 3 man, 4^ Of our Communion man , they are miniftring fpirits , and what kinde of administration that feemes to be , is excellently fet forth Pfal. 9 1 . 1 1 . 1 2 . Hee [ball give his Angells charge over thee to keepe thee in all thy wayes , they f hall beare thee up in their hands , leafl thou dafh thyfoote againfl aflone. In this place the Angells are compared , firlt to nurfes , or mothers , that have a charge over weake and infirme children, to keepe them and to guard them. To carry them in their hands is a Metaphor , and fignifies a perfect execution of their cuftody, to have a fpeciall care of them, and therefore is rather expreft fo , then carrying them on their moulders , that which one carries on their hand they are fure to keepe -, and the fpaniards have a proverb when they would fignify eminent favour , and friendlhip , they carry him upon the palmes of their hands , that is , they exceedingly love him, and diligently keepe him. Leafl at any time , thoujhouldfl dafh tJjy foote againfl a ftone : Hee perfifts in the Metaphor; Children often (tumble and fall , unleiTe they be ledd and carried in hands, and armes ; by Stones } are meant all difficulties, objections , perills , both to the outward and inward man , as Chrift is faid to take care of haires and fpar- rowes,that is, of every thing even to a haire. Now wee know what this charge is faving that Zanchy addes alfo , the Metaphor of Schoolmafters , and fayes that wee are poore Rufticke people , ftrangers , but being adopted into the houfhold of God , hee gives his molt noble Minifters,the Angells charge, firlt of our nurfing, and then of our education , when wee are weaned to inftrud; us, to admonifh, to inftitute, to correcl: us, to comfort us, to defend us, to preferve us from all evill , & to provoke us to all good ; And thefe Angells feeing that wee are fo deare to God , that for our fakes hee fpared And Wane with Angells. 47 fpared not his owne Sonne, takes this charge with all their hearts upon them , and omit nothing of their duty from our birth to the end of our life. And the fame Zanchy fayes,that there be three fpe- ciall heads of the Angells working about us , the firft is topreferveus , fo far as God fees it profitable for us , from all the fnares and force of the Divell , that they fhould be a watch about us, they mould obferve all our actions and carriages, both private and publique, taking care that no evill befall us. Secondly not onely this but efpecially that they (hould take care of our foules teaching us good things , declaring the will of God to us , revealing the mifteryes of falvation , when hee pleafeth , taking care wee may be inftrucl:ed in the law of God, which formerly they did in vifions & dreames, as you have heard , now tacitely they admonifh our mindes, and provoke us to good duties, to obedience , &c. Thirdly that in afflictions they comfort us, ftrengthen us, raife us , &c. Bodin tells a ftory in his firft booke of the hiftory of Sorcerers of one who about the time of reformation of religion , defired much of God the guidance and af- fiftance of an Angell, and from the 37 yeareofhisagc, hee had fenfible manifeftations of a fpirit that affifted him, and followed him till his death j If in company hee chanced to fpeake any unwary words, hee was fore to be advertized , and reproved for it in a dreame in the nightjif hee read a booke that was not good, the Angell would ftrike upon the booke to caufe him to leave it : Alfb the Angell would ufually wake him early and pro- voke him to prayer, and holy duties , hee was alfo ever forewarn d of fuch accidents , as were to befall him, either for q-ckxI or ill. Araoneft others hee tells this particular ftory , that being to goe a journey by water , hee % ! 4 8 Of our Communion Obj. hee was in extreame danger of his life, as hee knew afterwards , for fbme enemies of his, were refblved in the way to kill him , but the night before hee had a dreame that his father had bought him two horfes, one red , another white , which caufed him in the morning to fend his fervant , to hire him a couple of horfes , which prooved to be of the fame coulour red and whit , as hee had feene the vifion in his draeame , although hee had fpoken no words to his fervant con- cerning the coulour^many other things hee mentions, very ftrane; and considerable , but I (hall inlarcre this ftory no further nor adde any more, for the illuftraring of this point. So that you fee this made good , that the Angells are of a mighty ufe to us, efpecially in afpirituall way, and to our inward man , that their adminiltrations is not changed, but the way of it onely. But what doe wee leave now to Chrift and the fpirit, if you give to the Angells the worke of teaching and hinting fpirituall things > I aniwere, what will you leave to the Angells, if you take this imployment from them , you will fay bodily adminiflrations,and what will you take away that from Chrift , whofe care reacheth to our bodies afwell as to our fpirits, and to a haire of our heads . Therefore yofe have no fiich divifion of worke to make as to give to the Angells a care of the bodie to prefervt from dangers , and to Chrift the charge of the inner man , ! if it be no prejudice to Chrift that the Angells take I care of our bodies, which is alfo his care , what prejn- ! dice will it be that the Angells mould alfo have a care of our fpirits , unlefTe you thinke it be a worke to high , for them , and fuch as they cannot reach , but the con- j trary to that hath bene fhowne already , and wee finde I by And Wane with Angells. 49 by woefull experience , that the Divells, whofe power is lower then theirs , reach our ipirits in their dayly temptations. But fecondly I leave to Chrift and the fpirit the all in all, that isjthe infpiration, the efficacy, and the bleffing , for the Angells are but miniftring fpirits not fountaines, or heads of water, but cifternes and channells , it is Chrift and the fpirit that imploy the Angells , they give the bleffing , and make ef- fe&uall what they doe : But you will af ke what needs this adminiftration , for Chrift can doe this worke without them > I af ke afwell what needs Minifters , preaching , Sacraments , but becaufe thefe are Gods wayes of adminiftration, his ordinances of which wee can give no account, hee ufeth this chaine , and fub- ordination of which one linke toucheth anqther , t is Gods good pleafure to communicate himfelf to us, by meanes , and ordinances , of which the Angells are a great part , being a great ordinance of God to us , as efFed:uall but more inward , and the reafons why God ufeth the Angells towards us, I have largely given you. Now if one mould be fb curious to confider what is by the immediate inipiration of God , to wit , what is done by God immediately, & what may the mediation of Angells and other ordinances ; were a fearch more jlice then fafe , as it would be alio to diftinguifh what the Divell produce th upon us, by the mediation of our corruptions, or without them, though this latter may be more eafily perhaps gueifed at then the other , but there is no great ufe of it , and therefore wee will not amufeourfelves, in giving an account of it; but this remaines a fure truth , that they are of mighty ufe to us, and that the things communicated to our inward man, is ordinarily the adminiftration of Angells. Then fight manfully the Lords Battailes , you fee G not Coroll. fO Of our Communion not onely the fountain of your ftrength , and the finifher of your faith , God and Chrift , but all the intervening Mediums , the Saints, the Ordinances, and another great ordinance in this kinde , we have not fo much confidered , the good Angells , the chariots and horfes fhould relieve us, as they did Elifba,and confider this in relation to your religious walking, and to your inward man, though you fhould want other ordinances, yet yee have the Angells , an ordinance to walke up and downe with you ; in other things wee judge it a great matter to fee the meanes , to have befides the promife the ftaffe of bread , and to other ordinances alfo they are an addition , and improvement, confider it alfo under this fcotion , that you may not be amafed by beholding the Divell and our owne lufts , you have not onely God , and Chrift , the Authour and finifher of your faith,but you have this meanes alfb,a fpirituall fubftance proportionable to the other, 4tff to contend with him in Handing on ijppt SJe. Secondly walke reverently in refpecl: of the Angells even in your bedchambers,the prefence of theAngells fhould hinder us from doeing that which it were a fhame and difhonour,to be found doeing by men, and fhould reftraine us even to our thoughts and fancies , which they have a great ability to clifcerae and finde out. Thirdly ufe meanes notwithftanding this ayde , the Angells will helpe you in all your wayes , Chrift would put them to no more , and when you have ufed other meanes , then is their helpe moft feafonable ; fo they came and miniftred to Chrift after his conflict , after hee had refilled the Divell , that is , then they com- forted him , and applied fpirituall confolations , and if to Chrift , then much more to us , their adminiftra- tion And Warn with Angells n tion will be but in and with the ufe of meanes. So as wee fee the confederation of thofe blefled fpi- rits , is of a praclicall influence , and is not onely for {peculation, for what can be more availeable to us then to know all thechannellsand conduits through *0&p. Godconveyes himfelf to us : Therefore every ordi- nance is fo pretious , becaufe it is a veyne or artery to convey blood , or fpirits from God , therefore wee fhould love them and reverence them , therefore wee converfe with them , and ftudy to know them, and finde them out, even the leaft peeces & circumftances ofthem,becaufe they convey fome thing of God, they are the pearles for which wee fell all wee have , to buy the field where they are to be found , they are our mines, our Elixurs, and our Philofophers ftone,turning all they touch into gold ; therefore let us value the knowledge of them as things neceflary for us , and which have a»great influence upon our holy walking. And fecondly let us apply.our felves to them , as to the ordinances , and Minifters of God , ufing them re- verently , fucking good from them , confidering how wee may receive , what ever they adminifler , and be- caufe thefe are rationall, and living inftruments, let us converfe with them, as fuch,knowing how to fpeake with them , knowing how to gaine them , and winne upon them , which is by living their lives , that is, ac- cording to reafon and the fpirit , anfwering them in their motions , converfing with them after a fpirituall way , aflenting to what they fay , making up holy con- clufions with them and replyes, which they will finde wayes to underftand , afwell as the Divell , as wee fhall heare afterward. And ufing things of fence as they did for dn&s, rather then their particular and perfonall fatisla&ion. G 2 Thirdly u> GcX. 2. f2 Of our Communion Thirdly let us heere fee, how all the whole creation is ferviceable to man, and reduceable to his good ; The beafts and plants feede and cloth him ; The fun and ftarres contribute to his being, food,andprefervation, they gouverne the yeare for the fruit , which hee ga- thers, and they have influence upon the humours , and conftitutionof his body, the higheft heavens is a houie prepared for him , to reft him in for ever , after a fhort labour j one would have thought that if any peece of the creation fhould have efcaped this miniftery , it would have bene the mighty and blefTed Angells, fitted and deftind for the miniftery of the almighty God, but behold them as farre engaged as any of the reft : What is man that thou art mi?idefullofhim, or the Son ofMa?i that thou vifitefl him ? That is , with all thy mercyes and bleffings 3 now then this man that is thus waited on, by the whole creation and by thefe mighty Angells , muft either put himfelf into the Throne of God, and thinke that hee it is , to whom all thefe things doe homage , as to their naturall and foveraigne Lord,as to their ut- moft and higheft end , and this by nature wee would faine doe : Or els hee muft looke upon himfelf as a well paid fervant , as a well fitted inftrument for fbme ex- cellent and q0K raifed workc , and that what ever comings in hee hath, hee muft confider them in order to his layings out and his receipts to his difburfments ; Hee muft confider the trad: of obedience and the way of working to which all this chaine, and charge of be- nefite drive him , and muft know that hee is the great accountant of the world , both for talents the meanes of working, and for wages the reward of working, and fhould be fitted from every adminiftration about him to an anfwerable miniftery in himfelf , with which hee is charged , both in a way of love and debt •> and for in- ftance And Wane with Angells. 5" 3 fiance when hee knowes in this particular , that the Angells continually adminifter good things to him , inftrucl:ing , teaching , admonifhirig him , infpiring him with good , comforting , flrengthening him againfl the Divell , and his lulls , hee is taught not onely to receive willingly that which is lb freely and advantageoufly adminiitred , and to love that God be bove all, and then thofe fpirits, that are at this paines, but hee is taught alfo to be good , to be holy , to be ftrong, to let them have their efficacy upon him, to be obedient , to make right pathes and iteppes . The fun and the ftarres produce their effec-ts upon the earth, why fhould not the blelTed Angells and the blefled fpirits have their effects upon thy heart ? Laftly finee every ability and flrength is for fervice, why fhould not wee afpire after Angelicall worke, wee have Angell Guardians , why fhould not wee be Guar- dians of one another , they teach us , why fhould not wee inftruct the ignorant , that are below us either in knowledge or grace ; They comfort and flrengthen us , why mould not wee doe the like j The way to have Angells reward , to fee the face of God , is to doe the worke of Angells , thofe infpired by the fpirit , are ca- pable of Angells worke,afwellas of their wages. So yon will improove this piece of creation to your ufe afwell as all the reft. Wee come now to the fecond part of this Treaty that of the Divell , and the evill Angells, where in wee (hall handle fome things very briefly, and efpecially infill upon thofe things , which are in relation to their dealings with us. ■ And wee will confider them not as they were, for fo their nature is common to them with the good An- gells, but as they are. G 3 I f l J4 Of our Communion If you af ke , how they came into this woefull con- dition ! Certainely by fin, for they were not fo formed by God; That they might fin, there is reafon enough, in this that they were creatures , for what is it to fin, but to depart from that rectitude , which every thing ought to have, to pafle your bounds to decline and erre from the fcope appointed you , for Gods prero- gative alone is to be immutable. That they did fin, the Scripture is cleere, for they left their fir ft ejiate , Iude 6. mndthey aboadenot in the truth. And 2. Pet. 2. 4. Godfpared not the Angelh thatfinned,but caji themzntohcll, If you af ke what ffci this was that brought thofe bieiled creatures into the depth of mifery? the Scripture is not fo cleare in that, fbme thinke it was pride , and rebellion againft God, others thinke envy at man , the moft probable guefTemeethinkesis , that it was their oppofitionto the great miftery, of GodlinefTe in the Gofpell of Chrift, who being to be made man , and the head of all the creation, that all ftanding, allreftaurationwasto be by God man , in which the Angelicall nature was left out ,-this being in a great meafure revealed as it is called Rev. 14. 6. The everlafiing Gofpell, decreed from eternity , though manifefted but by degrees ; thofe high Spirits could not bearefuch a fubj edition, fo Chrift faith, they abode not in the truth, Ioh.8. 44. efpecially of the Gofpell, which is the greateft truth in reipeci: of which Chrift calls himfelfe the Truth , and is called the wifedomeofGod, fo faith hee , / came into this world, that I might beare witnejfeofthe truth-,thax. is, this truth , which Chrift fealed with his blood, nowfayes hee , hee abode not in this truth , but was a lyar -, now what is that lye that Sathanfets up in the world, which hee alwayes fpeakes, which heeftudies to perfuade others to , it is this to debafe the Gofpell , and the faving of the And Wane with Angells. 57 the world by God man, and therefore its worth obfer- ving that the fumme of al herefies , are either againft thedivinity of Ctirift, or the humanity of Chrift, or his office, to wit , that hee can contribute all things neceflary to falvation,that his merits,his works alone, are enough : And in this refpecl: Chrift accufed the Iewes ,you are the fonnes of your father the Divell, which flood not in the truth 3 no more will yon, fayes hee, but you lye as hee did .: Now what was their lye, the very fame , that Chrift was not the Sonne of God , the Sa- viour of the world , and fo the truth in which they would not reft, was the truth of the Gofpell, which their father the Divell abode not in , and this is that truth which ever fince hath beene the ground of the conflict betweene the good and evill Angells , and betweenetheDivells, and the Saints of God. See and tremble at the quicke worke that God made, 2. Peter 2. 4. God fpared not the Angells- that finned , but cafl them into Hell; hee might have dealt fo with us, the wages of fin is death ; How come wee then to live, how comes it that wee are on this fide hell, whither fin would prefently have hurryed us,thanke God and Chrift for it. ! Secondly , honour , love and beleeve the Gofpell > that is, the truth , the great truth , Jet up God and Chrift greatly in iu beleeve ftronglyf truft not to your righteoufnes : Let not your finhes ftand in your way , this coft the Divells eternall condemnation; this is the truth they ftood not in, this is the thing they raoft ofalloppofe. Therefore worke what you will, fo you beleeve not, they care not, unbeliefe is virtually 'all ill, therefore fight efpecially againft that. Thirdly, feare fins againft great and ftrong light, the Divells abode not in the truth, that truth they forfooke 4*- Coroll. 1. 2. 56 Of our Communion forfooke was exceeding great , it was truth with a witnefTe , exceeding evident, and apparent , therefore it carried them into the loweft finke of fin, which is a deadly hatred of God , and all goodnes , and all his creatures, which arifeth much from the light they fell from , like to this fall of thejrs , is the fin againft the holy Ghoft. HavingJ'feene their fin,wee come to their punifnment, which in many refpe&s is neccfTary for us to know in order to this fujbjecl: as wee fhall fee. The place of their punifhment , feemes to admit of a double confederation , either that of their ultimate punifhment , after the day of judgment , or that for the prefent. This diftin&ion is gathered out of feverall places, especially that of Iude ; That everlajling fire , which j Chrift fpeakes of Math.25-.41. The common refidence I of the Damned and Divells , feemes rather to be pre- 1 pared for them , then pofTefTed already by the Divell ; and his Angells ; The fame may be underftood of that I utter darknes where fhalbe weeping & way ling and gnashing j oftectbi Math. 8 . 1 2 . Thi s feemes to be the moft abj eel:, i vildeft and remote of all the reft ; There is the fame I reafon of oppofites , The Saints fhall fhine m the Sun in \ the glory of their Father ; And as the favour of God is I called the light of his countenance, and the Saints are I faid to be in light, fo the wicked and Divells to be caft I into utter darknefTe. ' I Againe as the holy Angells and Saints are in the i highlt heavens, with God and Chrift, fo the Divell and j reprobates , fhalbe in the moft remote place from all thefe furtheft from God and all good , and light , and comfort. Between you and us there is a great gulf e, Luk. 16. 26. This place may be either neere the Center of the earth,orin the depths of*the great waters, that is,moft remote And Wane with Angells. ^ 7 remote from the highft heavens , and this appeares by that place Luk. 8. 31. Where the Divells befouaht Chriit,that hee would not command them to goe into thedepths , as apprehending that eternall judgement to which they were deft in'd, and having it ever in their eye to aftonifh them , and dread them , therefore they were affraid of Chrift , and befought him not to tor- ment them before their time ; But for the prefent ac- cording to that in Peter , 2. Pet. 2. 4. the Angells that finned are cafi downe into hell , as wee tranflate it , not in- tending by that the place of their ultimate punifh- mentjlor hee (aies, they are rejervedin chaines till the judge- ?nentofthelaflday , as malefadtours that indure a good piece of their punifhment, by the hardnes of their pri- fbns - } but the place of their prefent abode is either in the ai/e , waters , or under the earth , as Eph.2. 2. they are called the Prince of the power of the aire, and in that place of Math, they befought Chr/ji they might pojfeffe the [wine : And they carried them into the waters, the place of their abode : Some alio live on the earth and under the earth,from whence they make their dreadfull appa- ritions, as hee that came up in the likenelle of Samuel. Next wee come to confider that place oi Iude 6.1 will I not comment upon it , becaufe I bring it but as a ' proofe : The Apoftle faith heere, the Angells are referved\ in everlafing chaines under darknes , untill the judgement of the great day : By thefe chaines Divines underftand,(be- I fides their guilt which bindes them over to punifh- 1 ■ ment,) the divine power bridling and determining the j i Angelicall ftrength , either inteledrnall, or operative , j ; fo as they are not mafters of their abilityes , but are | , bound up and refhained, they have not liberty of 1 j ading , which the good Angells have , though God i ! permit them to do much , and they are called ever- ; i H lafting ; 58 Of our Communion Coroli. i. lading chaines , becaufe though by them they {halbe referved to judgement, yet thefe chaines fhall fhackle and binde them for ever ; By thefe words under darknes, is meant as before , the abfence of the light of Gods countenance, and alfo in darke obfcure places. This diftin&ion of a double condition of the evill Angells till judgement , and after judgement , is ne- cellary to be knowne,(in iefpecl: of the fubjecl? in hand) becaufe if they were in their tearme already , and ut- moft place,they would have nothing to doe with men, in regard of tempting , not with men of this world , becaufe they would be fecluded hence , nor with the damned , becaufe they in refpecl: of their condition , are already obftinated in ill , nor in all reafon do they punifh them in hell , for wee finde no peculier mini- ftery , which the Divell hath over them in hell , but they goe thither to be tormented with the Divell and his Angells , rather then by them , as wee finde no- thing of the miniltery of the good Angells in heaven to us 3 therefore the knowledge of this is neceflary to us , that wee may know they are heere with us , not in their place and tearme, and that thttMinifter about us , and are very active concerning uY, which in utter darknes and everlafting fire they will have little leafure to doe. Let us confider this a little, that the whole univerfe ofrationall creatures are under chaines and bonds in order to an eternall ftate , this will have an influence into our practice : Of the Angells wee have fpoke al- ready, you fee how and where they are bound : Men alfo are in the fame condition , fome are under the bonds of election , others under the bonds of reprobation , referved both of them, by the chaines of Gods decree, to eternall glory or wrath , which is to follow s this in the And Warre with Angells. j p the decree hath been for ever , but fince the fall the bonds have feazed upon men , and attatcht them af- foone as they have had a being , fo as they have lyen under the arreft clogged with fhackles , and chaines , which of themfelves they could never put of: They have had a wound in their wills , and a blindenefTe in their underftandings , the fpirit of bondage , through confcience of fin , and feare of wrath to come , have fallen upon all men , who have not gone fleeping to hell. Now then fee the ufe of Chrift , Luk.4. 1 8 . Hee was fent to heale the broken hearted, to preach delivei'ance to the captives , recovering of fight to the blinde , and to fet at liberty them that are bruifed. Heere is one that can knocke of your (hackles , can breake thofe bonds ; indeed hee layes another yoake upon you , another chaine , by it you are referved alfo , but it is to everlafling joyes , it is to a crowne that fades not away , and it is a yoake, but it is a light one, not which (hackles and fetters, but advanceth your motion , and is a comely ornament to your necke, they are the bonds of a friend, it is fuchan imprifonment as excludes bondage , as gives liberty : Let thofe therefore that are invironed with thofe chaines, that are honoured with this yoake , glory in their bonds and walke as freemen, thefe are markes of their libertie , and badges to diftinguifh them from Haves ; let them walke livelily and cheerefully, not as men bound up by a fpirit of bondage , and referved under darknelle, but as men fet at liberty and in a joy- full light, with finging in their mouths, and laughter in their faces , and joy in their hearts , that they may be knowneby their lookes to be the fonnes of the moft High , and heires of a tree kingdome , and let your actions and fteps fpeake libertie , every one freedome from fin, from lulls, from corruptions, that there may H 2 be 6o Of our Communion i. be a glory in every motion , and an impreffion of fealing to eternal! life. Secondly for thofe that are yet under thofe ill yoakes , let them confider to get loofe , or they will finde a worfe ftate behinde , they will finde them- felves, but referved to judgement, though one would thinke , the yoake they beare , the yoake of lulls bad enough , to be fervants of fin , and corruption , of luft and pride , yet they are referved to worfe : Change your bonds therefore,reft not till you finde your felves bound by other cords , bonds referving you to eve-r- lafting joy and happines. Wee have confidered the Divells already , under two heads , one of their fin , another of their punifh- ment ; That of their fin wee have difpatcht with the corollaries drawne from it. In refpecl: of their punifh- ment wee confidered them under a double confidera- tion, either that prefent, or that which remaines them heareafter, and founde it ufefull for our purpofe. Wee will confider now of their fpirituall punifhment : Firft for their will > they are fo obftinated in ill and in hatred againft God , and Chrift, that they cannot will to repent, and be faved ; They are that wicked one by way of eminency : What death is to us , that the fall was to the Angells put them into a pertinatious , and conftant ftate of ill, but the reafon of this was the jud- gement of God upon their fin , which was againft the holy Ghoft , becauie willingly , and knowingly they oppofed the truth and gofpell of God, therefore fayes Iohn , bee that committed) fin is of the Divell , for the Divell finneth from the beginning, i.Ioh. 3. 8. Not hee hath finned , but doth fin , that is pernitioufly , and con- ftantly, as a fruit of that great firft fin. For their knowledge that it is exceedino; great in it And Wane with Anjrclls. 6l felfe , is without all queftion , they being of the fame fubftance with the other Angells , indued with a moil excellent knowledge of things , and a moft tenacious memory. It appeares alfo , fecondly from their expe- rience of things from the creation of the world to this time. Thirdly from their office, which is to delude and deceive the reprobates, and to try the Saintes which require great ability of knowledge. Fourthly from this that they are the great mailers of all the impoftures that have bene in the world, of all fircerers, n> itches 3 and fouthfayers , who for title call the Divell their mafter ; Yet notwithstanding , their fin , hath given their knowledge a mighty wound. For firft their naturall knowledge is maymed ex- ceedingly , there is darknes mixed with it , they loft what man loft and more ; Adam could call things by their names according to their natures , but who can do it now , and proportionably to their mofe" eminent nature and fin, was the greatnes and eminency of their lofTe. Secondly in their knowledge of things divine , and revealed , in many things they fall fhort , they beleeve enough to make them tremble , but many the beft and moft things were loft to them , what they fee, they fee but by halre lights , and therefore though the Divell s underftood more of Chrift then men not enlightened by God , and they could tell that Paul and his com- panions were thefervants of the moft high God 3 alfo Jsfus they knew , and Paul they knew , A6ts 19.1;. they have whereof to beleeve and tremble , lam. 2 .19. they raife from the effects fome darke and obfcure knowledge : Yet in things of this kinde the Dwells beleeve not very many things , which they mould have beleeved , if they had flood , and therefore are called darknejfe , and the power H 3 ± Of our Communion 6z ofdarknejje, becaufe they are exceeding darke in them- felves , in refpect of the good Angells , and of what they might have beene. But now then thirdly to fee things , as the good Ai\- gells and holy people doe , (to wit) the beauty of holi- neffe, the evill of fin, the lovelinefTe of God in Chrift, the glory of God , as Father to his eled:, fuch lights as might gaine and winne them to God, they are per- fectly blinde in , and underftand nothing of, (and as I have told you before , they never faw God as the elecl: Angells did, they never beheld the face of God;) fo nor now can they fee him, as the ele£t,both Angells and men doe , but heere lies the greater!; darknefle , which they can never overcome. Their fpirituall punifhment will appeare alfo , by thofe names , and titles , attributed to them in the Scripture, they are called Perverfe Jpirits , and unclean e jpirits , from their quality and office , they are the au- ! thours of uncleane thoughts , and actions , they are called , TJje evill one , the enemy , viz. to God and man , Til)e Father of the wicked, Iohn 8.44. Alfo the Divell, the calumniator , the tempter , one whole worke lyes in delu- ding and depraving man. Alfo the God of this world, hee would be worfhipped as God , as hee hath alfo a power over men , 2. Cor. 4. 4. So hee would have worfhip from them , as they have alfo formally , and explicitely from fuch as perfonally give themfelves over to their iervice. They are ftiledalfo the Gover- noursofthis world, or Rulers , 2. Eph. 2. which governe wicked men, in and to their lulls ; Alfo Roaring Lyons , 1 . Pet. 1.8. from their fiercenelTe and malice : A mur- derer , Authour of our death and all murthers : Alfo Behall , 2. Cor. 6. 15-. What agreement hath Chrift with Bcliall? this fignifies irregular , without yoake and dif- _______ cipline, And Wane with Angells. *\ cipline, fuch hee is himfelf, will fubmit to no law, but what the power of God layes neceflarily upon him , and fuch hee renders his. • Theufe that I fhall make of all this to our felves, is, that wee dread the fpirituall punifhments of fin : Sin drawes along a dreadlull chaine after it,the little fweet that was in your mouth , that you trolled under your tongue , which you judged fo good , the taft of that is presently gone, but there is a long bitter followes, the pleafure is but f kin deepe, reacheth but to your fence, but the effects of it are felt upon your conscience and minde, your molt noble parts; The pleafure gives you the enjoyment of a minute, fuch a one as it is, but the paine is of your life , perhaps of all eternity ; but how miferable is it to drawe on a trayne of fpirituall punifh- ments > that is, that fin fhall be punifhed with finne,the truth is, every firft fin, carries punifhment with it, for it is a punifhment to fin in the firft a£t , though wee confider it not,as all holy a6ts carry reward with them,- even in their mouth ; but heere is not all , this fin fhall make you fin againe, Vharoah was punifhed by frogs, by haile,by many things,but the hardenings or his heart, as it was the greateft punifhment , fo it was virtually all the reft : That place Rom . i . 