NOw followes the conclusiō of the Epistle: in which are three things; first, an exhorta­tion, to the 21. verse. Se­cōdly, a narration of dispat­ching Tychicus, vers. 21.22. [Page 2] Thirdly, a farewel, verse 23.24.

The summe of the Exhor­tation is, that wee would fortifie our selues, to the end wee may goe through with these things which oppose vs in our Christian warfare.

Now the manner is two-folde: First, by looking at the strength we haue out of our selues in God, Secōdly, by harnessing our selues with a spirituall strength in­herent in vs. For these do not one explane the other, because 1. Pet. 1.5, Gods strength and faith are distin­guished, as the matter ap­prehended, and the hand apprehending; and it is more sutable to this Alle­gory: For the strength of [Page 3] the common souldiers is as much, yea farre more in the wisedome & power of their Leader, then in their owne valour and furniture. But one may say, Quest. Why doth hee say in the power of his might, and not in the Lord onely. Answer: Answ. The first is a more generall obiect of our faith [in the Lord] in his wisdom, mercy, faithfulnesse, (for all these doe strengthen vs). The other is that immediat thing in which is all our helpe, as keeping vs to sal­uation. Now that the Apo­stle hauing exhorted to be­leefe, and godly life, doth strike vp a Drum, and sound an alarm; it doth giue vs to vnderstand, Doct. that the practice of good duties hath no small en­mity [Page 4] against them. The Diuel wil soon (if we set our selues this waies) cry for clubs, & reach vs some knocks. Wee shall know that these things shall cost vs the setting on. Thus in Christ when he set vpon the worke of our re­demption, Satan did tempt him, as Matth. 4. and Rom. 7.21. when he would doe good, euill would stirre in him: and when Paul 1. Thes. 2.18. did purpose to come & visit thē for the strength­ning of their faith, Satan did hinder him: and Mat. 12.46. when Christ was fruitfully teaching, there we see his acquaintance at the doore to speake with him, calling him from the worke in hand, Matth. 16.22.23. [Page 5] when hee tolde them of his suffering, Satan by Peter sought to turn him from it (Saue thy self). O such is the force of Satans opposition, that a man when once hee setteth him selfe to this or that good thing earnestly, he is beaten from it farther then before: euen as the peo­ple were who are types to vs; when they turned them­selues to forsake Egypt, their seruitude was redoubled. Exod. 5. Vse 1 They therefore must teach vs not to count it strange when we find such difficulties in the wayes which are good: for when a man doth looke to righte­ousnesse, he doth then leaue the kingdome of darknesse, and the tyrant cannot en­dure [Page 6] this with patience. As at other tryals so at this we must not wonder. 1. Pet. 4.12. Dearly beloued thinke it not strange concerning the fiery triall, Why should we think that so strange which is so frequent, as our meat is not more vsual? When we wold buckle to some more spiri­tuall duties, then such an ill disposition commeth vpon vs: euill is present, the Di­uell doth make vs to be an­noyed with swarms of idle thoughts: then what neede wee vse such strictnesse? bee good to your selfe, then this friend wold speak with vs, this businesse is vndone, this matter lieth in despaire, thy mother is at the doore, then we are moyled & deeper [Page 7] often in the sin wee fled from, then before. While I was musing, the fire brake forth, then spake I with my tongue, Psalm. 39.3. Wee must not think this strange; but though we be beaten on our knees, yet goe still from Egypt the kingdom of dark­nesse to the glorious inheri­tance of the Saints in light.

Vse 2 2. This doth shew such whose course is cleare and euen, goe smoothly away with all their enterprises, that they are taken of the Diuell to doe his will: for it they did not please him, then hee would haue a saying to them. Now particularly in this vers. two things must be opened. 1. That Christians must haue a resolution in their courses. Secondly, [Page 8] who it is or vpon what strength it is wee must be cou­rageous. For the first, the A­postle teacheth so much, 1. Cor. 16.13. Watch yee, stand fast, quite your selues like men: hee doth call vpon vs to bee valorous, like as Ioab exhor­ted his souldiers fighting for their countrey, 2. Sam. 10.12. And of the Christians, it is saide, they did with full purpose of heart cleaue vn­to the Lord: and the selfe same spirituall fortitude is necessary in the things wee vndertake or suffer, if wee meane to goe through with them.1. Chron. 28.10. Take heed therefore: for the Lord hath chosen thee to build the house of his Sanctuary, be strong therefore & do it. Luk 9.51. [Page 9] It is sayde of our Sauiour Christ when his time was come to suffer, hee set him selfe fully to goe to Ierusa­lem. Now this spirituall cou­rage doth shew it selfe in three things.

1 First, it doth expell the fears of cowardise, when we see great enemies against vs. Deut. 20.23. Let not your hearts feare nor be afraide of them: for though a man see a hide­ous masse of corruption, yet shall it not affright him. 2 2. It makes vs not to be dismaide at the difficulties that meete with vs: though a man come by knocks, yet hee maketh not dainties of them. For Paul though hee was driuen vpon that he would not, yet he was not dismaid, but gaue [Page 10] God thankes that the best part of him did looke ano­ther way, & that Christ was his righteousnes. 3 3. It doth shew it selfe in this, that af­ter we are foyled, it maketh vs renew our battell, and vali­antly charge our enemies with fresh assaults. Iud. 20.22. The men of Israel pluc­ked vp their hearts (there is courage) and renewed the battell; so Paul, though the Diuell did buffet him a­gaine and againe, yet being courageous, hee did renew his strength against it by of­ten prayer. Vse. This then doth rebuke the timorousnesse in vs, that when wee see the manifolde enemies, which we haue, our hearts melt, & if we be foyled, are ready to [Page 11] cast away our weapons; which cowardise doth en­courage the aduersary, as courage doth daunt him. The Diuell is like a serpen­tine Crocodile: the property of which is, if one follow­eth, it flieth away; if one fly, it pursueth him: resist him, he shall fly; be afraid, he wil follow. Men are, as Ieremy complaineth, courageous to doe euill, but they haue no courage to doe good. If a Bear or Lion be in the way, they will encounter the greatest difficulties: if one course proue not, they will turne euery stone; which should make vs much more double our courage in that which is good.

2. Wee see hence, how [Page 12] that Gods almighty strēgth is it, on which our courage must be builded. Esay 30.15 Thus saith the Lord God, in quietness and rest shall ye be saued, in quietnesse and confidence shall bee your strength, Phil. 4.14. I can do al things through Christ that strengtheneth mee. 1. Pet. 1.5. We are kept by the power of God vnto saluati­on: for no strength but his can preuaile against the strong one in the world: he bruseth the Serpents head, he dissolueth the workes of Satan, Genes. 3. Ios. 3.8. The Israelites could not haue come out of Egypt, nor entred the Land of Ca­naean, if the Lord had not subdued their enemies, nei­ther [Page 13] might they bee confi­dent in sword or bowe, but in the name of the Lord on­ly, in their strong God: much more must our cou­rage be builded on God, see­ing their enemies are flesh, ours are spirits of great pow­er. Look as it is in souldi­ers, their chiefest strength li­eth in their Captain: so is it true heer, that al our strēgth lieth in Christ, the Captaine that leadeth vs to saluati­on, his power doth all our workes for vs: & that which is to be in vs, doth but fit vs to stand stil and look to this almighty power of God, which subdueth all things for vs. Vse 1 It must teach vs ther­fore to disclaime our owne strength: he rhat will be wise [Page 14] must become a fool; he that wil be strong, must learn to see himself to be weaknes it selfe. Wee our selues before our conuersion are of no strength. Rom. 5.6. After, of no strength: Not that we are sufficient to thinke a good thought. 2. Cor. 3.5. None can name the Lord Iesus, but by the holy Ghost. 1 Cor. 12.3. Hee is happy that is grown vp to be emp­tie of himselfe: we are as full of selfe-confidence as of self-loue, though we cannot dis­cerne it. This is the reason wee are so often foyled, that wee might see wee are of no strength, that all our vi­ctories must com from G d. Iud. 20. The Lord let the Is­ralites fal in a most iust quar­rell [Page 15] against their brethren, that hee might strip them of that self confident presump­tion they had in themselues. And Paul, so holy an Apo­stle, was brought to the gates of death that he might learne this lesson. 2. Cor. 1.9. What maketh vs after diuers fals, to bee no more afraid of the enemies that buffet vs? what maketh vs that we can no more feelingly run vnder the wings of Christ? whence is it that we haue no more pouerty of spirit in the evperience of our frailties, but that secret selfe-confi­dēce is mighty in vs? Seeing that all our courage must be in this, that God is with vs; let vs bee nothing in our selues. The blessed soules can [Page 16] say with Paul, Phil. 3.3. We are those whose harts being circumcised, reioyce in the Lord Iesus, and haue no cō ­fidence in the flesh.

Vse 2 Secondly, let vs learne to build our selues on this Rock, on our strong God Christ Iesus. As those vncir­cumcised Philistims did place all their hopes of the battell in their Goliah: so must wee place all our hope in Christ Iesus: this is our strength, Exod. 14.13. Sta [...]d still, fear not, behold the saluation of the Lord which he will shew to you this day. This is a most blessed estate, to leane on the Lord, and on the power of his might: many are the benefits of it. It will feare no oppo­sition. For what cānot Gods [Page 17] almighty power subdue? Psalm. 27.1. 2 2. It will not be dismaid when all meanes in ordinary consideration faile vs: hee saueth by few, yea without any, as well as many. Rom. 4. Abraham ca­red not for the deadnesse of his body. 3 3. Hee that hath no trust in himselfe, but lea­neth on the power of God, will, though he fall often, stil haue hope: for hee that knowes he hath no strēgth, cānot wonder if when God leaueth him hee doe fall: and hee that maketh Gods strength his stay, though he be neuer so far from a thing, yet will not cast away hope in time to obtaine. 4 Finally, hee will desire to grieue silently for his weaknesse, h [...] [Page 18] will so learne to see there is no ability in him, that hee will further leane his faith on the power of God. Psal. 60.11. Giue vs help against trouble, for vaine is the help of man. Psal. 69.29. When I am poor and in heauiness, thy helpe O Lord. shall still exalt me. What vse the Psal­mist maketh of this, that the Israelites had fought vnsuc­cesfully as left of God? Last­ly, 5 this is all our security, that it is not the strength in vs, but the power of Gods might that must helpe vs to saluation. If wee had the strength of our first parents, and were left to our selues, wee should come short of happinesse: but this being it that doth keepe vs (Gods [Page 19] strength being trusted to by faith) the selfe same strong God being the author and finisher of our faith. Heb. 13. this puts all out of doubt. 3. We must glorifie the po­wer of God in all things; it is he that strengtheneth vs. Esay 25.10. He worketh all our works for vs. Psal. 108.13. Throgh him we shal do valiantly, hee is our shield, tower, rock, strength, and glory.

Now followeth the se­cond part of fortifying, con­cerning the furniture we are to haue; laid downe in ge­nerall to the 14. verse, in particular to the 21. First, he layeth downe the dutie. Secondly, he doth, as a faith­full Herald, againe repeate [Page 20] his proclamation, because we cannot heare on this side easily, but would saue our selues peaceably, without looking after warfare. In lay­ing downe the dutie, he de­liuereth in the beginning of this verse, the thing to bee done: Put on the whole ar­mour of God. 2. The end, that you may be able to re­sist. 3. The reason, which hath reference to the dutie, and end; in the 12. verse. Now in the thing to bee done, three things are to be marked. 1. That Christians must haue armour that is compleate armour, to co­uer them from top to toe. 2. That they must not haue it lying by them, but must put it on. 3. That the Chri­stian [Page 21] armour is for matter and making, of God, that is, divine and spirituall. For the first, there is great reason to proue that a Christian must haue armour. For he hath e­nemies that would wound him deadly otherwise: Ans. 1 It is with vs as with the Israe­lites in Exodus: so soone as hee tooke them out of E­gypt, hee led them thence armed; because that Pharaoh hee knew would followe them, and puissant Kings encounter them as they marched to their inheritāce. 2 Againe, a Christian is borne with his armor on his back, so that he can as wel cease to be a Christian as cease to be armed. That which is fabu­lously spoken of the race of [Page 22] Gyants, is truely spoken of vs; we are no sooner born then wee haue our swords girded to vs, our shields on our arms, &c. Ans. For the word doth beget vs, Faith is the first thing formed in vs. Now that wee must haue compleate armour, it is hence manifest: because it were in vaine to haue some parts couered, and to lie open to mortall wounds in other some. The Diuell is like those Cham­pions, who if they cannot wound the head nor the heart, they will prick any part rather then faile. Vse 1 Chri­stians then must haue their compleat harnesse couering them from top to toe, which doth shew vs how vnchristiā many are, who know not if [Page 23] they should speak truth that that there is any such ar­mour. Like Israel when there was not a Smith, nor a weapon in it: so is the face of our Israelites, they look not (though they haue bound themselues by the Sacrament to be warriours) after armour. 2 If thou hast not this armour, knowe the Diuell hath surprised thee, and holdeth thee as a slaue to him. Againe, many for­get that they must haue compleate armour, such as must couer them all ouer: and therefore though in some things they seeme couered, yet in others they are with­out defence.

Secondly, we must mark that he doth not say, we must [Page 24] have armour, or prepare it, but we must put it on: ob­serve thence, Doct. that It is not e­nough to knowe there is such ar­mour, but we must haue it buc­kled alwaies vpon vs, in readi­ness by vs: we must not doe as many, who haue ward­robes of apparell, but they weare them not; as good haue none, as vse it not. Quest. But you will ask me, How may we put it on? Answ. Ans. If we do vncase vs of that which will not let it bee drawne vpon vs: for as he which vvould put on a nevv suit, must first put off his olde; so vve. Se­condly, vve must in consci­ence of our infirmity pray to God to fit this furniture about vs: 2 for, looke as little children, although they have [Page 25] apparell, they cannot put it on further then the nurse or mother doth make them rea­dy: so it is vvith vs. Third­ly, 3 vvee must put on these things by exciting and aug­menting them: as for exam­ple; Wouldest thou put on the shield of faith? doo it thus; I am a poore captive: vvell, Christ hath bid mee hold him, and he vvill make me free. I am troubled vvith lavves of evill: vvell, Christ is a sanctifier: every time vve renevv faith, vve put on this shield. 4 Fourthly, the vse of this armour doth put it on: for besides as in apparell by stretching our selves vvee make it fall to our bodies, these graces have this; being exercised, they increase the [Page 26] more.

Ʋse. 1 This doth rebuke many, yea many that have armour. Look, as evidences, till som flavv be found, are not per­used: so our vveapons, till God muster vs vvith some calamities, are not vsed. When I see these rusty hal­berds, calivers, muskets, hā ­ging vp in the time of peace, I may see hovv it is vvith our soules. The graces of God are not kept shining, vvee do not gird them daily to vs as vve ought: therefore vvhen vve should vse them vvee shall finde them out of kilture at the least. Againe, many slothfull souldiers for ease put-on some, and leave off othersom: though they look to the maine, yet [Page 27] they care not for the lighter vvounds; their eies, tongues, eares are shot through, as David in Vriahs matter had not his eies fenced.

Ʋse. 2 Againe, it lets vs see hovv vvel a multitude of the faith­full, a virgin betrothed to Christ, may be compared to an army (for terrour) vvith banners. Is it not a fearefull thing for an enemy to see an army all clad vvith glistring armour from the crovvn of the head to the feet? so is it for these spirits to see their soul [...]s so armed. The last thing to bee marked in the duty, is the kinde of armour [of God] which word noteth both the maker and metall of it; teaching vs, that the vvea­pons vvherevvith vvee resist [Page 28] the divell must be spirituall. Our vveapons (saith the A­postle) are not carnall, but spirituall, 2. Cor. 10.5. There is no armour of proofe able to re­sist him, which God himself doth not forge, and is not spiritual: for the strength of brasse and stone is nothing to him; that of the Leviathan may be ap­plied to him, Iob. 41.

Secondly, such must the armour be to resist, as the as­sault is vvhich is made a­gainst a thing: novv the di­vell doth not come against vs vvith svvords, but vvith spirituall suggestions to vvithdravv vs; labouring to withdraw vs from righteous­nes and fellovvship vvith God, to vnrighteousnes and the creature, leaving the cre­ator. [Page 29] Wherefore vvee must not fence our selues against the assaults of Satan by any human means, by any thing vvhich the vvisdome of man can suggest: but as David, encountring vvith Goliah, laid aside Saul's vveapons & furniture, and vvent against him in the Name of the Lord: so vvee must say, Not armed vvith our ovvn vvis­dom, strength, or helps of the creature, do vve seek to put to flight the povver of darknes, but in Gods armor vve make resistance. Second­ly, 2 it doth convince many of notable folly, vvho vvill march against the divel with armour fleshly and divelish; as the Papists, vvho in pro­cession haue banners vpon [Page 30] poles, vvho on Palme-Sun­day cary palm-boughs, vvho put trust on crosses, crucifix­es, holy vvater, &c: for, not knovving the power of god­liness, they think vvith flesh­ly ceremonies to chase away the spiritual powers of dark­nes. Againe, many troubled vvith tentations of blasphe­my, or self-murder, they vvil to physick; as if by letting of blood or vomit, they could purge out the divell: others, vvhen the evill spirit doth annoy them, they make resi­stance but as Saul, call for musick, this or that compa­ny, and employ themselues more busily, that one naile may driue out another; in a vvord, so resisting that evill one, troubling themselves, [Page 31] that they make themselues twofolde more the children of the Diuell. 4. There are some who when they are so troubled, will not sticke to goe to wisards: when the Diuell doth wound them, they will seeke to him for a plaister: that cure will bee well done, when the murde­ring spirit must play the Sur­geon. Now followeth the end, that yee may bee able to stand. Two things must bee vnfolded. 1. What this meanes (to stand)? Ans. A souldier standing orderly to his fight, doth neither run forth to his perill, nor retyre through cowardise; neither is beaten downe through violence. So that standing, is holding their course without hurt recei­ued.

Assaults of the Diuell are of two sorts: forcible or poli­tike. Now this Text speaks of those subtle stratagems, the worde signifying one principall kinde (to witte) ambushmēt, that put for the other: the sense then of the words is, that you may bee preserued harmelesse, not­withstanding the Diuell do practice all his stratagems a­gainst you. Thus you see what is the benefite of our Christian furniture: it doth put vs out of danger; this is tryed proofe, we neede not feare any shot if it bee well buckled vnto vs: thus Christ being with this har­nessed, the Diuell could not fasten any thing on him: for euen some peeces, are of no [Page 33] lesse force, much more the whole. 2. Pet. 1. He thay ioy­neth faith, vertue, know­ledge (which all is but the brestplate of righteousnes) shall not fall: Iohn saith, faith (which is but our shield) is our victory. Now if one peece bee of such vse, how beneficiall is the whole? Againe, in the falls of the Saints it may be seene how they caught their wipes, for lacke of their armor. Vse 1 Which must teach vs first, to prise and get vs this furniture. We see how going to warres we esteeme more then life such an armour as can secure vs, that wee need not take care for gunshot: how much more should wee count of this, which keepeth the life [Page 34] of God from being woun­ded in the soule. Which if we were fully clad with, vve might fight at the Cannons mouth secure from danger. 2 2. It doth let vs see what we must blame when wee are wounded; our want to our selues in not putting on this armour: for hence it was caused.