28 . is dreadfull, Becavje they delimited not to reteyne God in their knoivkgde , God gave them over to a reprobate minde , and then they were filled with all unrighteoufaes : If wee will not delight in God,Godwil give us up to delight in the bafeft things in the world; Thou little thirakeft , that thy proud or uncleane thought, fhalbe waited on with fuch a trayne, not onely of punifhment , but fin. And this is true to alUn it's proportion , to the Saints , for fin doth not. rftturally difpofe for further degrees of finning of the fame kinde, for fo every ad: j ftrcntrthens' Coroll. *4 Of our Communion ftrengthens the habit , but the fpirit of God being grieved withdrawes , and when yee are in the darke , the fpirit of darknefle is bold with you , and you want light to repell him, and God can when hee pleafeth in confederation of a fin paft,let either a fin fall upon your fpirit , or an afHi&ion or ficknes upon your body. But oh feare fuch punifliments , they are not onely of the worft kinde, but they are multiplying of evill infi- nitely, if God prevent not. Beware therefore of fin , leaft you fin , and leaft you be given over to a fpirit of finning , which is the greateft and worft of punifhments , thinke that you know not what fins are in the wombe ot this fin, which you are now about ; If to grieve the fpirit , to pleafe the Divell , to offend God , be dreadfull to you , feare fin above all , not onely for that prefent adt , but for thofe other fins which may be contained in the wombe of that, and may in time be mod curfed births of it. And as Auftin faid of hell,Lord faith hee,burne heere, cut heere, puniih heere ; that is, in this life : So of fin , O wifh rather the animadverfion , to fall upon your bodies and eftates, your outward man heere cut Lord, fpare my foule , my inner man , let finne rather caufe death then fin, which is the worft dying. In the next place wee come to (hew , what is the principall miniftery of the evill Angells , for God knowes how to improove every creature , and not onely the power, but the evill of the evill Angells, and hee made nothing in vaine , The niched are for tlye day of rcra^imichlefTe fuch mighty inftruments and engines, as thofe fpirits are , which though they have received a wound and lye under chaines , yet are of mighty abi- lity when God gives them leave to adl it. That they are at liberty for a miniftery I told you before , when I _____ fpake And Warre with Angells. *1 fpake of their punifhment, for they are not in termino, they are not yet in the great deepe nor under the fen- tence of their punifhment , they are not in the place prepared for the Divell and his Angells , but they are in the ayre and the world> where alfo they are Princes , they have the advantage of the place,and powers is alfo theirs j now for their miniftery which ftill will come neerer our purpofe, the principal! and proper miniftery of the evill Angells is to tempt , and induce men to finne , they improove ail the power and opportunity they have,chiefly to this, this is manifeft by Scripture, aflbone as the world began,hee began this worke.with our parents in innocency , in the (nape of a Serpent , Gen. 3.1. Therefore Chrift calls him a murtberer from the beginning , Ioh. 8 . 44. For aflbone as the world was , hee gave the great eft blow , that ever was given man- kind , hee murthered our firft parents , and in them all our pofterity, and this was done in a way of tempting and alluring , (6 Paul 2. Cor. 11. 3. Ifea/e leafi as the Serpent [educed Eve ; fhewing that that temptation was the beginning , the firft of that kinde that was in the world, the firft prancke hee playd , the firft execution of his miniftery, and as it were the coppy of the reft , therefore alfo Math. 4. 3 hee is called The tempter , as being the title of his office , other names hee hath which fhew his power, and ability, his nature and his j malice , but none declare his miniftery fo properly as j this; Therefore 1. Thefl 3. 5-. Lcafi by fbme meanest the tempter have tempted you , and very frequently our temptations are faid to be from the Divell, fo Ioh. 1 3 . 2. The Divell put into the heart ofhdm to betray Chrijl, In- j das had the corruption in his heart before , which was 1 fit matter to worke on, but it was a fruit of the Dive 11 5 miniftery , to fusjgeft that temptation and put it into j I his' 66 Of our Communion his heart , fo Cbrifl told Peter , that Sat ban haddejired to winnow him; Weefhould have faid hee was affraid to die , and being furpriz'd fecured himfelf by a lye , and fo fhould have imputed it to little more then the a£t of a timerous fpirit, but Chrift faid, the Divell was in it, and i.Pet. y. 8. it is laid, hee goes about like a roaring Lyon j fee king whom hee may devour, that is, by his tempta- tions, and allurements , otherwise hee doth not rampe upon our bodyes, and Rev. 12. 9. it is faid, that the great dragon was caft out , that old Serpent , called the Divell and Sathan ,who deceiveth the whole world-, this is his worke , hee (h.yes, they were cafl out, and his Angells were cafl out with him , which are his under-minifters in deceiving the world, as Chrift Math. 25-. 41. calls them The Divell and his Angells. (of the order of the Angells wee fpeake not now,but that there is afubordination in their ftate and imployment appeares evidently : ) But heere you fee the miniftery of the Divell , in the moll eminent branch of it,, which is to tempt , to draw men into fnares,and to leade them to mifery:If you af ke whence hee had his power , for all miniftery implyes a power from whence it is derived? I anfwer from God, for there is no power but of God , Rom. 1 3.1. which is gene- rally true of Angelicall power , afwell as humane , thou couldfi have no power at all except it were given thee from above, faith Chrift to Pilate : Therefore this power, this conliderable miniftery to us , is from God , it muft needs be fo , becaufe els you would fet up another chiefe , another fupreame , from whence they muft derive it,andfo another God,every kingdome is under a greater kingdome , and what ever power there be, it falls under a greater, till you come to that which is the greateft and higheft , therefore the fame reafons that make the Divells creatures , make them alfo fubjed: , and And Wane with Angells. (>7 and if they be fubjecl: , then the power and the manna- ging of it is from God. Now wee come to confider fome reafons, why God gives this miniftery to the Divells , why it is invefted in them by God. Firft that the excellency and power of his grace might appeare , and be illuftrated , and what can doe it more then to fee the effecl: and efficacy of it in weake man,which yet through God is begirt with might, and made able to grapple with this mighty adverfary ; So Paul when hee grappled with Sathan , and doubted of his ftrength, and therefore would faine have bene quit of fuch an adverfary , and fought God earneftly in the matter, had this anfwer , Be content, my grace {sufficient for thee, my ftrength is made perfect in weaknejje , 2 . C or . 1 2 . . which when Paul underftood , hee gloried in his in- firmities and diftrejfes, that the power ofChrift might reft upon him. They fay of fome fields that they are good for nothing,but to be the field of a battell; Paul had rather have his foule be the field of that battell , where Chrift mould overcome , then be in the greateft reft, or beare any other fruit. But if you object that the inefficatioufneffe of grace is afwell difcovered by this , becaufe even the Saints are fometimes overcome > Firft by that the Divell is no gainer , that little ground hee gets , tends but to his greater confufion , when hee is not able to make it good, but is beat from his ftrong holds , and forced to quit the field after a vi&ory : As the Amalekites that robbed David at \ Ziglag , got nothing , for David recovered his fpoyle, ; andbefides that , the other heards that they drove be- fore thefe other cattle , and which hee called Davids | fpoyle , 1 . Sam. 20. 30. A man may be a vidtor in the I 2 battell Obj. Anf 68 Of our Communion 2. 2. batteli and not in the warre. The Saints at lait fpoyle theDivcll, unthrone him , degrede him, as fruits of their revenge upon him. Secondly for Gcd , his grace is magnified in feme fort by our falls , that is , it is tl.ewen that it is grace, that it is freely given,and therefore when his afliitance withdrav/es, (as it runs not alwayes in an equall tenour) wee fall before every touch , not onely of the Divell , but of the meaneft of his inftruments. Thirdly it is Gods way, and it illuftrates exceedingly his goodnes,and bounty, rather to bring greater goods out of evili , then to permit no ev ill at all, els no evill would befall his neither finne,nor afflidtionjfo as Gods glory is ftill illuftrated, either by enabling us to fland, or at leait to gaine afterward , to the coniufion of Sa- than, and his owne greater glory in the ilTue , fo as the reafon on Gods part Hands good. But there is fecondly a reafon alfo of this miniftcry in refped: of men,firft for wicked men, and reprobates, God will have them hardened , hee will have them de- ceived , there is a worke to be done upon them that they may be furely damned ; if yon af ke the reafon of this , I will afke what art thou 6 man that dijputejl againfi God; and if God will give men up to beleeve lyes arid fend themjlrong delufions, as in 2 .Then". 2 . 1 1 .who is fo fit to be the melTenger as the father of lyes , who will doe it moft hartily , and molt, emcacioully ; and therefore i.Kings 22.22. one of thofe fpirits , prefented himfelf for that worke : / will be a lying Jpirit (f'ayes hee) in the mouth of all his Prophets. So when God will have men filled with all unrighteoufnes, fornication ywicJ^ednes, as Rom. 1.29. who is fo fit to blowe thofe bellowes , as the un- cleane fpirit,and fince God ordinarily converfeth with men , not immediately but by Mediums and inftru- ments , And Wane with Angells. 69 ments , by men and Angells , by Minifters , and ordi- nances , who is fo fit for this bale iinployment , as the word of creatures, the Divell. But fecondly there is great reafon alfo for it , in regard of the Saints , of the glory and crowne which theyfhall gaineby victory, Amanu not crowned except heejkive lawfully, 2. Tim. 2. j . Now how {hall hee ftrive if hee have not an adverfary , and if for a crowne , hee muft have a great adverfary in fome fort proportio- nable to the prize ; Every Saint is a fouldier , as in the fame chapter of Tim. ver. 3 . God hath put us into the lifts, he hath armed us, and given us mighty aydes,wee have a glorious king and Captaine Iefus Chrifl , fellow fouldier s , the whole Hoft of Angells and Saints , and for prize a Crowne ofrighteoufnes, a Crowne of glory, therefore wee have a mighty enemy, whofe worke and miniftry, is to oppofe, affaylcand tempt, one fitted at all points for a combat e„ that knowes all the wiles in warre , and is mighty in ftrength , and the end is that great victo- ries might have great glory through Iefus Chrift ; but befides this, there are other reafons, as that this great enemy , this adverfary miajit drive us to God , and caufe us to fticke clofe to him ; God would have us alwayes heere with him in a fpirituall converfe , as heareafter wee (hall be in a perfonall 3 Kothing will make us keepe our ftrength , as the afllirance of a mighty enemye if you depart from God but a little, you areflire-to be overcome. Now God that loves our company, hath formed this meanes, to drive us to him , and there to keepe us on fuch tearmes as wee may not dare to depart from him. And thirdly that wee might be kept in an humble watching, praying, that is in a holy frame •, What ami&ions doe, that mould temptations doe alfo , be- I 3 caufe 70 Of our Communion' The Co- rollaries from hence, i, 2. caufe they are of an higher nature , and more confide- rable to us. Firft , that if there be fuch a miniftery as tempting to fin and departing from God , let the Saintes blefle God for their miniftery which is fo much otherwife , that is , both the miniftery they are for , which is to ferve God , to doe good , to drawe men to God , to incite to holinefle ( which is Angells worke , ) and alfo the miniftery they are under , tor they are not under this evill miniftery , as they are under God , and the good Angells , the wicked are fo, they are in fome fort lubjecSted to it, for their good and advantage , but the miniftery they properly fall under as their owne, is of another kinde, as wee have formerly fhewne. Secondly then wonder not that evill men are fb wicked , there is a miniftery upon them for that pur- pofe, an evill Jftirit from the Lord is upon them, and God hath forfahen them- 3 be not fcandalized at the evill of any that is not under the miniftery of God , and the holy An- gells , for they are preft and ridden by another fpirit , and they cannot but goe when they are fb driven. Thirdly , take heed yee be no occafion or tempta- tion to fin , it is the Divells worke , doe not that vilde worke , it belongs to the Divell and his Angells , you may commit this fin amongft others,to be an occafion of others fins , though not of purpofe , but through want of care and watchfulnes , but take heed of this , though it be but by accident. Fourthly when yee fee men rife to a height in wickednes , doe not thinke they fhall prefently be deftroyed , and fent to their place , they are caft per- haps under fure bonds , for deftruction , but as the Divells , they are at liberty for fervice and miniftry. God will ufe them as hee doth the Divells , for bafe and And Wane with Angetls 7i and filthy worke , before hee will call them into the great deeps. Fifthly labour for holinefle and wifedome, that yee may be fit for a miniftry ; The evill Angells are indued with great ftrength,becaufe they have a mighty worke to doe , you have a miniftry alio , to ferve God and man , to doe great workes , but where is your ability , labour alfo for holinefle , that you may be mighty to worke. Sixthly , if fb good an account may be given of the Divells and their miniftery , which is the worft thing in the world , doubt not but God will juftify well enough all his actions to the world one daye. Seaventhly, dread not your adverfary ,hee fhall prove your Crowne. Eightly, fince there is luch a miniftery to tempt and deceive, keepeclofe t;o your ftrength, depart not from your coulours,theDivell is to hard for you,if hee take you alone , ye cannot fight with him in fingle corn- bate , if you take your felves from Gods ordinances and wayes , you will be as an excommunicate perfbn which is delivered up to Sathan, fo you may deliver up your felves. Ninthly, be fecure on Gods fide , this is but a mini- ftery,hee will have the vi£tory,and the glory, hee over- comes for the prefent often the infirme and weake will of man, but the power and grace of God never : Con- fider that his power is from God , and his miniftery is for him, in thofe that perifh hee is the mighty mintfter of God , for their deftruction ; the fkirmifiies hee ob- taines of the Saintes,hee fhall have little caufe to boaft of at laft , when hee fhall fee thofe Saints , filling the feats of the wicked , and falne Angells , fo as for Gods manifeftative glory hee fhali ferve to advance it,afweli 2S 7- 72 Of our Communion as all the other peece of the creation, for his efTenciall it is above his reach, or that of any creature. You have feene the miniftery of the evill Angells , it will not be amifTe in purfuite of it, to confider, how farre they mingle themfelves with temptations , and whether they be the caufe andAuthourof all, or of all finne. It feemes temptations goes before fin , as the caufe before the effect , lam. i. 14. 15-. Everyone when hee is tempted is drarvne away of his owne lufls , and Iuft when it hath conceived bringeth forth finne . T herelore : Firft to ftate aright the cafe of finne , and then con- fider how farre hee tempts. How ever immediately or properly the Divell may concnrre in the point of temptation , yet hee ever concurres remotely , in relpedt of the fin committed, for betweene the temptation of the Divell , and fin , there ever mediates or goes betweene , cogitation or thought , in which the temptation properly and for- mally lyes , fo as hee may be an effectual! caufe of temptation but not of fin , for hee may neceflitate a man to feele a temptation , but not to confent to it. The Divell mayreprefent fuch an object to us, but hee cannot conftraine us to be taken with it , to clofe with it : The Divell when hee temps us , hee doth not binde us , or altogether hinder the ufe of reafon , for though hee may have an ability naturally to do it, it is not ordinarily permitted him , or if it be permitted him, then properly and formally , hee doth not tempt to finne, but inflicts by Godspermiffion,fome evill of punifhment upon us , by which our power of finning , for the prefent is taken away, which cannot be without an ability of reafoning or working freely : To which wee may adde , that as the Divell cannot worke in our wills , And Wane with AngeUs. c? 7} wills , the confent of fin , as being the next totall and efficient caufe , ( for that were to deftroy the liberty , j and life of the will , which is to be free and to moove 1 freely , ) as hee cannot do this wholy , ib neither as m partiall or halfe caufe |g€f>erating immediately with our will, bending and mooving of it , for even this is a branch of Gods prerogative , and exceeds the fpheare of all created capacity j the will is independent upon all created power , both in its operation and in its being , and is out of the naturall power of all the Angells, onely God the firft caufe of all things , can concurre with the free a6ts of the will , and nevertheleife pre- . ferve its liberty , hee can bend it , and frame it , and reatch it, as free and as immateriall as it is. Then firft tljy perdition is of thy [elf, oh Ijraell , it is thy curfed will that ftrikes the ftroake for finne , which all j the Divells in hell could not doe ; men will be impure, j they will be covetous , they chufe to doe eviti, that is it | which ftrikes the ftroake, lay no more upon the Divell ! then is his due,hee cannot force your will,and it is will ! wherein your finne lyes , the leffe voluntary any thing I is, the leile fin, nay hee cannot cooperate immediately with your will, hee cannot bend nor moove it to alien t to the underftanding,the will and the deed is not from him : Let every fin then humble us for the will that is i in it, and know that the ftrength of fin lyes in the will, j as that is gained, as that a(Fents, more or leffe. Secondly , bleife God that hath preferved you this j liberty, and hath left to himfelf onely, that power over j j you make good your liberty againft the Divell , and i call in God to your aide,befeech him that can, to bend I and moove you , and fince hee hath not fubjecSted you j ; nece{Tarily,do not you fubject your felves voluntarily. | 1 Glory over the Divell in this behalfe , and make good ! K your; Cnroll. \ i. 2. 74 Of our Communion your ground, which all the power and art hce hath, can never gaine, unkfTe you will. For the fecond point , whether theDivell can con- curre to the temptation of all fin , fome have thought, that there would have bene no fin,without the tempta- tion of the Divell , and that there can be none ; but to make the Divell fo neceffarie to all temptations , as that they cannot be without him , I fee no reafbn for though there were no temptation , from without, ori- ginall .corruption were fiifficient to raife temptations to provoke to ill , Every one is tempted when bee is dravcne afide of his owne concupiscence or luft, andintifed, lam. i . 14. So Math. iy. 19. Out of the heart proceede evil/ thoughts , adulteries, that is, it is a bubling fpring, a fountaine for the worfl flreames : Alio , confidering how ready wee are to kindle and to receive fire from every fparke , without the Divell or any rationall tempter , fencible . objects may betray us , The luffls of the flefh the lufls of the eye, and the pride of life , fomething of this nature is j that which drownes worldly men in perdition , and j deftrucl:ion , and creats that conflict betweene the -1 flefh and the fpirit in the* Saints , Gal. f. 1 7. 77;*? flcfh \ lufleth againfl the Jpirit , and the fpirit lujleth agaifift the flefh , fo that wee cannot doe the things that wee would ; by reafon of this oppofite ftreame , of this contrary power , wee are interrupted in our working ; And be- tides , fencible objects which worke upon corruptions within us , which are apt to receive flame and burnc , there are the ill counfelis of wicked men , and wee may adde over and above , that without the foment of originall lufl and without an cxtrinfecall tempter , man might have finned even in theftateof pure na- ture , why not afwell as the Angells , which had no I tempter , nor Divell to fall upon them , which were in j their I Jlnd Warre with Jngells. 7S their pure naturalls. And they which received ib eafily a temptation from without,as our firft parents, might perhaps have finned without it ; Therefore without all queftioii , if wee fpeake of the poffible of what may be, men may fin without the temptation of the Divell : But now defa&o, the Divell ufually, hath a part in all temptations , hee findes matter in us , andhee workes upon it, therefore there are not many temptations, in which the Divell is alone , without us , and I fhould thinke there are fewer , in which wee are without the Divell. And therefore the Fathers were ufed to fay , when you thinke or doe any evill thing , it is without all queftion , that yee have a malignant Angell exhor- ting you to it ' 3 Alfo when you fpeak idlely or doe any evill thing , it is the Divells counfell, but doe wee not finde the Scripture frequent in this ? The Divell put it into the heart of Judas to betray Chrifi , loh. 13. 2. So A6ts y. 3 . Why hath Sathan put it into thy heart to lye . So loh. 8. 44. Chrift blames them for being enemies to the truth, and for being lyars , but hee wonders not at it, for hee tells them the Divell is powerfull with them, and there is a confirmed relation betweene him and them , yee are of your Father the Divell ', and the lufts of your Father you will doe , which may be faid of other finnes , afwell as of lying ; fo Chrift faid to Peter , get thee behinde mee Sathan : hee knew Sathan was in that carnall peece of policy , and fo Paul fpeaking to j married people , bids them not be long afunder , but come together againe leajt Sathan tempt them for their incontinency. What? Was there not flefh and blood in them, and cor- rupt affections enough , to make them incontinent ? Yes. But they nreflle not onely agarnft flefh and blood, as in the text , but againfl principalities and powers , again ft j the Divell in alibis ftrength and power , even in thefe 1 K 2 things. 7 6 Of our Communion I things , wherein rlefh and blood, afiaile us alio. So Sa- I than provoked David to number the people , i . Chron. 2 1 . i . i which wee would have thought to have proceeded from nothing more, then from the pride of life , and to have bene a branch of it , yet the Scripture layes it to the charge of Sathan ; now befides thefe Scripture ex- preflions this mingling and joyning in all temptations, may be fuppofed eafily , in reafon, by them which fhall cofider the innumerable numbers of the Divells,which are miniflring fpirits for that purpofe , (as I told yon before,) when yee fhall alfo conlider the infinite hatred they beare to God and man , which invites them with all diligence , and endeavour to fulfill this miniftery , fo as they have no intermiflion , no vacant time from this worke, the Divells Emiflaries, (wicked men) how bufye are they ? They cannot Jleepe except they caufe fome 1 to fin , they turne every ftone, and leave no meanes un- I attempted, but theDivell himfe If needs no fkepe,nor I reft , hee is not clog'd with a body , to weary him , hee I hath no other imployment to diftracl: him, no food or I rayment to provide, to interrupt him , fo as hee may i minde his proper worke , and indulge to his proper : lulls , which is to dishonour God , by abufing man , • and therefore hee is ever at leafure either to offer temptations , and begin them which hee doth very J often , or when any bubling is of our owne corrup- ; tions, or occafion off red from without, hee is at hand I and at leafure, hee hath heart and hand ready to joyne, I to fharpen the temptation , and to give it thofe points 1 it wants , to make it moil taking ; So as though pof- fibly man may fin, without the immediate temptation of the Divell , as hath bene (hewed , yet it is not im- probable, that theDivell , out of the abundance of his malice, & folicitoufnes to hurt, doth concurre actually, ordi- And Wane with Anvclls. 77 ordinarily , to all temptations , and Co to all the lins | of men, and makes good the words of Peter, who fayes, ; That our adverfary the Divell goes about like a roaring Lyon , | feeing whom heemay devour : All this is that ye may know | which are the Divells parts , and which ours , and how I j far hee can goe , and when hee ftoppes , which is a pro- 1 per part of this difconrs. But it you af ke and inquire now of the method, and Obi. whether ufually have the ilart in raiting and beeinnin £ tnole temptations 3 our owne corruptions or the Di- vell? There is nothing certame , or allured in this , but \ Anf. there is ordinarily a variation , with Evah it was appa- rant the Divell began, with Chrill, it was neceflary hee I fliould begin , and end , for there was nothing in him , ■ to fallen temptations upon ; with ludas alio it is cleare 1 hee began , the Divell put it into his heart , and very ordi- ■ narily, according as hee is wife and diligent hee begins with us , not onely in thofe temptations which men ; fay to be properly from the Divell , namely in thinas fuddaine , independent , andunnaturall, (which yet tor ought I know , may often have their birth inoriginall | corruption) but alfo hee begins in our molt ordinary I and naturall hillings , and that either mediately , by j prefenting the objects of lull, or paffion,or by ftirring j and mooving the humours of the body, that the body ; may be more fittly difpofed , to be mooved by the ob- ject, or els immediately,] oyneing fome internall pcr- , fuations , and reafonings to the motion oi the object , [ which may more ealily leade and facilitate us , to the '• confenting to fuch a lull or inordinajy. It may alfo be 1 on the other fide, that corruption mooving freely, and j of it felf , the Divell may adjoyne himfelf, as hee will | neglect no probable occafion , to promote his worke , K 3 and 78 Of our Communion Coroll. i. 2. and it is poffible that fome motions , may efcapehim without his concurrence. For though hee be wife and watchfull , yet neither doth lice forefee all future things , nor perhaps doth hee confider all prefcnt things , inftantly , andalfoone as ever they are in ad: , efpecially fuch as give the leaft impreffion upon the fancy or fome of the iences,which may be fuppofed rather of more tranfcient acts , of thought , or fuddaine and palling things , then of any thing of greater moment which lyes longer in tny ! minde , and are premeditated , it is molt probable the Diveli is never wanting to them. Thus you fee how hee ftirres in fin , and how hee mingles himfelf with temptations, which is according to Scripture, and the fence and experience of our owne heart. From that therefore which hath bene faid in the firft part of the fecond point (viz.) that our owne cor- ruptions can furnifh us with temptations , though there were no Diveli ; Let us be fencible of the mife- rable condition wee are in , and cry out of the body of death , wee carry about us as Paul did , and learne to keepe the avenues againft all tufts , which may finde away to us by our fences, by the example of others and by iil company alwell as the Diveli ; watch our hearts, out of the heart proceed ev ill thoughts, &c. The Diveli could hurt us no more then hee did Chriit , if hee had no more matter in us, fubdue corruptions? mortifie lulls , and the Diveli wants fo much footing , the fire is ours alwayes though the flame be his, quench the fire, take away the fubjecT: matter , and then yee defeate and vexe him, as hee doth you with his wiles; But then fecondly fee the need of watching, yecfi^t not againft flefh and blood, yee have a nature that you cannot ftand before without a fpeciall affiftance, that ^^ yeeldes An d Wane rcith AngelU 79 yeeldes without a blow, or with an eafy touch,and wee have a Divell able to adde ftrength to the blunteft weapon , to ftir up corruption , where they are , moft mortified, who is Sufficient for theft things for this combatc. Ely to Chi ill to the Lyon of the tribe ofludah , to refill for you this Roaring Lyon. Thirdly in our watching thinke much of the Divell, have him evermore in our eye, and by knowing his na- ture, wiles , and methods , and his miniflery what hee doth in the world , Bee inftruc-ted for him , as for an enemy , fet him up as a.But to fhoote againit ; But in our conreffions , charge onely our felves , A els 5 . 3. Peter faid to Amianias, nhy hath Sathan filled thy heart, hee chargeth him , reafons it out with him , not with the Divell , it was an evafion in Evah to excufe herfelf by the temptation of the Divell , and in Adam by Evah , therefore the charge of fin is ours, not the Divell?. Wee have laft infifted upon thefe two heads , what influence the Divell had upon fin , and then fecondly , what influence hee had upon temptations, and how hee ufhally concurred in tempting , whether no tempta- tions were without him , and how hee either begins , or joynes with us in them for the feverall manner or way es of conveying his temptations to us , either by prefenting fencible objects , or by fpeaking to ns , rrotoi without as the Divell did to Evah , and doth to many in apparitions , or by applying himfelf to our fancies, by an inward commotion of our humours, and ftirring of the phantafmes , thefe with the like it will not be needfull to repeate againe , but refcrre you to what I delivered , concerning the good Angells in the former part of this difcource. But before weefinifh this head of their miniftery, there is one thing more which jwould be touch' t: How thofe 8o Of our Communion thofe minifteries are diftributed, and whether there be Divells appropriated to fuch vices or to fuch perfons : Some have thought that fome rankes or kindes of Di- vells , have bene to tempt , to pride , others to luft , others to covetoufnes , &c , as being called in fome places a lying fpirit,in other a feducing fpirit,in others a fpirit ot fornication, &c. But it feemes not neceflary that thefe fpirits mould' be ever divers , but that the fame may doe feverall things, in divers times, and may from the effects on the world gaine thofe names ; nor is there any fuch diftindtion in the good Angells > but the Angell keepers, as you have heard before, promote to all good , oppofe all evill j So the fame Divell tempted Chrift to many feverall things , to diftmft in God, and to worfhip him j So lobs Divell had power, not onely over his cattle , and children , but his body alfo $ And befides , all the evill Angells , have know- ledge , power , and will enough , to tempt to all vices , and as much , as in them is , they will loofe no oppor- tunity , to vent their malice and hurt us , therefore others diftinguifh their miniitery according to the objedt of it , Perfons , and States , and Societies , and therefore quote thofe places ot Dan. 8. 20. 21. where mention is made of the Kings of Perfia and Grcecia , which oppofed Michael their Prince, and underfland alfo that place ib , of 2. Cor. 12. 7. There was given unto mee the meffenger of Sathan to buffet mee , and that curfe, Pfal. 1 op . 6 . Let Sathanftand at his right hand $ and the liberty the Divell obtained upon lob, which are ftill fuppofed tabe certaine peculiar Divells, fet out by Sathan their Prince for that particular miniitry, to fuch a perfbn or ftate , though they mult beg leave of God for the execution ; This is not improbable , for Sathan hath ever ber\e the ape of God, and there is no doubt of his will And Wane with AngeUs. 81 will for this method , (which hee fees fo advantagious for the Saints in the other miniftery, of which wee have ipoken , ) if his power faile him not ; Now if hee have inftruments enough and God permit it , there is no doubt of his power , and where God permits him to tempt , hee will fure permit him to ufe the beft me- thods , and of the other , (to wit , ) that hee wants not inftruments, there is as litle doubt ; the hoft of heaven was great, and there were AngeUs enough that fell, to conhid: with all men , Sathan could fpare a legion for one man, to doe a great worke. Confider the difference betweene the Saints , and the wicked , in the point of temptation , I fhewed you before that the Saints, and onely they, have good An- geUs for their Guardians, Heb. 1. 14. The Divell doth not faile to allot thqm evill AngeUs alio ; But what becomes of the wicked ? an evill jpirit is upon them, and God is not with them j this Ihewes firft the excellent con- dition of theSaints,and the difference betweene them and the reprobates ; The Saints ly bound under the decree of God , under the miniftery of AngeUs -, the wicked are expofed as a prey to the Divell already. But fecondly let this difference in our ftate caufe a difference in our working , and refilling , it fhould be a fhame for the Saints to fall , and faile as doe the wic- ked , alas they have not thofe aides , thole fights and vifions,thofe contrary whifperings; where is the good AngeUs that mould conflict with the other, they want the contrary principle, they want the externall helpes, they have fome darke fights of God, fome whifperings of confeience, though in great fins a louder fpeaking , but they want the fpirit , the good Angells a new na- ture, therefore in thefe refpecls , the fins of holy men, are capable of greater aggravations then the wickeds L are , CoroII. 1. 2. g 2 Of our Communion are , and God is more difpleafed with them , they are not left to the wide world, they have cujlodes, and tefles morum , thofe which are witnefles of their manners and keepers , alfo , God is at the charge of giving them , tutors , and governours , great and holy guards , they muft breake many cords, many bonds, before they can reatch a fin ; Let this confederation ftrengthen us, and begirt us to holines , and incite us to pitty , and helpe wicked men , which that wee may doe the more , and may more fully fall under our governours , and tutors given us by God , and may fee reafon why wee mould not fin as do others : Let us confider a little out of the Scripture how exceedingly the wicked fall under the Divell beyond what the Saints doe, by the decree and permiffion of God, Eph. 2.2. In them hee workes (fayes hee) that is efficatioujly , hee workes his will in all the pieces ofdifobedience. Alfo 2. Cor. 4. 3.4. Ourgoftell is hid to them that are lofl , whofe mindes the God of this world hath blinded. So 2. Tim. 2. 26. they are faid to be taken captive by him at his will; hee hath them in a firing , hee can drive them to any madnefle , or folly to oppofe the truth, as in the preceding verfe, though it be clearer then the day, or any other thing. There- fore els where Sathan is called The God of this world, and the wicked, the children of the Divell, who fall under his lawes , eafily and naturally as children doe , now none of thefe things is fpoken of the Saints. Why ? be- caufe they are under another God , another Tutor , other Guardians , hee hath neither that power nor thofe meanes of deriving it,if Sathan ftand at our right hand, our good Angell ftands there alfo ; if the Divell ufe all his arts, God hath his methods alfo ; Therefore let it be no matter of our glory , that wee are not as the wicked are, but of our fhame, that wee come neere them And Wane with Angetis. *1 them in any meafure , and of our glorying and prayfe to God , who hath put us in the other predicament , where though you have the Divell who afJaults us with all violence , yet hee prevailes not , becaufe you have God and the good Angells to oppofe him. In the next place under this head of the Divells mi- niftery for temptation , wee may confider which way hee layes himfelf out towards mankinde (that is) to- ward the Saints , and others , for though his power be limitted towards fome more then others the tempta- tions in refpecl: of the fubjedt. matter of them, the things to which hee tempts are the very fame. Hee will venture upon the Saints, even the greateft things, though perhaps in fome difference of method, that wee may fee by his temptations to Chrift,and the reafon is,becaufe hee is not ever aflured, who is a Saint, and who is not, they may be of his owne 5 And becaufe a little ground gained of them , is a great victory , and becaufe if as fometimes hee doth hee can bring them very low , hee makes Trophyes , and glories in their blood and fhame very much. To handle this at large were to make a treaty of temptations , ( which I at all intend not in this fub- jecl:) for as I told you , there is fcarce any temptation , with which the Divell mingles not, but to point ati fome heads onely which the Scripture mentions , or experience. Andfirft , as greateft haters of God , and his glory the Divells oppofe with all their might the worfhip of the great God, and in order to this, they would hinder the knowledge of him , they would ecclipfe the light, with the greateft and thickeft darkneffe , how much they are in this , appeares in that bold tempting of Chrift, when the divell durft venture upon a motion L 2 of 8 4 Of our Communion 2. of worshipping him , in plaine tearmes , and offered all for it : This all auntient and moderne dories witnefTe, the firft thing the Divell makes out for amongft his, is an alienation from God , and a fhaped and formed worfhip to himfelf, for which purpofe hee hath his af- femblings, where hee appeares perfonally, as appeares by the confeffion of many hundreds : And therefore Antichrift his eldeft fonne , whofe coming is after the working of Sat ban , 2.ThefT. 2. 9. (that is , who workes even as Sathan workes hee doth the like) ver. 4. Hee oppofeth and exalteth himfelf above God , fo that hee as God, fitteth in the temple of God } f hewing himfelf that hee is God: So as now to be of his party, is to be of Sathans party , to obey him , is to obey the Divell ; let them confider this who are bold to vary in doctrine or worfhip, from the word of God , they fall under a mighty temptation of the Divell , it is his moft naturall temptation , they ftrike at the root of all obedience , that ftrike at the rule, which is the head of worfhip, this is to draw men cleerly and immediately from God, let us advance the glory of God ; and the worfhip of God , fo yee fhall be fighters again ft Sathan , as the others are fighters againft God , thinke the promoting of the knowledge of God ; and the worfhip of God , to be the greateft fervice you can do to God , and the greateft head you can make againft the Divell. Secondly as I told you formerly ,they are the greateft enemies of Chrift and the gofpell , which was in all likelihood the occafions of their fall , Hee fhall bruife thy heele, was prophefied of him of old, that is, hee can goe no higher , but what ever hee can , hee fhall doe. Before Chrift came hee oppofed the beleeving of the Meffiah , laboured in his inftrument to deftroy the whole nation of the Iewes, by Jntiochusj when hee was borne And Warre with Angells. 85* borne would have deftroyed him by Herod , Math. 2. Fell fiercely upon him in the wildernefle , tooke him at an advantage , carries himfell , fo in every refpecl: that Chrift calls him the enemy : The enemy came and fowed tares , Math. 13. 39. And as at other times more groffely , fo amongft the Saints more refinedly , hee oppofeth gofpell-worfhip , gofp ell-preaching , would mingle fome things of worke and merit, with the free dodtrine of juftification , fome thing of doubt , and flavifh feare , with the free glorying in our portion , with joy unjpeakeable and glorious , fome thing of pompe or flavery with the free, and fimple governement, and adminiftration of the worfhip,and difcipline of Chrift, fo as pure and naked gofpell is little knowne , or preached by the minifters and profeffours of it. Therefore what the Divell. abafeth , let us exalt , let us defire to know nothing but Iefiis Chrift and him cru- cified; Let Chrift in the Kingdome of Chrift be all in all; Let us beleeve, though wee be nothing, let us re- joy ce, though wee be worfe then nothing in our felves, that is , to make good the gofpell , that is, to refill the Divell , let worfhip be adminiftred according to the rule , though it want pompe and applaufe , and let the power of the gofpell appeare in changing our natures, in healing our lufts , Grace came by Chrift; let the notion of gratefulnefle worke in us , as effectually as that of merit , let the love of God in Chrift beftrong as death , let his dyeing love conftraine us to live to him , who dyed for us, this is to magnifye the gofpell , which the Divell would deprefle ; if you beleeve ftrongly , if you rejoyce ftrongly , if you worke ftrongly , from gofpell principles and notions , then ye deftroy the Divell, then you oppofe Chrifts enemy; I befeech you , let us doe it under this head : Doe I not hate them L 3 that Coroll. %6 Of our Communion that hate thee,(&ith. David ;)Chrift hath many enemies, which mould be all hatefull to us , but hee hath none like the Divell ( as I have (hewed you ) therefore hee came to deftroy him:Thefairett ground of contention that you will ever have with the Divell will be this, that hee is the mortallor rather the immortall enemy of Iefus Chrift, if you oppole him under this notion, you will draw Chrift neereft you for affiftance , and fight a battell in the ftrength of love , and whilft you have your head,you will fecure the body and every member, this is to put another notion in to the conflict , not onely to fecure our ielves from lnfts,but to fave Chrift, therefore live according to pure gofpell , becaufe the Divell oppofeth it, wee have thought that to be afTured or to re Joyce with joy unjpeakeable and glorious , were onely to doe good to our felves , that is the leaft in it , to a minde well-formed , the returnes are Chrifts , the glory is Chrifts, and the Divell (feeles every blowe) who is Chrifts enemy , and the enemy , God hath (et you up , with whom you ought to make good a warre and to contend for ever, as wee (hall fee heareafter. Thirdly , next to Chrift , and the naturall and Ge- nuine doctrine of the gofpell , the Divell excercifeth this miniftery efpecially againft the Churches of Chrift , and the Minifters and teachers of them, (who are the guides , and lights, ) and members alfo , either by perfecution or dihention ; How hath the Churches bene harrowed not onely of old by the Affirians, Cal- deans , &c. But in the primitive times , by the Ro- maines,in all their perfecutions, and the Turkes ; now this the Scripture calls the Dwells casing men intoprifon , Rev. 2. 10. All perfecutions, burnings, imprifonment, the Divells have done it , Kings and Princes hath but lent their hands ; That which the Divell did to Iofhua, Zach. And Warre with Angells. %7 X2lc\\. 3.1. Stood at his right hand to rejifl him , that the Divell doth generally to all thole that would ferve God in the miniftry of the gofpell : So Paul: Wee would have come unto you , (faith hee) but Sathan hitidred, this their ad-ts and Epiftles (hew how hee would have de- ftroyed their miniftry ; Then hee corrupts teachers , Sathan himfelf is transformed znto an Angell of light, 2. Cor. n. 13. 14. if. by whofe meanes men give heed to the doctrine of Dwells, 1 .Tim. 4. 1 . hee falls upon the membres alfo , purfues them like a roaring Lyon , 1. Pet. f. 8. Accufing them before God day and night , Rev .12.10. F irft drawes them into fin the caufe of Gods hatred , and then labours to fallen upon them the effects ; this hee doth amongft men over whom hee raignes drawes them into murthers & witcheryes , and then difcovers them,but his ufuall care in the Church is, to divide and fcatter , that hee may raigne alone , by difference of judgements, diftra&ing affections : God is love,and love is the onely cement of communion ; The Divell there- fore,which is the enemy, with all his might breaks thofe walls , loofens this cement , that there may not one ftone ly upon another till all be deftroyed. Let us therefore treade the contrary paths , learne the rule from the obliquity , afwell as the obliquity from the rule ; It is warrant enough for us to refill what Sathan promotes. In purfliite of that great peece of the Divells mini- llery which lyes in temptation , having fhewed for- merly what influence hee had upon fin , and what in- fluence upon, and concurrence with temptations, wee came in the laft place to fhew , how thofe minifleryes were diflributed according to vices, or perfbns, which when wee had made ufe of, wee came to difcover to you fbme of the Divells marches, in his mofl ordinary and high _ . CT _ Of our Communion high wayes > that is , the great and generall fnares hee leads men into fuch as feafe upon raoft men emi- nently, and to their afTured mine, and with which the Saints are fo clogged as they are rendredunweildy, lefle expedite , and fit for fervice , they drive flowly , and oftentimes fall fcandaloufly , though they rife againe : Wee will purfue two or three of thofe points more , and Co conclude this head , in which I purpofe not to he large. Another effe&uall head of temptation , by which the Divell labours to drowne men in perdition , is the lufis of the flefh. Peter admonifheth to abfiaine from flefhly lufis , becaufe they rvarre againfl the Soule ; The Divell knowes it welLand therefore fights againfl that parte , by thofe weapons , Our bodies are the Lords , and therefore wee fhould ferve him in body as in Jftirit -, but flefhly lufts though they feems to be efpecially in the body , yet in truth they moove circularly , from the foule to the foule, Out of the heart comes fornications 3 &c. And when they have paft the body and come to the heart againe, the foule is rendred monftroufly adulte- rous and uncleane , fo that as the foule is pander to the body , fo on the other fide the body is vexed and har- rowed , beyond its naturall defires , beyond what it would have to fatisfy an uncleane and filthy minde, which appeares plainely in this , that the debordments and excefles of no beafts, are fo great as thofe or man- kind j in bodily things , becaufe neither the reafon of bodily pleafures , or any other confideration , calls for fo much excelTe , as the fatisfa&ion of a foule , made uncleane , and unpure doth-^ and therefore where fuch lufts raigne, and are in their exceffes,a thoufand bodies would not be fufficient for the drudgery that aluftfull minde would put them to , fuch lufts have no meane , but And Warre with Angells, %y but not to be,fuch mindes befides other incoveniences labour extreamely under this unhappinefle , that they conflict continually with impoflibilities,becaufe their defires run ftill higher , and their lufts have enlarged them to a fpheare , and capacity that no bodie nor bo- dily thing can reach or fill; How contrary this is to God and his holy Spirit , befides other things , two things (hew , one is that hee pretends to be our fpoufe, and hath married us to himfelf in holines and righ- teoufnes 3 futable to which bond,and excellent alliance, there is a feries of fpirituall luftings , proportionable to the foule,thefubje6t of them,and to God the object of them , which mould leade both body and foule captive to an holy and intimate converfe with fo great and excellent a hufband , whofe comely neffe mould alwayes be in our eye , and whofe beauties mould ever inflame our hearts, to whom wee fhould be holy, that is, feparate, both in body andjpirit , i .Cor. 7. 34. whofe loves draw out our affections ftrongly , but orderly, whofe converfe fills our minde and enlargeth it altogether , which is health to our navel! , and marrow to our bones, quite contrary to the effects of other luftings , which give men occafion to mourne at laft, when their flefh and their body are con-fumed, Prov.y. 11. Now for this excellent fpirit to be out-bid , by fo bafe and harlotry love, that can make no fatisfying returnes to have a fpirit ftollen from him , and layde under chaines , for thefe luftings are deepe pits , out of which onely an almighty fpirit can refcue , to be caft of, as not faire or not worthy, cannot but be deepe in Gods heart. - Manet alt a repojlum judicium Varidu Jpr-tetceqtte injuria forma . In a word to efpoufe the Divell his enemy by the me- diation of filthy and bafe luftings, it is no wonder that men are abhorred of the Lord, when they thus fall, Prov.22. 14. j M Ano- 9° Of our Communion Another thins; that (hewes how hatefull thefe luftings are to God , is that thefe flefhly lufts , in that branch properly called uncleannes , are made the great eft punifhment of the greateft linnes , Rom. i. from ver. 21 . to 28 . if you alke mee how I intitle the Divell to this , befides what was faid in the beginning of this head , (that the Divell who moots at the foule, knowes thofe lufts mine it, and therefore nfeth this great engine againft it,)firft how can you make a more proper match then betweene the uncleane fpirit , and thofe lufts , which are properly ftiled by God himfelf uncleaunefTe in the abftracl: , as being of all others moft eminently uncleane and impure -, befides looke upon men the Divell adts and pofleffeth moft fully and immediately, their God is their belly 3 they fulfill the dejires of theflefh and of the minde , which is ingaged as deepe as the body is in thefe luftings, and evill affections, 2. Eph. 2.3. and not to profecute this further, it is extreamely obfervable that where the Divell keeps open court , reignes perfonally,and abfolutely,as hee doth amongft infinite numbers in this world , though wee are not acquainted with fuch affemblings , therein allbeaftly lhapes and manners , hee doth fubject them to the actuall commiflion, of what ever wee call uncleannes, | although oftentimes greatly contrary to their wills 1 and defires , that fuffer fuch things from him , but the I bond of their obedience is ftrickt , and they can refufe nothing, who have fubje&ed their necks tothatyoake, ! this, innumerable and joint confeffions of witches and forcerers, accord upon , of which I could give you ac- count enough upon as good record as ftory can give us of any thing , although, which alfo wee may coniider , the Di veils are altogether uncapable of any pleaiiire , from fuch flefhly a&s , who as being fpirits , have neither' And Wane with Angells. p r neither flefh nor bones nor blood , they do it onely to debafe mankinde , and by the moft fenfuall lufts which fight againfi the foule , to keepe them at the greateft di-. ftance, from fpirituall, and heavenly employments, by which onely the humaine nature is perfected and im- prooved. To conclude this befides what hath bene faid already, the Scripture faith exprelly, that not onely in generall amongft mankinde >but even in the Church,and there- fore considerable to us all ; It is Sathan which tempts men for their incontinency , i. Cor. 7. 5-. And it is from him that the younger women waxe wanton againfi Chrifi, and turne after Sathan, 1. Tim. 5. 1 1. iy. lb as there is caufe enough to entitle Sathan to this high way of per- dition, to thefe lufis of the flefh that fight againfi the joule , and therefore caufe enough for us to watch, him and our felves in this high way of perdition, in which every ftep wee take is a departing from Chrift our fpoufe, to follow Sathan , for the Scripture calls it a turning after Sathan; Men are apt to thinke that it is but a turning after their loves , a turning after pleafures , but befides which you leave which is Chrift your huf band , you follow indeed Sathan in that difguife # which fhould keepe us at the greateft diftance , in every degree or fteppe that way. A fifth beaten path of theDivell is Pride, the pride of life you may know that to be the Divells way , from which God calls you of fo earneftly and fo effectually : firft by his denouncements againft the proud and pride, Pride goeth before dcjhtMion, Prov. 16.18. as the i herbenger or uflier that makes way , a man a&ed and \ filled with pride,is upon the very brincke of the preci- ! pice of mine , hee is dropping into deftru&ion , God ' delights to debafe every one that is proud, hee doth but I M 2 fray, 9 2 Of our Communion ftay,till they are proud enough, that they may be mort capable of ruine , and deftru£ticn , that they may fall deeper. Therefore when pride cometh, then cometh fhame, Prov. 1 1 . 2. and they come both together, pride onely hath the upperhand ; Will you fee how God fets him- felf againft this evill, lob 26. 12. By his uuderfiandmg beefmiteth through the proud : Hee divideth the feu with his power, as it is laid before, but imployes his wifedome and underftanding to fmite through proud men , that is,to do it moft aflliredly,to doe it moft feafonably for their ruine; fo Prov. 16.5-. Every one that isproudin heart is an abomination to the Lord. Nothing proud men, looke after more then to be had in efteeme , and in honour , to be admired, and to be to others the objedts of their envies , and the meafure of their wifhes , the rule and modell of their actions , but faith hee , Hee is an abomi- nation to the Lord, that men are which they are to God , and that they fhalbe within a while , to all the world , that is , they fhalbe a loathing and an abhorring , and therefore the things which they would eftablift {halbe fcattered, & the houfes they would build (halbe pulled downe,for fo fayes Mary; Hee hath fcattered the proud in the imagination of their hearts, Luk. 1 . $■ 1 .that is,there*is a concentration'of thoughts , catties that men build for themfelves, the imaginations , the thoughts of mens hearts drive to fome height , to fome high marke , or But , futable to the fountaine from whence they flow 3 a proud heart > and when they have wrought them up to a due height and proportion, and looke for the pro- ducl: or refult of all , then God comes as with a whirle- winde , and fcatters them , and fhewes how ill com- pacted every building is, how loofely it is layde,which is formed without him , fo for the other place which I hinted , the Lord will 'deflroy the houfe of the proud 3 as it is Prov. And Warre with Angells. 93 Prov i y 2y. that is, not onely their workes in defigne as before,but their workes in iflueand effect; God may permit fome defignes to come to ifTue, they may build houfes and get pofleflions , but they (halbe deftroyed , it is a thing of no affa ranee like a building on the land , either their foundations fhall faile them , or from heaven the Lord (hall thunder upon them , as Hanna fayes in her fong , i. Sara. 2. 10. which is a proper way of deftroying , and pulling downe proud men , and things , which lift up their head to heaven , but faith hee in the fame verf. Hee will eflablijb the border of the widdow, that is , a widdow which being de folate and affliHed trujts in God j as it iselfewhere, widdowes who of ail other lye expofed enough to injury, that have no great projects of their owne, no limits, or borders, but or Gods making , and little power to defend themfelves and theirs from aifaults and ruine, God will eftablifh them, fayes hee, the Lord will be their keeper, and then they need not feare , there is no fence fo good , as what is of Gods making,hee hath bounded the fea by an invifible bound , his word , but no bounds are like it , fo if hee makea hedge about any,about his houfe and his wayes, nothing fhalbe able to touch him , and this leades mee to the other part , that bleffcd part, which of all other graces is the foundation,the corner ftone to happines, and bleflednes, and that is humility , when God would bring his : Sonne into the world, he brought him in the moft nimble pofture ; his condition, his fpirit, and his worke , were all of a lowe and humble edition, and whereas it maybe faid, that this was for our fakes and part of his fufferings for fin,not fo onely, but elpecially and particularly, that, as of all other things, fo of this grace alfo hee might be to us the great inftance and patterne , and therefore himfelf fayes, Lear tie of mee for M 2 lam 94 Of our Communion I am meeke and lowly of heart , andyee [hall finde reft , that which all the world feekes after, but none finde, but fuch as are in that condition ; fo Phil. 2. 5-. 6. Let this mhide be in you, which was alfo in Chrijt Iefus } whc being in the forme of God, thought it not robbery to be equallwith God, but made himfelfofno reputation , and tooke upon him the forme ofafcrvant. That is, whither ever his worke or condi- tion leade him , into what ever abafement , into what ever lownelTe , thither his minde eafily carried him , j therefore faith hee , Let this minde be in you ; It may be j you fhall not be lead into fuch extremities , into fuch ; lownes , (for hee dranke deepe , yet the Saints are laid j low often , ) how ever let the minde be in you , have a ready minde , a minde prepared , there is nothing fits fo for all kinds of worke and communion for doing and fuffering, as fuch a minde,for want of which, either wee are not lead into opportunities of glorifying God, or wee loofe them, and foyle them, and make nothing of them : Befidesthis ( then which wee cannot frame a greater argument, ) how is this frame commended to us by GocI, who belt knowes what is beft. for us, and what beft pleafeth him ; Hee tells you that hee giveth grace to the humble , lam. 4. 6. That hee will dwell with the humble even as in heaven, Ifa. 5-7.15-. where hee will difplay his beames for comfort and joy, that hee may revive their fpirit and make them live , the truth is , men are feldome empty enough for Gods rilling , nor humble enough for his revivings , which is the reafon why wee have no more of this heavenly influence, but are faine to fpin our joyes out of our owne bowells,as the fpider doth her webbe,and with contracted and bowed fhoul- ders , to beare our burthens , which a little influence from God would make exceeding light , hee tells you all the ill hee fends , is but to humble you , and hee is forced And Wane with Angells 99 forced to do it, that hce may doe you good, Deut.8. 16. hee tells you that if you will be pleafed with any of his workes,with newes from heaven, you rauft be humble. The humble [hall fee this and be glad , Pfal 69 . 32. that is , what God workes in the earth, if you be not humble, you fhall not live,to fee it, or have eyes to lee it, and the humble jhall heare thereof and be glad , Pfal. 34. 2. great things are done and no notice taken of them , becanfe men are not humble- The way to take in the comforts and the joyes from the workes God doth, or the Saints doe in the world, is to be humble,for proud men minde themfelves to much , to consider God or others , not to multiply more places , would you be great in any refpe£t, Prov. iy. 3 3. Before honour is humility, and Prov. 22.4. By humility and the fear e of the Lord, is riches and ho- nour, and life : If God have deftind you for thefe things, that is the gate you muft enter at , would you be great j in the kingdome of heaven , take it in what capacity I you will 3 Math. 18.4. Wbofover (ball humble himfelfas a j little childe , the fame is greatefl in the Kingdome of heaven ; \ But you will fay how comes theDivell into this charge, ! firft as hee comes into all finnes efpecially fuch as are j great and crying , what ever drawes much from God , ! or what ever God drawes from much , that is , of the Divell, but fo is pride, as you have heard. Another way by which wee (hall intitle theDivell to this march of pride, is contention , Prov. 13. 10. Onely by pride cometh contention , the meaning is , by pride alone, that is, pride alone is fulricient of it felt without any other realbn , to caufe the greatefl contentions ; for inflance, men are not apt to fall into quarrclls and j contentions , unleffe diftempered by driukc , or that i they have their paffions ttirred up by injury, or arc diftempered, or provoked,fome way or other, but pride alone 9 6 Of our Communion alone makes men quarrelfome, and contentious to the utmoft , and therefore Pfal. 10. 2. the voickedin bit pride doth per fecute the poor e 3 - the poore middles not with him, hurts him not , but hee is proud , that is enough , and having advantage over him , being on the higher ground , hee purfnis it. So what mighty reproaches and revilings Moab, and the children ofAmmon layd upon the people of God , by which meanes they contended with them , appeares Zeph.2. 8. Now this, God gives meerly to their pride , and therefore when in the 9. verfe, hee threatens the cruelleft defolations to them , he ads vtt.io.this {hall they have for their pride ^hew pride was enough to intitle them to all, that injury , and to all that punifhment. It was pride that caufed conten- tion amongft the Apoftles , their disputations and their ftrife, who fhould be the greatefl , Marc. 9. 34. that pride was the difeafe , appeares becaufe humility was the remedy, ver. 36. 37. Alfo Math. 18. 1.2.3. where Chrift tells them that except they be humble as little chil- dren , they fhall neither be firft nor fecond , they (hall ! not goe to heaven at all, ver. 3 . Except yee become as litle I children, yee fhall not enter into the Kingdome of heaven ; and I if there be any preeminency , pride obftrudts the way 1 to it ; It is humility that opens the doore, ver. 4. Who- \fb ever / "ha I! humble himjelf, as a little childe , the fame is the ^greateft in the I\ingdome of Gods it is not hee that puts for I place (hall have it, but hee that ftayes till hee be called : 1 But it were well, if our contentions ended with others, if that were the bounds of them , doe wee not contend ; with our ielves , our conditions , and with God every I day ; Let a mans condition be never fo good, never fo mcompafTed with mercies , pride alone raifeth a con- tention,picks a quarrell,that is, that alone is fufficient to do it , if there were nothing els. Why are wee not con- And Wane with Angells. 97 contented , why are wee not well , when wee have enough,or to much, do you know what makes the con- tention , it is pride , yee have food and rayment , yee have not the leaft part of mercies,yee have not the greateft part of afflictions ; what is the matter why doe yee contend, why doe you walke heavily and dejectedly , it is pride , pride onely , or pride alone can do it , can fet you as fiercely upon your condition and upon God, as upon your brother , or your neighbour , yea when there is no caufe at all ; Its a glafie that extenuates goods, and multiplyes ills, and which is more then any glafle can do , Andes them where they are not at all , this as 1 told you of lull is a moft boundleiTe thing , and will fend you to impossibilities for fatisfa&ioii; for let no man thinke , it lyes in the power of his con- dition to make him happy , pride will outrunne it fafter then it can poflibly flow in upon him , and which is more , pride multiplyes with the flowing in, as fire in- creafeth by fewell ; confider therefore when you con- tend with your condition , when you are not fatisfied with your eftate , it might poflibly have bene greater or larger , or fairer , or in a word otherwife , nay when you doe not walke cheerfully and thankfully and con- tentedly in what you have , (for that failing is of the fame roote , and fpring) then you contend with God , you murmure againft God, and this a love from pride, properly and onely from pride , for the judge of all the world cannot but dcejuflly ;*God cannot hurt yon, cannot injure , or provoke you , as another may, all your con- tentions with your conditions and fowith God, are onely from pride ; now I befeech you who is the great Authour and fomenter of contention , but theDivell 2^£oA(^,thecalumniatour,one that breeds ill blood, that doth calumniate and accufe night and day; hee doth N not 9 8 Of our Communion not onely accufe us to God,but God to us, hee accufed God to Evah,hee told her theyfhould be as Gods Rowing good and evill , this temptation tooke , now hee inti- mated that God made that reftraint out of envy , be- caufe hee would have none fb great and fo happy as himfelf , and therefore there was not fo much love in giving you liberty to eate of the other trees , as there was envy and ill will in reftrayning you from this , For Godknowetht &c. And hee accufed lob to God, doth lob ferve God for nought ? A great part of his traynes are fpent , in fowing difTentions , in making breaches , in multiplying wrath where it is conceived , in boyling it up to revenge , and then effecting it , and therefore there is nothing , hee traines up his more in , then in contentions , and wayes of revenging themfelves , to the utmoft, the power of effecting which is ordinarily the reward,his fworne vaiTalls get for the Having, and alienation of their foules and bodies ; to conclude,hee is the true king over all the children of pride , lob 41 . 