2. Wee see that the Diuell doth vse policie in assaying vs, Thus from the beginning he shewed more of the Ser­pent then of the Liō. 2. Cor. 11.3. He did through deceit beguile Euah. 2. Thes. 2.8. His working is not in all power onely, but in all de­celuablenes of vnrighteous­nesse: he is the father of common Machiauelisme: hee [Page 35] knoweth the Lions skin wil not come where the Foxes may enter; and if hee were strength without subtilty, he were the lesse to be feared. For vvhat is the Poets Poli­phemus vvhen his eyes are vvanting? what is strength if wisedome and policie bee vvanting or absent. But for our further instruction, wee must search out vvhat these subtill strat [...]gems are, wher­vvith hee doth circumuent vs: not that vvee can finde them all out, but that wee may point at the fountaines of further meditation.

These may be considered generally, or more particu­larly. Generally, his policy in fight is, that he obserueth all circumstances for his ad­uantage: [Page 36] as person, place, time; and as hee set vpon Christ in the Desart when hee was now hungry: the condition of the party, whe­ther in prosperity or in ad­uersity, religious, or other­w [...]se: his weapon in choo­sing and vsing of which hee ha [...]h great s [...]ill: and two things are here remarkable and most eminent. First, that hee will then redouble his forces, when after God is ready to remooue him: as men that besiege a Citie, if they haue intelligēe of any power comming to remoue their siege, they will put forth all their courage: try­ing if they may make breach or scale the walls and enter. Reuel. 12.12. Hee can so [Page 37] watch opportunity, that he can be ready to hurt vs with our owne weapons. As 2. Cor. 27. hee would haue swallowed vp the Corinthi­an in his repentant sor­rowe.

The more particular conflicts and assaults, some are lesse seene, some are more openly hostile. The lesse manifest as­sayling of vs is, when hee dis­sembleth his person, or his strength: For Satan often commeth in the person of a friend, sometimes in an Angels of light, sometimes in the persons of Saints de­parted; and hee is like that policy of the Gibeonites, Ios. 9 9. Like the King of Israel who fought with Aram in other apparell:1 King. 22.30. or like as if [Page 38] a Man of warre meeting an enemy should hang out the same colours with them, and set men speaking the selfe same language, and of the selfe same habite with their enemies, and so should board them and sinke them at vnawares; these therfore must a little bee opened. First, hee commeth and closeth as a friend, insinuating, as if hee bare vs more good will then God. Genes. 3. God knoweth if your eies should be opened, &c. so to Christ, Master spare thy selfe: but mark what Christ replyeth, Goe behinde me Satan. So hee commeth to another▪ What? he hath abused thee; doe not let him doe thee that wrong, others will bee [Page 39] heartened to doe thee the like. So when he perswades couetousnes, You must haue some thing more then this: You haue, and may haue a great charge: so to him that would double his diligence, What neede you so disease your selfe? God forbid none but such great paines takers should com to heauen. Thus hee would with a friendly parlie, with a Ioabs kisse vt­terly betray vs. Secondly, he hath sometimes taken on him the person of an Angel of light, in wordes which hee can speake good. Marke 1.24. and 5.7, Thou art the Son of God. The maid with the spirit of diuination saith, You are the seruants of the most high God:Acts 16.16. but he pro­faneth [Page 40] the words, and vseth them vnto euill ends, to win himselfe credit in his lying, or weaken the truth of them by his confessing: so in no­mine domini beginneth much wickednesse. Secondly, hee will set vs vnseasonably and busie vs about good works, and thus hee did Martha, Luke 10.40. making her so busie in the entertainement, that shee had no leasure for the better worke, that which Mary chose. This is his wickednesse, and he alwaies doth it either to iustle out a better work, or to draw-in with that good som greater euill. So in the Church, ma­ny reade often and are thin­king of good things, but the Diuell doth draw them to [Page 41] this, that they might not at­tend the worke in hand. Thirdly, hee will perswade to euill vnder the shew of good: thus hee will make vs vnder the pretence of dis­cretion and moderation, be like those who were neither hotte nor colde, fit for no­thing but to be spued out of Gods mouth: He will with a shew of zeale fetch vs off to murther. Luk. 9.54. Hee did the disciples, and thus hee beguileth such who will reform without authority, and the Brownists who be­guiled with a false spirit of zeale, make separation: so by perswading prouidence, hee doth fill the heart with couetousnesse: so by perswading perfection, hee [Page 42] foileth in will-worship: so these doctrins of Diuels for­bidding meates, mariage, re­ligiously, are broached vn­der pretence of chastity, ab­stinence; invocation of An­gels and doubting, vnder pretence of humility. Col. 2. and vnwritten truths with curious questions, vnder pretence of profound lear­ning: such like doctrine. Reuel. 2.24 so stiled, is cal­led therefore the depth of Satan. 4. By disswading that which is truely good, as if it were a vice: thus repen­ting, and leading new liues, and taking vp the orders of God, this is new-fanglenes, and leuity: thus doing any dutie that is not so general­ly receiued, it is disswaded as [Page 43] singularity and pride; thus zeale is madnesse, as in Christs practice censured. Mar. 3.21. And Paul vvas thought to be mad through much learning: thus the lawfull remedy is calumnia­ted as vncleannesse; depen­ding on Gods providence is counted tempting him: as in that example of Ahaz, Esay 7.12. Particular faith is pride, &c. And thus he doth sette fine colours on foule cloathes, and like an Angel of light doth beguile vs. 3. Hee taketh on him the per­son of Saints departed: as apparitions for the confir­mation of erronious doc­trines, do fully assure vs.

The second lesse apparant action is, his d [...]ssembling of his [Page 44] strength; somtime eleuating, lessening his power: as whē our Lord hath foyled him in vs, hee will make vs if he vvere easily withstood that vvee might after a sort com­mand him, that then wee might wex secure, and bee betrayed, 2. By dissembled flight, like the stratagem v­sed, Ios. 7. Iud. 20. Hee will seeme as fled, but then hee playeth the Parthian, hee fighteth most dangerously: Thus many that haue beene prodigall, giuen to women, are grown better husbands, and become new men; the Diuell seemeth to bee fled: but if they be not new crea­tures indeede, having new hearts, hungring after righ­teousnesse, and the know­ledge [Page 45] of God, in Christ, the Diuell hath them farre surer then before.

So in Saul, when the evil spirit came vpon him; when Dauid played, the Diuell see­med to be gone, but alas no­thing lesse. So some haue bin troubled in conscience, and they haue skinned all ouer in their manner, all is quiet now: but let them be­ware, for if they haue not met with the right cure, the Diuell by lying still, and dis­sembling flight, will make them secure to their destru­ction.

Now, vvee cannot finde them out better, then by considering of warlike stra­tagems, to one whereof the holy Ghost here hath refe­rence. [Page 46] Novv these are diui­ded into three bands: for they are either in prying out, or in concealement, or in matter of attempt. For the first, the diuell doth pry into vs, and knovveth vs but too vvell, hee is named from knovvledge, yea he hath his intelligences frō every look, gesture, affection, that vve may say as Aram did, We can doo nothing in our bed-chamber, but he vnder­standeth it, 2. Kings 2.11.12.

Secondly, for conceale­ment, he is as subtill to finde vs out as to hide himselfe; and therefore carrieth his matters so, that the most are murderd by him before they vvist who hurt them; being like the Fox, vvho entereth [Page 47] fetching leaps into her hole, that one may not bee able to trace her to her den she lieth in: which will appear more in his more apparent practi­ces. His more apparent pra­ctices are these; First, his ambushment: and this word doth note a stratagem vsed by the Israelites against Ai: this is the noted course of the divell, that hee shall bite at the heele, and come vpon vs behinde our backe as it were. Thus somtime he tempteth vs to grosse neg­lect of our duty or the con­trary, but he commeth vpon vs stealing, with indevo­tion, or eying man in the performāce of duty, seeking to corrupt the manner or in­tention: but these things not [Page 48] taking place, hee hath lying in ambush, pride and securi­ty; with which, after perfor­ming any good duty, we are ready to be overtaken.

2 A second stratagem, to re­straine course of victuall from the besieged, or to take away weapons from the enemy; the one practiced against Sama­ria, the other by the Pstili­stims against Israel, 1. Sam. 13.19. Now this is the at­tempt of Satan against vs, to famish vs if it were possi­ble: for now at a sermon, the milk, bread, and meat of our soules, is dealt forth by Gods Steward; but hovv many doth the divell keep from tasting one mouth ful? som vanish in wādring thoughts: some sit like pillars: some if [Page 49] they bee held too long, or haue it not trimly dished forth, fall out vvith their meat, and vvill none: so many vvorthy communi­cants hee maketh afraid to touch the sacrament; vn­comfortable performance, indispositions so trouble them. So he doth labour no­thing more, then to vvring our vveapons out of our hands; as praier, vvhat a deal of discomfort doe vvee knovve in it? such svvarms of thoughts impertinent, such mists, such losse of all comfortable sense? But the divell knovveth, that a prai­er preferred in the obedience of faith, though out of the deeps of death and spirituall thraldome, is tvvice accep­table: [Page 50] but his drift is to make vs lay aside praier. So faith: vvhat is the matter that re­nevving our faith vvee haue some trial presently that sha­keth vs more then euer? The matter the divell aimeth at is, to make vs by such conti­nuall foiles, after renuing our faith▪ bee vveary of this, and so cast our shield from vs.

A third stratagem in ene­mies is, to get the contrary forces out of their hould, or to disorder their march and battell array, Ios. 7. Iud. 20.

Novv this is the diuels politicke practice: for our wal & mount is first our be­lief in the word of promise, and threatning of God if vve sin; 2. Our constant course in [Page 51] good exercises. Novv the di­vel vvil dravv vs from these, as those in Mal. 3.14. vvho vvere brought to say, It is in vain to serue the Lord: as E­vah, the divell brought her to make a peraduenture of death that vvas so peremto­rily threatned, & then stab­bed her deadly. So Dauid vvas vvont to pray thrice a day, and take times for such devotions: but the diuel (as it is probable in 2. Sam. 11.2.) had caused him to com from his trench, and then did presently vvound him.

The fourth stratagem is, Spreading of false terrors. Iud. 7. Gedcon vvith a fright­full shovve did so astonish the enemy, that they turned one against the other: thus [Page 52] the diuell doth often mar­shal many causelesse terrors, as he makes others presume vvhen they should tremble. Hence it commeth, that hee maketh Gods dear christian children be sometime trou­bled with fear vvhether they are in the fauour of GOD, vvhether they euer had true grace vvhether they haue not sinned against the holy Ghost. So in particular acti­ons if one will make a con­science of vnlawfull gain, he will feare them with pover­ty, They shall not be able to liue: so, if they bee liberall, he wil cast in this fear, They may want themselues: so, if they defend an innocent helplesse person, he will bid them looke what they doo, [Page 53] they may draw an old house on their heads: and he doth fill the eyes of the spirit with such disguised bug-beares.

5 The fift stratagem is, to send-in som small forces, or suborn som treacherous in­struments which may betray all: thus the divell will often fasten small sinnes on vs, to bring vs on to greater; sub­orne false brethren.

Now what is the vse of all this, Vse. but to stirre vs vp to looke about vs? seeing wee haue so secret and so subtill an adversary instructed with a thousand arts to circum­vent vs, what need haue we to be innocent as Doues, but wise as Serpents? Now, Quest. if you will ask, Hovv wee may bee k [...]pt safe.? Ans. Learn to feare [Page 54] and suspect the euill one: this is the Sentinell of the soule, vvhich maketh disco­uery of the aduersary. Bee watchfull, &c. Credulity is full of perill, but vvise suspi­cion secureth from danger. 2 Secondly, let vs keep vvith­in our houlds; keepe the threatning vvord vvithin thy hart, & the daily course of christian duty, and they shall not bee able to hurt: but aboue all things, 3 hould Christ and his vvisdome by faith: for (Pro. 8.12.) hee dvvelleth with prudence, he findeth out counsels, the spi­rit of vvisdome is in him. If vve had to deale vvith some crafty B [...]oaker, vvee vvould ioine the vvisest head vvee could meet vvith against [Page 55] him: but get Christ the wis­dome of the father, and no vvisedome shall bee able to hurt thee.

4 Fourthly, pray with Da­uid. Achitophels stratagems, in the time of peace, vvere like the Oracles of God; but what said Dauid, Lord con­found the wisedome of A­chitophel. 2. Vse. This should teach vs thākfulnes to God, who in his word doth make discouerie of such like stra­tagems. If one discouer to vs any vvily device of an e­nemy, we are glad, nothing doth come to vs more wel­come: so nothing should more reioyce vs, who are in our vvarfnre, then to know what plots our enemies haue contriued against vs. [Page 56] Forewarned, forearmed.

The reason followeth. For we wrestle not against flesh and blood, &c.

In which, three things are to be considered. 1. Who are the vvrestlers. 2. The wrestling it selfe. 3. The Antagonists that vvrestle with vs. But the vvordes are difficult: therefore it may bee asked, Quest. 1 What it this wrestling? Ans. Ans. 1. A speech borrowed from an earthly exercise, to sha­dowe a spirituall course. For vvrestling against one, is the putting of a bodily force forth, that I may cast down from his standing, and lay a­long him against whom I vvrestle: so the life of a Christian, is the receiuing of a spirituall impression [Page 57] from the powers of darke­nesse, vvhich they make to this end, that they may cast vs downe from the state of faith, righteousnesse, & blessednesse; to an vnbeleeuing, vnrighteous, & cursed con­dition.

Secondly, it may be asked, Quest. 2 how it is said vvee fight not against flesh and blood, see­ing the Apostle saith, Hee fought vvith beasts at Ephe­sus, &c. that is, sauage men, of beastly quality; seeing a­gaine that men make vs no small exercise? Answ. Ans. The meaning is not simply to ex­clude them; but after a sort: in this manner, vvee haue not onely, or principally flesh and blood. The like speech is to bee found else­where. [Page 58] God saith by Samuel, they haue not cast thee off, but me: that is, not thee on­ly or principally. 1. Samuel, 8.7.

Quest. 3 Thirdly, it may be asked, how the Apostle can say, that these do thus molest vs, the powers of darknesse; when Colos. 1.13. wee are said to bee deliuered from them. Iohn 16.11. The Prince of this world is sayd to bee cast forth, and iudged?

Ans. Ans. We are deliuered from the raging power of them, not power of tempting for exercise sake. 2. Wee haue deliuerance, and Satan is subdued in part: for the Scripture speaketh of things begun, and in dooing; as [Page 59] done: in some measure wee haue deliuerance, but not perfect. Wee see not all things subiect to Christ. Heb. 2.8. and Rom. 16.20. Satan is not, but shortly shall be troden down vnder our feet; This serues in ge­nerall. But the last part of the verse is difficult, & ther­fore requireth more particu­lar examination. For the summe therefore of it, here is a description of the Diuell & his Angels, which are the as­saylants of vs in the way of saluation. Now they are de­scribed three waies. 1. From the respect of power they haue in regard of this world, and that particularly called principalities, and powers; generally, call'd worldly go­uernours; [Page 60] which is expoun­ded by way of correction, gouernours of the darknesse of this world. 2. They are described from their nature. 1. Their essence, spirits. 2. Their quality, wicked. 3. From the place of them, in high places, or heauenly places;

The aire called by the name of heauen, as the fowles of the ayre are called the fowles of heauen. Now for the meaning, wee must open the words. Quest. 1. What is the differēce betwixt these three words. Ans. Answ. They do lay downe a difference of degrees in evill Angels, which is plainely taught in Scripture. 2. The exact dif­ference, is not comprehen­ded [Page 61] by vs, though the Lord hath reuealed it. We say it is taught in the Scriptures, that if any thing bee found out pertinent and sound, it may be knowne to haue been re­uealed by God. 2. We say, that these things, though in Scripture not fully concei­ued, we may teach modesty, and conscience of our infir­mity, when we come to the Scripture; that so wee may seeke to haue our vnderstan­ding vnlocked. 2. That we may banish the pride of be­ing wise aboue that which is written, when we cannot conceiue all things vvritten. 3. That we may teach, that the perspicuous knowledge of this doctrine of Angels, is kept till we shall be [...] [Page 62] [...]. But yet with reuerence so farre as the word of God doth holde forth light, wee may impart that wee con­ceiue.

First, therefore you must knowe that there are two spi­rituall kingdomes in the world. The one of light, God, Christ. The other of Satan, called also the power of darknesse. Col. 1.13. Who hath deliuered vs from the power of darknesse. Act. 26. Now as the kingdome of God is not in word, but in power, in righteousnesse, peace, and ioy: So the kingdom of Satan is in power; which especially stands in foure things. In sinne, which as a spiritual iudgement he doth execute: In the curse. Heb. 2.14 That [Page 63] hee might destroy through death, him that had the po­wer of death: in inflicting euils apparantly, euill in bo­die, soule, goods: and in giuing things good in thē ­selues; yet bestowed in Gods fierce wrath. And thus hee bestoweth through Gods iust iudgement, the glory and riches of this world. For when God wil let a man thriue in sinne, the Diuell vvill serue him in prospe­rous successe, aboue that his heart can desire. This is his proper power in regarde of the wicked. Now in respect of the godly, he hath a po­wer to exercise them with sundry tentations.

Secondly, you must sette downe, that in this king­dome [Page 64] of euill Angels, there are some in order before o­thers; that is granted of all. More particularly, there is one vniuersall commander of the rest, and Prince as it were of the whole world: therefore the Scripture spea­keth singularly of him, cal­ling him the Diuell, with an eminency aboue his Angels: Satan, the Prince of this world, as our Sauiour doth often call him, in Iohn 2. There are Princes, or prin­cipall spirits in Nations and Countries vnder him. Thus the Scripture teacheth, Dan. 10.13. The Prince of Per­sia, where he speaketh of an Angel hauing power in that countrey; hauing power to worke so in the sonnes of [Page 65] disobedience, that the mat­ter of the Church was hin­dered. And these are princi­pally vnder the Prince of the whole world.

Thirdly, it may bee pro­bably conceiued, that in Countries there are of infe­riour authority vnder them, and they are powers. For in earthly kingdomes (when these two words are ioy­ned) the one doth signifie principall gouernours, the other second ones, or sub­delegate vnder them: So that, the first word may note the Prince of the whole world, and such as are principall ouer nations vnder him. The second, such as are in authority vnder them, to execute Gods spiritual iudgement of sinne and curse, [Page 66] and haue power of tempting the Saints. Now the third word doth comprehend both the for­mer, as the generall doth the kindes vnder it: For both the Princes of this world, Princes nationall, and powers inferior to them, all are worldly gouer­nours.

Now hee openeth the foundation of this their power; lest they should bee thought gouernours, such as are the sons of the most high, and haue receiued magistracie for the good of men; hee saith, they be ru­lers in the world, by reason of the darknesse in it: or by the world, I mean the dark­nesse of sinne, all kinde of curses, and spirituall tempta­tions. The second thing [Page 67] they are described from, is their nature. First, they are spirituall: that is, intelligences that cannot be seene with eye; subtle and powerfull. 2. For their qua­litie, wicked; such as haue at least eminently in them al wickednes. The third thing is the place; the doctrine of which, you may remember in these three conclusions.

First, they are cast out of heauen; which was their first habitation, Iude 6. Se­condly, the place appointed to them all (and where som are reserued to the last day) is hell, or the deep. 2. Pet. 2.4. For if God spared not the Angels, &c. Luke 8.31. And they besought him that hee would not commaund [Page 68] them to goe out into the deepe, that is into hell. For these guilty persons are im­prisoned before execution.