34. to whom it may be faid as toPilate concerning Chriit,2k- holdyourJ\i??g : For pride was properly the Divells fin , 1 .Tim. 3 .6. It is called the condemnation oftheDivelI,that is, that for which the Divell is condemned; JVo^ a novice, leafl being lifted up with pride , hee fall into the condemnation of the Divell. This therefore was his lin 5 and this he mul- tiplyed and derived prefently hee fattened it upon Adam , to wifh to be as God , knowing good and evill , and although fome other finnes in refpecl: of the conftitu- tion , and temper , may beare the title of the mailer fin , that doth not hinder , but that in a true fence it may be faide that pride is the mafter fin in all , it is the utmoft roote in originall fin , that which lieth deepen: in the ground, and can muft hardly be reached; what are afflictions generally for , but to bide pride from man , And Wane with AngeUs. 99 man, nay, temptations are let out upon us , and fome- times corruptions , that wee may not be lifted up , fo it was to Paul, what ever his temptations were,the end of all was that hee might not be proud and lifted up with his revelations; this therefore is the proper fin of the Divell, and hath fb great a root in us, of his laying in , at firft , and of his foftering ever fince, wee fhould watch him efpecially in , as that which hath all the evills in it, wee have formerly named, and is of all other things moft oppofite, and contrary to our peace and comfort. Another martch of the Divells eminent in it felf , and moft dangerous and enfnaring to others , is that wee call worldlines , wee know the Divel is called the God of this world, and , they that will be rich* that is , they that let their hearts upon it, that propofe this to them- felves , they will be rich , they will abound , they will , that is , what ever it coft them , though they breake never fo many hedges for it , though they tread never fo many unjuft or weary fteps , they fall into temptation andafnare: The Divell hath them in his fnares , and leades them whither hee will, whither hee hath a minde to leade them , i .Tim.6 . 9. Other fins have their ag- gravations, but this is the moft earthly of all other,and in fome refpe£ts , the moft unworthy a man ; And therefore the feate of this luft is ordinarily the bafeft fpirits , there it hath its rife , and growth, and in order j to effects , it is the root of all evill, that is, afwell as other vices , it is extreamely fertill of ill , whether you cou- fider the evill of fin , or the evill of punifbment for fin, this love of riches, what will it not conftraine men to, they will breake all the commandements in a round for the fatisfying of thofe lufts, what frauds, deceits , per- juryes , cruelties , murthers , hatreds have bene excer- K 2 cifed 100 Of our Communion cifed for the nour jibing of this luft , nay what other fins of luft and uncleannefle , of the loweft and bafeft kinde > People often fubject their bodies and foules to the fatisfying of this arle&ion; Andfortheevillof punifhment , the Apoftle faith heere , that they pierce themselves thorough with many forrgrrcs , that is, they have a carefull and forrowfuli life of it, ( contrary to that good Solomon lpeakes of , of reccing in their portion , and enjoying it with thankfgiving ) they are full of cares , and their injoying time comes never , for they grow poore by their riches , they extenuate that in their affection , which to their fence they abound in , when they have more then their chefts or their barnes can hold, their hearts tell them this is nothing : Be- fides they expofe themfelves to the greateft labours , to the greateft wearinefTe that is imaginable, they toyle by day , and they cannot reft by night, the feare of loofing pierceth as much as the paine of getting,and there is no end of their travaile ; But there be other for- rowes alfo, terrors of confcience, and rlafhings of hell, which ordinarily accompany thofe killings , and are the reward and falary of their acl:ior.s,beficles the great evil! which I have not named , that they crre from the faith, for having changed their God, and fet up cevetouf- nes, which is Idolatry, its no wonder if they 7 fall from the faith, and if not in profeflion, indeede, become a- poftates; I havewondred why this fhould be faid of covetoufnes, rather then of any other vice, that is Ido- latrous, nor a covetous per/on, which is an Idolater, Eph. 5-. y. It is certain ambition , and pride and felf love is ido- latrous alfo , it is true that covetous perfons worfhip the fame things that Idolaters doe , filver and gold , the I dole of the gentile are fiver and gold , the worhf of mens hands ; materially they worihip the fame , therefore faith And Warre with Angells. 101 faithChrift*)'^ cannot ferve God and Mammon ^l^.th.6. 2^.. Ye cannot put your trull in the Lord and in riches , the Lord and riches cannot be your ftrong tower to- gether , perhaps it may be this, that though in refpedt of our devotion and addrefies other things may be our God , that is , wee may ferve them , worke to them , labour to pleafe them, to the Apoftle fayes, their belly is their God, yet in refpedt of truft and confidence (which is much of the worfhip God hath from us) riches espe- cially carry it away there , for the world hath got an opinion (though a very falfe one) that riches can doe all things, therefore they vale and bow to it , and truft in it , befides becaufe this is generally received , and men are called wife, when they doe well to themselves ; there- fore the Apoftle brands this efpecially with that , which is a truth alfo of other killings „ that in a more intenfe and earneft purfuite of them, Idolatry is com- mitted ; Now in this the Divell as in other things juggles with us extreamely , one of the baites and fna- res, with which hee holds thofe perfonally and profef- fedly fubj ected to him , is fome money they fhall get , fome hidden treafure,thefe poore captives hee abuleth infinitely , and after feverall yeares expectations of fome great riches , and many diggings and minings , wherein by breaking fome method, or other they faile a thoufand times, they meet at laft with winde in fteed of gold , with that which lookes like it , but prooves leaves or dull when they ufe it. Remigius reports that of all the moneys , that the witches that fell under his examination, acknowledge to have received from the Divell , there were but three ftivers prooved currant , the reft were leaves, or fand, when it came to ufe;. hee I doth the lame in effecl: with all earthly men, either hee ; deludes their hopes,they get not what they expecled, I N 3 hee 102 Of our Communion Coroll. hee makes them labour for that hee knowes they (hall not obtaine , or deceives them in their enjoyments , they make nothing of what they poiTefle , and it is all one , not to have and not to enjoye , in truth , that is out of his power : The comfort of things, the good of things hee cannot give if hee would , and hee would not if hee could , the Divell incourageth us to cracke the nut, but God takes away the kirnell,^/W/ it to them that are good, before him ,• comfort and enjoyment and delight are the portion of his people , A mans lifeftands not in the abundance of the things that heepojfejfeth, that is , the good and happinefle of life , and therefore , A title that a righteous man hath , is beter then the revenues of many wicked , Ecclef. 2.26. God givetb to a man good in bis fight, wifedome and knowledge and joy e, that is, wijedome to purfue right things , and to goe right wayes to attaine the end hee defires, knowledge how to improove them , and joy , that is , the good and comfort of things , and life j But to the firmer hee giveth traveU, hee giveth to gather and to heape up that hee may give it to him that is good before him ; they dig the mines , they plough the ground , but the Saints enjoy, they reape and gather. Therefore particularly to this , let the rich man rejoyce in that hee is made low, and the brother of low degree, that hee is exalted; that is , (hew them God , and heaven , con- ! vert them,and they are eaven prefently,both are alike neete God, and fo comfort and happinefle, that which the world pretends to, but cannot give ; Godlineffe with contentment is great gaine , that is , which gives content- ment , there is the gaine you looke after , there is the happinefle that wealth promifeth , but it is God that | gives it; now a rich and a poore brother are neere God j alike, it the rich at leaft be made low, if hee have learned not to truft in uncertame riches , if his pride that riches canfeth ! And Wane with Angells. 103 caufeth be abated , and the poore brother be exalted , that is , that hee fees not fuch a difference in refpecl; of folid comfort , and happinefTe , hee fees himfelf in as good a pofture as rich men. Indeed that men are, that they are to God , and their true vallue is according to the proportion of their neerneffe to him , not to what they are to riches , to Princes , or to the great things of this world. So yee fee thefe fix heads wherein the Divells great temptation lyes,from whence wee have deducted fome Corollaries , wee proceed to one or two more drawne in generall from that which hath bene faid. And firft yee fee hence the drudgery of the Divell , Gods worke and the Divells , carries wages in their mouth in thofe pathes wee have runne over , there is nothing but deceit and falfhood, a man is cozened, his nature is debafed , and to judge a right, the reward of finning is not onely in another life , and in this life by afflictions , but the very finning is mifery enough , to be defiled and made filthy by luft , to be puft up and iwollen by pride , to be made earthly and bafe by worldly mindednefie, to follow the Divell in all, how miferable how vilde is it , how debafing to mans na- ture > Let the children of the Divell , the peoples, the difciples of the Divell glory in their portion, wee know it is their fhame,they boaft in their liberty, they have no tyes or bonds , but wee know that to whom men obey, of the fame they are brought in bondage ; now they obey the Divell, for they doe his workes , they fulfill his kilts; On the other fide , let not us faile to glory in our condition , and to improove it , how fweet is our portion, the traines the wayes of God are pleafant, all his wayes are pleafant, and all his pathes projperity , to have naturall defires , which exceed not their bound and li- bertv Coroll. 1. 104 Of our Communion Coroll. 2. berty to fatisfy them , without the fire , the fcald , the Itch of lufts, to have a fpirit fo great by meeknes, and humility, as it is above thofe ills, it feemes moft to fall under, to be be-lowe envy e, for the world fees not your riches,nor your greatnes, and above mifery and fhame, to have a fpirit fo meekned as it cannot breake, againe to be above your condition what ever it is , and to ufe it , to pofTeffe your eftate, and not to be polTeft by it , to looke on money as a fervant of the loweft forme , to pitty them that Idolyze it , and to improove more your litle by enjoyment, then they doe their riches by looking on it and Idolizing of it. Againe to goe fur- ther into the consideration of what wee faid before , and fee how you outftrippe them tor another life , in knowing and loving that which they ignorantly perfe- cute , in having your afllirance in God , whereas they have none at all , nor in any thing ; I could be large heere in the comparifon of our fervice and our way , which fhould be the object of our joy and rejoycing , when ever wee thinke of it,and thinke of it wee fhould often, for that purpofe : For fince God hath made the miferable condition of the wicked , a foyle to the love of his elecl:, wee fhould do fo alfo, and run over by way of comparifon,the heads and grounds of our comfort, but I (hall rather in the fecond place Intreat you to improove thefe things , If you know thefe things , happy areyee ifyee doe them ; if you know the differences of your conditions , if you know the waves of Sathan , from your owne , and where they part, happy are you, if you tread thofe wayes and thofe paths, and for thofe broade high wayes,thofe common roades , thefe beaten pathes of Hell , which wee have defcribed,our wifedome and our glory will be to kcepe a loofe of, to keepe farre from them , it will be lefle fhame And Wane with Angells. ioy fhame for us to be fhamed by* other things , to be caught by other traines , then the common fhares : Although it be true that in the purfuite of thofe things , Sathan ufeth his greateft wiles , and his fineft peeces of fubtilty, however let us keepe a loofe of, let us carry a watchfuil eye to thofe great and common fnares , the Divell may alter his method, but his But, and end, is the fame, hee findes thefe things futable to corrupt nature , and hee improoves all that is within us , to worke vilde and bafe impreffions thofe wayes , therefore let us watch him,where hee watcheth us, and let us not thinke that becaufe wee have efcaped the pollu- tion of the world, that therefore wee fhallefcape him , hee fpinnes his web the finer for you : Which is the reafon why I have fpent fometime in thefe particulars ofhismoltufuallmartches, that yee might fee the way in fome of its foulnefle, together with the guide, that yee might fee the hooke under the bayte , and be undeceived in things fo greatly concerning you. Now therefore having your adverfary To fully and largely defcribed to you , in his nature , in his power, in his miniftry , as hath bene fhewed at large in this tracl: of Angells,(for fome peece of theDivells power, you miift fetch from what hath bene faid of the good Angells , that wee might not be obliged to repeate things twife ) it remaines that wee mould fight , that is, that wee fhould addrefTe our ielves to the combate , for there is in this adverfary what ever might pre- pare you, and ftirre you up to a moft formed and exacl: warre. For firft hee is as hath bene fhewed a moft inveterate and fworne enemy , hee ceafeth not to accufe day and night , hee knowes all our good , lyes in maintaining good tearmes with God -, Therefore his care is to be- O ger io6 Of our Communion 2. get ill blood between us , hee inticeth us to offend him , and when hee hath done , hee aggravates this of- fence to the utmoft capacitieof it, Hee goes about like a roaring Lyon, hee goes about ; therefore hee is not idle, hee workes continually, and it is like a roaring Lyon, hee hath not onely a Lyonifh nature in him apt to devour, and to fall upon the prey , but hee is ever roaring , that difpofition is alwayes wound up to the height, and in- tended in him , other enemies not fo , fo that heere is the worft difpofition that can be imagined ever a&ed and mannaged, with the greateft intenfeneffe. But then fecondly if his evill nature had not much power joyned to it , hee were lefTe confiderable , lefTe Formidable , though wee fay there is none fo weake, but hee hath power to doe hurt ; But I befeech you confider,his power is fitted to his nature,if hee meane ill, hee is able to doe alfo much ill , there is no part or faculty of your foule or body , that hee cannot reach , and that at all times , in all conditions, in all poftures , alone , or in company , idle , or imployed, fleeping , or waking , when you are fit for nothing els, you are fit to receive his impreflions -, Nor is hee an enemy of the weaker fort, and fo leffe confiderable, an arme of flefh , againft poore flefhly creatures is great, but hee is a fpi- riti Our originall fin, our flefhly corruptions wee finde evill enough, enemies bad enough, even to the making us cry out with Paul of the body of death, .But rce nrejlle not againfl flefh & blood;this text tells you you have another kinde of combatant , for the defcription of whofe power to finde fit names, the higheft companions will faile us, Principality 'es ,powers ,rulers,fpirituall wickednejjes above: They are not called Princes, but principality es, not Potent es , but Potefiates , not mighty , but powers , Lord not of a part , but of the whole world, of the darknejfe of the And Warre with Angells. 107 the world, all the wicked of the world , which are dark- neffe are of their fide, fight under them againft us, and all the darknes in our owne harts is with them alfo, all thofe fumes and foggs of lufts>all thofe mi its of igno- rance, and unbeliefe are part of his armie j Againe, in- ftead of wicked fpirits they are called jpirituallwicked- nejps.aiid that above 3 both in high things and in high places, they are above us , they hang over our heads conti- nually : You know what a disadvantage it is to have your enemy get the Hill , the upperground , this they have naturally and alwayes. Againe there are enough of them, they can imme- diately beleaguer a man, copaffing him round, poffefTe every part of him : Seaven Divells can enter at once into one man , or if need be a whole legion ; doe wee beleeve thefe things, and are wee not ftirred , are wee not arTraid,if we apprehend the approach of an enemy, and the towne wherein wee are be in danger , what wringing of hands is there, what praying, what provi- sion , and yet perhaps hee may be diverted , hee may accord > But there is no truce in this warre , a perpe- tuall combate , that time you are not upon your watch you will be taken , for your enemy knowes it , if an enemy in warre knew certainely when the watch were • neglected, hee would take that time , now hee knowes J when you neglecl: your watch , when your faith and af- ! fe&ions fleepe, which of other enemies cannot be faid. But then thirdly, if the contentions were for things * of litle moment , the matter were leiTe , but if there be any thing great in heaven , or earth , that is the prize of this warre,whether it be the happinefle of your life, the peace of your confcience , the eternall condition of your foule,and body, or which is more, the glory of , God, for all thefe are ftrucke at continually. I O 2 Captaines io8 Of our Communion Captaines when they make orations to their foul- diers , they tell them they fight for their country , for their poffeflions, for their wives and children, for their liberties, but what i s all this to our warre^To our prize? Wee fight for peace of confcience which pajfeth all wider- flanding, wee fight for eternall life , wee fight for GWand Chnft , whofe glory in us lyes at the ftake every day , and furTers , or is relieved by our fighting : I befeech you are not thefe things worth contending for ? Will not fo goodly a prize put fpirits into you ? Some have done wonders while their lovers have lookt upon them , others while they have fought for their loves -, What doe you fight, for nothing ? Yes, it is a love you fight for too, St one that fought for you even to death, you doe but requite him, hee is before hand with you j and doth not your love looke upon you alfo ? Yes. If you can fee him, I allure you hee fees you, and there is not a watch you make,there is not a ftroake you ftrike, but it pleafeth him , and it refrefheth him , as on the other fide there is not a negligence , or a faile , but it wounds him,and afflicts him ; what fay you will all this that hath bene faid put courage into you, and make you fight, it is brought for that purpofe, I befeech you let it put on ftrong refolutions to pleafe the Lord , to refift this curfed enemy, this damned enemy, for fo hee is, he carries his condemnation about him; and yet this enemy which is left fo mighty , and powerfull , for our try all, for our reward , if wee fight manfully , if wee fight thebattailes of the Lord , (if wee be wife, if wee will) all tend to the glory of our victory , to the honour of our God y onely let us refift the Divell, being ftrong in thefaith,to which purpofe I will endeavour to fearch a little into, and to fpeake fomething of this heavenly armour which God hath given us for that purpofe. Where- Jnd Warre with Angells. 1 09 Wherefore take unto you the whole armour of God, thatyee may be able to withfland in the evillday , and having done all toftand, Eph.tf . 13. In this 1 3 . ver. wee are bid to take unto us the whole armour of God, as in the 1 1 . verfe wee are bid to put it on , with the reafon added , that wee may be able to withftandin the evill day ,and having done alltoftand. From the firft words obferve this , that no weapons will ferve to fight with the Divell but Gods , nothing will make you fhot-free, but the armour of God,for fo fayes the Apoftle, the weapons of our warfare are not carnal/, but mighty through God, 2. Cor. 10.4. So as heere you fee the reafon . becaufe carnall weapons are weake ones , to be carnall and to be weake are convertible termes , as to be fpirituall, and to be mighty, are alfoj now you have to doe with a mighty enemy , as you have feene already , therefore you muft have mighty weapons , ydtl muft have a wedge fit for the knot j David had never overcome Goliah, if hee had not come with fpi- rituall weapons, 1. Sam. 17. 45-. Thou comeft to mee with a fword, with afpeare and with a J hie Id, butldifi come to thee in the name of the LordofHojis , the God of the armies of If raell,whom thou haft defyed: It was not the fling nor the ft one that did the feate , but it was this mighty LordofHoftes , in whofe name hee came ; To goe armed therefore againft the Divell in the ftrength of your owne refo- lutions , or your temper , or conftitution , or your ha- bits , and education , is to fight againft Goliah with a ftone and a fling, without the name of God ; Kay your experiences, your contrary reafonings, they may have influence into your fin , but they will never into the victory , unlefle this ftone and fling , thefe underwea- pons be mannaged by the name of God. For your re- folutions this cunning tempter knowes that there is nothing fo naturall , fo proper to a man as man , as O 3 change- no Of our Communion dtftuli changeablenefle, as on the contrary, it is the high and incommunicable Charracl:er of God to be without va- riation , or fhaddow of changing , all the matter is but to finde a plaufible reafon for the faving of his credit. For our temper and conftitution, hee hath lufts pecu- liar for every temper. Befides hee can eafily perfwade lufts to give place to one another for a time, as pride to uncleanneffe , &c. And his power is much upon the body, and the humours and conftitutions of it,to ftirre and worke upon thofe humours, that by the helpe and mediation of the fancy fhall worke to his end, and gaine the will and underftanding : As for your education and habits , experience fhowes that many things that looke like morali virtues , are nothing but the igno- rance of ill, or the law of a conftraint : Befides hee hath his methods , and by a few degrees will leade you to that , and by fteppes that would have utterly defer- red you , had it bene reprefented to you , all at once , and for yourireafonings,and experiences you will finde that to be tnejproper weapon, hee is elder then Adam, hee is wifer then Salomon , fet holineffe afide , hee hath beene trayned up to (bphiftry and deceit , and therefore verfe the n. the Armour of God is apply ed to the wiles of the Divell, (b as you have no reliefe, but what was Davids, P(al. 1 1 8 . 10. All nations compaffedmee about, but in the name of the Lordtvillldeftroy them , they compared mee about, yea they compaffedmee about , there was a perfect Panjlhefs of ill, and enemies a perfect beleaguering, fo ver . 1 2 . They compajfed mee about like bees ; you fhall fee how Bees in (warming time , will ccmpafie a bufh , (b will Divells and their effects multitudes of Divelifh thoughts , and temptations ; A man (hall not fee his way out , they are behinde him and before him , and as in the words following , They are Jqndled as the fire of thornes, And Wane with Angells. in thornes, fo the Greekeand Chaldea readeit, they fall quickly into a great blaze , or the word is alio quencht (as Hebrew words figniry often contraries , ) they kindle quickly and like thornes , but they quench alfo as foone, for in the name of the Lord will I defiroy them, this is all your reliefe to deale with your enemies , as David did, your faith is your viclory, whereby you overcome the world, i.Iohn j*. 4. that is, inChrifl, it is the power of Iris might that makes us ftrong ,• Chrift hath a might , a mighty abi- litie, hee is endowed with power from above , which being put forth in us , gives us a power to be ftrong, and to ftand our ground , as ver. 10. for in thofe words the habit feemes to be diftinguifht from the energy and operation, when a man is acted by theDivell, either by an immediate pofleffion , or fome eminent ftrong way of lulling , that hee is ftrong in the Divell and in the power of his might, that is,you (hall finde a power full operation of the might of the Divell upon him , fo as did wee not fee a humane fhape,wee fhould thinke it were the Divell indeed, fo greatly is his might a&ed upon men, with power -, Now after this manner fhould wee be ftrong in the Lord , by the influence of his fpi- rit, by the ftrength of his armour, other ftrengths will proove but weaknefTe, fo much for that point. Secondly it is not without its obfervation that it is called heere and before the whole armour ofGod, , mvo'nxUv. There is no man pretends fo little to religion , but hee will doe a little , hee will pretend to fome graces, hee will make fome iallyes , as if hee would fight , but the difficulty , and the wifedome, and the ftrength lyes in the univerfality, there is a chaine in graces , you loofe all if you loofe one , as lames faith , Hee thatbreakeso?ie command is guilty of all; and God that gives you armes not to clog you, but to defend you , hath given you nothing 112 Of our Communion nothing to much, it is not the beauty, but the ufe of an armed man which hee confiders : That place which is open > to be fure the Divell will ftrike in ; for hee knowes the bare places , and one open place will ferve to kill you afwell as an hundred , therefore God hath made a defence for all , therefore the Scripture calls for a growing up in all grace , or in all things , Eph. 4. 15-. 2. Pet. 1. f. Therefore Peter calls for an addition of one grace to another till you be compleate. 4dde(faith hee) to your faith vertue , &c. For if thefe things be in you , and abound, that is , if you have all thofe parts, and that in a way of height and eminency , if they be not fcanty and narrow, thenyou will abound alfo, that is, you will nei- ther he barren,nor unfruitful!: I befeech you confider this, it is the univerfality,it is thewhole armour o/Go^/, that will alone ferve our turnes , and which alone wee fticke at ; All difficulty lyes in exa&nefTe , in bringing things to their end, and their perfe&ion,every one is abeginner and a pretender to learning , to knowledge , to arts, to religion it felf, but the exad:nes, the uni verfality is the portion but of a few, let us doe otherwife. How good is God , who hath given us a whole armour , let us not mew our felves at once enemyes to our felves , and un- thankfull to him,unlefTe wee feare neither God nor the Divell, on the other fide let this comfort us, that there is a whole armour , there is a whole Divell , that nature is improoved to the utmoft capacity of a rationall na- ture for ill , for hurt , if there were not a whole armour, wee were undone. Thirdly, wee are commanded to take unto us this whole armour of God, andver. n. to put it on, God makes it , God gives it , hee makes it efficacious , but there are our parts alfo , wee mujl take it to us, and put it on, there is a fluggifhnefTe in mens natures , if God would And Wane with Angeffs. ii would doe all , and men might fleepe the whiieft , per- haps they would lye ftill , and let him truffe on their armour , but this is not the law wee live by , this is not the tearmes wee ftand in with God , what wee cannot doe , God will doe for us , but what wee can doe , that wee muft doe j Hee doth not worke with us , as wee worke with a hatchet, or a dead inftrument , but as the foule workes with the body , that is , in.it, and by it, (6 as the body doth its part, and feeles the labour , the foule at firft gives life to our body, lb doth God to our (buleSjwhen they are dead in fins and trefipafifes hee quickens them i Alfo the foule gives guidance to the body and direction, and afliftance,lb doth God, hee never failes us, hee is ftill by us, at our right bands, but wee have our parts, our reafon, and understandings, our will and our affections, they come into play every day , and if God can do nothing by them , hee will do nothing without them ; This , when men beleeve fo much in other j things , as they will fcarce trull God with any thing , | they will fee a reafon fc and a meanes fufficient to pro- j duce every event , they will be at every end of every j bufinefle , why doe they devolue all upon him in reli- j j gion , without ftirring at all ? Becauie they minde it I lefle , which is the meanes to make God minde it not | at all , Therefore I befeech you , let us do our parts, i fetch affiftance from God , and worke under him , re- j ceive influence and fpirit from him, and ufe them, in- : tend mightily what wee doe , for it is to God , and for ' him; thofe that worke under any Agent, though never fo mighty,do fo, and this know, that the more mighty . any fupreane Agent is, the more it intends, imployes, . and fills the inftrument , as hee that ferves a wile man , \ though hee do nothing but by the direction and ap- poyntment of his mafter, yet hee fhall finde his under- P ftan- — _^. , , — _ — , , ii4 Of our Communion Handing intended and imployed , for a wife dire&er doth more intend, and fill the f lbordinate inftruments, and Agents not contra. Nowhee comes to the end and ufeofthe Armour , that they might be able to ft and in the evill day , and having done all to Jiand , the word is dvltpivcq , to rejift , to ft and again ft ; you fee heere is a reall combate , as your ene- mies are great which you have heard ot before , fb is the combate , it will coft you refitting , and fighting , and there is a day appointed for it , an evill day , that is, a day of battaile, our whole life is fo many evill dayes, therefore fayes the Aipoikle, Redeeme your time becaufe the dayes are evill , Eph. f. 16. that is , troublefome and full of temptations , if you would make any thing of your lives , of the opportunities you meet with all, or the occafions that fall out , you muft redeeme them, a little time and opportunity is worth much, it will be loft to you if you redeeme it not ; So all our dayes are evill , as Iacob faid , but fome more efpecially may be called by way of eminency the evill day. All the dayes of lob were in a manner evill,becaufe none were without fome mo- leftation , and trouble , / had no reft (fayes hee) neither TV as I in quiet yet trouble came , lob 3 . 2.6 . But the great evill day was , when Sathan was let out upon him ; the great evill day to the Difciples was when Chrift was crucify ed, and they were Winnowed by Sathan ; So there are more efpeciall times and parts of our life , when God will try us by letting out Sathan upon us , but thofe times and feafons know no man , no more then the day of judgement, and therefore wee muft be ever ready for them , upon our feet , and with our armour about us -, ftanding is a warlike pofture , a pofture of watch,apoflure of fight, it is not a ftanding ftill,but it is a fighting , a refiftino - , yee have not rejifted unto blood ftriving And Wane with Angells. 115- ftrivino againft fin,- God experts that wee ftiould fight a good fight , that wee fhould quit our felves like men , and wee had need doe fo, unlefie wee would be undone, and foyled , and therefore hee addes and having done all to ftand, that is, doe what you can, you will but ftand , it will be little enough to doe the worke, the enemies are fb mighty and great , the warre is fo fharpe : God hath an purpofe for many holy ends fo ordered it , that you fhall have worke enough of it ; fome carry it thus,omni- bus confeclis flare, that is, all the afore faid fell, and crueli enemies being overcome , having done all , having de- feated them all , vanguiflied them all, you may ftand as conquerourj What a glorious thing will this bee, that as Chrift your captaine , fhall ftand laft upon the earth , fo you (hail Hand with him , glorying and tryumphing to fee your enemies dead before you , when as others that were fainte and delicate , that would not ftand and fight and arme : As they were heereled captives by Sa- than,at his pleafure,fo fhall be led into tryumph by him at laft : Thinke of this that by doing your duty , by ftanding your ground, by arming, ana righting in the power of Chrift , in the armour of God , this mighty Hoaft fhall lye dead before you, And thofe which you have feene to day , in this eviil day yee fhall fee them againe no more forever , you have therefore two things to incou- rage you : Firft,the neceffity of your fight. Secondly, the glory and pleafure of the victory ; Neceffity will make Cowards fight: And therefore commanders pro- vide dilligently,that their enemies may have abacke- doore to runne away , becaufe neceffity , and difpaire will produce wonders : 1 befeech you doe but fee , and ; heere is an abfolute neceffitie, unleffe you take all this | armour , ftand , and witbftandyee. will not ftand at laft , ! this is little enough , you muff doe all this that having P 2 done n6 Of our Communion done all, you mayftand, but then having done all, you f hall fta??d, that isftandas conquer out,ftand as Chrift ftands, with your enemies flaine about you : You (ball have the pleafure of revenge , which heere you may take in by faith, and of victory, the fhouting of a conquerour; Cowards have but the pleafure of idleneffe , and the fhame and mifery of flavery , they have their good times heere,what is their good times? To fleepe,to be idle,to be abufed,and.deceived, thy labours are better then his pleafures, then his enjoyments,- What then is thy good times ? Thou art comforted, andhee is tormented, thy captaine tells thee thou haft done vi Firft, all the Divells can doe nothing without afor- med commiffion from God , this the example of lob makes moft cleare, the Divell ruin'd his eftate , by the Sabeans, but not till God had given him power, hee in- fected his body with miferable difeafes , but hee was faine to afke new leave for it, fo i. Kings 22. An evill fpirit offered his fervice to deceive Ahab, fo an evill jfii- ritfrom the Lord came upon Saul, but both by commif- fion : So the Sorcerers of Egypt , they acknowledged the hand of Qod , when themfelves were flopped , it was no more impoflible for them to make Lice then other things , but God let them goe on a while , that his power might appeare the greater in giving the floppe ; So Zach. 3 . Tlie Lord rebu\e thee Sat ban, God can doe it though no other can , fo Chr?Jt fayes , 77;* Prince of this world is cajl out , Ioh. 12.31. The Prince of this world is judged , Ioh. 16. 11. hee is not onely under God, but under Chrijl God-man, hee is fubjeclied to our friend and huf band, and that in little things. They could doe I nothing on fwine without leave, Luk.8, 32. much lefTe can the Divell touch us in any thing , without a com- miffion ; Befides , what wee have told you of their chaines. which Peter and hide mentions , fhewes the \ power God hath over them -, And generally wee have this aflii ranee , that a hake from our head {hall not perifh without the will of our Father, So as our greateft enemy | is fubjeel; to our beft friend , and mannaged to our ad- | vantage,which (hould incourage us to fight and fecure j us of the iffue , for the God of peace willtread Sathan under our feet, at laft, Rom. 16. 20. The : And Wane with Angells. 1I9 The Divell and wee are in earneft,but God, as thofe two captaines lets the young men play before him,and can ftoppe them when hee will , hee is in no paine in refpecl: of the combate or iflue, but hee hath the plea- fure to fee weake faints overcome gyants, by hanging on him by the ftring of faith. God is on our fide , and the Divell is fo fubjecl: to him , as there is no greater fubjec"tion, let hope then afwell as neceffity incourage us to fight, Wee have both thofe arguments in their height ; God will mannagehis graces in us , to our advantage, but let us doe our parts. Wee come now to the particular peeces of armour , whereof the fir ft is , The girdle of truth, havingyour loynes girt about with truth. In the loynes is ftrength,as is fayd of Behemoth ,his Jir mgth is in his loynes, lob 40 . 1 6 . In them alfo is the power of generation, for fb God fayes to Iacob, Kjngs J hall come out of thy loynes, Gen . 3 y . 1 1 . Thi s metaphor therefore applied to the minde denotes ftrength , fteddineffe and conftancy ; on the contrary men that are delicate, effeminate, and unliable, the La- tine calls them,elumb£without loynes,nov/ that which fits this part , i£ fome thing that begirts it , that the part wherein ftrength lyes may feele ftrength from with- out, and that is properly a girdk, therefore Peter fayes, Girdupthe loynes of your minde , i.Pet.i. 13. and Chrift bids us, Let your loynes begirAcd, Luk. 12.35-. this whether men travel!, or whether they fight , or both together, which is our condition , is neceffary : For when they travailed , they ufed to gird themfelves , and the Belt or girdle, hath bene alwayes a peece of foldiers armour when they fought : You fee now a reafon why the loynes fhould be girt to this warre : Wee need not goe farre for a girdle , the Holy Ghoji tells us , it is truth , if you afke mee what is truth, I anfwere in a word, T{ight fiohts \$ 120 Of our Communion fights and judgements of things , and fincerity , this is that ^which girds up the loynes of your minde , and therefore Chrift addes , Let your loynes be girded , andyour lights bur- ning, as before Luk. 12. Certainely cleare and right fights of things with fincerity , are the moft begirting things in the world, this you may know , efpecially by confidering what is the caufe oi loolenes , and iaxe- nefie,and unfteddines in our courfe,and yow will finde it, becaufe men are either infincere and unfaithfull, or mifapprehenfive , and darke 5 A double minded man is un- stable in all his way es , becaufe there is a mixture in the principles of his motion , hee hath two obje&s in his eye, two ends in his heart, and is carried up and downe diverfl'y , according to the predominant humour , and quality, fo as yee never know where to finde him , nor can ever hold him, becaufe hee is yours but in part, for an end, flich a one was Saul and Jehu , and fo are all hy- pocrites , the contrarye to which was Nathaniel, who had this honour from Chrift smouth,that hee was a true Jfraelite in whom was no guile , Ioh. 1 . 47. that is, hee was a man round fimple, candid, and plaine, which came to Chrift honeftly,not for ends, for loynes, or to intrappe him , as others did : Chrift himfelf difdaines not this commendation of whom it was faid , 1 . Pet. 2. 22. that there was no guile found in his mouth, and David {ayes, j Hee is a bleffed man in whofe fjririt there is no guile, Pfal .32.2. that is , who is fincere in every thing , having his ends what they mould be , and his actions and expreffions futable,that you may reade his heart in his profeflions I and actions; fuch a difpofition carries you right on, makes you fteddy in your motion, without turning to the right hand or to the left , Girds you up, and ftreng- thens your minde to motions, to fightings, makes you intend what you doe ftrougly , becaufe you doe but onet And IVarre with Angells. yimi vr an e wuu singe us. 121 j one thing,that which put~Martha,into fuch a diftemper j I was , becaufe f hee was troubled about many things , you fee I j then -, now how iincerity begirts, & how in frncerity & I ; double mindedneffe loofensyour loynes, & nerves,but ! , doth not miijudging and darknes doe the fame, loofen j j your loynes, making you uniteddy,and weake, contrary 1 to this begirtingr>You will finde it doth: Men are what j they fec,and what they judge,and no other,and though fome men doe not fill up their light , yet none goe be- j yond it, a man wants courage that wants light,and Hee i that rvalues in darhneffe hnowes not whither hee goes , and that is contrary to this bcgirting , and hee muft needs j make many falfe paces , for hee knowes not whither , hee goes, If a man wal/g in the night heeflumblcth , becaufe I there is no light in him , Ioh. 1 1 . 1 o. In him- hee hath the I 1 inftrument of feeing , the eye , but there is no light j j mining upon that eye, though a man fhould be frncere , i ; if hee want right lights and lights of things hee will be j j rendered the weaker and more unfteddy, hee will ftum- ' I ble often , with a good intention about him , nothing ! eives more courage then knowledge, nothing; intimi- . I dates more then ignorance j A gaine* comfort and joy j i renders lirong and fteddy , now light is the enibleme of j 1 joy, and therefore when the Angell came to poore Pe- ! j ter , fettred in chaines , as hee was , a light/ hi ned in the j Iprifen, Acts 12.7. fo fay es David , The Lord is my light] I and my falvation^whom [hall Ifeare, Pf. 27. 1. and when in j a low condition hee expected comfort from God,Thou j wilt fave the afflicted people , fayes hcc>but wilt bring downe j high lookes;for thou wilt light my candle (faye s hee) the Lord j will en lighten my darhejieffe , P fal . 1 3 . 2 7 . 2 8 . N o w comfort j begirts, & comfort vou fee comes in by light: Againe. ! Glory,the apprehcniion ofit,the notion ofit,begirts, 1 ' & renders ftron g exceedingly, Cbrift,for the glory fet before 1 OL him, 1 122 Of our Communion bim, 6c. did wonders , but light and glory runne toge- ther , and the notion of glory comes in by light , Ifa 60. 1 . 2. Anfe , J bine , for thy light is come , and the glory of the Lord is rifen upon thee , fo it is called , Tlie light of the glorious gojpell , 2. Cor. 4. 4. there would have bene no glory feene if there had bene, no light , and there is a glory alio in light, A6ts 22. 1 1 . Paul faid, hee could not fee , for the glory of the light , therefore light is glorious , now this dazelied his bodily eyes, but our Spirits fee better and more ftrongly for glorious lights , which gives aflurance , and courage, and fo ftrength alfo j In a word , our whole armour is called the armour of light, Rom.i 3 . 12. So great a thing is light to armour and to ftrength , according to the more or leffe, of which men are weake or ftrong to any courfe to which they pretend, but above all to religion : Now fpr theDivell againft whom wee arme , doth not hee play in the darke almoft altogether, when hee would deceive our fence , hee calls fand in our eyes , milts before us , to deceive and blinde us , and then wee judge of things not as they are , but according to the medium wee fee through : So for our comfort how doth hee enervate us, and loofen our loynes, by leading us into darke thoughts of God , and of our condition, how doth hee unfteddy our fteps , and intimidate us , by putting fcruples in our wayes,and hiding from us thofe truths, wherein our ftrength would confift ; if hee can make us infincere, hee hath enough , wee fhall then feeke darknes,and chufe it rather then light , of fuch Chrift fayes ,that they loved darknesrather then light, becaufe their deeds Kere evil! } Ioh. 3. 19. But be fincere, the right eyeing , the right feeing , the right apprehenfion of things is that truth which begirts us , and together with fincerity renders us ftrong and mighty to fight with And Wane with Angells. 123 with him, to conteft with his wiles, with his lyes, with his impoftures, for his dealings with us is nothing els ; But be wee but fincere,thatis, honed to your felves and to God , and difcover .him, and hee is gone ; This therefore is a neate cleane peece of armour , fitted for the,parr,and for the enemy wee conteft with all. If you afke what you {hall doe for it, I would advife you by way of corrolary to two things , F irft,converfe much with the Father of lights,//-? his \Corrott. light wee [hall fie light, Pfal. 3 6.9 . Be neere God that hee may fhine upon you continually , hee hath no falfe lights as impoftures have to (hew their wares by, what ever light hee affords you, is right,and gives you the thing as it is j Hee hath no falfe glaffes , that greaten , or leifen the proportion of things , but fuch as render them as they are. Converfe much with the word the booke of lights , all it fayes is true without a reafon , though it be all reafon , converfe with the Saints the fiibjefts of light s,they have light that will mine before you, all thefe ligbrs convey truth to you, the right no- tion of things ; And that is it which begirts you , ren- ders you ftrong and fteddy , fit to deale with the Di- vell , the father of all impoftures and deceits , alfo thick, ruminate much of things according to what true notion you have ever had of them 3 in fome times and parts of our lives wee have right notions of things, with fuch fight as carry their owne evidence with them, reprefent them often to your felves, this will make your light fhine to you, your light may be under a bufhell in your owne heart, and truth without this, may be to fetke when you fhould ufe it , when you mould judge and waike by it, you may have many right- principles in you, but Raked under Allies, but wifedome is to have them at hand and for ufe , that when the Di- Qjl veil 124 Of our Communion veil comes with his wiles and his mills , fhining and blazing , truth may fcatter them and melt them , and caufe them to wafte away aflbone as they dare to ap- peare. for example. If hee (hall (hew the pompe and glittering of titles and honour, and would lead you out of your way, by that foolifh fhine; aright judgement of things hath for him, that the out fides of things are for children , that the maf ks and vizards , either of \ good or ill are not much confiderable , that honour is in truth, that which is lafting , which hath its rife in j worth , and is given by God , and wife men, that fiich honour properly fhould rather lollow , then lead good j actions , that the praife of men and the praife of God j are feldome confiftent , that it is a figne of diffidence ; of God,to be too anxious to receive honour from men, j that there is no reafon that mould moove you , which j the Divell can neither give , nor continue to you : 1 1 give you but a taft, if hee tempt you to gratify the flefh I by luft or idleneffe , by a foft and delicate life , by in- j dulgeing to bodily things , Truth will girde your loynes , j and make you Hand fteddy heere in alfo,by telling him j that it is wifedome to till the better part, that nothing i j ftands in fo proper an antipathy to the fpirit as the '• j flefh , that Paul beat domie his body and brought it into fib- ' [pclion, that the body is to be confidered onely as an in- ternment and not to be idolized and indulged to , for j it felfe , that belly & meat fhall both be deftroyed ere | long , but the fouledies not ,that idlenes is death be- fore your time, with this difference, that it is confide- rable in your punifhment , which death properly is not, for no man is punifhed for dying ; That Iefus Chrift was a perpetual! motion y that good men have ufed to finde little reft but in their confciences , and their graves , till they come to heaven, that your condition heere dnd Wane with Anqells. heereis to beafouldter, to indure hardnes , and fight , fori which truth armes you, not to live delicately and take your eafe » this might be enlarged in many other par- ! ticulars , and in thefe more fully , I onely give an in- ! fiance , that you may know what I would , and may ' learne to begirt your felves with right notions, againit the wiles of the Divell. For the other part,namely flncerity , for the heigh- tening and improoving of that , I (hall put upon you but this burthen, love much; fincerity is immixednefTe, and rightneife of ends , a fpirit goeing right forward , drawne right forth , without guile or ends ; Love will concentrate all in God , make all lines meet in him , lelf love makes men infincere to God and others , be- caufe it drawes away from the pretentions which are to God ,, it fucks away the fappe and the juice that mould goe into the body of the tree,it is like a cut that \ draynes the channell , which (hould runne with full i fource into the fea ; but love gives all and wil hes for \ more , in no relpecl: lb much as to give that alio , fo as I it gathers up the foule and girds up the loynes for God , as bring what fubtilties and wiles you will , it meafures,allyou fay by Gods intereft, fo as offer as be- fore , honours, or pleafures, or lulls , it will al ke you; what is this to God , how doth it fuite with his ends , I how doth it comply with his glor^ , how is it fquared to his liking and good pleafure, fince you Live if hce be pleafed , you are happy if hee be glorttyed , love hath ; made you fo much his , that nothing can be good to : you but what is to him , love hath given all in grofle, ' and therefore can reteyne nothing in retayle , that .therefore to mixe your actions or.your ends , is to di- I vide you from God, who is your love, and under a cou- 1 lour of bettering your condition to rob God , and j I Qj? undoel ! 2 6 Of our Communion undoe your felf together , for love is wife, and will tell you alfo , that it is good loofing your felt in God , and that when by ftudying for God,you forget your felves,; yon are then molt of all remembred ; I {hall addeno more , fo much for this firft peece, onely remember to a£t thefe notions , and fincerity in the vertue and power of him, who is the reall and eflentiall truth Iefus Chrift. You have already heard of that peece , which gives the great and generall imprefle,that which ftrengthens [ the part of ftrength , that which renders fit and prepa- i red tor every good thing , and which is of exceeding ! great influence into this battaile , The girdle of truth , j that is fuch fights , and fuchadifpofition of fpirit as begirts and ftrengthens to what wee fhould doe. Wee come now to arme the breaft which lyes as much ex- pofed,and is as confiderable as any part ; For the breaft containes the noble and vitall parts , the heart , the Lungs, the liver, and for this there is aPlate,abreaJl-plate } and that is righteoufaejfe, this Chrift our captaine put on before u s , If . y 9 . i j.Heeput on righteoufnes as a breajt-plate, and wee, according to the duty of a fbuldier that takes j his example from the captaine , for fo fay your brave j commanders(whether in order to righting or armeing) I what you fee mee doe, doe yee likewife, and according ; to the charra&er and impreflion which wee receive ■ from his fulnefTe,wee take on righteoufnes alfo as abreaft- ■ plate; if you afke mee what this peece is , for it muft i ! be fomething fpirituall , by which you deale with the j Divell , I anfwere that it is holyneife , and innocency of life ; The firft peece was fincerity or integrety (as it lay in the will) refpe&ing the end and ayme of all our actions, which having a continnall and direcl: in- fluence upon the end begirts exceedingly iThis is the walke And Wane with Angells. 127 walke of a Chriftian in order to that end,that righteous and holy frame of fpirit by which hee walkes and mooves , juftly andholily in all his actions , this is that wherein Paul excercifed himfelf fo much , to have a conscience voyd of offence, towards God and man, Acts 24. 16. That is,fo to walke as neither to offend the confcience of another , by any fcandall or Humbling blocke , nor to offend or wound his owne; This if you take it gene- rally , one may call perhaps fan&ification , not taking fan&ification as it is , fome times for confecration or feperation , as the veflells or dayes were coniecrated , or fet apart , but for fan£tity , that is, inherent righ- teoufnes, or holynes, or more particularly confidering it in the walks and motions of it, it may be diftinguifht into Piety or Godlineffe, and Iujiice or righteoufhes, the. one refpecting God more immediately , the other men ; Such a diftin&ion you have , Rom. 1 . 1 8 . The wrath of God is revealed from heaven , againfl all ungodlineffe and un- righteoufnes of men , fb Titus 2 . 1 2 . Wee are to livefoberly , righteou/ly and godly, there is the diftin&ion of righteouf- nes andgodlineffe, to which fobriety or temperance is added, as a meanes of doing it , and living fo , becaufe by it wee deny our felves in.wordly lulls, asthe words before are , denying ungodlineffe and worldly lufls , upon thefe two feete therefore, this fanftity orrighteoufies mooves vizt. Religion towards God , and Iuftice towards men : To purfue thefe traces, were to give you the whole walke of religion, which is not my intent,for I give you now, but an expofition in order to our combate, onely a few things : In this righteoufnes there is an order, they gave them felves firjl to the Lord, and after to us, by the will of God, 2. Cor. 8. j. God mull be firft confidered, and fecondly, what ever you doe to men , it muft be for God , and as to the Lord, andnot to men, that is , not making them the Alpha 128 Of our Communion Alpha or Omega the rife , or the ultimate end of any of our motions, ib as motions to wards God, are firft and efpecially to be con{idered,F?rftfeebetbeIQnorfomeofGod, &David fayes often, early in the morning mil Ifeekethee, ftill God is especially to be confidered,//^ that loves fa- ther or mother more then mee, is not worthy ofmee^lat .10.37. and therefore in refpect of intencenefle, you muft Love \ God with ally our hart , andfoule, andminde,ik though wee | are to doe acts of righteonfhes to wards our brethren , ! with all ourilrength,yet that intencenefle is required efpecially in refpect of God , and by the vertue of re- ; ligion ; As for righteoufnefle towards man, it is that by which wee are inclined,to give every one that duty j and obfervance which is their due, and under this con- j fideration, falls all men, with whom wee have to doe , ! and Angells alfo , for fince God onely is the object of 1 religious worlhip , they muft fall under the notion and coniideration of our brethren or neighbours, for in refilling \ worfhip,they fay, they areourfelhw-fervants, &of our bre- thren the Prophets, and of them which kcepe the payings --of the I j booke of God; fo as they refufe not their due, but Gods I due , which is religious worfhip , Rev. 22. 9. and of that ! ' moment is this righteoufnes , towards our brother ; j that the truth of religion towards God, cannot confift j with the neglect of this , if a man/ay hee loves God, and . hates bis brother, hee is a lyar , 1 . Ioh .4. 20. And this com- mandement have wee of God, that bee that loves Godfhould love his brother alfo : This in the negative is a fiire argu- ! ment, that there is no religion towards Gcd,where there is not righteoufnes towards men, Gall. 5-. 19. The worses of the flefh an manifeft (faith Paul,) unrighteous > . unworthy actions , clearily manifeft a wicked man , if j I hee be unrighteous and unjuft towards men , hee is ! irreligious towards God. This And Warre with Angells. 129 This righteoufhes hath for its meafure, or rule , the love wee beareour felves, for God being loved by us 3 with the love of union, wee muft needs love our felves next and immediately , which is that thing wee defire to clofe and joyne with God; but others fecondarily, as,thofe wee would have alfo participate of the fame good, and from this love, (the rule and meafure of our righteoufnes , ) none are to be excluded , that are ca- pable of God, and happinefTe , becaufe the roote of love afwell to others as our felves, is God, the meafure of which is love to our felves , and therefore no parti- cular enmity mould interupt , therefore wee mould love our enemies j You fee how wee have ftated , and whither wee have ledde this notion of righteoufnes , wee cannot leave it in a better place , and it was fit to fay fome what of that of which the word fayes fo much, and which armes fo faire and noble a part. But how doth this peece arme the breaft , or how is it fitted thereunto? The breaft containes I told you the vitall parts , wherein properly as in the fubje£t > is the feate of life, that holmes therefore, that righteouf- nefle,that image of God is wounded by unrighteouf- nefle/oy finne,theDivell that wicked one (hoots at the faireft marke, and by unrighteoufnes wounds , that is it which drawes downe Gods wrath , puts a fting into every condition , into death itfelf, that weakens the heart , makes timerous and fearefull; thebreaft-plate in Greeke is Thorax , and they fay it is derived from B-apsiv , hoc efi , fubfilite , to leape or (hake , Propter cor- dis palpitationem , for the heart ever mooves , but un- 1 righteoufnes and an evell confeience, makes it Shake 1 J inordinately, renders men timerous, and fcarefull; now this peece of armour, this breajl-plate cfrigbteoufneffe fe- , I cures you of this,thofe (baking, thofe darting wounds, ! [ R andj 130 Of our Communion and ads courage and a{Turance,fo Prov.2 8 . i .The wicked fiyes when none pur fues , but the righteous are bold as a Lyon , now the ufe of armour is to render you,not onely fafe, but bold and fecurej Contrary to which are thofe ieares, that make wicked men airraid of their owne lhaddowe, they goe without being driven , faving by their owne confcience , which is alfo excelently expreft , Lev. 26. l6. 37. And upon them that are left alive of you , / will fend a faintneffe into their hearts in the hands of their enemy es, and the fund of a fhahing leafefhall chafe them , and they fhall flee , as fleeing from a fword , and they fhall fall when none purfueth. And they fhall fall one upon another , as it were before a [wordywhennone purfueth, andyee fhall have no power tofland before your enemies. Heere is a difpofition , quite con- trary to fuch ftrength and courage, as this peece , the breafl-plate of righteoufnes gives , doe you not fee now need of an armour,when wickednefle and unrighteoui- nes brings you into that miierable condition j unrigh- teoufnes is oppofite to the being of a holy man, the renewed ftate of a man which confijl s in righteoufnes and true holinejfe , and to the comfort and welbeing of a iaynt, which ftands as you have it, Rom. 14. 17. Inrigh- teoufnes, peace 3 and joy in the Holy Ghofis marke the order, Brit righteoufnes, which is as I may fay , the materiality of peace, and then joy in the Holy Ghoft. But may not the righteoufnes of Chrift, imputed by faith more proper- ly be called, this peece of armour, then our owne inhe- rent righteoufnefle or holinefle ? Aniw. without all queftion,that is, the Roote and fource of all our righ- teoufnefTe , Rom. 8.3.4. That the righteoufnejfe of the law might be fulfilled in us, who walke not after theflefh,but after thefpirit. That is , wee are reputed in Chrift to have fulfilled the whole law, for faies hee, the righteoufnes of the law And Warre with Angells. 131 law is fulfilled in m ; there were two things the law re- quired , a juft fuffering for what wee were in arreare, a due expiation for finne , and a perfect obedience, now in Chrift wee are reputed to have done all this, for Chrift is the end of the law forrighteoufnejje , to every one that beleeveth, Rom. 10.4. This was the firft intention, and fcope ofthe law videlizet,that Chrift might juftifie and bring men to life , by his obfervation and keeping of it , and therefore the Apoftie blames them verf. 3 . that being ignorant of Gods right eoufneffe, they would eflablifh their ownerighteoufhejfe , by which meanes they fubmitted not to Godsnghteoufnes, that is, to that way that hee had fet and ordained. But fecondly , having made them righteous, and acquitted by imputation, and {landing right before Gods God leaves us not thus, but the love of God producing in us, and upon us, fome lovely effect , makes futable impreffions and Charradters , to the relation wee hold to him, you have the print and Charra&er of a fonne upon you , afwell as the relation ofafonne, which is nothing els but a certaine image and likenefle of his holinefle, and therefore if you bee in Chriftyou are a new creature, 2. Cor. f . 1 7. Now how can any be a new creature , without the infufion of new qualities, new guifts, without an elTentiall change, for it is a new creation, therefore thefcriptures deicribes all the parts of this infufed holinefTe, yee were darknejfe, J but now yee are light in the Lord, Eph.y.8. alfo : you have \ put on the new man , which is renewed in knowledge, after the J image of him that created him , Coll. 3.10. There is for ! your light, for your apprehenfions , you have another \ J light of things then ever you have had , other lights, i other notions. Alfo, you have a new heart , anew ; difpofition of fpirit, another bent and frame, and pro- jpenrlon , then you have had, fothat of Ezek.36.2d. i R 2 I mil 132 Of our Communion I will give you a new heart and a newjftirit , and you are to put on the new man,w : hich after God is created 711 righteou fries and true holinejfe^h.^. 24. Chrift therefore that doth all for us doth much in us , hee is a head of influence, wee have him all among us, and every one hath him all in their meafure; and according to thofe influences, and infufions , wee have our denominations, {oAhcll was called righteous So Noah, lob, alfo Jgacbarij Z3 Elizabeth} Luk.1.6. were both righteous before God, walhijigin all the ordinances and commandements of the Lordblamekjfe. In this fence a man may be called ]QghteouSi that is, regenerate, that is,renewed, although corruption remaines , as you call a houfe white afwell as a Swan, though there be many fpots on it, and fuch a one may be faid not to Jin, 1 Jon. 3.6. becaufeheeisnot given up to fin , but hath his heart armed and fenced with a holy frame , and a purfuite of righteoufnefTe. Now having thus diftin- guifhed, and explained things , this fcripture in all the parts and peeces of the armour,feemes rather to fpeake of the working and motion of the graces of God in us, then the imputation of Chrift s to us , which is that which indeed gives the forme , enargy , and operation to every peece ; but becaufe according to what Chrift is to us , lb in a proportion, and according to our mea- fure hee is in us, by his influence, by his infufions, therefore wee are to till and improve him in us, and as the divell could do nothing againft us , but by virtue of pur corruptions ; fo Chrift makes nfe of his owne infufions, of his owne graces, of his workes in us, with which through him, wee fight againft the divell , fo as by the righteoufnes of lefts Chrift infufed into us , and derived by his fpirit,our vitall parts' are armed, and fe- cure againft the divell, who by unhclines, and unrigh- teoufnes would deftroy that building of Gods owne rearing. I have And Warre with Angells. j ^ I have bene fome thing large in this , both in fhew- ino- you what righteoufnes is , as it refpe&s God and man , and in diitinguifhing it from the imputed righ- teoufnes of Chrift , which is the tentire wee hold by, and by which wee ftand accepted before God ; and in fhewingyou, how it fecures you againft fin , which is the divells weapon to wounde us withall ; If ye af ke mee how you (hall put it on, in a word, be renewed in the fpirit of your minde } things are maintained , as they were gotten , be converted often , one converlion is not enough, the worke of repentance, that is 3 of a change of heart, is of a continuall dayly ufe ,• you muft be changed from glory to glory , as lytbefyiritoftheLordrivh- teouCnes in you , adted , and enlarged by the fpirit of God,muft worke out unrighteoufnes in you,a6ted and fomented by the divell , and you muft do your part to righteoufnes , as you have done to fin, and asyc have yeildedyour members fervants touncleanneffe , and to iniquity unto iniquity. So novo yeildyour members fervants to righ- teoufnes andto holineJJe,Rom.6.i9. Your Members, that is,your whole fbule,the faculties of it,the endowments of it muft beyeilded in fervice to God , as they have bene to fin and the divell , they muft be now weapons in Gods hand , under the command of his fpirit, for fo faies hee ver.i 3 . -neither yeild your members as weapons or armes of unrighteoufnes, for fo fignifies the word , which wee tranflate instruments : Wicked men , unrighteous men furnifh the divell with weapons to kill and deftroy themfelves , their owne weapons flayes them , the divell doth but helpe to point them and {harpen; but wee muft yeild our felves to God , and our members, wea- pons of righteoufnes to God, and by doing this, finfballnot have dominion over you, for faies hecyeeare under grace, not\ under the law , that is, the grace of God in Chrift , and! R 3 the 1 ! g 4 0/wzr Communion the affiftance of hisfpirit will enable you to overcome fin , and the divell , which the law would never have done : Nothing hinders more then difcouragement, but feare not , imploy your members as weapons for God , and you will prevaile , the rigour of the law, Chrift hath fatisfied , and thofe parts which remaines you, which are left for you, grace will work in you,and by you , fo as let the divell be what hee will be ; fin or unrighteoufnejje fhall not have dominion over you , and con- fequently not the divell, againft whome ye fight , for hee moves in the ftrength of unrighteoufnejje. Wee are come now to the third peece of armour, which is for the feet and leggs , for the Br eaft-p late rea- ched downe to the fyees , and this covered the reft; by the feete are commonly denoted the ajfeUions , by which we martch or move to good, or ill , they are the movings and outgoings of the foule , and the feet and legs are a part, which needs afmuch armeing as any other thing,for in their motion to fight, they conflict: with the difficulties of the place, and in their fightings are expofed to wounds and danger ; other parts are freed from that more , they are not fo much offended with the ground on which they are , but thefe are afwell expofed to the difficulties of the place, as to the wounds of the combate.The armour therefore for this part , is the preparation of the Gofpell of peace, that is, an a- bility and readines with chearrulnefle , to preach and confeffethe Gofpell. Firft,that this is a great duty to confeffe , or mani- feft upon all occations, your beleefe of the Gofpell appeares by that place, Rom. 10. 