Thirdly, that Gods iust disposition is such, that for executing his spiritual iudg­ments & curses on the wic­ked, & trying with tempta­tions his owne children, some of them are in the earth. Apoca. 12.12. For the Diuell is come downe in great rage. Iob 1. The Diuel compasseth the earth. Some are in the ayre, as in this place to hinder the sauing hearing of Gods word; and in the story of Iob, they stir­red vp tempests,

Now then the summe of these wordes, may more largely in this maner be vn­folded. [Page 69] You haue good rea­son to put on the armour of God: for all of vs who haue receiued to beleeue, & haue through faith our hearts purified to obedience; what is our life, but a continuall conflict (wrestle) and who are those that encounter vs? Not flesh & blood, for then wee needed not armour of such high proofe, forged by God himselfe. But those that striue with vs, are such, as if you looke at their au­thority, they haue a king­dome amongst men, the Prince of the whole world; vnder him national Prin­ces; these haue principalities, and secondarie powers vnder them. These princi­palities and powers, these all [Page 70] of them are great gouer­nours in the world, doe all of them resist vs, yet I wold not haue you take them such as haue a magistracy o­uer the outward man, for the good of them, as world­ly Princes; vvho are there­fore called gods. But the re­gency they haue amongst men, is by reason of darke­nesse. Gods spirituall iudge­ments, curses which God vvill haue executed, and temptations wherwith God will haue his children exer­cised; gouernours of the darkenes of this world. A­gaine, for their nature, they are not weake flesh, but spi­rit: and therefore subtle, & mighty to spread their wic­kednesse, wherewith they [Page 71] are replenished.

Finally, they are such to whom (cast out of heauen) though the deepe hell be­longeth; yet the Lord by his iust dispensation (that his iudgements may bee execu­ted on the wicked, and his children tryed) doth let them bee in the earth, and houer ouer our heads in the ayre, in great abundance, prying into vs, and so ha­uing the vantage of the place against vs.

First, then wee see heere, that no man, whatsoeuer his worthinesse is, or graces, but is encountred by Satan. Our parents were set-on in state of innocency: Christ; He desired to winnow the A­postles: for of all other he is the [Page 72] most opposite to such, as vvho vvill still be busiest vvhere he hath least to doo. And no marvell: for, the Saints haue received Gods presse-mony, and bound themselves by sacrament to fight against him. 2 Againe, the Saints are passed (by the povver of God) out of his kingdome, and therefore hee doth spite them, as not of his family: as dogs vse to bark, and bite not those of the house they are in, but strangers: 3 and the Saints finally haue the goul­den graces of God, vvhich are the treasure hee vvould robbe from them. Theeues break not into poore cotta­ges, but houses vvhich are fullest of treasure: so Satan vvil offer to break into those [Page 73] hearts vvhich God hath silld vvith his spirituall treasure; there is booty for his malice to prey vpon.

This therefore must bee laid down, that All the faith­full finde spirituall enmity a­gai [...]st them: for though som­time hee goe away for a sea­son, Luke 4.13; though there be olde men aswell as yong: yet this hindreth not, but that it may bee affirmed of all, that they haue their e­nemies still begirting them, and assailing them, vvhen they hope for advantage by it. Vse. 1 Which doth refute the vaine iudgement of the world, which savoureth not the things of God: for wher­as this is the estate of all Saints, they count them ei­ther [Page 74] foolish, or humorous, troubled with they knowe not what, or think that they are some notorious sinners, if they bee in their mindes molested. 2 Secondly, it must teach all of vs who are weak in grace, of small growth, not to wonder if we be trou­bled: for if the green wood escape not, what shall vvee, dry in comparison, bee ex­empted?

3 Thirdly, we must bee ad­monished (though of never such proceeding) not to lay aside our armour, seeing that wee are still subiect to be as­saulted: Nunquam bella bo­nis, nunquam, certamina de­sunt.

Secondly, wee must see what is the course of a chri­stian [Page 75] life: it is a conflicting course, or wrastling conti­nually; power of darknesse seeking to throwe him from faith, holinesse, blessednes, to sinne and a cursed estate: our life is a warfare. The life of all men generally is full of commotion, Iob. 14.1; much more of them, who for op­position in this world, are of all men the most miserable.

Paul saith, his life & course was a warfare; I haue fought a good fight, &c. 2. Tim. 4 7. Iacob, Gen. 32.28, beeing a patterne of all true-hearted Israelites, whose lives are a wrastling by teares and prai­ers, against all spirituall wic­kednes. Sometimes it is not manifest to the eye of the world, that the matter is so [Page 76] with them as it is, they are thought to haue faire lives; but many a man, merry in company, hath a shrewe at home: so the Saints, though they may seeme to bee plea­sant, haue that in secret which doth fill their hearts with sighes, and their eyes with teares, something out­ward, or inward, or both, wherwith they alwaies wra­stle. It must bee thus: for the fire of grace is like the heat of the body in this, if the heat of the stomach had no­thing to wrastle with, it would bring all the body, & so it selfe, into an vtter con­sumption: if Gods grace had not something without or within, exercising of it, with which it might wrastle, it [Page 77] could not, in this estate vve are in, be preserved.

2 Againe, these wrastlings in temptation doo bring vs to knowe the povver, vvis­dome, and faithfulnesse of God, to knovve our selues and others.

3 Thirdly, vvithout striving, vvee must not be crovvned, 2. Tim. 2.5. and if any man striue for a mastery, &c: for though this is not the cause, tis the vvay to our glory.

Vse 1 The vvhich doth, first, let such knovve vvho lead plea­sant lives, and are at ease in Sion, vvho are not poured from vessell to vessell, but vvalke on, as if their league and covenant were stricken vvith hell, that their course is not the life of Christians [Page 78] (this is a vvrastling and con­flicting estate) and it is a signe that the strong man possesseth the house, that all is so quiet.

Ʋse. Secondly, this must make vs, though vvee finde much strife in the vvay, that vvee must not faint, nay vve must take heart: for this, that vve finde such a conflict, is a to­ken that vvee are the Lords, and that he hath cast out the strong one of the vvorld. But you vvill say: Quest. Ob. May eve­ry one that findeth a strife be sure of this? Naturall men haue a fight often in them­selues, condemning that they doo, approuing the contrary; Video meliora, pro­boque. Ans. Ans. There is a fight betvveene the naturall light [Page 79] of conscience, and the sensu­all courses. But by these three rules we may discerne the fight of the spirit and flesh from it: First, our strife is caused not from enormous swarving, but from the corrupt quality which infecteth vs through­out, our birth, sin, the lavv of evill vvhich dvvelleth in the members. Novv this is a thing vvhich the light of na­ture doth not descry.

2 Secondly, the light of nature causeth a strife, vvhen vve doo some grosse things, or in grosse neglect: but the strife of the spirit is in good things, against the not per­fect performance of them: thus Pauls fight vvas, that he could not [...], ac­complish the things hee [Page 80] vvould, in the manner hee desired. 3 Third [...]y, this natu­rall accusing vvas in vs al­vvaies: but this strife of the spirit vvee finde by experi­ence, vve never knew vvhat it meant, till, giving our names to Christ, vve did en­devour in all things to serue him. Hence it is, that they vvho novv most complaine, vvill say, they once thought themselues vvell enough, & euery little thing too much forvvardnes, before GOD touched them more neerly.

Novv follovveth the third thing, vvho it is that doth in all things striue against vs? The Diuell and his Angels. This the Scripture hath of olde taught, God putting enmity between the serpent [Page 81] and the seed of the woman, and therefore the Diuell by eminency is cald the Temp­ter. 1. Thes. 3.5. And his ha­tred is so great, that there is nothing from which he will not take occasion to be dea­ling with vs. For as God doth worke the perfecting of his by the buffeting of the Diuell: so Satan doth turne the best graces of God to matter of tēptation. But for the clearing of this, wee must knowe that the Diuell doth sometimes tempt vs immediately: as Ananias, Acts 5.3. Iudas, Luke 22.2. Secondly, thus: in tempta­tion of blasphemy, selfe murther, in the iudgement which hee bringeth, and in this maner Christ was temp­ted, [Page 82] in two temptations; & Iobs body and goods were touched by him.

Now bee is plainely wre­stling in this kinde, but in those things wherein hee is not the next moouer, yet is the first and more remote a­gent; and therefore they may be saide in some things to wrestle against vs: As when the things of this world arme themselues, or the persons in the world doe make vs matter; Satan is a principall worker in them all. The last branch is to bee shewed in the next doctrine: the things of the world, as glory, riches, plea­sure, must not be considered as naked things, but as in­struments by his vse lifted [Page 83] vp, the force they haue of bewitching and inueigling our hearts from God. Thus hee vsed the glory of the world to Christ as a bait to take him with. Thus, 1. Timothie 6.9. riches are his snare; thus the apple deligh­ting the eie and taste, was an argument hee preferred to our first parents: and that life in these things, which so worketh on the naturall man, commeth partly from Satan, which is also crucifi­ed by the same crosse of Christ, by which he was sub­dued. 2. Saint Iames Iam 1.14. saith, that our concupiscence withdrawing vs, wee are tempted of it: but though it be so fruitfull a parent that it can without mid-wifery [Page 84] bring forth alone: yet wee must conceiue it so, that for the most part, our lust is mo­ued and excited by these euil spirits, they blowe the coals vp, and are the fires of the sinne whereof our concupi­scence is the mother: be not angry, giue not place to the Diuell, the Diuell therefore stirreth vp anger, Ephe. 4.26.27. Dauids heart did swell, but the Diuell perswaded & mooued it, 1. Chron. 21.1. The widowes following lust, goe after the Diuell, 1. Tim. 5.15. And as it is alwaies true that when wee doe any good thing, wee doe it from the principles of grace in vs, yet the spirit giueth vs the will and the deede: so when wee doe euill with­drawn [Page 85] by our concupiscēce, the Diuell for the most part doth kindle, and excite the sin which dwels in vs, that we may say it is true, The Diuel is, by himselfe, and by the things of this world, & by concupiscence, the prin­cipall tempter.

Doct. Now more particularly, that he saith we wrestle not against flesh and blood, it doth teach vs, that in those things men doe or speake offen­siuely to vs, our principall ene­mie is not man. Paul had much opposition by men, yet hee saith we wrestle not against men: he saw worse enemies in them then them­selues: men did persecute the Saints, but Reuel. 2.10. the holy Ghost saith, the Diuell [Page 86] doth cast them into prison: the false teachers did seduce the Corinthians, but 2. Cor. 4.11. the holy Ghost saith, Satan did beguile them: the Damosell and men that cha­sed Peter to the denyall of his Master, were not his chiefe enemies, but the Di­uell that desired to winnow him, Luke 22.21. So the Caldeans and Sabeans, that spoyled Iobs goods, were not the chiefe against him, but Satan by them. The Di­uell doth like fowlers who go with their stalking horse twixt them and the fowle, that they may shoote more securely: so hee doth put men, sometime our friends, somtime good men, of whō we are nothing afraid, be­tween [Page 87] vs and him, that hee may work his mischiefe vn­discerned. Ʋse 1 Wherfore seeing it is thus, when any person doth offend vs, or prouoke our spirit, let vs not so much looke at them, as at the en­mitie the Diuell doth shew in them, who doth labour to winow vs, weaken our faith, break our patience by those things; and this wold make vs not take to heart, so much persons that of­fend vs, but bend our for­ces most against those prin­cipal enemies, whose trunks & instrumēts the other are. Saul left hunting Dauid whē he heard the Philistims were vpon him. Ʋse 2 2. Seeing the Di­uel doth euen make men in­struments of his wickednes, [Page 88] let vs by the way take good heed, that hee doe not cir­cumuent vs: the rather, be­cause hee will winde in him selfe, when wee haue no ill purpose in it; as Peter pray­ing Christ to spare himselfe. The Corinthians being seuere to the incestuous person, the Diuell would haue vsed this their course to the ouer­whelming of him with sor­rowe.

Secondly, the Diuell, with his Angels are called powers and principalities. Wee see the euill Angels haue a great stroke in the frame of this present e­uill world, in ordering (or ra­ther disordering) of states and kingdomes: these are not emp­tie titles,, but giuen them from a powerfull action they haue in [Page 89] the hearts of men, by Gods per­mission: And the same must be gathered when hee is cal­led the Prince of this world, yea, 2. Cor. 4.4. the god of this world; his vsurpation, and the spirits of euill men yeelding him no lesse. Great is their power in keeping out good, keeping in euill, procuring iudgement: and hee doth scoure thorough Court and Countrey, for this purpose. Thus he pro­uoked Dauid by sinne to lay the people naked to Gods iudgemēt, 1. Chro. 21.1. And Satan stood vp against Isra­ell. Thus hee laboured to cutte off the hopes of the Church, by stirring vp euill Princes, to entrap Daniel in the matter of his religion. [Page 90] Dan. 6.5. Thus hee stood at the right hand of Iehosuah to resist him. Zach. 3.2. Prince, Priest, and People, hee worketh in them all to holde vp his owne king­dome, and stablisheth all things that serue for it; as on the contrary to keepe out light & truth, and all means which shold befriend these. Hence it was, that the best Kings of Iudah neuer made a thorough reformation: hence, that in some Coun­tries receiuing the Gospell, as in Germany, there haue beene such bones of dissen­sion, as subscription to their bookes of concord, the ap­ple of discord. For Mat. 13.24.25. the Diuell soweth tares, when good seede is [Page 91] sowen by the Lord.

Vse 1 Wherefore seeing that these spirits haue such a po­wer in this world, we must not wonder at such spee­ches, Which of the great ones beleeue on him? Ioh. 7.48. You see your calling, not many wise men after the flesh, not many mighty, not many noble are called, 1. Cor. 1.26. For then the Di­uell could not haue so great a sway in the kingdome of this world, if he should not holde great personages (for the most part) sure to him. Vse 2 Againe, it letteth vs see, that the succesfull proceeding of the Church and Common­wealth, will not come off easily; for these powers doe oppose against it. And such [Page 92] as are light of beleefe in this point, it proceedeth from ignorance: They doe not knowe the power, and lati­tude of the Diuels kingdom. Vse 3 But the third and principall vse is, to stirre vs vp to pray that God would make these powers fall down like light­ning from heauen: that God would binde vp these pow­ers of darknesse, and send forth his good Angels to watch for the good of Church and Countrey. If the Diuell be so busie to hin­der the personall progresse of a private man, what will he do to withstand the hap­py estate of a whole nation, if God should not rebuke him?

The third thing to bee [Page 93] marked hence, is, that hee saith they be gouernours of the darknesse of this world: Doct. Obserue hence, that whoso­euer doe liue in the state of darknesse, they are vnder the Diuels power. These are ioy­ned, the one as the foundation of the other: and before wee haue deliuerance from the one, we cannot be freed from the o­ther. Act. 26.18, To open their eyes, that they may turn from darknes to light, and from the power of Sa­tan to God, &c. And there­fore the Scripture affirmeth of one, who heareth the word, and commeth not to the affectiue knowledge of it (so to learne Christ, as the truth is in Christ) that hee is in the hands of the [Page 94] God of this world. 2. Cor. 4.4. In whom the God of this world hath blinded their mindes, that is, of the Infidels: that the light of the glorious Gospell of Christ, which is the image of God, should not shine vnto them; for ignorance is the very foundation of the Diuels kingdome. Againe, whoso liueth in the darknesse of sinne, is of the Diuell. Ioh. 3.8, He that commiteth sinne is of the Diuell: and whoso is subiect to Gods curse (as euery one not truely belee­uing is) is as yet vnder the power of Satan: for hee is Gods executioner; euen as we may say, if a man bee led pinioned vp the ladder, and haue a handkerchiefe knit [Page 95] before his eyes, that hee is in the hands of the hangman. If one be in the dungeon at the Castle, with boults on him, we may say he is vnder the power of the Iayler: so if this vaile be knit before the eyes of the mind and so the face couered: If one do liue in vnrighteousnes & vnho­linesse, bound with the bands of many trespasses (whose sins you shall loose) If one lie in the little ease of an euill conscience, whe­ther he be in a drunken sleep and feele nothing, or if hee be waking: such a party is in the power of Satan; for the Diuell is but the Iayler and hangman to the Iustice of God.

Ʋse 1 Wherfore let vs examine [Page 96] our selues, and consider how it is with vs: for wee would blesse our selues, wee would be loth to haue one neer vs, come into such condition for the outward man, so shamefull, so miserable: but let vs look our soules be not in worse hands. It is so with vs, that the eye sees not, the heart dreads not, yea vvee count our chaines and im­prisonment the onely liber­ty; and to knowe nothing, nor to care for any thing in matters of religion, the plea­sant life. Men loue darknes better then light; & because they haue euer beene in this hell, they thinke there is no other heauen: but if you be thus imprisoned in darknes of vnderstanding, in vnrigh­teousnes [Page 97] vnder Gods dis­pleasure; knowe this, there will come a day of executi­on too soon vpon you.

Ʋse 2 Secondly, wee must stirre vp our selues to thankfulnes, who are now made light in the Lord: for if the divell's territories reach no further then darknes, we are delive­red from his kingdom, who haue received the light of vnderstanding and holiness in any measure. This made the Apostle, Col. 1.12, break out into thanksgiving. Is it not a merry time when the gaole-delivery comes, when their fees are payed, when their Irons are took off, and themselues discharged, that they now may walk at liber­ty? it is merry with them, [Page 98] though they hault a little af­ter: so with vs, though wee limp by reason of the chains wee carried so long, vvee should tell this treasure of­ten.

Doct. The fourth thing to bee marked from hence is, that the divels are called spiritual wickednes, or spirits of wic­kednes, that As wee will haue nothing to doe with the diu [...]ll, so must we flee from his wicked­nes: if we l [...]t-in his wickednesse, we cannot but giue him enter­tainment: for, the diuell co­meth vnto vs in suggestions of vnrighteousnes; if vvee consent to them, vvee enter­taine the divell. Ananias and Iudas, when they consented to the wicked motions the divell inspired into them; [Page 99] the divell is said to fill the heart of the one, and to en­ter into the other, Luke 22.3. Acts 5.3. and not onely of these enormous sinners, but of all that walke in euill: and for the diuell he hath a dwelling in them; The strong man armed keepeth the house, Mat. 12. yea, the godly if they listen to wic­kednes, they giue place to the diuell, Eph. 4: for looke, as when God knocketh at our harts by a holy motion, if wee open in obeying, the Lord doth come, and fur­ther dwell in vs, Apo. 3.21. So when these wicked spirits doo reach out their wicked­nes vnto vs, if vvee consent to it, they come to possesse vs after a sort, and haue a [Page 100] dvvelling in vs. But, you will say then, Quest. Who hath not the divell dvvelling vvith him? for, vvho doth not of­ten yeeld to evil? Ans. Answ. None but doo somtime giue place to him, yet he dvvelleth not alike in all. Those that with full consent of heart receiue his suggestions, he hath full hould in them: but the god­ly vvhen they giue place to him, they let him come into the suburbs and out-parts: but because Christ dwelleth in their hearts by faith; the tovver being kept, hee is, by the renevving of their faith and repentance, forced to retire. This therefore is to bee marked, that seeing the diuell is nothing but a spirit of vvickednes, that by [Page 101] consenting to vvickednes, vvee let-in the divell vnto vs. Novv then take heed: Vse. men vvill spet at his name, and blesse themselves from having to doe vvith him: but if you giue place to vvrath, stomachfulnes, con­tention, pride, good fellow­ship, and the suggestions of this kinde, you receiue him into your bosome, and are notably foolish; like as men should be afraid at the name of fire, but care not to bee burned vvith the heat of it. You must not conceiue of the diuell as of som hideous shape, as if hee should come like as you dresse him in May-games and Pageants, vvith hornes, in an ox-hide, and cloven feet, squirting [Page 102] fire; no saith hee, I vvill goe to such a one, I vvill bee a spirit of vntruth, I vvill be a spirit of error, 1. Reg. vlt. 22. a spirit of couetousnes, of pride, of malice; I vvill sug­gest these things: Consent to these vvickednesses, and you receiue the spirit which prompteth you vvith them, to your vnderstanding. And the Lord teach vs to hate vvickednes, even as the di­vell that is a spirit of it, full of it, and labouring to fill vs vvith it.