10. with the mouth confejfion is made tofalvation , that is , it is a part of the duty which you owe to God, in order to your eternall falvation , to confefle and promulge the glorious Go- fpell / AndWarrewithAngells. ■>* fpell , which in your hearts you beleeve , for the faith ! of the Gofpell mould fo fire your heart, with the glory of God, that the flame fhould breakeout; On the con- trary it is an abfurd and foolifh thing , to talke of fire where no flame or heate appeares , tofpeake ofhelee- vingtorighteoufheffe, where there is not at all occations, a readinefle to confefle with the mouth. This being laid for a foundation , you fhallfee how two other pla- ces will helpe to interprete this. Th.ofe fhooe j-,the feet armour, 1 take to be a fitnefle and readinefle to preach, or declare the Gofpell of peace ; this femes to be ex- tremely parallelled , with Rom. io.iy. taken out of! I fa . f 2 . 7 . How beautifuil are the fee te of them that preach the Gofpell of peace, Heere you have the Gofpell of peace , the ! fame thing named in this place , and the bringing or : communicating of it exprefled by feet. As heere by j the armour of the feet, but if any mall fay this is onely | applicable to Minifters , becaufe in the beginning of j this i $ . ver . it is faid,///^, by faith ye (hall be enabled toQuench them- Faith properly as a fhield doth not quench but repell, but faith enables yon,- that is, there is a mighty power and operation in faith , doeins; that which nothing els can doe , that as yee have ialves , properly to draw out flings , or thornes , and as yee have Balfomes, to take out fire and poyfon , to quench and deftroy the malignity of a poyfoned dart, fo you have faith fitted and proportio- ned to quench the fiery darts of the wicked, your greatcft enemy, and who (hoots continually, and therefore are they called all his fiery darts; hee wants not Ammuni- tion, hee need not feare for want of Powder , hee hath great and curfed abilities > and a fpirit fitted to a6t them alwayes j but faith can deale with him, and render all his dartings vaine,and of no effect: You fee now the full meaning of thefe words , and of how great a con- federation faith is , to this warre , fo as from the reafon of the thing which the Apoftle gives , it deferves an Emphefis,^fo0&0z/£tf//;that is, efpeci ally want not this, asSailomon faies of wifedome, Above all settings get underfianding , and heepe thy heart with all dilligence , fo above all things take the fhield of faith. Before wee confider more particularly , of this fo much commen- ded faith,wee will thinke a little what thdfe fiery darts are,which are to be received, and quenched by faith^by fiery darts heere, I underftand not fo much temptations to all kindes of Simi£jthcugh faith ferves for all meets with them alfo,but theBreaft-plate ofrighteoujhcffe femes propjper alfo for them , but fame fiery envenomed im- poyfened darts , to which nothing but the fhield of faith can be oppofed s faith will fecure you in all things afwell And Wane withAngelb. 143 afwell as other peeces of armour, but efpecially faiHi is of ufe heere ; And thefe darts feme to be either fome burning vyolent temptations to lulls , or after them j todifpaire : For the firft , our natures fince the firft ! defilement by orriginall corruption, were never per- 1 fectly coole , it is by fome principle within us, that; Sathan workes upon us , our natures are ftuble and tinder; there is a great deale of combuftible matter within us, which the wicked one knowes well enough, and therefore {hoots hi sGranadoes, his fire-workes,his fiery darts, ifwee were Ice and Snow , if we were per- fectly coole and cold , to lufts , the divell would not loofe his paynes nor his darts , but being fiery our fel- ves,apt to burne,hee flings in fire, fiery darts, and wee are inftantly and prefently , in a flame , like charcoale burnt already , or ituble prepared already for burning by the funne ; fo hee did to David in the cafe of Bath- fheba , though hee were a good man , tooke him at an advantage , when his corruptions were molt fiery, neeteft turning , when idlenefTe , fecurity and peace, had dryed and heated him to lufts, and vanity , then hee flung in a fiery dart , and the flame was unquenchable. The like hee did with Amnon , who having received the fiery dart-, wasfo vexed that hee fell ficke for his fifter Tamar, 2. Sam. 13.2. and was fo deftroyed with that flame, as hee never ceafed till hee coiftted folly in Israel : inwayes moft barbarous and wicked, both in the profecution of his love , and in his abufing and rejecting of her afterwards , and the one was as fiery as the other , bee hated her now more then hee had loved her, ver.ijvthe love was without meafure , fo was the ha- tred; fo are men ftung with the fiery darts of the divell, there is nothing but extreames , no Mediocrity , all is without meafure , and then for a little of that they call pleafure (Om t 144 Of our Communion >tim iJ-Jrumi- pleafure, they have a world of paine,and gall, and bit- ternefle; which is the other fiery darts, made way for by lufts , and that is difpaire; for I mould thinke that in this inftance , the inhumanity and barbaroumelTe of Amnon afterwards to his lifter, came from the terrour and confufion of his confcience , what fruit had you of tboje things whereof you are now afhamed, Rom . 6 . 2 1 , After the fin is committed, flame and hoirourceazeth pre- fently , which hurryes the minde ordinarily as faft to difpaire as it did before , to che ^Gwmtkrent of the luft; therefore lufts mould be lookt upon, as they are goeirg not as they are comeing, or as they are promifing, peraUofcelere magnitudo ejus confpicitur,asTacitus inferres of Nero , after hee had kill jd his Mother , therefore wee fhould iooke on fin with that eye , which within a fewhowers wee fhall fee them ; and this is the.fecond head of the fiery darts I told you of, namely injections to difpaire , how many after the commiflions of Mur- thers, Adulteryes, Treatheryes, have bene confumed and likt up, by thefe fiery darts , and brought to mise- rable endsj under the notion of difpaire : What thinke you of Spira jwho for a little fhrincking and retracting his confeflion , the profeilion of the Gofpeli I told youof,eftcemed the flames of helllefle then thofehee felt , and wifht himfelfe often there that hee might knowe the difference s What thinke you before him of Iudas , who found no reft , no quiet of fpirit^but in the Gallowes, hee was utterly druncke up by difpaire, and went downequicke to his owne place. But the faints feele thefe fiery darts, as David did for lufting,fo him- felfe alfo and divers others for difpairing, therefore heefaies, Hee roared all the day , andhisfoule , anAhis bones were fore vexed,and his eye, his Joule & his Belly were confumed, and the divell heerein takes the advantage of fome out- ward And Wane with AngeUs. *45" ward loweneffe and depreflion of condition, either in body , or eftate, or reputation, or fome melancholy of body , or conftitution , which is a temper eafily fired to extremities; and th^ the Saints have their fyering to luftings, or difpaire afwell as others , whether they be of things bulky in themfelves or little. But, what kinde of faith is it that you muft oppofe to ObjeB. thefe burnings, to thefe fiery darts, and how doth faith relieve you? Certainely it is no other then that by which you be- Anfi. leeve God,to be yours in Chrift. The Shield liere fpoken of is taken from the fimili- tude of a Doore, fuch as were the largeft fhields , it muft be large enough to fhield the whole body : Andfecondly , as a fhield it muft receive the darts and repel! them , and quench the fire before it reach the body, before it incorporate it felfe with the minde, and enter as it were into the fubftance of thefpirit,for then there will be more tearing and difficulty to get it out. But how doth faith doe this ? Firft and efpecially as it calls God , God in Chrift to our ayde. When the Divell (hoots his fiery Darts, either for lulling , or difpairing , it is not for fiefb and blood to oppofe it felfe , your mortalities , your refblutions, your reafonings will prove combiftible matter, and be burnt up , be burnt away , and your fpirit will be left fiered,and empoyfoned by thofe Darts. The Dart will fticke,& it will be worke to get it out;No\v in this cafe faith leads you directly to God, & fets God againft the Divejljfo as the combate by the wifdome ot. iaith , is j changed , and made now rather betweene God and the ! Divell,thenbetweeneyou and the Divell, & the Divell j which could have fubduedyou eafily , fals under God T prefent- Of our Communion 2. prefently , This is thatfironger then hee that bindes thejlrong man and cafts him out. This was Davids way , From the ends of the earth will I cry to thee, when my heart is overwhel- med , Leade mee to the fycke that is higher then I , Vfal. 6\.i. that is where ever I am, or where ever thou art, as thy fpirit can finde mee out , fo I will finde thee out , When I am overwhelmed, when I am greatly in diftrejje, J will cry to thee , as a child doth to his father , that is fet upon by one ftronger then himfelte , cries out to his father and trufts to his ftrength ,- Set mee upon a J^ocJ^e , or thou wilt fet mee upon a Itycke, that is , it is fo high , as I cannot reach it without thou fet mee upon it , or higher then I, that is , above my owne ftrength , or my owne abi- lities , even upon thy felfe and thy fonne , where I may be fafe,for in cafe of overwhelming* , in cafe of fiery Darts; there is no other way but to fet God , as yours , as one in covenant with you,your all, and friends againft the Divell , tofiandfiill and fee thefalvationofGod,v^h&n the red fea was before , and the Egyptians behinde, what could thelfraelites doe, (in that cafe there was no way for wifedome or ftrength to make through). Butfiand Jlillandfee the falvationofGod , caftingall upon God, and diiparing in themfelves altogether. But fecondly, this fhield of faith can relieve you in this extremity by outbidding fights ( as in a fecond and under way) againft all luftings it can oppofe pre- fently the recompence of the reward,and ye have a luft for^that alfo : So Mofes was not without the luftings of ambition and vaine glory , to be called the Son efpha- roahs Daughter , but the eye which hee had , to the re- compence of reward , outbids them infinitely , and therefore hee chofe rather afflictions which no man would fimply chufe : SoChriflfor the glory fet before him v indured and luifered any thing , a lively faith realizeth things, And Wane with Angells. J 47 things , and makes them prefent ,- faith will tell you prefently when a fiery luft aflaults you , yeild not,and in ftead of pleafing your flefh,or your humour , which ispafling, you will pleafe Chrift , you will pleafe your confidence, and that pleafure is fweet indeed , that re- maines ; nay youfliallheareofthisagaine, this figh- ting , this quenching,(hall come into your reward , in fuch times and in fuch things , wherein you would be moft of all confidered. And againft the burnings of difpaire as in a fecond way , alfo faith will fhewe the riches of mercy,the merrits of the blood of Chrift, and will tell you that it is difhonourable to God to judge his goodnes , leffe then your wickednefTe , or that the merrits of Chrift cannot hold ballance with your fin- ning, will fhewe you as great difproportionbetweene grace and fin, as betweene God and you,wiU make ( in a word)difpaire wicked in nothing as in the unreafona- bleneffe of it. But then thirdly , as an efFecl: of boththefe, faith fuckes and drawes downe the dew of thefpirit , the cooling waters , the refrefhing ftreames , if need be balfome, and oyle, to quench the fire before it kindle, or to fetch it out ; when your concupifcent s are cooled, by the Holy Ghoft,and your fpirit is in temper , Fiery darts will do no hurt , as a Grannado that tails into a Pit of water , there is fire in it , but before the blowe gives it is quencht: O thofe fweet & cooling influen- ces of the fpirit , how refrefhing are they , as dewe to thirfty grounds ; when Dives burned , what would hee have given for fome water, to coole his tongue. When wicked men are fiered by the divells darts, to difpaire ; or luft, or perfecution , their owne fpirits are "infla- I med , burnt up , and they burne what ever they come j neere, and fo thev muft till they be utterly confumed, T 2 for Coroll. 148 Of our Communion for there is no heavenly dewe, no water, no rayne , no balfome, no droppings of the fpirit : But to us there is al^ivcr , the Jlr carries whereof '[ball 'make glad the City of God, Pfal.46.4. Shall refrefh us,fhall keepe us from burning, and fyering,and chapping, and bee gives an account of it, ver. f . God is in the midft of her , fhee [hall not be greatly mooved; there is the head of that fountaine, hee will not fuffer the divell to gaine upon you , to wafte you , to drinke you up, very much to fire you, but the ftreames fhall continually refrefh you, and make you glad, when others fhalbe like the parched heath in the wildernefle eafily inflamed, a curie to themfelves and others. Therefore with allgettings gett faith, above all take the fhield of faith, and take it as I have told you , take it on like a large fhield , that it may be fitt to cover you, beleeve not fcantily,beleeve not a little,have not your faith to fetch,and prove,and fpell,when the fiery Darts are fhooteing, how will you make this ufe of it els,that I have told youj is there any thing the divell would rob you of fo much as lively faith, efFe&uall faith, bold and hardy faith, heeknowes why well enough, it will repell his fiery darts, it will quench them, yeild him not that peece of armoiu* in any proportion , that is fo damma- geable to him , and fb neceflary for you j faith is ufe- fullin every thing , but in thefe cafes , faith doth Mft all ( as I have told you ) and while you are doing this, the obedience of faith, the ufe of faith is as pleafing to God, as refifting the fiery dart is neceffary for you ; as therefore ye would be relieved when you moft need it, when your foules are fyeredwithluft ordifpaire, when thole flames drinke up your fpirits , and undoe yon, beleeve boldly, beleeve ftrongly, without if' s and and s, have God tyed and made one with you , by faith according to the right notion of it, and then dread no- thing, And Wane with Angells. 149 thing , heere is good newes for yon, yon will be able to quench a/J the fiery Darts of the vnc$eaiThere now remaines nothing but fome helpes to take this fhiety of faith. Firft, confider it under the notion of obedience in it, theworke of God and the will of God is ingaged , you may be bold with your felves , (and yet yee cannot be- caufeye are creatures , ye are not your owne) but will you be bold with the will of God : This tothofethat have but ajittle faith, and love already will be a great argument. God bids you fancl:ify his name , bids you honour your father, &c. you will do it, why ? becaufe it is a thing not left to your choice 5 God bids youfan- (ftify him by beleeving,honour him by beleeving,and this is firft toGod,toGodimmediately:I befeech you, looke not on faith in this notion, as apriviledgeleft to the arbitration of your owne wills , whether you will be fo good to your felves or no, but as an indifpenfible duty : Some duties may be difpenfed with for ends , as the worfhip of God in fome of his ordinance, but this dutie lies k> hard upon you , as it is not to be difpenfed with all for a moment , not for the greateft good , not for the falvation of all men; if God be great to you, therefore obey him in beleeving , or upon the fame reafon , call of all Religion and difobey him in every other thing, but if you feare to doe that , then knowe that the fame God , that bidds you doe any other thing, bids you alfo beleeve, and know that this com- mandement is the leaft arbitrary of all the reft. Secondly, confider what obftrucl:s faith , if negli- gence, and want of confideration, as that doth much, and often , I befeech you let mee {ct you on eonfide- ring : confider that you will goe to hell without it , if you will not beleeve God for the pardon of your finnes, and that hee is yours in Chrift,beleeve him for T 3 this, ij-o Of our Communion this,that without this you wilbe condemned for ever, God may feme to put it to your choice , whether you will beleeve or no; but hee doth by no meaues put it to your choice , whether you will goe to hell or no, if you beleeve not, for that is determined with \iim,that the fearefull andunbekevers fhalbe caft into hell , and in- deed thither are all mengoeing a pace, onely belief turnes the motion , and makes the earth aflend up- wards. But if you fay you fee , you fee your mifery enough in unbelief, but ye want boldnes to beleeve , that you thinke that there is no proportion betweene (in and fuch a nothing as faith is, there is a proportion be- tweene (in and damnation, but not betweene fin and faith : right now I have you where I would , but then confider that the things wherin Godufeth man in the way to falvation , are indeed nothing , or as nothing, by the foolifhnejje , that is,by the Nothingnejp of Prea- ching heefaves them that beleeve -, The Vejfells in which hi s word comes , are earthen, as good as nothing , our righ- teoufnes reacheth not to him , and though our reward be heaven, yet our merrit is nothing , juft nothing : And therefore if faith in refpedt of its owne internallval- lew , or as a grace in this cafe , were anything , wee (hould never be faved by it , but now our comfort and 1 afTurance is that it is nothing. But ©n the contrary, though there be no proportion betweene fin and faith, ; yet there is a proportion betweene fin and Chrift , or if you will have mee fpeake the truth , there is no pro- i portion in this regard j Chrifts dyeing , Chrifts fuffe- i ring, makes fin nothing, fo that that which held the greateft proportion, before God, before, and was heavy er then the fand of the fea , deeper then hell , is now nothing: what will you thinke your debts greater then And Wane with Angells lfl then God can pay , will you ballanceyourwickednes and his love, your unkindnes may be aggranated , and made greater by his love , but it cannot be made even with his love , for hee is God ; In a word, wee cannot out-fin his pardon , or grace , by any thing but unbe- liefe , fo as this littlenefle,this nothingnes of faith , is your advantage , becaufe in this great bufinefle of our falvation God will be all in all , and you fhall thanke your felves for nothing : Did it hinder Naaman the Aflirian, that to wafh in Jordan was nothing , or did it relieve Jericho,that the bloweing of Rams-hornes was nothing , if it had bene any thing, it had not done it, for God *1fefolved to deftroy Jericho by nothing, that is, by himfelfe alone 3 and therefore he will^ave you bynothing,orbythatwhichis as good as nothing, in refpecl: of what you doe : But on the other fide , hee findes enough in theballance , to make your fins no- thing;, even his owne eternall love , and the fufferinp- andmerrits of his owne Ion. Thirdly,Gods heart is in this matter of faith, never any thing was fo fenced with motinrafo,with threats, ; andcommands, with intreatings and invitings , with words and oathes, withfignes and feales,with rewards ; and punifhments. The Goipell is nothing but the Meflage of faith , Chrift himfelf and all his Minifters, but the preachers of faith. The great bufinefle is to make the match, to tye the knott betweene God and our foules, the reft , other things , flow on naturally : I Love followes faith , works fiowe from love. But \mtbout faith,? ts impo/fible to plea fe God, without faith wee ; are Strangers and afarre of. Now that which i s fo neere Gods heart, and fo advantagious to our ie Ives , wee fhould doe, wee fhould be much in what ever the divell fay, to the contrary, God neverhedged any thing about like 3- 1^2 Of our Communion like this,never any thing came fo freely off,the making of this coft him his Minifters ordinances andfeales, and without it all is nothing. Fourthly, to fetchArguments,not onely fromnecef- fity and duty , St reafon,but ingenuity , the onely falve you can apply to the wounds of Chrift, is beleeving, your fins made them your faith heales them , Hee f hall fee of the travaile ofhisfiule,andbe fatisfied,Ifa.f$ .n. That is , hee hath beene at a great deale of paines and coft ,- now what are his in-comes, what will make up this poore people for whome hee did , and fuffered, all this will truft him and beleeve in him , for fo it followes, by his knowledge, [hall my righteous fervantjujlify many , that is, by the knowledge and beliefe of him, they fhalbe jufti- fied, this fatisfies him,this payes him, this is the onely way you have to make him amends -, Now hisftripes hath healed you, heale him by your faith , do a little nobly, and freely for him , that hath done fo much for you, fticke not with him to beleeve him, that ftuck not to dye for yon. But then laftly , did the divell never let loofe any fiery darts upon you, or may hee not doe it , if hee have not, yee can judge the lefTe what it is to want this fhield , but aske Judas , and hee will tell you , aske David hee will tell you , aske Paul when Sathan buffet- ted him , and hee had nothing but God to relieupon ; It hee have , I hope experience will make us wife to have our fhield ready, if hee have not knowe that hee may doe, looke that hee will doe, and will doe it, when you are weakeft,when you are loweft, provide for that evill day , get up your fhield ; this of faith in God through Chrift , as yours , and then when hee comes , what have ^ou to doe , ye can turne God loofe to him , yee can retch downe liquor and vertiie of that temper and cooleneffe, And Wane with An fells. Q if3 cooleneffe , as fhall dead and quench and extinguifh his darts, and in the thing wherein hee is proud and mighty ,you will be above him,audto hard tor him. We are come in the fifth place to another peece of the great and fure armour , with which the fpirit of God armes us againft the divell , a peece for our head, the Helmet offalvation , as that before was more gene- rail applicable to the whole Body. That by this Helmet is meant hope; the Apoftle who is his ownebeft interpreter tells you i.Thefla.y.8.v4W for an Helmet the Hope of Salvation : This peece of ar- mour is of excellent ufe , and proper to that part it defends > The worth of it appears as by many things: So by the deplorable condition of thole that want it, they have no hops ffaies hee) and they are without God in the worid, Eph.2.12. they wanted that ligament , that tye to fallen them to God , and fo were left raoft re- ferable. Wee muft confider a little , what hope is , and then, why it is called offalvation , and then how it fits that part, to which it is deftdned , and doth the worke of an Helmet. It is a receiv'd maxime , that a!! ' affections are rooted in lovejand as they are rooted in love,lo they are ad:ed by love , even hatred and malice it felfe , hath its rile in fbme thing loved , for therefore -I hate fuch a thing, becaufe I love the contrary : Againe as affections are rooted in love, and a&ed by love , fo love is felt , and I appeares according to the affe&ion it a&s by , and is : feene through that , as the iiinne which is alwayes the ; fame in it felfe,yet workes upon us according to the I conftellations it polTefTeth , and the light coulours it ifelf, according to the body through which it fhines, J fo loves workes and appeares much according to the V affection Jut'nVt ! y4 Of our Communion affection it poffeffeth, and through which it renders it felf vifible, for example : Love appeares very darke in forrow , violent in choller, tranquill and peaceable in joy, dejected in dif- paire,but in hope love is in its Throne , there it ap- peares in molt pornpe , there it workes with molt effi- cacy , and is altogether lovely. This affection of all others femes to be deftined to great affaires, and hath a mighty influence either upon our doeing, or fuffering. It was all that Alexander had to inable him to the conqueft of the world , diftributing all his other goods that hee had received from his father ; Againe what is it but this that makes men every day crofle the feas , labour the ground , feeke after Mines in the bowells of the earth, fight , and purfue victories , nay it is that which accompanyes men to the fcaffold, and to their death bedds. But to follow our methods , wee confider not hope heere , in that loofe fence , iq which it is commonly taken, namely for a certaine faffl&and lowe attendan- cy, or lookeing after fome good thing deflred , and fo to be before faith, and without it , as when wee are apt to fay , I cannot beleeve fuch a thing , but I hope it well ; but on the contrary we take it for a flrme ex- pectation of fbme future good , which wee doe already beleeve, and are afliired of, fo faith the fcripture Heb. 1 1 . i . Faith is the fubflance of things hoped for. Gal. j*. 5*. Wee waitefor the hope of right eoufnejje byfaithjthat is,faith gives you the ground of waiteing , which is by hope, fo if wee hope wee waite, Rom. 8 . 2 5 . fo as this hope which muft be our Helmet is a fuperadded grace to faith , a birth and effect of it. It is called , the Helmet of Salvation , for falvation is the And Wane with Angells 157 the areat thing about which faith and hope is conver- fant,fb faithPaul 5 ra: and great and difficult, worthie and difficult, accordingly, they coft Chrift much , and they coft us much , fo difficult , as for the attaining of them , God rauft come out of heaven, Chrift muft die and fuffer : God muftfet all his wife- dome on worke,that wee may have a ground to pitch our hopes upon , and for our part , hope ismannaged and converfant about difficult things , as ye (hall! heare. But! And Wane with Angelb. 15-9 But then laft of all, our hope is wife , the things are pofllble about which it is converfant , fo poflible , as they are allured , and therefore its called the full ajfu- rance of Hope, Heb. 6. 1 1 . Let us knowe then where wee are , and whatufe Cor oil. wee have of this affe&ion ,- The truth is Chriftian Re- ligion, is altogether founded upon hope, the things of this life are not our portion , wee breath after what is to come , let us therefore live as men , untyed from this world , and faftenato another by hope , let the pleafures and honours , and profits of this world be dead things to us , becaufe wee have no hope to ani- mate them ,■ Hope a&s and animates above any thing, but wee want this engine , becaufe we have not that object. For inftance , to appeare fomething, to be great, wife , and honourable , is the great contention, and purfuite of this world: When Chrifi who is our life [hall appeare, then [hall wee appeare, &c. Heavenly hope puts you off thither , and difputes not the thing , but the time , ye (hall have enough of appearing , but it fhalbe in a peculiar and advantageous time , when Chrifi J hall appeare to fill up his triumph , to adorne that pompe, refpite your defire of appearing till then ; God doth but time it for us,fo for pleafures to enjoy your felves, to be fatisfied , to be at eafe , to gratify and content every part of you,thefe are mens hopes , one-time or other youfhall get it i There is a place of pleafures, the presence of God, and there is a fullneffe and cora- pleatnefTe of pleafure , but it is in that place and inn* other, and there are plafires for evermore , pleafures that are as long as they are great, but it is at the right hand of God ; The pleafures Sathan would give you are of a bafe allafy , their durance is but of that minute in which they are enjoyed ,• Their fullneffe is worfe then their i6o Of our Communion their emptinefTe, for they are not onely vaine , falling fhort of that good they promifed, but vexing alfo, and deceiving , the truth is , this is not a life forpleafures, but for paines , efpecially to Chriftians , and fofaies the Apoftle , If in this life onely wee have hope , wee are of all men moji miserable, if our hopes (as other mens) were heere, wee were in a worfe condition then they , that cannot eate their meates, and enjoy their comforts, taft of their daintyes, partly, becaufe there is a greater difproportion betweene us and them , then betweene they and them, and partly, becaufe our light and our confcience is to much raifed, & of too great a tender- nefle to digeft their morfells ; what then have wee no- thing to ballance their contentments ? not to fpeake of other things, what ever returnes faith and hope can make wee have, They are without hope, wifhthem joy of what they have, but hope they have none ; and this let mee tell you, improve this well, and it (hall pay all the charges of their gaines , you have the hope ofeternalllife, the hope of 'glory , of what ever your hearts canwiQiand delire:Faith gives things a footing and a fubfiftance,& hope is grafted upon it,and is ready by the expectation of better things , to outbidd the world , and by virtue of a pleafure taken in things to come , to carry you a- bove the falfe pretentions of pleafure which the world makes after, therefore content your felves with your portion , and ufe your Helmet to ward of the afTaults of femeing goods or ills, as Sathan {hall prefent them. But more particularly, ufe hope for joy,for patience for workeing,livein the joy of hope , let one fpirituall affection inprove and provoke another , that there is a joy of hope, appeares in this, which wee ufually fay of worldly hopes, that things are ufually better in the hopes , then in the enjoyment , and wee fee men will fell Arid Wane with Angells. 