Lastly, that they are in high places, are aboue vs, Hence learne circumspecti­on: for, seeing vve ly naked to the vievv of them, vvee must bee carefull, that they spy nothing in vs to their [Page 103] advantage: againe, vvhat are they? not only lion-like enemies, but malitious Pro­moters.

Novv if a Promoter, that should bear vs no good vvil, should stand ouer our heads, vvould vve not be watchful; knovving, that every fault vvould be informed against vs? so the divell is no other then a malitious accuser of vs; and these spirituall vvic­kednesses hang hovering o­ver our heads: 2 vvherefore we had need be circumspect. [ver. 13. and for this cause.] Now followeth the sounding of the alarum a second time by the Apostle to vs, the vse of all this great de­scription of the povver of darknes: which though for [Page 104] substance it is all one vvith verse 11, yet the considera­tions in it are divers: for the holy Ghost doth in repetiti­ons inforce circumstances different; both for our fur­ther delight and instruction, as the same meat maketh di­vers dishes if diversly coo­ked. The words are plaine, the parts are the exhortation to our duty (grounded on the vvords before) and the ends of our duty: he exhor­teth to the one, leading to the other. First, resistance amplified from the circum­stance of time, in the evill day; that is, in the houres of temptation, of afflictions, of the power of darknes.

Secondly, perseuerance, set down by the antecedent, [Page 105] That hauing finished all things (that is, hauing out­wrestled all the euills which meete you in these hard times) you may bee able to holde your owne; yea to go on more and more streng­hened and fuller of resoluti­on then before. Wee see then what is the end of all that is reuealed of euill An­gels, their subtiltie and po­wer; That we pull vp good hearts to resist them. It is not to feed curiosity, but to make vs more vigilant. 1. Pet. 5.8. Be sober & watch, for your aduersary the Diuel goes about as a roaring Liō, &c. Much lesse is it the pur­pose of Paul to disharten vs, as those naughty Spies, Nū. 13. who tolde of the Gy­ants [Page 106] of Canaan, so as to quaile the courage of the Israelites: but this faithfull seruant doth so tell them, that hee may whet vp our spirits to the resistance of them. 1. Pet. 5.9. Whom resist stedfast in the faith. This then must be our care, when we know how power­full, subtill aduersaries wee haue, To buckle our selues to battell, and gird vp our loynes to martial resistance. Now, that we may bee encoura­ged to wage this warre, who are so weake, First, we must con­sider the spirit in vs, is stron­ger then the spirite in the world. 1. Iohn 4.4. The spi­rit which doth beare at one end of the staffe in euery godly fight, is stronger then [Page 107] all the Diuels in hell. Se­condly, all the Diuels power is limited, and that short, that he is not able to wound vs mortally. Gen. 3 15. Hee shall bruse thy heele: he can­not wound vs in the head, or hurt vs, as Christ doth him (yea and maketh vs likewis [...]) when he doth tread him vnder our feete. Rom. 16 20. The God of peace shall shortly tread down Sa­tan, &c. All his power is de­riued and lymited: hee can not touch a cattell that be­longeth to vs, nor a hogge, if Christ doe not make him his warrant.

This we may see by expe­rience, what is the cause, when wee are in the best li­king, the Diuell doth bring [Page 108] vs downe and moyle vs in sinne; and yet, when by sin wee lie vnder him, hee can do nothing till we are risen by dayly repentance: hee is at his chaines end, and can goe no further: if we were in the mouth of this roring Lion, hee could not couch his fangs without Gods per­mission. 3 Thirdly, notwith­standing all his power, hee can doe nothing with vs but by our owne leaue, hee hee must knock and ask our leaue before he enter. Now a tyrant that raignes by en­treatie, is not much feared: and an enemy Qui non potest vincere, nisi volentem, is not much dreadfull. 4 Fourthly, Christ hath vnarmed, and bound him. Colos. 2.15. and [Page 109] hath spoyled the principali­ties and powers.

His Panoplia is gone. Now for a man in compleat har­nesse to feare a naked bound Gyant, were too much da­stardise. 5 Fiftly, We haue the good Angels with vs, fight­ing against them. Psa. 91.11. For he shall giue his Angels charge ouer thee, &c. Heb. 1.14. Are they not all mi­nistring spirits sent forth to minister for their sakes, which shall be heires of sal­uation? So that if our eyes were opened, vve might see (as Elisha saide) there are more with vs, then against vs. 6 Lastly, our Captaine, the Lord Iesus, the Lord of Hostes, the First & the Last, is with vs for our encou­ragement. [Page 110] If one Iosuah could stand against one and thirtie Kings, of Canaan, what principalities, powers, vertues, shall be able to stand before our Iehoshuah, the Lord of Hoasts? Wherefore though they be mighty, yet we may say as he, Num. 14.9. They are as bread for vs, & let vs take heed how we let our hearts be daunted, & speake of our sinnes, and o­ther such infirmities, as if we neuer shold out-grow them, and wish our selues dead, ra­ther then so yoaked. For if God would take vs at our wordes, it were enough to keepe vs out of that glori­ous rest of his. Num. 14.28. As I liue saith the Lord, I will doe vnto you euen as [Page 111] yee haue spoken in mine eares. But we serue a gracious Lord.

Doct. The second thing to bee marked, is, We must prepare our selues before the day of temptation commeth. Take vp, that when it commeth you may resist. It is good for vs to be appointed aforehand, when we know that we shal be set vpon with euills. Iob. 3.25. Hee when it was faire weather looked for a season of temptations. Paul, Acts 20.24. hee cared for no­thing but this, that he might finish his course with ioy, shoot the vp-shot well, and in the euill time surrender a comfortable spirit to his Creator. And this duty is enioyned, when wee are bid [Page 112] be sober and watchfull. For first, Answ. in preparing to warre, is the continuance of peace. If a nation grow secure, and let fall the care of all warlike munitions, it is a whistle that calleth, vpon them, som forrain enemy: when men goe naked it maketh knaues set vpon them, that would not stirre were they weapo­ned. 2 Againe, wee cannot dispatch smal things to com off happily, without proui­dence before they come: If one put off things to the point of time in which they are to bee vsed, how many difficulties doe they meete with, which with forecast are happily contriued? As it fared with those Virgins Mat. 25. who brought not [Page 113] oyle, till their Lord was come: they then came too late, the day after the Fair: so a thousand to one, that who neglecteth the present time, and prouideth not, shall neuer in the euill day bee able to compasse it.

Vse 1 This then rebuketh the way of many, who take no care for the time to come, let to morrw care for it selfe; who may be sent to School to the Ant, Pro. 6.6.8. shee doth in summer store vp for winter; who may bee chec­ked by their owne courses in things earthly. If they haue a iourney to make of pleasure, they will be weeks aforehand prouiding for it: if they feare hard times, they will lay vp something [Page 114] against the dear year. Which wisedome in earthly things may euince their folly, who wil not get a stock of grace, on which to spend in hard times, when it is no easie gathering. Vse 2 Secondly, it must teach vs to haue our eyes in our head: and fore­seeing, euill times are to come, let vs hide our selues vnder the wings of the Al­mighty. Let this this be one of our petitions, That we may finde grace from the throne of grace, in the times of need. In Anno 88. when vve had intelligence of the the ships comming against vs, the Drum was stricken vp in our streets, presse mo­ney walking, mustering e­uery vvhere, all kinde of [Page 115] prouision, that wee might be able to meet them victo­riously: so it becometh, that hauing certain intelligence, that these times will come, though it is vncertaine when, wee should put our selues alwayes in a readi­nesse.

Thirdly, it is to bee mar­ked, That when hee biddeth all the faithfull prouide against the euill day, hee taketh this for granted, tho whosoeuer are the Lords, in this course of their liues shall know some hard sea­sons. Hee doth not shoot off false fires, making them a­fraid of moon-shine in wa­ter, but forewarneth them of that which should befall them. Neither doth hee tell them of euill times, on this [Page 116] particular ground, that per­secutions were hard at hand only, which are not alwaies; but on this ground, that the powers of darknesse doe fights against vs, which is common to all ages. Wher­fore the doctrine is plaine, that the Lords shall knowe in the course of their liues, som times full of difficulty. We must not think that ho­ny moones will last all the year. True it is, there is great diuersitie: yet this also is true, that in all liues they haue their euill dayes in them. Some are very drip­ping euer and anon showrs, like Iacobs: some faire in the fore-part, and ending, but hauing a sound shower at noon-time, like Iob: som [Page 117] in the ending clowdy and stormy, as Iohn 20.18. It is said of Peter, that when he was young, hee went whi­ther hee would, &c. when these days shal com it is hid. Iob 24.1, How should not the times bee hidden from the Almighty, seeing who know him, see not his daies. But that such doe abide vs is reuealed. Euery one that will liue godly, must suffer persecution. Wee must tho­rogh many afflictions, Acts 14.22. If wee haue not our chastising wee are bastards, Heb. 12. Ʋse 1 This then doth check the security of many, who because it is, and hath been well, they thinke the hand of the Almighty will neuer alter: think they shall [Page 118] die on their nests. Iob 29.18. Then I sayd, I shall die in my nest, I shall multi­plie my dayes as the sand; thinke they shall neuer bee moued, neuer see euill, Psal. 10.6. That their mount shall not be shaken. They might as well say, the sunne shines, they shall neuer see raine againe.

Ʋse 2 Secondly, we must learne to walke in fear. The more prosperous our estate is, the more we must feare. We are sure to knowe euill times, sooner or later: suppose thou shouldest escape till death, it wil be an euill hower. For looke as enemies besieging a place, if some come to re­mooue them, they will des­perately make on-set, as [Page 119] knovving, that if they vvin it not presently, they shall never prevaile: so Satan in death, then or never must he get the day of thee. Thinke therefore hovv furiously hee vvill assault: feare therefore those times; and the rather, because if you fear, and your hearts melt; God wil be mer­cifull. As Iosias vvhen his heart melted at Gods threat­nings, God tould him, they should not come to passe in his daies. If a rod shaken be enough, a parent vvill not strike vvith it.

Fourthly, that hee saith, having finished all things, that is, outwrastled all the e­vils wherwith in those hard times you shall be exercised; obserue hence, that when [Page 120] times of temptation come, wee must look for many things wher­in wee are to bee tryed. Doct. Having finished all things, wee must not looke to haue done: when some one trouble is outwrastled, one woe past, two follow, aswell in perso­nall as publike visitations, Apoc. 9.12. Iob when GOD brought the euill dayes on him, how many things, one in the neck of another, did exercise him? changes, ar­mies of sorrow did beset him, Iob 10.17. Wherefore broughtest thou mee out of the wombe? oh that I had perished, and no eie had seen me. So Christ: the divell came to him with a three­fould temptation, and then gaue back but for a season. [Page 121] The particular evill day is described thus, Ecclesiastes, 12.2. that after raine com­meth clouds: that is, it is like this April-weather, as one shower is vnburdened, another is brewed: euē as in the euill day, when GOD doth muster his iudgements against the wicked, to con­sume them, God hath a pit, snare, feare; as Esay 24.17.

Or as Amos 5.19. as if a man did flee from a Lyon, and a Beare meet him; or went into the house, and leaned his hand on the wall, and a serpent bit him; that is, hee hath one euill in the necke of another to destroy them: so in the day of temp­tation hee hath many exer­cises, that his children may [Page 122] bee throughly tryed, as gold in the furnace. Ʋse 1 Therefore men must not thinke, when one euill is past, all their bit­ternesse is ouer; as children, if they haue had their pay­ment, thinke all sure for a time after: neither yet must wee bee so short of spirit, as to wexe weary when God dealeth with vs, though wee like weather-beaten birds would sun our wings quick­ly: for, vvee are all like E­phraim, Hos. 10.11. vvee loue to thresh, but endure not the yoak easily. Ʋse 2 Again, there be­ing many trials in our euill dayes which abide vs, vvee haue need to begge at Gods hand, that hee would teach vs to deny our selves, that he would strengthen vs in the [Page 123] inner man, to all long-suffe­rance with ioyfulnes. Third­ly, Ʋse 3 vvee must learne to rec­kon on the vvorst: the best vvill saue it selfe. It is good to thinke; I see vvhere the hand of God hath begunne vvith mee, I knovve not vvhere it vvill end vvith me. Cast the vvorst; Short shoo­ting heere may lose all. That is a vvorthy resolution of Iob in his day, 13.15. If thou vvilt kill me, yet vvill I trust in thee. Hee that beleeueth, maketh not haste.

Doct. Lastly vvee see, that Wee must not onely haue care to out­wrastle euils for the present, but to perseuere after; that is, hold our owne in grace, yea haue grace increased; shewing it self in a holy defiance of all enmity, [Page 124] if the houre of death be at hand: or in further resolution to en­counter new enmities, if life con­tinue. Wee faint not, saith the Apostle, nay vvee are more then conquerers, Rom. 8.37. Heereto must bee re­called the glorious exulting, Rom. 8.38. I am persvvaded, that neither life, nor death, &c. I haue fought a fight, vvhat is laid vp for me but a crovvne of righteousnesse? And vvhile life continueth, vvee must bee strengthened for further resistance. 1. Pet. 5.10, And the God of all grace, vvhich hath called vs to his eternall glory by Iesus Christ, after that yee haue suffred a little, make you per­fect, confirme, strengthen, and stablish you; Where, he [Page 125] maketh our confirming and strengthening of vs, a fruit follovving our subduing of temptations: as trees shaken, root more firmly; and cities besieged, vvhen the enemie prevaileth not, they grovve euer after more invincible.

This then must teach vs, Vse. vvho haue endured many things, vvee must haue care still to perseuere. What vvould be more pitiful then to see a ship, having passed all the billovves of the sea, runne vpon rockes in the mouth of the hauen? so vvhen vvee haue passed ma­ny surges in this vvorld, and novv should come into the hauen; then, not to go on, and cast our anchor in a safe road, vvere too too pittifull. [Page 126] Againe, marke vvhat minde vvee should haue to perse­vere, that haue suffered; see­ing, vvhen vve giue ouer to endure, all our former suffe­ring is in vaine. Novv if a man had laid much money forth on a thing, vvould hee lose his former charge for a trifle? no; he vvould rather double the cost hee had been at: for, we must carry minds rather to double all our suf­ferings, then to giue ouer before our end. Againe, the more we haue gon through, the more the Lord giueth vs these mindes; the more vvee shou [...]d be fleshed against fur­ther assaults. Many faile in this: the standing after many trials haue beene vvell endu­red, as Dauid fought all the [Page 127] Lords battels, and passed a­vvay his daies happily, yet aftervvard fell most grie­vously.

Now follow the severall pee­ces of armour, of which in gene­rall two things must be marked; 1 First, that vve must not so precisely difference these things, as to think that one may not serue for the vse of another, as that the shield may not doo in some sort what the breast-plate doth: for; 1. Thes. 5.8. Paul calleth faith a breast-plate. Second­ly, 2 for the distinction of de­fensiue and offensiue armor, the truth is, that though som part may with more proper­ty and eminēcy be tearmed offensiue: yet they are al such weapons as doo strike down [Page 128] aduersary power, aswell as ward the blowes which the diuell reacheth vs. Faith therefore is called our victo­ry, 1. Iohn 5.4. This is the vi­ctory that ouercometh the world, euen our faith. Now then to consider of the seue­rall parts as they be in order, First he saith, Stand, beeing girded about with the gir­dle of truth. For the maner of proceeding, before we pro­ceed to the doctrines and word of exhortation, we will seek out foure things: first, what is meant by euery one: second­ly, what is the vse of it: third­ly, how the diuell doth la­bour to disarme vs of it: fourthly, how we may hold our owne against him. The girdle of truth then cometh [Page 129] first: Now truth somtime signifieth the doctrine of truth, Iohn 17.17. But that it cannot heere signifie; the sword of the spirit, beeing thus to bee considered. Truth therefore heere, is soundnesse: which is alwaies accompanied with constan­cie, For which cause the He­brewes doe in one word sig­nifie both.

For the second, this gir­dle hath three vses. First, it doth adorn vs: for this was the vse of the Studded belt, which the souldiers did weare, to hide the gaping ioynts of their armour, which would haue been vn­seemely: and nothing doth adorne a soule more, then vprightnesse: as our Sauiour [Page 130] commending Nathanael, gaue out this speech of him; Beholde a true Israelite in whom there is no guile, Iohn 1.47.

Secondly, a girdle doth tie other cloathes about vs, close to vs, which otherwise the winde would blowe a­bout, and would hang but loose vpon vs: so this gir­dle of truth doth containe and holde together all other graces, wherewith the soule is arrayed; and without truth to keepe them toge­ther, in time all of them are borne away with winds of temptation. Mat. 13.20.21. That grace that was not knit together with honesty of heart, came to nothing in the end: as appears in the [Page 131] Parable.

Thirdly, a girdle trussing vp the loynes of a man mo­derately, doth strengthen a man; whence is the exhor­tation so often vsed of gir­ding vp the loynes: so this grace addeth great strength to the inner man, as wee may see in Iob; who when God seemed, and men did fight against him, when hea­uen & earth seemed to con­spire against him, yet this did stick by him, Chap. 27.5, Vntill I die, I will neuer take away mine innocency from my selfe. Now the works of it are exercised in our daily course, or in the evill times of greater exer­cise then ordinary. Dayly it doth make vs strike at the [Page 132] roots of hypocrisie, we dis­cerne in vs, and resist the temptations of the Diuell, which tend to make vs cor­rupt our actiōs in their end, or manner of pe [...]formance: but especially it doth streng­then vs in the euil time, whē the Diuell shall bee ready to bear vs down, that we haue been but hypocrites. Now for the third thing, The Di­doth by foure meanes especially seeks to wipe vs of this girdle. He will from the example of others,Ob. reason thus: Such, & such as Iudas, haue had grea­ter things then you, and gone further then you, yet they were but hypocrites, How canst thou tell? is it o­therwise with thee? Many first are last, &c. Answ. Wee [Page 133] must auoide this obiection, Ans. by learning to distinguish true constant grace, from fained and and temporary: which is fitly done by these two differences. 1 First, the wicked haue streames of graces often, but they haue no communion with Christ as the godly haue; and therefore their graces wither when heate commeth. Ephes. 3.17. It is a true liuing faith that ma­keth Christ to dwell in the heart, and this is the cause why our grace lasteth: as wee finde by dayly experi­ence ebbes. And this water runneth exceedng lowe: yet hauing the well-head in vs, and renewing our faith on him the quickning Spi­rit, riuers doe afresh runne [Page 134] out of our bellies, and the current of grace as high as before. The temporiser, though he haue a streame of grace, yet wanting the foū ­tain to feed it, it must needs dry away; as those streames, or ponds which haue no spring, nor head of water to maintaine them, cannot continue. 2 Secondly, these hypocrites receiue the grace they haue, retayning some notorious sinne, or course in lesser euils, wherein they hate reformation: as Herod, Mat. 8. Now this maketh grace it cannot be held with them. For as a stomack ill affected thorough choler, though neuer so wholesom meats bee receiued into it, yet it cannot holde them, [Page 135] but is prouoked to cast: so where there is this obstruc­tion of the soule, the wilfull loue of any sinfull course, whatsoeuer grace is recei­ued into the heart, it will not let it rest, but maketh the soule cast it vp vpon all oc­casions.

Secondly, the Diuell will from our vnsound perfor­mance of duties thus reason against vs: Ob. 2 Thou knowest thou hast often looked more at man then God, and hast propoūded indirect means when thou shouldest haue eyed his glory onely: there­fore thou hast not this truth. Answ. Ans. We must di­stinguish of hypocrisie, as of other sinnes: for as sinne is raigning, or not; so is hy­pocrisie. [Page 136] Now there may be this, not raigning hypocri­sie in the hearts and consci­ences of Gods people. Da­uid, Psal. 31. when hee said, Blessed is hee, in whose spi­rit there is no guile, did take him selfe tardy in this evill: and Bradford, with other of those most holy Martyrs, doe much seeke pardon of hypocrisie and carnall gos­pelling: but no sinne that raigneth not, must discou­rage vs. Quest. How may we know it raigneth not? Answ. Answ. If we haue purpose against it. Secondly, if we haue griefe for it. Thirdly, if we seeke for strength against it.

Ob.Thirdly, the Diuell will through crosses wee beare, and from the preiudicate o­pinion [Page 137] of other men beare vs downe that vvee are not sound hearted. Answ. Ans. The book of Iob is but a canuase about this; where it is de­termined, that no calamities can proue a man an hypo­crite, nor no opinion of men, though wise and holy: The selfe same thing befal­leth him that sweareth, and him that feareth an oath. Eccl s. 9 1 2.

La [...]tly, the Diuell will la­bour to foist in this leauen of hypocrisie in our dayly course, that thus by little & little, hee may picke this good se [...]d of righteousnesse out of our hearts. Here our resistance is to holde vs to our owne, and pray to God to rebuke him. And this [Page 138] way is made for the fourth question, How we may keepe this truth.

First, by considering the woefull curse that belon­geth to the contrary: For God detesteth nothing so, as hypocrisie: and abhor­reth those duties that are not done to him in sound­nesse. 2. The blessednesse of it. Blessed is hee whose heart is vpright, Psal. 119. it is the delight of God; and hither belong all the vses a­boue named. 3. In our cō ­mon daily duties to labour this: 1. To performe them with our heart. 2. As in the sight of God. 3. To his glo­rie, for this will make the grace of truth to be deepely rooted in vs.

Now thē for the Doctrin, Doct. and Vse; this is it that wee are taught: That we must get vprightnesse of heart for the strengthning of vs. Luke 12.35, Let your loynes also be girded about. 1. Pet. 1.13, Gird vp the loynes of your minde. Now this is the chief girdle that adorneth vs, keepes all our cloathes to­gether, strengthens the loins of vs: thus Dauid girded him selfe, I will walke in the vprightnesse of my heart, in the midst of my house. Psal. 101. 2. King. 20.3. Heze­kiah. 2. Cor. 1.12, For our reioycing is this, the testi­mony of our conscience, that in simplicitie and god­ly purenesse, & not in flesh­ly wisedome, but by the [Page 140] grace of God: we haue had our conuersation in the world, and most of all to you wards: and it must not bee a naturall truth which may cause men to hate hal­ting with their own know­ledge, but hath a fruit of the spirit: such as must make vs not only look to the out­ward dutie, but to the in­vvard performance of it; such as must make vs seeke to glorifie God. Ʋse 1 Therefore, such as walke onely, giving their outward man in an outward cōformity to God, they bee counterfeits, and slippes in religion: such as, whose righteousnesse com­meth like a tertian Ague, & is as a morning deaw; these are vvithout this girdle: and [Page 141] a man may bee bolde to say here, as to childrē; Not girt, not blessed: but many that haue girdles, yet keep them sluttishly: who are here like­wise to bee reprooued; and fewe of vs can wash our hands, we being all hollow peeces, if due examination be taken. Consider but these foure things, and you shall bee better able to ferret out the guile of your spirits. First, how carelesse vve are of the spirituall action, in those things we perform: as in praier. To the spiritual do­ing of this dutie, is required, first, preparation, or keeping the heart fit for it. 2. A de­uout inward desire, groa­ning to God. 3. An away­ting, after we haue done, to [Page 142] see how God answereth vs. But who doth not lightly passe ouer these duties? which is no better then a vviping the out side of the dish, not looking to that vvithin. 2 2. Mark, that in re­sistance of sin, we more are sorry, & deale against this or that branch of corruption, which shooteth out to our disgrace, thē against the root it selfe. Now Rom. 7. in Paul we see, the law of euil, which did dwell within him, was his principall matter of con­flict. 3 3. Marke the course of our affections, and wee shall see how vnsound wee are towards God. If a thing touch our selues, our blood will quickly be in our nails: if a man doe knowe this or [Page 143] that by vs amisse, it is grie­uous, the shame of it much vpbraids vs: but things that offend God, and vvhich vve knovve hee seeth amisse in vs, vve can let these passe no­thing affected; a signe, our loue to him is not so sound; our feare of him, and desire of praise vvith him, not so vnfained.

Lastly, 4 let vs obserue how frequently our actions are corrupted. As, sometime wee vndertake to deale for some that speaketh to vs, but doo it without any hearty well­wishing to him; sometime not sticking to say to our friend, I must speake to you for fashion, but doo as you please: wee visit sicke ones, but not stirring vp our bow­els [Page 144] of mercy, wee speake a great many phrases of course, our conscience tel­ling vs it is otherwise. So is our behaviour: wee make a semblance of reverence, but how far it is from the heart, this may testifie; that we can (absent from the parties) vse their names proverbially, we shal not haue such a one breake into sinister suspici­ons, as if the fift & sixt com­mandements were blankes with vs. So in fruits of loue: wee can do this party good sometime, but it is to keepe another vnder, who would else sprout forth so far, that his shade would dimme our lights: as, I will doo for such a one, they knowe good be­hauiours, they will do their [Page 145] homage, such a one will thanke mee for it, I am sure it will not bee giuen cleane away. In leaving sin, many leaue it not because they hate it as sin, but it hath of­ten broken out to their re­proach; which is more, con­fesse their owne sinnes, not desiring to giue glory to God, and gaine a testimony of a sound heart; but because worldly wisdome doth tell them, It is the best for them to tell their owne tale, or it were double folly to make dainty of that all the world knoweth. Thus in taking vp good duties as orders in our family, many often look not so much at the conscience of Gods commandement as at this; The eyes of men are [Page 146] vpon vs, all the world vvill cry shame, if such things bee neglected altogether. But you that wil keep truth, take heed of this haulting: for though there may bee some reliques of hypocrisie in a good man, yet the nature of haulting is, it will goe quite out of the way if it bee not heald. Heb. 12.13, And make straight steps vnto your feet, lest that which is haulting be turned out of the way. And hee that limpeth thus still, may haue a lame leg by it to his graue. Ʋse 2 Secondly, vvee must stirre vp our selues to keepe this girdle close to vs, which is of such excellent vse: this is wouen in heauen, no shop can serue you vvith this, but that onely. Wee [Page 147] buy vs girdles for the body; and if costly ones, vvee keep them carefully, O bee vvise for your soules.

Novv follovveth the se­cond part of our furniture; Hauing put on the breast-plate of righteousnes. To fol­lovv the self same order: first, 1 for that vvhich is meant heere, there is a threefould righteousnes. One imputed by faith, but this can not bee meāt, for this is the shield of faith. 2 Another righteousnes inherent in vs, vvhich is part of the divine quality be­gun in vs, Eph. 4.24. 3 The third, a righteousnes of course, or conversation, or vvorke: thus the thing don is called righteousnes. 1. Iohn 3.7, He that doth righ­teousnes, [Page 148] is righteous. Psal. 112.3. Riches and plenti­ousnes shall be in his house, and his righteousnes endu­reth for euer. Novv the se­cond is not so fitly meant heere, because the Apostle bringeth in the nevv crea­ture armed: therefore it is s [...]t to distinguish him from his armour. Neither is truth pro­perly the nevv creature, but the quality of him: neither is faith and loue, properly taken in their differences, the nevv creature: for they shall cease. Though there­fore I vvill not striue against it, yet I take the righteousnes of the course and conversation, heere principally to bee in­tended. Now into this part of our furniture, three pares are [Page 149] enfoulded: for this righteousnes hath these three branches: First, for the time past, a testimony excusing vs, vvhich is the te­stimony of a good consci­ence, 2. Cor. 1.12, For our re­ioycing is this, the testimo­ny of our conscience, &c. 2 Secondly, for the time to come, a purpose to auoid all euil, and to do that is good. Thus Paul and Barnabas ex­horted the Antiochians vvith purpose of heart to cleaue vnto the Lord. Third­ly, 3 in respect of our daily vveaknes, vvhich doth dint and bruise this breast plate, there must bee sorrovv and humble confession of sinne, vvith seeking pardon: this doth beat it forth ag [...]ine, & vnderline it▪ that it is as ser­uiceable [Page 150] to vs as euer. For­giue vs (vvee say) daily our trespasses: for, our righte­ousnes is rather in purpose then performance, rather in confession of imperfection, then in any perfection vvee can attaine. Secondly, for the vse of this: it is daily, or more extraordinary: the dai­ly vse is this, that vvhen the diuell doth tempt vs to sin, if the breast be couered with this purpose not to offend, then his suggestions will fall downe like paper-shot, and shall not pearce vs. How can I doo this great wickednesse, and so sinne against God? The more extraordinary, when men shal load vs with preiudicate opinions, con­demning vs: this will beare [Page 151] it off; I know nothing by my selfe, I care not for mans iudgement, 1. Cor. 4.3. As touching mee, I passe very little to bee iudged by you. When the divell telleth vs, Thou art not elected, thou hast no faith, thou art not sanctified, all doth come be­fore the tribunall of righte­ousnes; this confirmeth to vs our election. 2. Pet. 1.10, Wherefore brethren, giue rather diligence to make your calling and election sure. This assureth vs that vvee are iust, our sinnes for­giuen, and vvee sanctified. Iohn 3.7, He that doth righ­teousnes, is righteous.

The more beneficiall it is, the more studious Satan is to disarme vs of it. First [Page 152] therefore, the Diuell will keep vs from getting this, in this manner: Ob. 1 What doe you be­take you to such care of your life? God is mercifull, Christ hath dyed to redeem you, hee vvill not lose what hee hath bought so deare. Answ. Ans. God is mercifull to them that feare him, Christ redeemeth those whom hee sanctifieth, to be a peculiar people vnto him, zealous of good workes. Titus 2.14, Who gaue himselfe for vs, that hee might redeeme vs from all iniquity, and purge vs to be a peculiar people to himselfe, zealous of good workes. If wee will haue some kinde of righteousnes, hee will perswade vs to such a kinde of breast-plate, as is [Page 153] not of a right metall: Ob. 2 that is, a generall profession, and an honest carriage, in this manner; Though it were re­quisite you should haue all righteousnesse: yet what ne­deth all this, adoe? God spa­reth you as a father spareth his children. All the peo­ple of God are holy, it is not for righteousnesse you shall be saued. Answ. Ans. Wee must haue sound righteousnesse, and endeuour of perfection. If your righteousnesse ex­ceed not the righteousnesse of the Scribes and Pharisees, yee shall not enter into the kingdome of heauen, Mat. 5.20. Though Israel bee as the sand of the Sea, yet a remnant only shall be saued. Not all that say Lord, Lord, [Page 154] shall enter into the kingdom of heauen. Rom. 11. Mat. 7. Bee yee perfect, as your Fa­ther in heauen is perfect. Mat. 6.2. Desire and endea­uour to follow after it. 3. If wee vvill enter it, hee will breake vs off by difficulties, discomforts, distractions, and make vs yeeld our wea­pon, as wearie. But heere the power of Christ, the au­thour and finisher of faith, the beginner & perfecter of his owne good work, doth carry vs on: and the seed of God is of such force, that it will not let vs fall to sin­ning. Secondly, the consci­ence of Gods commande­ment on one hand, and the comfort of his acceptance on the other side, do encou­rage [Page 155] vs: so that this assault is frustrate. 4. He sheweth himselfe a Diuell indeed; and by aggrauating our imper­fections, will offer to wrest from vs the testimonie of a good conscience, in this wise. Gods eye is too pure to beholde any euill, thou shouldest loue the Lord thy God with all thy heart, &c. But thy best deeds haue be [...]n sprinkled with filthinesse, thy owne conscience hath condemned thee in them; God is greater then thy con­science. The answer is, by getting a sound knowledge how farre vvee are to stand vpon the righteousnesse of our courses; of which mark these things. First, wee doe not account of it as able to [Page 156] abide the tryall of iustice, or to stand for our full righ­teousnesse before God. This wee account is drosse and dung; these things may dis­may a Papist, they cannot [...]ismay vs. 2. We place the strength of our righteous­nesse in two things. 1. That it doth testifie of our true faith: for a worke good in a [...]y measure, doth argue a heart good in som measure; for you cannot haue a figge of a thistle: now a heart in any measure good, doth ar­gue a true faith, for that only can purifie the heart. 2. In this that wee know they are pleasing vnto our God: not that they can endure the tryall of his iustice in themselues, but because fa [...]th [Page 157] on Christ doth couer their imperfections: and there­fore are iustly accepted tho­rough grace, when the de­fect is couered; they being not so much ours, as the worke of the spirit (Colos. 1.11. strengthened with all might through his power vnto all patience, &c.) the wants set aside.

Now wee shall strongly holde this part of our armour, if we exercise these things. 1. Labor to giue obedience of faith, in the least things: for there must be precisenesse in kee­ping Gods cōmandements, & we must count nothing little that he commandeth. Salomon will haue vs keepe his precepts as the sight of our eye. Pro. 7.2.

And little sinnes liued in will make way to greater. Men growe from stealing pinnes, to points, from points to pounds. 2 2. Wee must renew dayly a sorrow for our ordinary and smaller offences: for though it bee the weakenesse of the sto­mack, that is able to beare with nothing that is a little offensiue to it; yet it is a blessed frame of the soule, when it cannot digest the least sinne, but is ready to turne at it. 3 3. Wee must think what secure and com­fortable courses wee haue, while we keep this purpose, and practice of a good con­science: and what a bitter­nesse it is, when wee haue our consciences accusing [Page 159] for any more grieuous sweruing, the best is when it commeth home by weeping crosse: but how wofull is the state of the soule, till re­pentance be giuen? For as a stomack surcharged, which hath neither vent vpward nor downward, so is a soule clogged with guilt, but wan­ting repentance. Now then to speake to the doctrine: we that are Christians, must all labour to strengthen our selues with the testimony of a good conscience, and a righteous cōuersation. Thus Hezechiah vvalked, dooing that which was good in the sight of God, neither tur­ning on right hand, nor left, from all that God had commanded. Thus Zacha­rie [Page 160] and Elizabeth walked, Lu. 1.6. But we haue Paul by precept and practice, teach­ing the point. Phil. 4.8, Furthermore brethren, what soeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, &c. thinke on these things. And we may see, first, how his conscience did not ac­cuse him for time present. 1. Cor. 4.3, As touching me I passe little to bee iudged of you. How he endeauoured for the time to come to keep it so. Acts 24.16, and here­in I endeauour alwaies, to haue a cleere conscience to­ward God, and towards man. 3. That hee was not without his exercise of re­pentance. Oh miserable man [Page 161] that I am, Rom. 7. This will keep vs in our daily course, and in the euill houre; wher­as if these bee not renewed, wee shall come by scare: as Iudah going foorth without harnessing himselfe, by re­newing this purpose, we see how soon he was wounded with euill. Ʋse 1 This then be­ing the dutie of Christians, doth rebuke such, who ei­ther content themselues with a false armour, or haue none at all. Some there are, that are good Church men, honest, righteous, iust dea­ling men; but because they lay not a good foundation of faith in Iesus Christ, and of repentance from dead works, because they care not for the spirit and power of [Page 162] godlinesse: therfore, brown paper shall as well keepe out Musket shotte, as this vvill helpe them, when the Diuel shall let fly his murdring bullets. Many haue none at all, but naked breasts shot through already, their con­science being able to accuse them, that they haue liued in profanenes, contempt of Gods ordinances, in pride, vvrath, couetousnesse, plea­sures: their purposes haue beene to walke after their owne hearts lusts, dooing that which is good in their owne eyes. In steed of sor­rowe neuer to be repented of, they can tell you, they vvere at such a place, where they vvere frolick, had en­tertainment with sports, &c. [Page 163] Poore thralls of the Diuell that haue no armor of God vpon them. Ʋse 2 2. Wee must learne our dutie, not to run on at aduenture, but looke to these rules: wee are all Priests of God, we must not goe without this brest-plate enameled with Ʋrim and Thummin. Wherefore looke that our consciences speake with vs, God is greater then they, renew your purposes euery day, strike sure coue­nants with God: take vp the blessed exercise of broken hearts, bewaile your dayly vvants: for wee should not let a thought which is a­wry, no not a dream, which sauoureth corruption, passe without a censure. Iob ra­ther sanctified his houshold [Page 164] on suspicion, and iealousie, then neglected matters al­ready apparantly euill.

Now followeth the third, which answereth to the greaues, or legge-harnesse, [and your feet shod] 1. For the meaning: Some doe construe the preaching of the Gospell of peace, the readinesse to confession; but this is rather a fruit of our being shod, then the shoo­ing it self. And this is a more particular thing, as which agreeth with times of per­secutions, and persons called to make confession. But all the parts of this armour a­gree to all times, and to all persons. The sense is; being shod with such furniture, as the Gospell of peace doth [Page 165] help vs to.