161 fell any thing rather then their hopes : Now thofe hopes in companion with ours, have two or three no- ' table defects. j Firft they are built upon uncertainties and contin- I genties,they have no. firme bottome,and ground work , I and fo cannot be intire, cannot be without the mixture of feare, feare of iiTue,feare of fucceiTe,and this let mee adde, that the more they hope, the more they will feare, out of a loathneffe to want the good things they delire , and fo it is a mixt affection , that prickes, and pinches afwell as relieves , and comforts. Worldly men enjoy litle their hopes , or their pofTeffions , not their pofleflions , for they are ballanced with uncer- tainties, and emptinefle,fo as they arefaine to relieve themfelves , by their hopes , by their Teachings after more, nor their hopes, doe they enjoye purely and fm- cerely,for they are mixt with feare ,. which oftentimes is the weightier!. ingredient , andbearesthegreateft part of the composition ; but our hopes have not this impediment to joy , but on the contrary carry evi- dence and fubfiftance with them, being built upon the evidence and fubfiftance of faith, fo that what faith firmely beleeves , hope joyfully experts , and waites fori What is the great happines of heaven, but the fixeing & ftayeing of joyes by eternity : Now the joy of that hope is fixed by faith , which gives it a fteddy and untottering foundation , fo that what you have, you have ; If joy come in by that.doore, it will or ought to do fo alwaies , there is no rationall or necef- fary mixture of feare, becaufe there is no rationall, caufe of doubting. Secondly, there is a vanity otrejoycingirib.oajUnps , as j James faith , andfo an evill, forcillfucbrepycing iscvill: j The mixture of feare is a troublefome,but it is a ratio- 1 X nalli i. 2. i<$2 . Of our Communion nail thing in their hopes, the foundation of which is but contingency, but a further eviil , and more finfull, and irrationall, is, that they rejoyce in their boaftings, they thinke by the determination of their wills to do that which godly men doe by faith , and when their hopes have once concluded a thing , they thinke it fhouldbe eftablifhed , and thereupon runne away with- out reckoning with their hoaft , as wee ufe to fay, whereas the fcripture faith, yee ought to fay, ifllive, and if the Lord will ; Now for their foolifh conceits to fixe that which onely God can render certaine , is a folly and a finne, and the hope that rifeth from it, is an irra- tionall prefumptuous hope, for that they ought to (ay, if wee live, and if the Lord will, things that are wholy out of their power. Now our hopes and the joy of it , is not a rejoycing in boajiing, but it is a boafling in truth , wee have already the Lords will, his will declared, his will com- maunded that wee fhould have the ]oy ofbope,and fhould rejoyce in hope, Rom .12.12. And that wee fhould have the tejoycing of the hopefirme unto the end , Heb. 3.6. So as here is no rejoycing in boaftings, heereisnovaine fancies of ourowne, no caftles in the aire. But then as their is a vanity in the uncertaintie of their hopes, which mixeth them with feares , and a fur- ther and fuller vanity, in fixeing and aiTureing their hopes , by their owne boaftings and prefumptions, in cert a , cert a redendo . S o Thirdly , there is a mighty vanity in the matter of their hopes, for they are of things low and meane, no better for kinde then what they have already, why doe they not enjoy them?nay,why doe they defpife them? becaufe they knowe them ,• fo as they delpife what they know , and hope in what they know not , becaufe they know it not ; but the object of our hopes , and of our And Wane -with AngeUs i*3 our joy arifing'from them , are of things fo great and reall , as the little , but yet the true tafte wee have of them, makes us defire more ; It is our knowledge that makes us vallewe our hopes , and joy in them , and it is our ignorance that cauleth us to hope no more , nor rejoyce in the good things , which are the objects of them 5 And therefore wee fee faith which gives a reall evidence and fight ot things , intends above any other thing our hopes , and want of faith , and weakneffe off faith leflens our hopes, and the joy of them. The objecl: of our hopes are things great , thing heavenly,things eternall, and thefe are the matter , if any other thing bee j of joy ; Oppolite to which are the dead, beggarly , and fenfible things of this world, which are miftaken alwayes in hope, and ufually defpi- M in poffeflion, fo that not onely fimply, but in com- parifon with other things , wee have all reafon for the joy of hope : The warrant of this joy wee have given you already, when wee mewed the reafon of our joy in oppofition to wicked mens boaftings , but the end is not onely for it felf ( though that be much , that wee may live comfortably , that wee be in as good a condi- tion as this ftate is capable of ) but joy as arefultand concomitant of hope , is mighty for Battaile ; ye are now in the lifts, and ye put on armour , the joy of Hope, which is the joy of the Lord, is ourfirength : Hee that rejoy- ceth not in the hope of things to come , willrejoyce in vaine hopes , or in fenfuall enjoyments : Hee that cannot take in the pleafures of falvation by hope , will afliiredly joy the joyes of wicked men , for hee wants this armour againft pleafures and fenfuall joyes, which is a weapon Sathan weilds to our dis-advantage , af- much as any , and therefore , know how toarmeyour head by hope , and againft the pleafures and joyes of X 2 J this Objetl. \Jnfi iv. i. 2. 1^4 Of our Communion this world, by the pleafureand joy of hope, unlefie you would be expofed as a prey to things offence, and things of this life,againft which this hope of falvation is your armour. But now to aniwere Oiortly an objection , if hope brings in fb great and fteddy a returne of joy , what place will you allot for forrow for fin , for wee arefin- ners , and'a finfull condition , and that affection fuites , us very well. Anfw. Certainely wee fbould not forrow astbofi without hope , but as thofe which are full of hope, yet on the other fide , as there is occafion , byrenued a6h of finnes , our hope and our joy fhould intend our forrow , and rectify it , God would not have an un- comfortable, or a difpairing thought , in all forrow, it is the forrow of the world that wor^j-^^/;,thatdeftroyes, and hurts, fome inordinacie, fome excelle, but forrow intended, and relieved alfo by hope , and the joy of it, as it is often necefiarie,fo it will never hurt you. There is a double ufe of forrow , firft to worke out the ftaine of fin , in fupplying the want of affli&ions : fin is not onely evill for its tranfeient a. 1 .ThefT. 1.3. The Apoftle gives there the effects and their cau- fes, the worJ^of faith 3 faidshee, the labour of love , and the patience of hope , the erTecT: or great product of hope is patience, patience is a grace which hathnofhine or glitter with it, it is fweet but darke, and obfeure, and hath nothing in it of violence , and having mighty enemies , it defends it felf in fuifering , wee gaine the victory often in loofing our lives, it fcarce complaines of what it indures, fo as it pafTeth often amonglt igno- rant men for ftupidity, and dulnefle. Now this fweet and low grace (in refpecl of its condition, and the manner of its operation ) would be oppreft a thoufand times jind Wane with Angells. i <5 7 times under the victory of its enemies , if it were not animated by the livelinefTe and activity of hope , if the hope of falvation, the hope of glory, (for fo it is called, ) did not continually let before its eyes , the great nefTe of the reward j yee can never have a better inftance, then of our Matter Chrift himfelf while hee was in the conflict of patience, (and that was his life)hce was ever in the lifts of fufferings, conflicting with forrowes, and woes , for the joy that wasfet before him , which was made fure to him by faith, & received and enjoyed by hope, (for hee came by his comforts even as wee ) this made him to endure the croffe anddejpife the fhame , and wee are commanded to runne with patience the race, thatisfet before wjooking to him, Heb. 12.2, 3 . That is, ufe our patience as hee did , and relieve our patience as hee did , by the joyfull rights of hope, patience without hope is the deadeft thing in the world ; for why doe I deprive my felf of good ? why doe 1 fuffer fo many things in vaine , if they be in vaine , and therefore the Apoflle takes it for granted, that the patient -continuance in well docing, hath fome thing to relieve it, namely , a loohemg after glory , and honour and immortality, &c. Rom. 2. 7. without which animation,and enlivening of hope , pa- tience were dead , and deadly , more fit to be the pro- perty of a ftone, orablocke,then the grace of a Saint; thus yee fee your felves armed by hope, againft the great enemies of God and man, againft the great trou- blers of Ifrael, pleafures , and paines , by having your joyes, and your patience, acl:edby%^, which is your Helmet. But hope thirdly is proper for doing , afwcll as furTering , having a great influence (as I told you) upon our fimbolicallhead, ourintentioni, and fcopes and end, and this peece, aftvellas our fhooes, ithefhooes ofthe 168 Of our Communion of the preparation of the Gojpell of peace ) inables us for a&ing, and the truth is, while wee doe nothing good, wee are not fecure againft doing ill ; But if hope lerve to any thing, it ferves to incourage to labour , and worke, wee ufe to fay in a proverbe , take away hope, and take away endeavour , no worke is done or can be done without hope, hee that ploweth fhouldplowin hope, and that hee that threfheth in hope , fhould be partaker of his hopes, i. Cor. 9. 10. A man would be loath to plow the ground,or threfh the corne without hope, you will not doe actions of the loweft forme without it : Againe as you can do nothing without hope , foye attempt the greateit things by hope , the hopes of victory , the hope of fucceife , the hope of gaine , whither doth it not ingage men, our ftrength depends upon our hope, and therefore Jeremy complaines, my ftrength and my hope is perished , Lam. 3 . 1 8 . No more hope, no more ftrength , they ftand and fall together , they are alike in their birth and death : On the other fide, when Paul was to give an account to Agrippa of his actions, A<5ts 26.6,7. I am judged (fayes hee) for the hope ofthepro- mife made unto our fathers , unto which promife our twelve tribes inflantly ferving God day and night hope to come. Doe you wonder why they ferved God , with that in- ftance , and intenfenefle , day and night , why they doe that which none of the world doe befides , they hope to attaine the promife of God, that is , the thing pro- mifed , that ingageth them to a continuall and a moil intenfe labour ,• ib the Apoftle when hee gives in a very few words all that is to be forborne and done for God, and our good, makes hope to be the rife of all his courage and activity , Tit. 2.1 3. hokeing for that blejfed hope,and the glorious appearing of the great God and our fa- viour Jefus Chr/Jt , compared with the former verfes 1 1 . and And Wane with AngeUs. 169 and 12. For the grace of God that hr in geth falvation y hath appeared unto all men, teaching us , that denying ungodlinejfe, and worldly tufts, wee fhould live foberly, righteoufly and Godly in this prefent world. And Chrift when hee bidds us doe any thing hopingfirnothingagai?ie i Luk. 6. 35". Lend ho- ping for nothing againe -, hee doth not meane wee fhould j have nothing , or be without hope,but tells us imme- 1 diately , that our reward f hall be great in heaven , and wee [hall be the children of the Higheft, and prefently fuggefts matter of hope , which hee affixeth to the lending of a penny, or the giving a cup of cold water ,yee f hall not loofe your reward. But to what workes doth hope animate us ? to all for the leaft (hall be conlidered , (hall not loofe its reward, and the greateft (hall be confidered proportionably, Hee that ove r comet h, and hee that follow es mee heerefhall ft upontwelveThrones. There is nothing fo great, that hope cannot expert, for it is the hope of falvation ; And therefore there is no worke fb great, that hope cannot put you upon, for it workes from hope to falvation. Captaines when they harrang their Souldiers , teli them of the butin of the prey , tell them of honours, and advancements ; and Chrift when hee incourageth his , fpeakes Crownes as freely as any , but fpirituall crownes allured by faith ; and enjoyed for the prefent by hope ; it is afhame that our hopes fhould not carry us toward working , as farre as ever any worldly hath j done, in all the particulars of worke. I will infift onely i upon one,which the fcripture particularly annexeth to j hope , and is proper for us all ; Hee that hath this hope , '(that is, ofjteingGod, of falvation) hee purify eth himfelf j even as hee is pure, 1 . J oh. 3 3 . The reafon of the action j about which our hope is converfant , and the propor- I tion lies thus , Wcehope , faith hee, ver.2. when hee (hall I Y appeare \ 170 Of out Communion 2. appeare to be like him , for wee j hall fee him as hee is , fayes hee there will be the fame reafon of your being like to him, heere and hereafter , and therefore if you will be like him in heaven , you muft be like him heere , and your hope for the one , muft helpe you to the other : now as in heaven hee is glorious , fo heere hee was pure, ye are in all eftates and conditions to follow and imitate your faviour , for that is your hope to that you were predeftinated ; Now hee was holy ^harmelejje&nde- filed, therefore ye mull be like in this ftate alfo. Secondly your hope fixeth upon feeing him in hea- ven . There fhall no uncleane thing enter into the kingdome of heaven , and therefore you muft purge and cleanfe your felves by the way, and your hope muft do it. This purification refpð both the body , and the minde, and is oppofed to all bodily lufts, which lies in the fences , fancie , or fenfible things , and to allfpiri- tualilufts,which lie in the underftanding,which lufteth againft fpirituall truths, andthewayes of God, fayes hee, this hope muft purifie you from all this. But how high } how farre muft this hope a£t you, to what degrees?£w« as hee ispure,there is your patterne, there is your examplar, ftudy what Chrift was , and be ye likewife, ftudy what Chrift did , or would doe , and doe the fame; forinftance , wee are apt to be proud and vaine to be fupercilious , to overlooke men , and little things , to be every one for himfelf , gripeing and grafpeing. Vurifyyour felves in this , even as hee is pure , let the fame minde be in you that was in Chrift lefts, Phil. 2. s- who though hee were in the forme of God, debafed himfelf, in a word confider the difpofition of Chrift, and confider the purity of Chrift , and make that your coppy , and as you would fet no bounds ft) glory , you would fee him as he is, and he like him , fb fet no bounds to purity, And Wane withAngells. 171 purity, purify your [elves after that patterne, even as beeps pure , and let hope and the reafon of hope doe it , be- caufe you have no greater pretentions to glory, then you hare to purity, namely to be likeChrift your head, to whom by faith, and hope you are conformed. Thus yee fee your Helmet , in its glory, fecuring you from all the evill of all the goods of the world , and fecuring from all the evill of all the evill of the world , and ena- bling and infpiring you to work , and fervice even to all, That you might he per feci, and throughly furnif bed to every goodworke ; improove therefore this blefled peece, this hope, and get it more abundantly. You fee it is a great matter how wee fettle our \Coroll* hopes,becaufe in it lies the ftrengthof our indeavours, wee anchor in things by hope , and fixe in them , and j being fetled upon an immovable thing, wee can moove i fteddily and ftronglie. Archimedes could moove the j world, if hee could fatten his engine, now wee call ! anchor in heaven, and heavenly things infalvation, j for fofayes the Apoftle , Wee have an anchor of the fouk both fare andftedfaft , and which entreth in to that which is within the vaile , Heb. 6. 1 9 . Our anchor calls deepe in heaven,where there is good earthing, whence it will be impoffible to be remooved by any ftormes or windes : But this wee muft know, that ir you would make ufe of this or any armour which is fpirituall , it muft be firft raifed to a pitch , the armes muft be fafhioned , and formed, and then muft be kept bright , and in pofture, for fervice, it muft be weilded by a Ipirituall hand. Now to raife this grace , you muft improove and raife your faith , for as in all compofitions , you have fomething that gives the body or it, fo faith gives the body, and fubftance to hope , therefore faith is called the fubftance of things hoped for , and therefore of all Y 2 other 172 Of our Communion other things your hope will never outbid or goe be- yond your faith, keep therefore that full and high. Yet Hope is a further grace and armour , faith gives you things in their coulours with your interefts in them , it fhewes you that they are , and that they are yours, but however faith gives them a kinde of pre- sence by beleeving , yet they are in themfelves future, as to us , hope therefore takes, in the pleaiure of them beforehand, lives inthejoyfull expectation of them, and fo abridges the time , which els would be tedious, fancies to it felf (as I may fofay ) the pleafures and joyesofeternallliie, andlivesin a fweet anticipation of what it pofTefTethbutby faith , which as it is moll pleafant in it felf, fo it produceth mighty effects, for joy, for patience , for working , fo as our life is com- fortably entertained by it in joy , and pleafure , evills and calamities are maftered, and fubdued by it , even the greateft , and action and worke , the end of living is promoted. Therefore looke upon this peece, which hath influ- ence into fo great effects, as a reall , not as a notionall thing , as a thing that many want in the ufe and exer- cife of it, but they cannot live without it, they cannot live a vitalilife animated with joy,armed with patience and a&ed, to worke and fervice. Therefore let not fo great an engine of the Holy Ghoft,fo great and good an armour lye dead by us, but rather let us improove it , and ufe it , try alwayes of railing it , for it is raifed and improoved grace that workes great and confiderable effects. — And the [word of the Jfiirit which is the word of God. This is the laft peece of armes , and is fitted both for offence, and defence, it is an armes that is great alone, and therefore men arme themfelves with this , which ufe r And Warn with Angells. i73 Life no other, and it is alfo an appendix to all armes, for no man is armed at all points, like a fouldier, which hath not a fword , this is a peeceofa very expedite, and continuall ufe. You need not goe farre to know what this fword is, the Apoftle defcribes it firft by being the fword of the fpirit, that is, a fpiritnall fword , The weapons of our war- fare are not car nail , but tyghty through God , 2.C01M0.4. The Divell will not give way or yeild to a fword made of any other mettalLtherefore it is mighty through God: The Egyptians are fiejh, and not j^/n>,therefore they are weake. One Divell isabletodeale with all the flefhly and carnall weapons in the world, it is not charmes, and holy water , nor refolutions, andpurpofes, and reafonings alone , that are weapons fit for this corn- bate, they muil be things truely fpirituall. But then fecondly, it is that fword, which the fpirit ufeth in us , and by us, the fpirit of God, the Holy Ghoft , fo as there is a mighty arme , to a mighty weapon, For wee knew not how to pray as wee ought, how to doe any thing, but the fpirit maketh inter ceffionin us , and it is the fpirit that leads us into all truth , and teachethus how to ufe, and improove truth, without the fpirit of God, the word of God would doe us no good j The weapon would be too heavy, to unweildy for us to ufe, therefore faith the Apoftle, The weapons of our warfare are mighty through God, 2.Cor.io.4. God muft ufe , and guide the hand , afwell as give the fword , it will be els like the weapons of a mighty man in the hand of a childe,if hee take it up, it will be but to let it fall. But then thirdly , it is the fword of the fpirit , the fpirit doth not onely ufe it,but hee formed it , it is therefore fit for ufe , becaufe hee formed it , that is the mighty worke-man , and Engineer for fpirituall weapons , and I Y 3 hee I. 174 Of our Communion hee mult be able to ufe it well , that made it , for hee made it for ufe, and there is no ingredient in it, which hath not an influence into the end of it , which is the ufe of it. Now that hee formed, it appeares 2.Pet.i. 20,21. Prophecy came not in old time ( or at any time ) by the mil of man , that is , by the preliimptuous will of bold ! men, proudly, and arrogantly goeing about to deter- mine^ hat by their will, which t* their reafons and under (landings could not reach , but holy men ofGodJpake , as ] they were mooved by the Holy Ghojl ; God ufed the undetf derftandiogs and the wills of holy men , to derive and conveye his truth to the world , fo 2.Tim.3. 16. All fcripture is given by injpiration of God , fo as the fpirit formes it,frames it, luggefts it,brings it to the world. Thus having knowne the matter of this fword, that it is fpirituall, not of a carnall make , or compofition, and fecondly the mannager and weilder of this fword, that it is the fpirit, and then the maker, and former of this fword, that it is the fame fpirit, wee come now to the appellation it felf , which the Ipirit gives it, which is the word of God. By the word of God is meant , what ever God hath made knowne to be his will, as it is contained in the fcripture. This muft needs bee the word of God,and no other, but as it is confonant to this , for in a large fenfe , all truths maybe called the word of God, as being fubje- cted to fome fcripture rule , but ftridtly that word which is our fword, is fome portion of that wee call the fcripture, which is particularly characterized, and diftinguifhed by this title the word of God. This muft needs be lb , becaulethis is that , which J muft not be added to, or detracted from , it muft ftand I alone Deut. 4.2. Tee J hall not adde unto the word, which I com- And Wane with Angells. I command you, neither [hall you diminifh ought from it : Therefore that is all, and onely the word of God : So Deut .12.32.Gal.L8. If wee or Angellfrom heavenpreach any other Gojpell untoyou , then that winch wee have preached to you, let him be accurfed. Secondly , if God will have the ballance of the San- ctuary for waights,and meafures , for rules and deter- minations,it muft be vifible,and publique : If hee will have us fight with fuch weapons , wee muft know where to fetch them. Thirdly , when wee fee this rule in pra&ife by Chrift or his Apoftles , wee fee this word taken up for this fword, to doe mighty things. Wee fee Chrift refilling the Divell, and at laft con- founding and expelling him by this word , by this weapon , Math/4. 4- Hee followed him fo long with It is written, that at laft hee drove him quite away , hee refitted him by this fword , till hee fled from him. As hee dealt with the Divell in himfelf,fb he dealt with theDivell in theScribes and Vhaxifes, Haveyee not read (faith he) what David did, and what the Pricfls did, &c. Math. 12. 3 ,4,5-. So hee anfwercd them, and confounded them ; The like did Stephen,and the Apoftles, convin- ced men mightily by the Scriptures , thatlefus was the Chrift, and ufed this fword to deftroy unbeliefe with. Now this word of God, which is our fword , is not fo much ; the letter of the word , as the fenfe of it , how unrea- sonably and foolifhly have the Papifts abufed them- felves by flicking to the letter , in thofe words , Tins is my body , and Origen in making himfeif an Eunuch, from that place, Math. 19. 12. Then be Eunuchs that have made them J elves Eunuchs for the Kj.ngdome of heavens fake. Though it be alfb true that where the letter is not contrary to the Annalogy of faith , that is tobej our 2. i j 6 Of our Communion our rule and guide, and upon no other ground are wee to depart from the letter. But if it be objected , how fhall men efpecially un- learned, know the fence of Scripture, which feemes fometimes to befubjedt to contrariety ? Anfw. This is the great grace ot God towards his , that in things neceflfary to faith and manners, to be knowne,or done, they need not be ignorant , for they walkein the light of the Lord , by virtue of which light they are led into all truth; fo as they need not pin , their faith upon the au- thority of anothers judgment ; This is there due by promiie , They fhall he all taught of God, Ifa. 5-4. 13. and Chrift fay es,bisfheepe follow him,becaufe they know hit voice, but another they will not follow , becaufe they know not the voice of grangers , Joh. 1 o. 4, f. To have the word made cleare to you , and this fword fit for your ufe , is your dueafwellas the fword it felf. So the fecret of the Lord is with them that fearehim , Pfal 25-. 14. The fcriptures though deepe arj foordable by thofe who are holy, and diligent , though they be not fo wife and learned : On the other fide, Tlje naturallman knoweth not the things thatareofthefpirit of God, becaufe they are foolifhnejfe to him : But the fpirituall man knoweth all things , i.Cor.2. 14,15-. So • i.John $.6 : It is the Jpirit thatbeareth witneffe, becaufe the /pint is truth . And ver. 10. Hee that beleeveth on the Son I of God, hath the witneffe in himfelfe. So Math. 1 3 . 1 1 . To you it is given to know the miseries of the IQngdome of heaven , to others it is not given. There is a fence of Scripture that | lyes alwayes not fo evident and above , but it is given ; to you as your peculiar, and portion. This honour have all the $aints,they have a certaine tafte futable and proportionable to their fpirits , and their new natures, by which they can diftinguifh of food, and And Warre with Angells. *77 and by which they can try all things , for as to other lives, and to our bodily, thereisataft for that end, fo to this alfo which is ipirituall ,• And though men in a dreame can not diftinguifh betweene fleeping,and wa- king, yet men that are awake , know they.are awake, and know alfo diftindtly what they doe. This notwithstanding , God fells all thing to us by labour, and wee (hall not enjoy the benefit of this great priviledge without it; Wee rauft therefore keepe our felves in a holy frame : If any man will doe bis will? he [hall know of his DoUrine whether it be of God, Joh.7.17. While wee are doeing , wee are in a way to know. If you be carnall andwalke as menyou will be alfo carnall,and judge as men, Rom. 8. 8. They that are in the flefb cannot pleafe God, ( which maybe underftood alfo of a flefhly frame in the Saints ) and when wee are in a way alto- gether unpleafing to God , God will not accommodate, himfelf, will not reveale himfelf to us, and pleafe us. But this is not enough, weemuflfearcb the fcriptures •, in which wee thinhe to have eternalllife, and light alfo for the way thither , wee muft confider , and weigh whether thofe things which our owne reafon , or the Miniftry of others reprefent to us,be fo or no, as thofe of Basrea did, Truth lies deepe, errors lyeth lev ell to all : This iearch is extreamely pieafing to God , fince the fubjed: of it I is the knowledge of his will, and the end or it is the; doing of his will ; This is done by much meditation ! in the word, by comparing, by examining it, by taking 1 in all aydes, and helpes of the guifts and abilities of 1 others , for God hath ordered that one man fhould I need another, that none might be perfect alone ; no- thing alfo will more advance it then prayer, foPaul prayed often for the fpirit of revelation, and David that his eyes might be enlightened, to fee the wonder full things of Gods Z law ; i 178 Of our Communion m Coroll. law ; nothing cleares the eye-fight more then prayer, for that fets your ends right, and makes you fit for light, and that leads you into the prefence oiGod,into his light, tn rxhofe light vcee fee light. It was necetfary to fpeake fome thing of this , be- caufe this is the forming and fhaping ot your weapon, the weapon may be fhaped in it felf, but not to us; this gives the mettall to the fword , if a thing looke like the word of God and be not , that will not cut of your lulls , it will proove but a leaden fword, or a deceitfull bow , that will not reach the marke , it will be a carnal/ weapon , which is weake , whereas the other is mighty through God. To incourageyou againft fpirituall enemies, becaufe ye have fpirituall armes,and fpirituall weapons ye have, what to keep of blowes , and yee have wherewith to fight and combate with your adverfaries : God hath not left us fatherleffe , nor hee hath not left us wea- ponleffe , hee deales not as Pharoah , commands us to make bricks , and takes away mater ialls, hee doth not difarmeus , and bid us fight , but hee gives us armes proper for the field of combate , and for the enemy wee difpute with,andhee Hands by, and lookes on,and with voyce , and hand incourageth us , fo as wee need not feare our enemies , hee saves us the bell: armes : Good commanders, and officers , the holy Spirit, and holds acrowne over our heads: The truth is, wee never are overcome , but when wee are of the party , when wee are in a proportion falfe to God , and our enemy hath gained us, then wee fight but for a fhew , and the weapon falls eafily out of our hands , but if wee would Hand to it , our fword would cut his cords , and if hee did ftand two or three thrufts,hee would vanifh at laft, as hee did from Chrift our captaine. That And Wane with Angells 179 That wee may the better ufe this fword,wee {ball do well. Firft to vallew it , things that wee prize and vallew , wee willingly ufe , wee thinke they will effect their end, els wee lay them by. Therefore wee (hall pitch upon fbme expreffions, that may teach us to vallew this weapon , when Abiathar had mentioned the fword of Goliah , there is none like that, faith Da- vid , the dignities of the word are great , as appeares by David efpecially , who meditated in the law conti- nually,and as much as any vallewed the word. Pfal.17.4. Concerning the worses of mens hands , by the word of thy lips , I have kept mee from the path of the de- flroyer , the word that God fpake was that , which armed him againft wicked men. Pfal.18.30. Theword of the Lord is tryed ( or refined) bee is a Buckler to all that truji him j As for God his way is per - feci, it is a fure word, and which hath bene often expe- rienced , tryed againe and againe , fo as you may ven- ture upon it , as upon a thing that will not faile , or de- ceive,will not ftart afide, like a deceitful! and broken bow. Pfal. 119.11. Thy word have I hid in my heart , that I might not fin again ft thee; David knew the ufe of this, that it would preferve him from fin , and therefore ftored it up,hid it in a fure place, againft a time of need. Ver.89. Forever Lord, thy word is fe tied in heaven-, It is an unchangeable rule , which will never alter, and fet- led, will attaine all it pretends to. Ver . 1 0/ . Thy word is a lampe to my fete , and a light unto mypathes - y this is againft delufions , and faynts, and fhaddowes, the Pivell will caft. If yon keep neere the- word, you carry a light in your hand, you will not fight in the darke, but know how to make your addref- fes,and approaches, and how to order your ward>, and defenfes. I Z 2 Ver. i8o Of our Communion Ver. l^o.Thy word is very pure therefore thyfervant loveth it •, every thing operates as it is , as things are to their beings , fo they are to their operations. That which is pure will render us pure , and the word is not an idle thing , but for ufe, and being pure, it is given us to ren- der us pure. Ver. 172. My tongue fljall fpeake of thy word , for all thy commandements are righteous ; I can never praife them enough, there is fuch a law of righteoufnes in them. Pfal. 147. 1 9. Hee fhevoeth his word unto Iacob,hisflatutes and his judgements unto Ijrael; from the receivers of the difpenfation of the word , you fee its excellency , it is the portion onely of his people, it is not flung in com- mon to the world, as an inconfiderable thing. Ifa.40.8. The grajfewithereth, and the flower fadeth , hut the word of the Lord fhaUfland for ever , the excellency of good things lies in the continuance of them , this hath a good warrant for its abiding , becaufe it is the word of the abiding, and unchangeable God. Ifa. 57. 10, 1 1 . For as the raine cometh downe andthefnow from heaven ,andreturneth not thither, but water eth the earth, andmahethit bring forth and bud , that it may give feed to the fower , and bread to the eater : fo fhall my worabe that goeth forth out of my mouth, it fhall not returne unto me voyd , but it fhall accomplifh that which I pleafe , and it fhall prober in the thing where to Ifent it. There is a mighty efficacy in this word, this lies as a praife upon the whole word of God,that it fhall not returne empty, but be//% the bow of Jonathan , and the fword of Saul , liay. 66.2. Jllthofe things hath my hand made, but to this man will Iloohe even to him that is poore and of a contrite Jpirit , andtrembleth at my word. That word is precious, when the reipedt to it is fo rewarded. On the other fide. Jer-l And Warre with Angells. 