Now the gospell of peace doth tell vs two things, that make vs fully appointed for all aduersities; that God is through Christ a mercifull Father: for, all enmity is killed in his Crosse. Second­ly, it doth assure vs, that e­very thing that can befall is made for vs 1. Cor. 3.22.23, Whether they be things pre­sent, or things to come, all are yours, and ye Christs, & Christ Gods. Not life onely, but death is ours; that is, is made to serue for our good. So the soule, knowing these things, is harnessed to goe in the waies of tribulation. Secondly for the vse: it ser­ueth in vndergoing our d [...]i­ly afflictions: for, euery da [...] [Page 166] hath his misery. Secondly, in passing these extraordina­ry euils which shall betide vs: through many afflicti­ons wee must looke to enter into the kingdome of God, Acts 14.22: as the vse of boots and greaues is against all roughnesse of the vvay, that wee may tread on flinty paths, or thornes, and that without taking hurt. Ob. 1 Now the diuell will first labour to keepe vs from seeking after this peace, by lulling vs asleepe with a false peace, as this; If God did not loue thee, thou shouldest not thus prosper, thou hast no troubles, no­thing but peace shall follow thee. But wee must learne to distinguish betweene a true and false peace. First, this is groū ­ded [Page 167] on no outward thing, but on forgiuenesse of sinne. Rom. 5.1, Then beeing iusti­fied by faith, wee haue peace towards God through Iesus Christ: this is brought to vs, and applied by the gos­pell, by praier, the gospell of peace, Phil. 4.6, Be nothing carefull, but in all things let your requests be shewed to God, in praier and supplica­tion. Now, the worldlings peace is so much the greater, the lesse the gospell is prea­ched to him: for, this light will not let him sleepe; and for wading to it by prayer, by beleeving the mercy of God, and promise that all things shall worke for hi [...] good, he knoweth not wha [...] these things meane. Second­ly, [Page 168] the divell will tell vs that haue our part in this peace, Ob. 2 There is no peace to the wicked, Esay 48. vlt. Thou hast much wickednes which God cannot but hate. Ans. Ans. The wicked, who is not iu­stified through faith, canne haue no peace: but Christ hath covered mine imperfe­ctions. Ob. 3 Thirdly, thou ne­ver knewest what trouble meant, till thou camest to this gospel: Since, thy own heart, men, spirituall vvic­kednesses, thine own friends haue hated thee. Ans. Ans. Iohn 16.2. They shal excommuni­cate you, &c. this peace stan­deth with all kinde of distur­bance. As the weather frie­sing neuer so aegrely, a man well booted and appointed [Page 169] in that kinde, may ride as warme as wooll: so a man shod with this, may be quiet in the midst of disquietnes: for, this is his peace; in ha­uing our mindes prepared with knowledge of our peace which the gospell re­vealeth: not that he shal not haue euill many waies, but that Gods mercy shall not be taken from him, and that all of them shall work together to his good. Fourthly, Ob. 4 Sa­tan will say; God is angry with you, which the effects doo testifie. Ans. Ans. By distin­guishing anger as thus, an­ger and loue stand together in parents, the more they loue, the more they are mo­ved at the dangerous courses of their children: Therfore [Page 170] it followeth not, God is an­gry, therfore he loueth thee not, therefore this or that shall hurt thee. Now for the fourth thing, 1 How wee may preserue our peace. Ans. First, if euer wee knew it, this will help vs, to assure vs we haue it stil, To remember the co­uenant of peace with vs, is an eternall couenant; not for a day, but for euer. Psal. 54 10, For, the mountaines shall moue, &c. but my mer­cy shal not depart from thee, neither shall my couenant of peace fall away, saith the Lord. I haue compassion on thee; the whole chapter to this purpose: and Christ sai­eth, the world cannot take away this peace from vs: if therefore it seem otherwise, [Page 171] it is but hid in a cloud for a season. Secondly, 2 if we will keep this peace, we must not iudge according to sense, but righteous iudgement, vvee must controule our sense by sanctified reason; which as­sureth, that all things are for good to vs. When heer be­low there are pitchy clouds, stormes, and such like im­pressions of the air, the star­ry firmament hath no chāge, the sun hath the same bright­nes when it is hidden from vs, that it hath when it shi­neth most gloriously: so vvhen wee alter, and there is nothing but thunder, light­ning, and storme in our sky, God is the same, the faithful mercies of the couenant are not changed. Thirdly, 3 vvee [Page 172] must, if our soules bee out a little, schoole them, as Da­uid doth, Psal. 42. Why art thou cast downe my soule? and why art thou so disquie­ted within me? There is an art of rocking the soule, and stilling it if out of quiet: the Lord teach it vs.

Now for the doctrine: Doct. vve see how wee are to streng­then our selues with learning the doctrin of our peace through Christ: Paul was thus shod. Rom. 8.38.39, I am perswa­ded, nothing shall separate mee from the loue of God. All things, I knowe, worke together for the good of them that are beloued of God, Rom. 8.28. And this fur­niture made him goe such hard vvaye cheerfully; in [Page 173] vvhich, showrs of afflictions did fal as thick as hailstones. The Church in the Canti­cles 7.1. is commended, that her steps in these shooes are comely. This doth make Gods children, though not in the letter, yet in som sort, tread vpon the Adder, Basi­lisk, shake off Vipers, and re­ceiue no hurt; vvhereas if the feet be bared a little with the absence of this (in sense or faith) any thing smarteth sore on vs. Iob 13.14, Wher­fore doo I take my flesh in my teeth? And 6.3, There­fore novv my vvords are svvallovved vp. Ezechias, seeing God like a Lion, his peace somevvhat clouded, chattred like a Crane. Vse 1 Where fore vvee beeing to gette our [Page 174] selues thus fenced against the craggednes of the vvay, how are they to bee blamed, that neuer labour to haue part in this peace vvhich the gospel bringeth? They vvould be loth not to provide their bodies against vveather & dif­ficulties of the vvay they go, but their soules they care not for. But look, as it is pitifull vvith one that goeth vpon sharp flints, barefoot, &c. or amongst the thorns and bu­shes, so as the blood trickleth dovvne at euery step: so pi­tifull shall thy naked soule bee, vvhen adversitie shall [...]eet thee▪ if thou be not fen­ced with this knovvledge of peace, through Iesus Christ.

Vse 2 Secondly, wee must la­bour to see this our peace. [Page 175] Oh that wee knewe these things concerning our peace! What could hurt? If the sting be pulled forth of an Adder, vvee may play with it in our bosome: If vve know euery thing is for our good, as Iob saith, wee may laugh when destructi­on comes. Aboue all things haue a care, that it be a soūd peace; for there is in na­ture, and bodies, a double sleepe; one sicke, another sound: now it is seene in the wakening. For sick sleep maketh vs when we awake so much the more sicke, the other strengtheneth vs: so peace is the soules sleepe. Now if thy peace bee not sound; when God shall wa­ken thy conscience, the [Page 176] more thou hast slept, the more shall thy griefes be in­creased, nay nothing shall sting thee more then thy peace; woe to thee that art at peace: but if thou art at quiet, by knowing the do­ctrine of peace, by the Gos­pell, then it shall refresh and strengthen thee.

Now followes the fourth thing, the shield of faith. First, wee handle it general­ly, in order as before. Se­condly, particularly from the circumstances. First, the manner of exhorting: a­boue all things. Secondly, the cōmendation of it; that it can quench all the fierie darts, &c. First, the thing here meant is, a true liuely faith, laying holde on Christ [Page 177] for iustification; and in the rest of Gods word and spe­ci [...]ll promises, for the pas­s [...]g o [...] this present life: for not onely faith on Christ, but on the speciall promises of God, is necessary for vs: not that these are two seue­rall kindes of faith, but one imployed diuersly: as the soule in man working in the seuerall faculties of nature, is not three soules, but one, exercising three diuers fun­ctions. Secondly, for the vse of faith, it serveth not onely to iustifie vs, but to make vs endure in all affli­ctions, without making haste. The iust liueth in time of his afflictions, by faith. Hee that beleeueth maketh not haste. 2. It doth worke [Page 178] in vs, and guide the course of our obedience. Rom. 1 5. To the obedience of faith, not onely in beleeving the Gospell, but the other word of command and promise. 3. It doth preuail against all enemies. This is the victory that ouercometh the world, euen our faith, 1. Iohn. 5.4. The Vse shall be more parti­cularly branched out heere­after. Thirdly, we must mark how the Diuell doth practice a­gainst vs in this point. 1. Hee will labour to put vpon vs, and serue vs with a coun­terfait faith. Ob. 1 You beleeue that God is mercifull, and sent his Sonne, to be the Sa­uiour of mankinde: you meane well, and haue good hope to God-ward, that is [Page 179] enough; Hee that beleeueth shall be saued, Marke 16.16. And all that can be said for the Popish faith may bee brought hither. Ans. Ans. That faith that saueth vs, must worke by loue, Galat. 5.6. It must purge our hearts, Acts 15.9, And hee put no difference betweene vs and them, after that by faith he had purified their hearts. It must make vs to knowe, Christ hath giuen himselfe for vs. Galat. 2.20, Thus I liue, yet not I now, but Christ liveth in mee: and in that I now liue, I liue by the faith in the sonne of God, who hath loved me, and gi­uen himselfe for mee. And bring Christ into our harts. Ephes. 3.17, That Christ [Page 180] may dwell in your hearts by faith; that yee being rooted and grounded in loue, &c.

Now, to haue a faith with­out good workes, a know­ledge onely of a Saviour giuen to man-kinde: this will profit nothing. Iames 2.14, What availeth it my bre­thren, though a man say he hath faith, when he hath no workes? Ob. 2 can the faith saue him, &c. Secondly, He will labour to wrest our faith from vs, more violently or crafti­ly: the first, in this wise; Si­mon Magus beleeved, Acts 8.11. Herod, &c. Faith in temporisers doth not availe them: that faith is no better, for they haue done many things, had ioy, kept the A­postles company, and gone [Page 181] as farre as thou. Answ. Ans. Wee must beare off this blowe, by learning to distinguish true faith from false faith, by foure things. 1 1. For the nature of it; True faith doth apply Christ in particular, & saith, with Paul and Thomas, My Lord, and my God. Who hath loued mee, and giuen himselfe for me. Secondly, 2 it doth increase in the mini­stry of the word and prayer, which did as Gods instru­ments, beget it. Now false presumptions are carelesse of these helpes. Thirdly, 3 It is perfected & groweth vp, through temptations, wra­stling with doubting feares. For if our faith bee a true fruit of the spirit; our lust will fight against it, though [Page 182] we out-growe these things, in processe of time. And therefore it is to be marked, that all other faiths, the Di­uell neuer sifteth them: for either they are such as vvill not perfect the parties; as lusts, temptations, &c. or else such as are his owne coyne, bearing his inscrip­tion: as for example, carnal presumption. And therfore hee letteth them passe for currant. 4 Lastly, a true faith is seene by this effect, It purgeth the heart, so that i [...] doth not retaine the loue of any sinne wherein it hateth to be reformed: the others come short; as Herods did reach to many things, but not to leaue his H [...]rodias.

Secondly, the Diuell will [Page 183] thus shake our faith; True faith is with many fruits, Iam. 2. Is accompanied with ioy. 1. Pet. 1.8, Belee­uing wee reioyce, with ioy vnspeakeable and glorious. Without doubting. Abra­ham doubted not, Rom. 4.20. neither did hee doubt of the promise, &c. Now thou hast no fruits, thou art without feeling, comfort, full of doubting. Ans. We must examine, whether wee haue any fruits of faith vp­pon vs, or none appearing: if wee haue few fruits, it ar­gueth a weak faith; not that there is no faith, dead trees haue not any fruit at all v­pon them. If we haue none, it must bee considered, whe­ther it was so alwaies with [Page 184] vs, or by occasion of some fall; hauing before beene o­therwise. Now, if in the first kinde, it is plaine, vve never had a true faith; if in the later, it argueth faith is in a swoone, or as a tree in the nipping frost of winter. 2. For sense of ioy wee must knowe, that it is a a fruit may be seuered from faith: as in Christ, vvhose beliefe vvas firme, yet all comfort eclipsed: as in that speech, My God, my God, why hast thou forsaken me? And the reioycing of faith, is chiefly dis­pensed in three seasons: Either in the first breeding of a Christian, that the ioynts of him may bee knit, the stronger: or after great tēp­tations out-wrestled, that [Page 185] the broken bones may bee comforted: or in times of persecution & martyrdome, that wee may bee heartened in it, to constant suffering. Witnesse our reioycing in Christ Iesus dayly. Ob. 4 4. The Diuell will say, true faith groweth from faith to faith, Rom. 1.17. Grace is like a graine of mustard seed. Now thy faith hath no growth, nay thou art now more doubting then thou hast beene. Ans. Ans. True faith grow­eth: it is true with these limi­tations. First, that it is not felt in him alwaies, in whom it groweth. 2. It doth not growe in all times, it may decrease in some degree: the meaning thereof is, that the grace which is in the end, [Page 186] shall be more then at the be­ginning, shall haue his growth. Now, if the Diuell saith to any beleeuer, thy faith never had, nor shall haue any growth; The con­science may easily answer it, Faith hath two seasons: One of peace and building it healthfully, the other of temptations. In the first it groweth, and often is discer­ned by him, in whom it is. 2. It is in temptations. Now these are of two sorts. First, such in which faith is exer­cised, and maketh resistance: as in outward crosses. Se­condly, feares, doubting of his pardon, gripes of con­science. Thirdly, lawes of evill, that play the Lord of mis rule in our members. [Page 187] Now these (faith causing vs flie to prayer) seeke the word of promise, renew re­pentance: these, I say, faith doth thriue by: as there are some growing sicknesses, in which the body shooteth out, and when men haue beene awhile exercised they perceiue it: there are other temptations of spirituall slumber, whether the heart be halfe waking, or by some grieuous sinne fallen into a dead sleepe. In these, faith may bee diminished: as the holy Ghost saith of their loue, they had lost some de­grees. Ob. 5 5. The Diuell will tell vs, where there it true faith, there the word is pow­erfull and profitable. Thes. 2.13, The word is effectual in [Page 188] you that beleeue. Heb. 4.3, The word did not profit where there is no faith to mingle it with. But thou seest not the words power, & dost not profit by it. Ans. The inefficiency of the word is two-folde. Simple, when it hath no saving worke: or preparatiue; vvhen it is said to worke nothing as it should, as we desire, as wee sometime haue felt it.

Now the first standeth not with faith, the later doth: as for example, put Aquavitae into a dead mans mouth, and all the restora­tiues that may be, they doe nothing vvith him: but giue food, or restoratiues to a man in a dropsie, or consumption, though hee [Page 189] still vvalke vveakely, and haue no appetite before, and hath flashing after, and qualms riding ouer the sto­macke, yet hee is preserued by thē: now we say, things doe no good, when they do not so healthsomly nourish, as they vse in sound bodies. Now this later is the state of a Christian soule, not the former: hee may answere therefore by denying the se­cond part of the reason; It is effectual, though it do work nothing vvith him, as he hath knowen it. Ob. 6 6. The Diuell will thus suggest to thy conscience: If e­uer thou didst truly beleeue, God would heare thy pray­ers: but thou askest, and re­ceiuest not. Ans. Ans. The forme [Page 190] of the reason is naught, as which runneth from hea­ring to receiuing. The an­swer is, we must distinguish betwixt hearing, and signify­ing, that we are hard-by the effect. The first (in lawfull things asked, in the name of Iesus, 16. Ioh. 23.) is alwaies: the second not-alwaies. For God when he heareth, often maketh as if he heard not, nay as if he were contrarily minded. Lam. 3.44, Thou hast couered thy self as with a cloud, that our prayer should not passe thorough, that is, thou seemest so in ef­fect. Dauid. How long wilt thou smoake against prayer, &c. open thy eares.

Daniel 10. God made him see, hee heard him a good [Page 191] space after: yet he did heare him from the first request. This then is the state of gods people. But God when hee heares doth make as though hee did not heare, yea vvere turned from them and their praiers in displeasure.

Ob. 7 Seauenthly, true faith fai­leth not: thine doth often faile, and thou art so weak, thou seest thou canst not hould out. And the truth is, Ans. the best faith tried long, will limp a little. Psal. 116.10.11, I said in my feare, All men are liers, &c. 1. Sam. 27.1, And Dauid said in his heart, I shall one day perish by the hand of Saul, &c. Is it not better for me that I saue my selfe in the land of the Phi­listines, &c? And vvee by [Page 192] experience finde, that often through vnbeleefe and im­patiency, vve yeeld the buc­kler, and leaue awhile clas­ping that promise which onely can releeue vs. But the answer is, by learning what it is to haue true faith faile: there is a double failing; one of the grace, another of the worke: now this later, the worke, may cease while faith doth not faile: as Luke 22.32, But I haue praied for thee, that thy faith faile not. Yet compared with the end, Peters confession, vvhich was the worke of faith, fai­led in his mouth, and yet the grace was safe in his heart: for Christ was heard in that hee praied for. So that if the reason he thus framed, That [Page 193] faith which faileth in the worke is a false faith, this is a false sentence. If hee say to mee, Thine faileth in the grace, it is falsly spoken to a true beleeuer, to make his grace extinct when the work faileth: for vve might aswell say a man is dead when hee sleepeth. And for his threat­ning that it shall faile, vvee must remember, that hell gates shall not preuaile. Hee hath praied, &c.

Ob. 8 Eightly, the diuell he will from sense and reason vvea­ken our beleefe: Thus hee kept Sarah in vnbeleef. Gen. 18.12, She laughed, because the thing spoken was against reason. Ans. For answer vvhere­of, vvee must knovve, They are blessed that beleeue and [Page 194] see not, Iohn 20.29. that vve vvalk by faith, not by sight. Againe, Heb. 11.1, Faith is the euidence of things not seene: vvee must therefore shake hands vvith this fol­lovving sense and reason, if vvee vvill make vvay to be­leefe.

Lastly, the divel vvill mu­ster many troubles against vs, and thus labour to shake our faith. Luke 22.31, Hee vvinnovved Peters faith, by bringing him into ieopardy of his life. So vvhen many beleeue, he stirs the tongues of naughty ones to vvhippe them; if God giue leaue, he crosseth them in their sub­stance, and othervvise: not that he plaieth so smal games as to blot their name, or ca­reth [Page 195] for their money; but he shooteth at this, to vnsettle them in the vvay of faith, which they haue entred. But we must resist thus, by getting knowledge, that Christ vvill not let our smoking vveek be put out; that these things shall vvorke to our good, Rom. 8.28. I but vve feele the contrarie, they vvorke so vp­on vs. Ans. He that beateth a torch, seemeth to put out the light for a season, yet it maketh it burne more cleer­ly: the shaking of trees ma­keth them root deeper. Se­condly, by learning the means of holding our faith: vvhich follovv. These are his more violent practises; vvre­sting of our faith from vs: novv his more subtill sleights [Page 196] are, his making vs to presume on outward helps, & withdraw­ing our hearts by them. Thus, 2. Chron. 16.7. he did preuail against Asa: for vvhen hee seeth vs hould the rocke where vve are safe from him, hee vvill set before vs other things, sutable to our cor­rupt natures; knovving, that so much as vve come to leane on these, so much vve come to leaue our GOD. Thus hee houldeth out our Lady, Saint Peter, and Paul, in the Romish Church; and by the creature, vvithdravv­eth the hearts of the people from their Creator. In which and other like practices, the divell is like a Fovvler that hath calls so like the natural notes, that birds come vnto [Page 197] them: so these speake our mother tongue, and haue a note so liking to the reason and sense of vs, that we can­not heare it, but wee are rea­dy to flee vnto it. But wee must preuent this mischiefe by christian caution: the diuells exchange will proue robbe­ry, wee shall change a rocke for a splitted reed, which wil hurt vs in the end. Hee that leaveth his God, forsaketh his mercy. Ionah 2.8, They that wait vpon lying vani­ties, forsake their owne mer­cy. Againe, Ier. 17.5, Cursed is hee that maketh flesh his arme, trusting in any out­ward thing. Secondly, vve must know, that these things cannot do ought for vs, fur­ther then the Lord of Hosts [Page 198] shall command them: he v­seth them at pleasure. The horse and chariot is prepa­red, but victory is from the God of battell: many seeke the face of the Iudge, but iudgement is from the Lord: men rise vp early, but GOD builds the city: we may vse meat and medicine, but God is our life, and length of our daies: and it is seen, the swift hath not the race, the vvise wanteth bread.

Secondly, the diuell will labour to supplant our faith by indirect wayes leading to a re­lease, and seeming to put an end to our euils: for, seeing that vvee are weary in endu­ring, and would fain see rest from troubles, he then will open postern doors, indirect [Page 199] vvaies of deliuerance; like Fowlers, when all is hard frost and snovve, they shew meat, that birds sharply set, may flee on murder. Thus Sarah, Gen. 16.2, And Sarah sayd, Behold novv the Lord hath restrained mee from childe-bearing, I pray thee go-in vnto my maid, it may be that I shall receiue a child by her. Dauid, 1. Sam. 27.1, Is it not better for me that I saue my selfe in the land of the Philistines, &c? Christ, Mat. 4, Command these stones to bee made bread by miracle, novv thou art hun­gry. We must therefore take heed, that vvee often thinke on that in Esay, Hee that be­leeueth, maketh not haste: and consider againe, that the [Page 200] ease of such meanes, is like to a draught of drinke to a hot ague, it maketh the fire burne worse after: your is­sue in this kinde, is but brea­king the iaile which maketh vs subiect to double punish­ment.