181 Jer. 8 . 9 . They have rejecled the word oft he Lord 3 and what wifedome is in them. Though otherwife they might be wife, yet if they undervallew once the word , they bid a dewe to their wifedome : And God the righteous judge, and which gives true vallewes to us , rankes them in the number of fooles , from the New Tefta- ment alfo, wee fhall give fome places to this purpofe. Luk. 4. 4- Men lives by every word of God; in him wee live , and in his word wee live , which gives a being to things that which gives the being, and determination, makes things be what they are , and men doe what they doe , muft needs be great and excellent in it.felf. Ver . 3 2 . His word was with power , which -attorned the audi tours. Ver. 3 6. What a word is this, for- with authority and power commandeth hee the unclean e fyirits , and they come forth ; his word will fetch uncleannes out of thy heart , afwellas out of their bodies. Luk. 7. 7. The centurion had fo much confidence in Chrifts word,as hee could depend wholy upon it, Say in a word, (fayes hee) and my fvrvant fhallbe healed.; the ma- gnifing of the word, wrought this great erYe6t, and that word muft needs be great , which was defervedly the obje& of fuch a confidence. Luk.22.d1. Teter remembred the words of the Lord , and hee went out and wept bitterly : Peter forgot the word, when hee finned ^ and indeed all fin proceeds from ignorance or furgetfulnefle,but when hee remembred it, you fee the eminent erTecl: of it, hee repents imme- diately , which hee witnefleth by his bitter and abun- dant weeping. John 1 f. 3. Now are ye cleane through the ward which I have Jpaken to you : Wee are cleane miftically by the wafhing of Baptifme,i.Cor.6.n. alfo by theimputa- Z 3 tion l82 Of our Communion tion of Chrifts purity, and fo wee ftand ever cleare be- fore God, wee are pure alfo in the change of our owne hearts, and all this by the word, made ours by faith, and abiding in us, fo that as evill communication corrupts good manners , if taken in and drunke downe , fo the word taken downe cleanleth, Acts 1 3 . 26. It is called the word offahation, that which brings it and workes it. And Acts 20.32. When Paul departed from Ephefus,^? commended the Church to the word of Gods grace , which was able to build them up , and to give them an inheritance , &c. The inheritance is that to which the word leads us, and where it will leave us at the laft , but before you come thither, there is building work , forming and fafhioning, that the word doth alfo, fo as yee need not goe out of this circle,f or the beginning or finifhing of' your faith. 2.Cor.5M8. It is the word of reconciliation , that which brings God and man together : Wee are naturally at great diftances , now that which conduceth to the meeting , and according of termes fo differing > muft needs be of great vallew and efteeme. i.Tim. 4. y. For every creature of God is good and nothing to be refufed, if it be received with thanksgivingforit isfancli- fied by the wordof God and prayer ; it is the word ot God that fanctifieth, and gives a lawfull ufe of all things ; : Hence you have your liberties , afwell to indifferent, \ as your right to things neceffary , tf you have whereof freely to ufe for your owne comforts , and whereof to j give away, for the weakneffe and fcandall of your brother. If you fhould examine by experience the effects of the word, Gods word hath ever taken hold of men, and in this lies the great difference of the Saints from others , that they obferve thole events , which others neglect. And Wane with Angells. 183 negied: , and growe by them. Joh. 4.5-0. And the man beleeved the wordofGod 3 andit was evenfo as hee had beleeved; The word hath e ver found out men, and will take hold of us, either by our faith for good, or without it for our deftru£tion,fo the prophecies of old were not idle, but effected the end for which they came. To conclude this great dignity the word hath , that it gives its owne credit, for reafon may be oppoied by reafon, but this is higher then reafon : The Divell can reafon and diitinguifh us into fin , whilft wee fight at that weapon, but bring him a word , and that anfweres his reafon. What hath bene faid in this head , tends to begit in you a right vallew and efteeme of the word , which if once ye have you will ufe it , and have recourfe to it at all times , as an erTe&uall weapon , mighty through God, for all the great ends you have heard of. Secondly, know the word of God , that yee may ufe j it , this is to have your weapon prepared , you mull fearch the fence , know the Annalogie of faith and the proportion , one truth holds to another, as before. Thirdly, take up this fword, take it to you , be in a pofture to give a blow , or to evade one , wound the enemy when you can , and meete with his blowes and* thrufts , therefore you rauft be prepared , and have things in readinefle , therefore the word of God muft dwell richly in you , that you may not be to feeke when you mould ufe it. To helpe you in fome guards for this fight. Firft, that finis thegreateft evill , manure your fword well for that guar d,have words at hand , that is, your fword ready to make that goodjfor the filthinefle of it 9 fin is compared to the blood and pollution of a new borne child , before it be ordered and dreffed, Ezek. 2. 184 Of our Communion Ezek. 1 6 . 6 . When thou waft in thy blood, I [aid unto thee live } fuch a thing is fin in it felf , and all fin holds of the na- ture of that pollution. i . Joh. 5-.19. The whole world lieth in wickedneffe , it lies there as in a filthy grave , rotting and (linking as in a puddle. Againe fin is compared for its nature to fwine , and dogs, and to their vomit, 2. Pet. 2. 22. the finner is the dogg in the a£t of fin, and the corruption is the vomit, and mire ,• it is likened alfo to themenftruoufnefTe of a woman , to a veffell in which is no pleasure , that is , a draught or aprivy,Hof.8.8. If befidesthefe abafings and vilifying expreflions , you would know more of fin : It was finne that condemned the world in Ada m, drowned the world in the dayes of Noah , and to give you a greater charract.er for ill then all this , it was fin brought all the fufFerings upon Chrift which hee en- dured : It was the day of Gods fierce dwger,Lament.i.i2. When Chrift did be are the fins of many in his body on the tree j therefore when Paul and Silas could fing in the prifon, and the Saints in their affii&ions , as they have done fo often, Chrift was low , and poore, and faint. Why ? becaufe hee conflicted with finne , hee grappled with finne, upon him was laid the iniquities of us ally Hee con- flicted with the wrath of God , for finne , and had hee not bene God himfelf , hee would never have out- wraftled it. In a word every creature of God is good, and no- thing offends him , irritates him , and provokes him, but finnCi Nothing reacheth God, nor caufeth God to reach the world in anger but finne. . It is that which puts the fling into death, and torment in Hell ; Thus you are armed for that guard , that fin is the greateft evill, the fecond followes eafily .That then. Wee And Wane with Angells. 1 8 j Wee mould keep at the greateft diftance from it,for that you have Rom. 12.9. Abhorre that which is evill, cleave to that which is good , when wee meete with any thing extreamely evill, and contrary to us , nature ab- horres it , and retyres as farre as it can; fo on the con- trary cleave to that whic h is good, cling to it, as a man fhould cleave to his wife,or be glewed > as the word is, and they f hall be one fief h , incorporate your felves with that which is g©od,make your lelf one with it. So , Abfiainefrom all appearance of evill, 1 . ThefT f.z%. a thing may appeare to be ill, that is not,but take heed of any fimilitude, or appearance, or likenefle of ill, if it looke like ill,though it bee not, fly from it;This gives you the benefit of a long fword , by which you keep the enemy at a diftance ,• io Jude 2 3 . Hate the garments jpotted with the flef'h , not onely theflefh, but the gar- ment that hath toucht it. Ephef 5. 3. Fornication and all uncleannes and covetouf- neffe, let it not be once named among you , as becometh Saintes, norfilthinej/e, norfoolifh ^eal^ng , nor jefiing. So Job 31. 1. / made a covenant with mine eyes , why fhould Ithinke on a maide •> hee would not looke,becaufe hee would not thinke , and the way to fecure the thoughts, is to keepe well and ftricl:ly,the out-doores, the fences , which made David pray to God , to turne away his eyes from vanity. Folly is bold,but wifdome is wary to keepe at the greateft diftance. Thus this fword cuts of the firlt rifings , this is a fure way, and this faves you a world ofpaines , when a temptation or a luft hath once come within you, and incorporated it felf , you muft teare your fielh to pull it out, you muft pull up earth and all, that the roots ! may come at laft ,• but while it is at a diftance , there is j fome kinde of modefty , andblufhinginit, and it may Aa" be i8tf Of our Communion be fnib'd with a word , ufe therefore fome of thefe for a fword in time , and it may prevent you hard work, which yet mult be done ii you would not perifh ; other heads I thought to have runne over and fitted tor ufe, as Thirdly, God knowes our thoughts. Fourthly, that the word muft judge us even this, which wee have in our hands and mouthes , and if it condemne our finnes now , how is it like to acquit us another day. Fifthly , that every fecret thing (hall be -made ma- nifeft Sixtly , that you fhould walke in the fence of death and changes , but I (hall profecute this no further, onely let us know , that if the Divell have got within us , the fame way heeis fetcht out, that hee is kept out, this fword muft do both. Thus God hath armed you compleatly,and it will be both your fin, which you will not know how to anfwer , and your fhame alfo to be foyled. If you oppofe Captaine to Captaincyou have Chrift and the Divell, you have as furHcient,as mighty, as ex- perienced, a Captaine as your Tufts have , if armes to amies, yee have all thefe fpirituall armes , againft his carnall armes , for fo are his , in comparifon of thofe. Though his be fpirituall alfo, as acted by a mighty fpirit i your reward held over you by hope , is greater for the prefent then any he can offer , though not to flatter our felves. Our condition heere is to indure hardnejje as good fouldiers 3 z. Tim. 2.3. And wee muft con- flict according to the law of combate , if wee would have the crowne ; But this is no new thing to us , this wee knew when wee undertooke religion, this was laid in at firft,as the law and condition of oiir undertaking . That And Wane with Anodls. 1 r*> l»7 That which followes , is prayer , graying with all prayer, which is to all other ordinances ot God as bread and fait to our repaft , wee cannot make a meale with- out it, heere it fallens on your armour , and lookes up for ftrength and fucceiTc to him who is able to give it: Iffouldiersbeweakeor fuccumbe in fight , they fend to their Generall for fupplies , and reinforcements. Prayingalwayes, that is in all time, & every juncture, and article of time , as you have occafion by tempta- tions for combate, for io *^p(S^,fignifies properly oc- cafion , this is not fo much ipoken heere oi our ordina- j ry, and cuftomary ufe of Prayer , as it is applicable to' occafions, that is temptations ,but this Prayer mult be j in thejpirit : The Spirit in our Prayer is what the foule is in ourbodie , it is that which gives the life to it, to i conflict with the living God by dead words , will doc \ no good,therefore Jude {ayth,Pray7??gi?ithe Holy Ghofi, j ver. 20. You have another expreflion Rom. 8. That the fpirit makes inter ceffton for us , the Holy Ghofl muft pray in us, there muft be an incorporating in that duty ] of the Holy Spirit , with ourfpirits ^watching thereunto, | you muft watch to prayer , therefore it muft be an a6t of time. With allperfeverance 3 that is, till the worke be done, for i I then ye perfevere , when ye give not over till you i jobtaine your end, fo as your Praying, and fighting; I muft runne parralell till you have overcome your cue- j | mie, and ileighted his workes. j I Its cnoneh to have hinted this which I intend not to ; ipeake oi: as being no peece ot the armour , nor refcm- 1 I bled by the Holy Gholl to any peece. To all that hath bene faid , I inali adde-no more but ; jthis, that every thing is ftrongin vertueofanordi-j j nance , therefore bread nourifheth , becauie it liath a| A a 2 word' 188 Of our Communion word that bids it doefo, and therefore the word (ball cut and deftroy,becaufe God hath made it afword,and edged and fitted it, for that purpofe. Thus have I fome what largely meafured the field of Battaile, (hewed you your friends and enemies, and fitted to you thofe armes which God hath given you for the fervice of this holy warre. To conclude therefore, The juft end and defigne of warre (for every thing is to a6t in vertue of a defigne) is peace , now no warre pretends to peace more then this we have been fpeaking of, and therefore Com- munion,which is the effect , and birth of peace, beares one halfe of the title of this difcourfe ; And indeed men were foform'd for Communion , as no doctrine can be avowed for good , which renders them unfocia- ble. But experience tells us , that it is the fate of fome warres , not onely to be the meanes by which peace is gotten, and procur'd , but by which it is nourifht , and maintaynd , and we know fome countryes , which in- joy thegreateft benefites of peace in the midftof a confirm a warre. And that is efpecially the condition of the warre we have been fpeaking of, that it procures, and makes good our peace ; it is the wall of our citty wherein peace dwells , it is the armes of our perfons, the fubj eel: of it,- For with the divell our profeft and avowed enemy, God hath juftly determin'dan everla- fling warre. Peace,we know,is the daughter of equali- ty, £ut where both partyes (as here) pretend peremp- torily to fupremacy , there can be no peace. Peace alfo is the birth of love, and love is an union of mindes, but where principles arelaydin by nature, or formd by opposition (as here) infinitly diftant , there peace can be nothing. But an abufd , and miltaken name of what is not , and the product of fuch a truce or peace, would And Warre with Angel Is. 189 would be to procure no leffe allured , but a more une- qual! warre , then what itfeem'd to determine, as the experience of all, who have manadg'd this warre, wit- nelle : The bleffings therefore or our peace will be reapt within the compafle of our allured friends , and allyes,with whom our communion will be intended & exercifed,as otherwife,fo by a common determination againft the enemy : And to meete in a common en- mity, where it is juft , makes particularly , and warran- tably to love. In a word therefore, we improve beft our communion with our friends, the goodAngells, ,whilft we make warre , fo as whilft we make warre , we (hall have peace. FINIS. Aa A Table A Table dire6fcine to feverall o particulars , in the preceding difcours. He Introduction. Pag. i . The Coherence , which the words infiftcd on , have with other parts of the Scripture , whence they are drawn. p. 2. The explication of the words. ibid. The whole armour. ibid. The. wiles of the divel. p. 3 . We wreftle not againfl flefh & blood. Two things meant by fiej'h and blood. ibid. What meant by Principalities, p. 4. What meant by Powers. ibid. What meant by Rttlcrs of the darknejfe of this World. ibid. What meant by Jpirituall wicl^dneffes What meant by high places. ibid . A Transition , leading into the difcours of the nature of Angels in gene- ral!, p. 6. [That the Angels are Creatures, ibid. ) and p. 7. : That the Angels arcfub fiances, and do really exijl. p. 8. j i Whether tlk Angels be inc&rporaH.y.y. i j Sevcrall Corollaries ,from what hath been Jpchen of Angels. p. 10. } Of the mutability or immutability of\ Angels. p. 12- I Cfthe apparitions of Angels, p. j 3. Of their afftmiptim of bodyes. ibid. ■ Why they Affunid bodyes. p. 14. ! Whether in taking humane Jhapes , j they were true men. ibid. ■ Of what their ajfumed bodyes confi- fied. p. .15. j What become 'of thofe affumd bodyes. ibid. Whether they really put forth atls of life. ibid. Why the Angels make not apparitions, now as formerly they have dene. p. 16. Cor oil. from the immutability of An- gels. ' p. 17. From the apparition of Angels feven Cor oil. ibid. Of the Admin iflr at ion of Angels to us, and the deputations they have from God, concerning us. p . 1 9 . Of the dotlriuc of Angel guardians. ibid. That the tutelage of good Angels is the portion oncly of the Elect, ibid. Whether every elect pcrfon, is under the deputation of a particular Angell guardian. p. 20. The affirmative is ajfertcd. ibid. The pints notfo concluded to one An - gell , as not to injoy oftentimes the fervice of many. p . 2 1 . f I 'hen the Angell Guardian begins the execution of his charge. ibid . Whether the Angell guardian ever quits the party , committed to his charge. ibid. Whether community cs , as well as per- form fall under the guar diav.f hip of Angels. p. 22. The affirmative is probable. ibid. Why God ufeth this miniflration and guardian] lip of Angels towards 11s. p. 23- 1 1 cure \ The Table. Foure rcafons thereof, ibid. & p. 24. F owe Coroil. from the guar dianf hip and tutelage of Angels. p . 2 f . The happines of being a faint in that refpeH. ibid. Alfo of Churches. ibid. 1 Cor. 11. 10. open d. ibid. Our happines Ijes in working as the Angels. * p. 26. We ought to leads abfirafted lives. p. 27. Of the power the Angels have over us. ibid. Of their power or abilities in them- fehes. ibid. Firfi of their knowledge. ibid . Cognitio matutina ad vefpertina. ibid. Their ktiowlcdge , naulrall , by revela- tion , by experience, fupernaturall. p. 28. The reprobate Angels never fiw God astheElec~l. p. 29. How , or in what manner the Angels kpow. ibid. Comparifon of thefts, with our manner of knowing with the differ ence.xbid. and p. 30. What things contribute to vifion ex- ternal! and int email. p. 29 . The power of knowing , and light by which we know , common to us with the Angels. P-3°- Somethings the Angels know by their owne hfjencf, femethinys by intelli- gible jbecies infufd. ibid. hcthcr the Angels kiiow particular thims , and whit ever is donehcere. p. 31. How they Iqmv things particular, ibid. The Angels know the particularities ofthofe commuted to their charge. p. 32. They are extreamely ingenious at gucfjmg at things more hidden. ibid. Corollaries from the littowlcdgc of An- gels, ibid. Supernaturall knowledge flands the Angels and us in thegreatejljleede. ibid. Other knowledge in rejpetl of the ef- fect, a picture without life. p. 3 3 . Of the power of the good Angels upon cor per all things. ibid . They can do what nature can. p . 34 . Jsiiracles they cannot worke. -ibid. What a miracle is. ibid . They cannot do things as God in an in- Jlant , though in a very fhortc Jpace oftime. ibid. Their power fubjccled to Gods will. P'3f- What power they have upon the fancy and imagination. ibid. The great workes they have to do upon us , is upon the inner man. p. 36. Being minifying Jpirits , th:ir mini- Jlration is Jbirituall ejpecia'ly. ibid . How the Angels Jpcake to eur under- jiandings , and have influence upon our wiks. ibid. Of their fever all w ayes of effecting this wherein the way of their miynfxra- tion to our Jpirits will appeare.ibK] . and p. 37. 38. The fame way ofjpeaking to US Walking andjlecping. P36. Of the life ofphantafmes. p. 3 7. lllxitfoevcr an inferwur power can do, a fipcriour can do it much mare. ibid. The Alteration of the body by ficl-iics or oth:rwif ^contributes much to a dif- ferent apprchenfion and vifxon of things. ibid. Angels can mocve the humours , as alfo rcmoove impediments. ibid Angels go a neerer way to worlic in convcrfmq with us then men can, and can very presently reprefnt to us what they will. p. 28 In what way this is wrought. ibid . Sevcrak The Table. Sever all Corollaries from the former j head of the knowledge of the An- gel 's, & their way of communicating themfelves to us. ibid. In that refpeft they have great advan- tages upon us. t p. 39. They cannct put in new (pecks into the f amy. p. 40. Beware of receiving illimpreffions,for they are matter to worke on. ibid. Gratify and love the Angels for their love and fer vice to us. p. 41 . We may read their love in itseffetls. . ibid. The good Angels, according to their ta- lent and trufi lay out themfelves for our advantage , and are extreamly communicating to us, but ejpecial/y to ourjpirtts and inward man. p. 42. Prooved by fever all reafons. p. 43. 44. 4f.46.47. Aftory of one guided and conducted by an Angel,out ofBodin hisfirft booke of the hiftory of forcer ers. p. 47. Objeclion,What do you leave to Chrift and tbejpirit ? Anfwered. p . 48 . Coroll.from the adminiftration of An- gels, p. 49. The Angels an ordinance continually by us. p. jo. A jpirituallfubftance affifting propor- tionable to the dive U , who oppofcth us. ibid. Walks holily in rejpeft of the Angels. ibid. Every ordinance valuable, becaufe con- vey ingfomethmg from God , there- fore jhould love the Angels, p.fi. Reverence the Angels, & I ear ne to con- verfe with them. ibid. The whole creation fcrviceable to man, the Angels not excepted. p. f 2. The ufe to be made thereof . ibid. Afpire after Angelical! worke. p . ? 3 • The fecond part of this treaty, which is of the evil! Angels. ibid . Ofthefinne of the evill Angels, p. 54. Coroll.from thence. p. ff. Of the punifhment of the evill Angels, andfirft of the place. P- ?^' Winch admits of a double confedera- tion, ibid. The place ofthefixt of hide conjidered. The divels not yet in their utmoft tear me. p. y8. Coroll.from what hath been lafl treat- ed on. ibid. The whole univerfe of rationall crea- tures under chaines and bonds, ibid. The ufe to be made thereof. p. 5*9. Of the fpirituall punifhment of -the evill Angels. p. (So. Their wound in their will. ibid. Their knowledge great. p. 61. Their wound in their knowledge, ibid. In fome refpetts perfectly bhnde. p. 62. Their punifhment demonflrated from their names and titles. ibid . Corollaries. .. p .63. Dread the fpirituall punifhment of finne. ibid. This confidcrable to the faints alfo. ibid. Of the miniftery of the evill Angels. p.64. The principal! miniftery of the evill Angels to tempt and induce tofinne. p. 6?. 66. Wloence the eviX Angels had power for this miniftery. p. 66. Why the divels are invefted with this \ miniftery by God. p. 67. j Sever all reafons in refpeel of God. ibid. \ Alfo in refpeel ofmen,&firft of wicked I men. p. 68. j Then of the fames. p. 69. ' Sever all Coroll.from hence. p. 70. | Let the Saints blcffe God for their mi- j niftry. ibid. J Wonder not that evill men arefb wlckr ' ed. ibid, j Do\ T H E T Do not the divells work, ibid. Exp eft not the prefent definition of men extreamly wicked. ibid. Be fccure on Gods fide nottvhhflanding this miniftry . p. 71. How the evill AngcUs operate in order to temptation, amlfinne. p. 72. Corollarycs from hence . P • 7 v Whether the divell conctirre to the temptation of all finne. p. 74. Men mayfmne without the temptation of the Divell, but de fadto , ufually, he hatha part in all temptations. ibid. p. 7^76. Whether ufually hath the ft art herein, I our owne corruptions , or the divell. P- 77- Sever all corolluycs. p. 70,79. How the minifiryes of the evill Angells are diftributed, whether to vices, or pcrfons. p. 80. Corollaryes from the preceding dif- courfi. p. 81. A fhamefor the faints to give ground and fay le , ai others that want their aides. ibid. The faints and the wicked fall very differently under the power of the Divell. p. 82. Which wayes efbeciafly the divtlls are laid out towards mankinde, in mat- ter of temptation. p. 83. The divell would hinder the worfhip of God , and in order to that , the knowledge of him. ibid. The diveJl amongil his mofl affured vajfalls , pretends to a fkap'd and formd worfhip , as appear es by the confcffion of witches. p. 84. The divells , the grcateft enemyes of Chrift and the Gojpel. ibid . Gofpel worfhip , and Gofpell preaching mofl oppofed by the divell , and his inftruments. p. 85". Cor all. from this. ibid. Exalt what the dh'elloppofethmoft.ib. ABLE. The Divell exercifeth his miniftry cjpe- aally againft the church of Chrift. p. 86,87. Some more infttances of the Divells u- fuallmartchcs in the difcharge. of his minftry. p. 88. One , the lufts of the fief h. ibid. The exceffes of no beafts fo great ai thofe of mankind in bodily things, ib. This frame infinitly contrary to God, appearcsfo to be by two things ejpe- cially. p. 89,90. The Divell where he reignes moft ab- filutely fubjefts perfons to the ac~lua.ll commiffton of what ever we callun- cleanenes. p. 90. The Scripture particularly intitles Sa- than to this temp tation. p . 9 1 . Another beaten path of the dwell, pride. ibid. That men are wfach they are to God. p. 92. Nothing more contrary to God then pride. ibid. The imaginations of proud men how fcattered by God. ibid. The honour and advantage of humili- ty, p. 93>94>9?- Only by pride comes contention,how un- derstood. p.95',96. Pride makes us contend with our condi- tions,^ with God himfelf.p.^6,^7. How the Divell is intituled to this temptation. p. 97,98. Another eminent temptation of the di- vel s,coveteoufneffe. P-99- Thefeate of this luft the bafeft fpirits. ibid. Coveteoufheffe extreamely fer till of ill. ibid.rfw^p. 100. Why this frnneftil'dldofatry. p. 100, 101. Me n of this humour extreamely de- luded, p. 101. The comfort and injqyment of things is the portion of the faint es . p . 1 o 2 . B b Coroll. The Table. Cor oil. particularly from thii lajl head. ibid. General! Corollaryes drawne from thefe common roades of temp tat ion . p . i o 3 . The mifery offir.ne lyes infinning\bxa. The happines of a holyfpirit. p.104. The divell fpvnnes his web finer for the fiints , but his But and End is the fame. p. io>*. Provocations to fight. ibid. The divells power and operation upon . tis in communicating himfelf to our underflandings , and inward man muft be fetch t from what hath been faid of the good Angells largely. p. 36, 37,38. ibid. The divell an inveterate enemy, his eviH nature ever intended. p. 106. His power wonderfully great. ibid . The contentions for things ofthegrca- te ft moment. p. 107. The pri^e of other wanes nothing to ours.. p. 108. A great advantage to fight for a love, and in the pre fence of a love , andfo do we. ibicl. The third part of the difcourfe, wherein of the armour fitted for this wane. p. 109. No weapons fit for combatt with the divell, but Gods. ibid. Lufts will take their turnes, and give p lace one to another. p . no. Somethings which looke like vermes , are but the ignorance of ill. ibid. The incompaffmg of temptations, ibid. Some men ftrong in the divell , and in the power of his might. p. 1 1 1 . What's intended by ■nwcztilu* . ibid . Every one will do- a little in Religion. ibid, and p. 112. Difficulty in Religion lyes in univerfa- lity, and exatlnes. p. 112. Jlloat our parts are in this combatt. p. 113. The more mighty any fupreame agent is , the more it intends and fills the inflrument. ibid. The end and ufe of the Armour. .p. 114. Daycs of temptation evilldayes. ibid. Things incour aging to fight, the necejfi- ty of it, the glory, and pleafure of vi- ctory. P-Hf- Cowards have but the pleafure of ld- Icncs , and the mifery of flavery. p. 116. iTim. 2. 3. opend. ibid. ^ p.117. The bonds and reflraints that lye upon the divell , are confidercd. for v.icou- ragementfake. p. 118. The particular peeces of armour ,firsl the girdle of truth. p. 119. What meant by this metaphor, ibid. What truth is. p . 1 20 . The caufe of all injlability,becauje men are infincere , or miftpprchenfive. ibid. Men are what they fee and judge. p. 121. Comfort & joy renders flrong,and light theEmbleme ofjqy. ibid. The notion of glory begirts,but light & glory runne together. p . 1 22 . The divell playes in the darke , and de- ceives under the vayle of mifis and fhadowes , in rejpeii of worke and comfort. ibid. Corollaryes from this peece. p. 123 . Converfe much with the father of lights , and with the word the booke of lights , and with the faints the fubj eel of light. ibid. Helpe ourfelves by what right fights of things we ever have had. ibid. How truth and right fights of things anfweres , what ever Sathan can ob- ject to our prejudice in this fight. p. 124. Sincerity is immixednes. p . 1 2 J . How love determines andfauates eve- ry thing to the inter efi of the objeH loved. ibid. The T H E T ABLE. Thefecond peece of armour, the breaft- plate of righteoufnejfe. p. 126. Wherein this confifts. ibid. & p. 127. Tkefirft peece rejpefted the end , this the walks of a Chriftian. p. 127. Rjghteoufnes toward God and men, what. P-. I 2B. The good Angclls fall under the consi- deration of the objeflof thisrigh- teoufneffe. ibid. The rule and meafttre of this righteouf- neffe in regard of men , felf love. p. 129. The objetl of this rightewfnes , all, ca- pable of God' and happines. ibid. How this peece amies the brcaft. ibid. The tremblings and aftonifhments of thofe whicfj want this armour. p. 130. How Chrifts righteoufnes is to be cotift- deredhere. ibid. The love of God makgs lovely Chara- cters and impreffions upon w.p.131. What it is to be anew creature, ibid. Chrijl ahead of influence. p. 132. This Scripture fpeakes rather of the . working of thejpirit of God in us, then the imputation of Chrijl to us . ibid. How this peece is to be put on. p. 1 3 3 . Wicked men furnifh the dwell with weapons to deftroy themfelves. ibid. The third peece ofarmes fitted fur the feete and leggs . p. 13 4. Wherein this armour confifts. ibia . The notion of it cleared by fever all Scriptures. p. 135-. Alfo by reafon. p. 1 36. Helpcsforthe obtaining this neccjfary peece of armour. p . 1 3 7. 1 3 8 . Corollary es from this particular, p. 1 3 8 . The Gojpell fhould be adminiftred like it ft If like good newes. p . 1 3 9 . The guilty world need fuch a l9. Chrifiianrcltgion wholy founded upon hope. ibid. Heavenly hope changes but the time, puts you of to another day for a!!. ibid. The plea fur es of this life but for a mi- nute , their fullnes worfe then their emptmeffc. ibid. If our hopes as other mens were here, we were in a worfe condition then they for two reafons. p . 1 60 . Faith gives things a bottoms, and hope k grafted upon it. ibid. The hopes of worldly men in refpect of the faints , have fever all notable de- fects, p. i<5 1. fomegood defired , a thing leffe then The p r ff:ffions of worldly men are bal- faith and before it , but as a firme expectation of fomc future good, which we do already bele ve. il id Hope a birth, and effect of faith, bid. How this peece do ! that is 2 4 I peoples Mathematicus> Mathematicians things mu ft be put out . raifednes 108 11.0 116 117 119 12a 129 136 *37 all deferred the proper obltaine hee devotes clumbs in lounes fubfilite temirc imployej helpe : M* 30 hi by nice notion mu/i be put out. your which Elixars ends nuft be put out. fet they more you not onely co-operating inordinacy th be fa together firm* what alone : _ moit therefore that is that ir is puples m»r>-' i " . ■>, ni m %H '43,1* I counted M4 !° countinent I J7 medions M* [ 4 that M<> I 17 all M7 17 nothinr wr*a. - will deterred the divells proper ,--obuine yee t denotes elumbes is ..loaves JuLjiiire tenure • . -i « nelpes otwell from you put finiic committed commitment insertions thus allye M^2y not gaS * n0thin 8 r ^»^ ijo 27 /fin J 4 j have , J t mottinelTe J 5"4 21 fault >5 I 12 Principal] 23 pntes 30 toward Ijo 10 fiften 29 I in other I 33 I alloey Joo 26 j ofter 161 j 1 conringenties 164 }j and a 29 dealing 16? ( 23 patiency 170 1 y refprteth 1/4 8 I by 9 , unftandincs I?2 27, if K n*u^ b{ p H t out . linne was fave motives faint principle Pathes to wai c f e . faften'd in no other aij.-v after*! contingencies and in a cleanfing patience Jefpeð ""fftbeputout. "nderftandings m ^i"pHtout. -A * H "V ; '>* r & § NS m "5f vj i V