Now followeth the fourth consideration, how we may keep our faith against all assaults, & encrease it. First, by expel­ling self-confidence, and vn­beleefe: Secondly, by consi­derations that lead directly to the strengthening of our faith: Thirdly, rules of ei­ther. First, he that will beleeue, must deny all trust in his owne wisdome: for, selfe-confidence is a choak-weed of beleefe. Pro. 3.5, Trust in the Lord with all thy heart, and leane not [Page 201] to thy owne wisedome. We are the circumcision, vvho haue no confidence in the flesh, but reioyce in Christ Iesus. And as we can growe downe, denying our wise­dome and all strength wee can make: so shall faith on our great God growe vp. 2. Wee must strike at vnbeleef, with the sword of the spirit, taking vp our selues for hal­ting, with such like places as these. Heb. 10, Now the iust shall liue by faith: but if any vvithdrawe himselfe, my soule shall haue no pleasure in him. As the murmuring and vnbeleeuing Israelites, who would not beleeue the Lords oath giuen them, that he vvould make them dwell in the temporall Land Cana­an, [Page 202] were accordingly shut out of it: so faithlesse ones, who beleeue not Gods pro­mises, concerning the true Land of Canaan, the heauen­ly kingdome, shall be barred from entring that holy place. See Numb. 14.29.30.31.32. Chewing on such words, will tame the fierce­nesse of vnbeliefe.

Thirdly, wee must consi­der the iniurious effects vvhich this sinne doth to God, and vs. For vnbeliefe giveth God the lie. 1. Ioh. 5.10. Hee that beleeveth not in God, maketh him a lyer: then which, what can bee more reproachfull? and it doth vs all the harme: for nothing could hurt vs, if this were not. Heb. 4 vlt. [Page 203] They could not enter for vnbeleefe, they were a chur­lish lewd people, besides o­ther distempers: but this did them the mischiefe, for it reiecteth the medicines, that would cure vs, taken; and pulleth off Gods plai­sters, which lying on would salue our miseries,: thus purging out this malignant humour, we shall strengthen faith the more commodiously. First, by looking vp to Christ, when vve feel our faith weake, calling him the beginner, the finisher of faith in vs: praying him to encrease our faith, and to helpe our vnbeliefe; thou must giue it, and worke it in me, or I cannot haue it. A fainting bodie will taste [Page 204] something that is cordiall, and restoratiue: and a fain­ting soule must baite it selfe, with looking to Iesus, who is our cordiall, and restora­tiue, and every thing. A­gaine, wee must consider whom we trust, for this will strenghten beleefe: it is not with God as with man, who is better knowen often, then trusted. The mother of our vnbeleefe is, the ignorance of the affectionate know­ledge of God. Psal. 9. Those that knowe thee, will trust in thee: this confirmed Paul in faith, because hee knew him, hee trusted to. 2. Tim. 1.12, For I know whō I haue beleeued, &c. and I knowe that hee is able to keepe that I haue commit­ted [Page 205] vnto him, vntill that day. Now concerning God, two things must be known. First, his power. Secondly, his truth. Rom. 4.21, Being fully assured, that hee which had promised, was able also to doe it. Abraham was thus strengthened. Heb. 11.11. Sarah beleeved, for hee was faithfull that had pro­mised: and for example, I by faith beleeue my spiritu­all liberty in Christ, sanctifi­fication, my life, ioy, &c. How should I support my selfe, when I see nothing but thraldome, and sinne raigning in mee, nothing in me but deadnesse of heart? Answ. Thus: hee that hath spoken this to mee, Holde me, I will set thee free, I wil [Page 206] circūcise thy heart, wash it, purge it, heale it of all rebel­lions: hee that hath spoken it, is God Almighty, that gi­ueth Beeing to all creatures wee see, and that inuisible world of spirits; that calleth the things that are not, as if they were: that if there were no print of these things in mee, can increase them gloriously: and as hee is able, so he is true & faith­full to keep touch, his word being purer then siluer sea­uen times refyned. Thirdly, wee must labour to see the preciousnesse of our faith: and this seene, vvill make vs holde hard, ere vvee part with it. 2. Pet. 1.3, To you vvhich haue obtained like precious faith with vs. A [Page 207] man that hath great charge, his whole state about him, will as soone lose his life as part with his treasure. Now, in marking what it dooth, vvee shall see how precious it is. For what a grace is that, which when vve are buffet­ted vvith Satan, doth make vs to stand? when our wea­pons are beaten on our heads, our prayers lesse com­fortable, when vve are laid along, doth raise vs? vvhen ouer charged with afflicti­on [...], doth still lift our head to Christ our Lord? and ma­keth vs say, hee is ours, wee a [...]e his, fire and water must not diuorce vs. And this for the generall handling of the verse.

Now for the particular. First, from the manner. 1. Aboue all. 2. The fruite or vse of faith: with which you may be able to quench all the fiery darts of the Di­uell. First, then wee heare, that aboue all things wee must labour after faith, our care must bee chiefly about this. 1. Iohn 3.23, This then is his commandement, that wee beleeue in the name of his Sonne Iesus Christ. This is Gods cōmandement where­with wee are charged. For nothing is so glorious to God. Iohn 3.33, It doth giue God a testimoniall, as it were, of his truth, and sea­leth that he is true: and for our selues, the holy Ghost maketh all our riches to [Page 209] come in of it. Iam. 2.5, The poore God hath chosen to bee rich in faith; not onely that faith it selfe is a preci­ous pearle, but because that by faith vvee haue all those vnsearchable riches of Chr. our Lord: and the manner of our deliuerie doth shew vs plainely, what care wee must haue of it. For if wee bidde a seruant buy many things, but aboue all such a thing; hee would gather vvhat hee should bee most carefull in: So heere get o­ther things, but aboue all, faith. Thus Paul, Gal. 2.20, Thus now I liue by the faith, &c. and Heb. 11, All those Saints pleasing God, had this beleefe towardes him. Now then to the dooing [Page 210] of this, wee must labour to fer­ret out our vnbeleefe. Second­ly, to enkindle and renew our dying faith, & encrease it: the first wee shall finde these waies. First, marke how vve are af­f [...]cted to the worde of threatning; vvhether it breed in vs feare, and care­full declining of sinne. If we ye liue after the flesh ye shal d [...]e. If this were beeleeved, vve durst as well take a Bear by the tooth, as give the raines to our corruptions. Who is so hardy as to thrust his finger into the fire? but vve often though vve know nothing, let our selues bee carried vvith lusts through vnbelief [...]. Secondly, let vs marke how vve are aff [...]cted to the promise. We see, be­cause [Page 211] by a civill faith vve be­leeue man, therefore, if vvee haue a mans word, for this that vvas desperate, vvee are glad, wee seeke to get secu­ritie. If vve haue bonds we box them vp; we knowe, vvhen they expire, vvhat to chalenge by vertue of them. Now for the promise of God, which secureth vs of all good temporall, and e­ternall, who enquireth after it, who seeketh it in his hart, vvho reioyceth in it, vvho saith, I look for such a thing, by vertue of such a word, my God hath spoken? which argueth wee are full of vn­beleefe. Thirdly, our resting in mean [...]s, and leaning to them. For, so much as [...]he heart doth rest o [...] t [...]e [...] [Page 212] is by sin withdrawen from the Creator. But how may wee finde this? By marking how it is with vs three waies. First, if wee vsed meanes, as not vsing them, what means soever we had, our fear and trust to God would bee the same as if we vvanted them: For vve would knowe, that further then God did send forth his vvord, they could doe nothing. Secondly, if vvee did our duties, and meanes were vvanting, vvee vvould bee confident; still remembring that of Io­nathan, It is all one with God, to saue with many, or vvith few; with small means, as great. Thirdly, when we haue things vvee vvould thinke little of any meanes; [Page 213] but ascribe all to Gods bles­sing. Now vve do the con­trarie to these: For if vvee haue meanes, vpon them we are secure; as a man is frien­ded, hee hopes to haue his cause ended, though iudge­ment is to come from the Lord: if the Iudge him selfe were made for vs, and if all meanes be at hand, vvee can rest; vvee are so fledge that till something crosse vs, the Lord is not cloven to, and sought to by vs. Againe, if this or that (requisite in our Iudgements) cannot be ob­tained; though we vvere ne­uer so diligent, wee distrust, and suspect the successe, saying, that it cannot proue vvell. And againe, in the third place, when vvee haue [Page 214] things, our affections doe more liuely vvorke on this or that, vvhich fell out (as men speake) more luckily, then on Gods blessing, which is all in all. Which sheweth our secret resting in the creature. Fourthly, our tottering vvhen vv [...] are try­ed; If we did vvalk, trusting on God, vve should be like mount Sion, foure square; men, howsoeuer throwen downe, standing firmely, vvheras the least thing doth vnsettle vs. Shall God offer to passe his vvord, yea giue his Indenture to me, for all good things, shal I not look after it? the points of our hearts still turned to the povver, goodnesse, faithful­nesse of our God, which was [Page 215] and is the matter of our cō ­fidence? If weather faile a­vvhile, men are, as if God vvould quite forget them: if doings doe decay, such a vvorld for taking they haue not known the like: if cros­ses ouertake vs, wee are at our wits ends. He that hath crutches, if hee learne not on them walking, take away his crutches, hee walketh still: but take away a crip­ples crutches, that goeth on them, and hee commeth to the ground presently. So if wee did not like to crip­ples lea [...]e on these things, vve should not be so easily throwen dovvne in their re­moueall: so the impatient breaking off in holding the promise, the double dili­gence [Page 216] and excessiue care. Mat. 6.3, Shall hee not do much more for you, O yee of little faith? The shifts and sinfull courses vvhich men admit to thriue by, all proue, that there is not right faith in vs tovvards God.

Now the cure of this is, by being displeased with our selues, taking vp our soules in this manner; If the King or a great man should threa­ten mee, would I not bee a­fraid, and carefull to decline their wrath? Shall my God threaten me, and I be secure and careless? If I haue a mans word or bond that is of worth I write vpon the mat­ter, as if I had it: Shall I not ioyfully rest in the word, seale and oath of my God? [Page 217] If a man of worth should be asked a pawne, and not cre­dited on his word, he would take it in euill part: What a shame is it, that I will not be­leeue GOD, further then I haue his caution? If I would not trust a man for a few pence, would I trust him for pounds? Cannot I trust God for the things of this life, and do I say truely, that I trust him for life euerla­sting? With such reasoning, a man must make that sinne lothsome to his soule; and then seeing himselfe a masse of vnbeleefe, must look vnto Christ, and call to him, as the authour and finisher of faith, must cry Lord helpe my vnbeleefe, must set the promises before him, and [Page 218] chaine himselfe fast to the meditation of them. Ʋse 1 Seeing then we should giue such di­ligence this way, how are they then to be blamed, that seeke not after it, lying in vnbeleefe? How are others to bee taxed, who, though they haue faith, never awake themselues to lay hould of God? Which the Prophet bewaileth, Esay 64 7, Ʋse 2 There is none that stirreth vp h [...]m­selfe, &c. And it doth teach vs our duty, euen to liue the life of faith in al things, euen in regard of naturall actions and ciuil, to see Christ moue vs in them. In feeding [...] a­bour to hold Chr. by faith, that his spirit may [...]ach vs to eat & drink to his glory, that is, with fear, thākfulnes, [Page 219] sobriety▪ remembring of our duty, which wee are after to performe. If wee goe hither or thither, vvee must doo it by faith, seeing vvee mooue in God, and he is the keeper of our out-goings and in­commings. If vvee sleep, we must not onely consider f [...]mes ascēding which cause; but the promise of God that giueth sleepe to his beloued: yea, vvee must apprehend God as our life, and length of our daies, not resting in temperan [...]s & cōstitutions

The second thing to bee mar­ked, is, the commendations of faith, teaching vs, what fi [...]rce is in faith to keep vs against all assaults of the diuell. Wee are kept by the power of GOD through faith to salvation, [Page 220] 1. Pet. 1.5. This one is as all the rest, and therefore is cal­led our victory, which ouer commeth the world, 1. Iohn 5.4. And it is so mighty, that the powers of hell cannot preuaile against it. Now for the fuller vnderstanding, you must knowe what is meant by fiery darts; secondly, how faith doth extinguish them. It is a borrovved speech from poi­soned darts, vvhich venime and cause fiery heat in the person they enter [...] so all those courses vvhereby Sa­tan sendeth scorching heat into the soule, are noted by them: these are either terrors apprehēding a wrath which is a fire that drinketh the spi­rit, as Iob speaketh. And Paul, 2. Cor. 7.5, Fightings vvith­out, [Page 221] terrors vvithin, vve had no rest; or sinful lusts vvhich hee doth vvreath against vs, vvhich are as fire. Iames 3, fire of hell. Iob 31, Adultery a fire burning to destructi­on; or outvvard calamities and persecutions, vvhich are called heats and fiery trials. Novv faith doth quench these after a double manner, sometime not letting them enter, but doth latch them, that they do fall off vvithout pearcing vs. This Paul, Rom. 7, vvhen the lavv came, savv his cursednes. 2. Cor. 7.2. had invvard terrours, the diuell likewise did buffet him with sinfull suggestions, 2. Cor. 12. Hee had troubles as thick as hailstones, following him, yet this preuail'd not against [Page 222] him, because hee kept the faith. Peter, Luke 22, had the dart stuck in him awhile: but faith did renew repen­tance, and healed him, ma­king the poison of sin a trea­cle. Heb. 11.34, By faith the Saints endured all affliction, yea quenched the fire, yea chose them before release. And wee see by experience, that when the diuell doth lighten about vs with the wilde fire of lusts, tempting vs to them, that when vvee looke to Christ, as who hath dissolued the power of Sa­tan, who hath crucified the power of them, & said, they shall not raigne ouer vs; this doth slake the fire. Againe, whē fears assault vs, coming to peace in Christ, vvee are [Page 223] saued: when troubles come, faith maketh vs liue like the bush in the fire, without bur­ning.

Whrefore this must Vse 1 1. teach vs how wretched their estate is, who beleeue not, vvho haue not their mindes and hearts so vvrought towards Christ, that his spirit hath made them nevv creatures: they that haue not this faith, ly open to all the assaults of the diuell. He that beleeueth not, Gods vvrath is on him, the fiery darts sticke in him.

Vse 2 Secondly, it must teach vs to seek after this: for God thus highly praiseth it, that knovving the vvorth of it, vvee may labour after it. If enemies did besiege vs, were it not vvell vvith him that [Page 224] vvere locked vp in a tovver invincible? so vvhen death and enmity cometh against vs, this faith doth lock vs in Gods faithfulnesse, mercie and povver, that nothing can hurt vs.

Vse 3 That faith hath this effect, is a notable dissvvasiue from euer embracing this popish faith, the vvhich is seuered from all affiance, and vvhich a man may haue (by their ovvne confession) and bee vvounded vvith despair, and bee full of all deadly sinne: their faith therfore is a vvic­ked shield; it is so far from defending vs from all the fie­ry darts of the diuell, that a man may haue it, and bee an incarnate diuell.

Novv follovveth hope: [Page 225] for saluation is here put for hope of it; the thing hoped for, for the hope it selfe. For thus it is construed, 1. Thes. 5.8. First, therefore it may bee asked, What hope this is? Answ. Not only hope of saluation, which shall bee in the last day, but of all tēpo­rall deliuerance from euill. And it may bee described, A certaine expecting to at­taine every thing faith be­leeueth, grounded onely on Gods grace.

The proper work of hope is, to make vs expect: which is to be marked. For, measu­ring the word by our com­mon acception, and di­stinguishing it from the ex­pectance in heauen; it is one ground (amongst o­thers) [Page 226] of the Papists errours, whereas expectation in the life to come differeth not from hope, in that it is cer­taine expectation (Rom. 8.15. Phil. 1.20, I certainely look for & hope) but in this; First, that our expectation heere is grounded in faith, that in sight; this accōpani'd with grief, that without any difficulty. Secondly, it is a certaine expecting not in it selfe, but neuer fayling the party which hopeth [...]. Which must be vnderstood not as if it were certaine in his sense, but in the euēt: the reason is because hope hangeth on faith, which in that it beleeueth is certaine: if the pin be sure, that which hangeth on it cannot fall. [Page 227] Thirdly, the obiect is not strictly eternall life, but all the good things temporall and eternall, which faith be­leeueth. Lastly, the means on which hope leaneth, is here set downe, Gods grace. Trust perfectly (the vvord is hope) on the grace of God in Christ, 1. Pet. 1.13. Not parting stakes, halfe on grace, halfe on workes. A­gaine, hope expecteth so to obtaine as faith beleeueth; but faith beleeueth through the word of promise, not through working, Gal. [...].3. A person so soone as hee is a t [...]ue conuert, hath hope as well as loue, though hee hath no workes as yet: nei­ther can a house be built and a foundation bee layd after­vvard. [Page 228] Besides, if he should die on his conuersion, and being receiued though hee had done no good workes, hee should bee saued accor­ding to hope. And this er­ror hath three things which occasion it. They conceiue that workes are partiall cau­ses of our saluation, with mercy; because the Scrip­tures vse such conditionall speeches, If you mortfie the deedes of the flesh, yee shall liue, &c. But these conditi­ons are spoken to parties al­ready now beleeuing, & are conditions that follow, not causes going before an heire of saluation. If vvee say to our children, Be good chil­dren, ply your bookes, you shall be my heire; who wold [Page 229] gather, that going to school is the cause of inheritance. Secondly, they distinguish not betwixt that which hel­peth hope, and that vvhich erecteth it to hope, frō that on vvhich it dependeth in hoping: but these are farre different. If the stomack be vvell, that neither fumes nor distillations trouble, the eye seeth cleerly: yet the eye doth not depend on the sto­mack, as the means of see­ing: so if the conscience be not surcharged (fume not vp accusations, feares, &c.) the eye of the soule seeth cleerely: vvhich vvee may tearme hope; Yet it doth not depend on the goodnes of the conscience, as the cause why it hopeth. And [Page 230] hence it is, that they abuse Scripture, vvhich shew the cheery hoping of a good conscience, as if they proo­ued, that our hope expect­eth as well by vvorkes as mercy to attaine that wee look for. Thirdly, they con­sider not, that these are such Theologicall vertues, as are appropriated to God, and are no way communicable with the creature. Why you vvill say, loue is so too, yet wee may loue the creature: t [...]ankfulnesse, yet wee may thank the creature. Ans. It may be sayd we loue not absolutely, but in & for God, and after a sort loue God in the creature, as hee loving vs (so farre as his work) lo­ueth himselfe in vs, but the [Page 231] reason is not alike of these: For, therefore wee loue the creature, and giue thankes, because there is in them matters of loue, and thanks­giving; but there is no mat­ter to ground hope on, in the creature. Psal. 108, Giue vs helpe against trouble, for vaine is the helpe of man. Psal. 127, It is in vaine to rise early, &c. Psal. 146.3, There is no help in Princes. Why, may one say; Hath not God put vertue in crea­tures to doe thus, and thus; as in a horse to carry one, in a medicine to heale one? Answ. Hee hath, but yet the exercise of this power, hee keepeth in dependance on himselfe; and cannot be fur­ther, then hee pleaseth to [Page 232] put it forth. For till he who is the Lord of Hoastes bec­ken, send foorth his word, as Psal. 107, and giue them their moouing, they can do nothing. As, I haue power to goe to such a place: yet God maketh me in it to de­pend on his pleasure. Iam. 4, I will doe this, &c. if God will.

Now the vse of this helmet is, first, to strengthen faith; which is the principal, & first thing in the new creature, as the helmet couereth the head of the bodie: but faith, you vvill say, breedeth hope; yet hope is such a daughter, as is a staffe to her aged mo­ther. Secondly, it doth re­pell the battery of our daily distrestes, and impressions [Page 233] of despaire. I had fainted, had I not looked to see the goodnes of the Lord in the Land of the living. For hope that God will send strength, and giue issue, doe so holde vp the chinne that we sinke not in deep waters. For the third thing, the Diuell doth seeke many waies to disfurnish vs of this munition. Ob. 1 First, by putting vs off with hope that will not serue, false, vaine hopes, wicked hopes; such as are the presūptions of many, who by their ho­nest liues, who with saying Lord have mercy on vs, though they lie in igno­rance, and the lust of igno­rance; yet say, they haue good hopes. These are wic­ked hopes, and to hope vp­pon [Page 234] vaine grounds: as on this, that God hath blessed vs, with outward things; that therefore wee are in his fauour: but all our hope must bee brought to this touch stone, Ans. 1. Iohn 3, Hee that hath this hope purgeth himselfe, even as he is pure. Hee that hath true hope to­wards God, will bee carefull to cleanse out all corruption of flesh and spirit, which are displeasing to God. If wee hope to haue any good from man, we vvill be care­full not to incurre his dis­pleasure, doe that which he desireth. Ob. 2 Whosoeuer nou­risheth hopes from God, wil not liue in sinne which God hateth. Secondly, if wee haue hope, the Divell will [Page 235] labour many waies to break it off, by pleading against vs our vnworthinesse. If thy consciende did not tel thee, thou art thus, then mightest thou haue hope, and that by cutting the cable which will make vs loose our an­chor. Answ. Ans. There is double vnworthinesse; one of an e­uill conscience that lieth in some sinne, of which it will not bee reformed: another vnworthinesse of a good conscience, which desireth and endeauoureth to be dis­burthened of sinne, but can­not; and therefore daily re­neweth repentance. Now this vnworthiness doth not take away hope: for God doth make good his promi­ses, not for our sakes, the [Page 236] house of Israell, but for his Names sake. Ezek. 36.32, Bee it knowen vnto you, I doe it not for your sake; the zeale of the Lord of Hostes which hee beareth vs doth it: he leapeth over the moū ­taines of Bether, to come to vs; or if hee stayed on our sufficient dispositions, wee might all bid our hope fare­well. Ob. 4 Fourthly, From delay the Diuell will shake hope. Pro. 13.20, Hope delayed maketh a sicke soule. Ans. But we must knowe, that Gods for­bearance is no quittance. And when these vsurers care not how much their money runs in a rich mans hands; why should we think much to trust our treasure with [Page 237] God? who will pay vse for time hee delayeth. Againe, he doth not foreslack any fit season, but onely waiteth the opportunity: and exam­ples of delayed hopes, yet certainely accomplished at length, may comfort vs. Seauenty yeares, the retur­ning of Gods people from the Babylonish captiuity was reiourned, yet it was fulfilled in the season of it. Ob. 5 Fiftly, from the greatnesse of our miserie. Lam. 3.18, And I sayd, my strength, & my hope is perished from the Lord; remēbring mine affliction, my worm-wood, and my gall. Answ. Answ. Not to bee mooued at present mi­series, wee must first learn wisedome, not to revolue [Page 238] them so much, as to be dis­maied by them. He that will drinke a potion, will not roule euery drop about his mouth; and hee that will goe thorough afflictions, must not demurre too deep­ly vpon them. Thus Paul looked not at things seene, but vnseene. The end of the crosse must bee eyed, or the crosse will not bee endured. Yet wee must not, contra­rily, run vpon foolish light­nesse, that will not let the heart goe into any mour­ning: this is as dangerous a worke, as despaire it selfe. 2. We must remember that hope shewes it selfe, when things are hopelesse. Abra­ham hoped against hope. Iob 13.13, If hee kill mee, yet [Page 239] vvill I trust in him. Thirdly, vvhen things presse vs most, vvee are neerest our deliue­rance: Quum duplicantur la­teres, venit Moses.

Sixtly, hopes haue misca­ried, Ob. 6 and therefore are not to be trusted to. Phil. 1.25. And these all through faith obtai­ned a good report, and re­ceiued not the promise, Heb. 11. To the first, first we may thus answer: Ans. reiecting the Papists opinion, that it was humane credulity, not chri­stian hope, we may say, that in some sort it was fulfilled, though he neuer was freed: for, God did in his first audi­ence giue him deliuerance frō Nero for a season, where­in hee might haue beene be­neficiall to the Philippians.

Secondly, hope is twofould: of things heauenly, or things earthly; now the later may misse of vs, and yet hope re­maineth certaine, because hope so looketh for them, as faith laieth hold of them: now faith doth not appre­hend them absolutely, but so far forth as they shall bee good for vs. For, that place in the Hebrews proueth, that all things beleeued and ho­ped for, are not presently re­ceiued vpon death. It fol­loweth not therefore, that they are frustrate: we dying shall not presently haue the things promised concer­ning the resurrection of the body, yet our faith & hope cannot mis-carry in it. Now fourthly the meanes, whereby [Page 241] wee may strengthen our hope. First, to consider the nature of it, and the promise annex­ed to it; It maketh not asha­med, it shall bee reioycing. Pro. 12.18, The hope of the righteous shall bee gladnes. 2 Secondly, the work of it for the present: it doth refresh vs, and renew our strength. Esay 40. vlt. But they that wait on the Lord, shall re­new their strength, they shall lift vp their wings as the Ea­gle, they shall run and not bee weary, they shall walke and not faint: if this spirit of hope bee in vs, vvee like a blowen bladder sinke not in our distresses; if this bee downe, wee hang the wing: and daily vse of it should make vs studiously maintain [Page 242] and increase it. Thirdly, to thinke how we do in earth­ly things: vvee will wait vp­on things vncertaine, dead mens shooes, attend persons early & late for a good issue in some suit, buy reuersions, and respect them, though neuer like to fal in our time. Who is great like our God? Shall wee not attend his lea­sure? What is precious like grace? Shall wee not vvait on it? Thus Iames, 5.7, from that the husbandman doth in earthly things, doth teach vs our duty of patient expe­cting things heauēly. Fourthly, it will confirme vs to re­member experiences fore­passed, the presidents of good hope, how God hath made those partakers of [Page 243] their hopes, whom hee see­med to haue put out of his sight; Dauid: his people in Babylon, &c. So to thinke how sweet they shall bee to vs when they come. Hope vvhen it cometh is a tree of life, Pro. 13.12.

Doct. Now then the doctrine of this is, that Christians, by the grace of hope, must streng­then themselues in their conflic­ting daies. If wee want good things spirituall, wee must walk by hope; looking to him, who hath said, we shall want nothing that is good. If in aduersity, we must hope to haue a good issue out of it, our liues must bee passed in looking for our full deli­uerance which shall bee re­uealed in the last time. Thus, [Page 244] Psal. 123, our eies are to thee as the eies of a hand-maid to her mistresse, till thou shevv mercy on vs. Luke 2.25. Si­meon was a iust man, looking for the consolation of Isra­el. Thus Paul in his crosses had this hope. Phil. 3.20, But our conuersation is in hea­uen, whence wee looke for the Sauiour, &c. he conuer­sed, looking for his euerla­sting glory. This is our an­chor: without it our liues would bee tossed with the billowes and surges of our manifould temptations; es­pecially vve must remember to vvaigh this anchor in a safe road: for the Papists cast it on the sands, euen on their ovvne vvorthinesse, vvhich maketh their head peece as [Page 245] strong as a helmet of brown paper. Ʋse 1 But (alas) vvee are naked christians: vvhen vve are in trouble, vvee are rea­dy to vvish our selues dead, hopelesse voices passe from vs, vvee neuer look to see it othervvise, and our corne (as vvee say) is shaken vvith euery vvinde for vvant of this supporter. Ʋse 2 Wee must be exhorted on the contrary to wait on God: if in troubles, for the issue; if in want, for supply; if he be absent, when hee shall returne. This hope is a Dormant with vs, we do not looke vp the practice of it: if wee send a Letter, vvee looke till wee receiue an an­swer: vvee can say, I should heare from such a place, &c. Who looketh till God retur­neth [Page 246] an answer of his mind which he hath often sent to him by praier? If one saith, I will bee vvith you to help you, or doo this or that for you, vvee looke hee should keepe touch accordingly: if one send vs vvord hee vvill bee vvith vs, vvee looke and prepare till he commeth: but if GOD speake, who doth vvait? though he forewarne vs of his coming, vvho doth attend? Wee vvould be loth to tell an vntruth, &c. but these great things, of negle­cting faith and hope, vvee make no consciēce of: when Mint and Cummin must bee giuen, the great things of the lavv must not be forgot­ten.

Novv follovvs the svvord [Page 247] of the spirit; so cald because it is put in our hands, and made mighty through the vvorke of this spirit. First, 1 that which is heere vnderstood by the word of God, is, whatso­euer out of the written word we haue by reading and hearing, or what God doth teach vs by ex­perience, agreeable with that which is in the word written. 2 Secondly, for the vse, it is ei­ther defensiue, vvarding the blovves vvhich Satan doth reach vs (as Christ vsed, Mat 4.) or offensiue, it doth strike dovvn the darknes & povver of sinne vs. 3 Thirdly, the diuell doth keep men from this sword by excuses, they are not book-learned, haue not lea­sure as others, to looke into such matters, vvhy may not [Page 248] men bee saued vvithout knovving the vvord? Quest. Ans. Ans. Search the Scriptures: for in them yee think to haue eter­nall life, Iohn 5.39. Againe, first seek Gods kingdome, & the righteousnes thereof, &c. Mat. 6. No seed sovven, there can be no harvest; no vvord, vvhich is the immor­tall seed, there can be no be­getting to God. If vve haue the vvord vvith vs, first hee will impugne it by suggestions, thus;Ob. Hovv canst thou tell this is the vvord of God: it is not his vvord. Ans. Ans. 1 We must remooue these things vvhich are sparkes of Athe­isme in vs; First, by taking to heart the grosse Atheisme and vnbeleefe of our hearts, and seeking to be purged of [Page 249] it. 2 Secondly, by crying for the eye salue of the spirit of illumination. 3 Thirdly, by obeying that wee knowe, which doth open the door of the heart wide, for the holy Ghost to enter, which doth ascertain euery thing. Secondly, from want of ef­fect in vs. Hee wil make light of it. Obiect. Ob. 2 Men say, Men say, this is so effectuall, so com­fortable: but what sweetnes, what power, what terrour doest thou finde, in the pro­mises or threatnings of it? And who are worse then they that liue vnder it?

Ans. Ans. We must distinguish, from that the word doth of it owne nature, and that which the corruption of men workes, taking occasi­on [Page 250] by the word. Againe, the Physitions intemperancy will not make the prescript of dyet lesse regarded. But for our owne want of fee­ling; wee must know when we are so, it is not for any lack in the word, but tho­rough our owne default: when the tongue is in losse of taste through choler, giue it neuer so good meate and drinkes, all is bitter; yet it is not in the meates, but in the taste. Ob. 3 Thirdly, the Di­uell doth by multiplicities of interpretation make som call the word in question. Answ. Ans. Diuersity of glosse doth not take away the vni­forme meaning of the Text, and certainty of knowledge in it. If twenty foure Law­yers [Page 251] should demurre vpon some case; though they had twelue diuers interpretati­ons, it doth not take away certainty in the Lawe. A­gaine, this is a rotten bleat, not of Christs sheep, How should we knowe the meaning of the Scriptures? Ioh. 10. His sheepe heare his voyce. God hath promised we shal be all taught of him, Ob. 4 Fourthly, the Diuell will steale away the word from vs, for hee is light fingred. Mat. 13.19, Then com­meth the euill one & catch­eth &c. There is an exam­ple in the Apostles, out of whose hearts hee did steale the word of Christs resurre­ction, so plainely foretolde them. And wee see in Ser­mons, [Page 252] some remember not two sentences, at the end of the week, not one: cares, businesses, pleasures, &c. a­gainst w^ch we must be armd, with remembring of Christs admonition,Luk. 8 18 Take heede how yee heare. It is dange­rous meddling with edge-tools: Blessed are those that heare the word of God and keepe it. Heb. 15, To day if yee wil heare his voyce, &c. The danger of not keeping the word and bringing forth fruit, is set forth, by the ground drinking in the showers; & fruitlesse, which is neare vnto cursing. Heb. 6.8. And to this purpose marke the fourth thing: How wee may doe that the word may be held of vs. Wee [Page 253] must aboue all things keepe our hearts: for they are the ves­sels in which the word must be stored; if the vessell leak, or be not sweet, the liquor runneth out, or smelleth of the caske: If the heart bee vnbeleeuing, giuen to lust, couetousnesse, voluptuous­nesse, the word will runne out, or be smothred, or per­uerted. Therefore Dauid prayeth, Encline my heart to thy testimonies, and not to couetousnesse: these two cannot stand together. Se­condly, wee must labour to see how precious the word is. Psal. 119 103. Dauid found it more sweet thē the hony combe, more pre­cious then golde or siluer: therefore hee held it so con­stantly. I am like a bottle in [Page 254] the smoake; yet I forget not thy commandements.

3 Thirdly, wee must cry to God, to giue vs that faithfull remembrancer: the which may call things wee knowe to our minde, in the time of our need.Ioh. 14.26 It is sayd whē the Apostles receiued the Spirit, then they remembred &c. Without the helpe of Gods spirit wee should bee like A­gar, ready to die for thirst, though the fountaine were by vs. 4 Fourthly, vve must lay vppe [...] the word safe; as we coffer iewels: to which three things are necessarie. First, musing & considering with­in our selues of it. Luke 2.19, Mary kept all these say­ings, and pondred them in her heart. 2 Secondly, spea­king [Page 255] of it, Deuter. 6.7, And thou shalt reherse them con­tinually vnto thy children; not that vve must talk light­ly, vvith hearts vntuned, but either with hearts prepared, or else with a holy purpose, to provoke our dull hearts by the words of our mouths: for though words com from the heart, yet they helpe the grace in the heart: as appa­rel is first warmed by the bo­dy, afterwards giueth and fostereth heat in the body: such holy communication will make vs ready in the knowledge of it. Thirdly, 3 one that will haue it sure, must not only knowe it, and haue it in his memory, for if hee goe no further it vvill putrefie & com to nothing; [Page 256] but must affect it, that vvee may say so loue I thy sta­tutes. 2. Thess. Because they receiued not the truth in loue, therefore they did not hould to it. Psal. 119.122, I reioiced at thy testimonies as if I had found great spoils.

Doct. Now the things to bee marked are two: First, that all of vs must strengthen our selues, by getting the knowledge of Gods word. The svvord is not more necessary for the souldier,Examples. then this for vs. Thus ChristChrist. plaied his pri­ses with it in the tēptation, Mat. 4. Iob Iob. 23.12, Neither haue I departed from the commandements of his lips, and I haue esteemed the words of his mouth, more [Page 257] then mine appointed food. Psal. 119.11,Dauid. I haue hid thy promise in my heart, that I might not offend against thee. Such as haue enemies, doe not walk but hauing their swordes girt to them: wee cannot repell wicked suggestions, strike downe our own corruptions, with­out the help of the svvord, and knowledge of Gods pure word.

Vse 1 Which doth first let vs see the leudnes of the Pa­pists: for first as they giue vs a vvicker shield, and paper helmet, so they giue vs a lea­den svvord, an vnwritten vvord▪ the vvord of men, as well as of God, the mixture doth marre the metall: but [Page 258] aboue al, heerin they sin, that they let not Christians indif­ferently haue the word of God in their mother-tōgue; vsing against Christians the like hostility that the Phili­stims vsed against Israel, they tooke away the smiths and weapons of Israel. And mark it: for, this taking the word from Gods people, is an an­tichristian practice. If a man should transport our armour, and so dis-furnish the Realme, it would not serue the sub­iects in time of need, vvee would count him no friend to the State.

Vse 2 Secondly, it doth conuince Christians that are carelesse of the word of GOD: or if they haue the knowledge of it, [Page 259] they vse it as our gentility wear their weapons, to shew the gilded pummels and veluet scabberds, rather then otherwise: so the word which is a spirituall sword, many do discourse of it for ostentation, rather then to ward off wick [...]d suggestions, or hew downe their owne corrupti­ons with it.

Vse 3 Lastly, wee must bee exhor­ted to get the knowledge of the word, and hould it fast. Pro. 2.1, My sonne, if thou wilt re­ceiue my words, and hide my commandements vvith­in thee, verse 5, then shalt thou vnderstand the feare of the Lord, & find the knovv­ledge of God. Let the vvord of God dvvell in you richly in all vvisdome, teaching & [Page 260] admonishing one another, Col. 3.16. Wee should euer haue this word in our harts and mouthes: it is no small disadvantage for a man to be vvithout a vveapon in the midst of his enemies.

Doct. Secondly, this doth teach vs, what word it is which the spirit of God doth accompany, and make mighty in the consci­ence: it is the word of God, Esay 49. vlt. 2. Cor. 3.8, Hovv shall not the ministration of the spirit be much more glo­rious? Ier. 23.22. & 29, But if they had stood in my coū ­sell, and declared my words to my people, then they should haue turned them from their euill vvay. And in regard that it is thus ac­companied, [Page 261] it is heer and in Esay 48.2. Heb. 4.12, called a two edged svvord, of so great efficacy, that vvee may see the Apostles, vvho beeing but fishermen, yet hauing this vvord in their mouthes, did cast dovvne all the vvis­dome of the vvorld that resi­sted them. And vvee see in that Nicene Councel,Euseb. lib. 10. cap. 3. vvhen all the Doctours could not silence an acute Heretick, a simple man vnlearned in comparison, bringing out the simple testimony of this vvord, did subdue him, and convince him, so that hee had not ought to ansvver.

Ʋse 1 Which should teach vs, as vvee vvould haue the spirit effectuall vvith vs, to keepe [Page 262] to the pure vvord, these cleer fountaines of Israel; not to affect the depths of humane curiosity: for, the spirit blovves not in these voices. Euery sound is not musick; nor euery such sermon prea­ching.

Ʋse 2 And it shevveth people vvhat they should desire: to heare the vvord of God, by vvhich the spirit doth work in them; not to applaud strange fire: vvhich men do through ignorance, vvhich is the mother of admiration; and through indiscretion, vvhich maketh them they cannot discerne betvveene Aarons bells, betvveene the siluer Trumpet of the San­ctuary, and such tinkling [Page 263] Cymbals.

Ob. 1 Fourthly, from translati­ons, obiections are made: First, your Bibles are not such as haue infallible truth, but are the labour of men, and erre heer and there: that vvhich is the vvork of man, and subiect to error, is not Gods vvord.

Ans. Ans. 1. Our Bibles are not so infallible as the first copies vvere (for in them not onely the matter, but manner of vvriting, the [...] vvas [...]; both in­fallible) and are such as (for matter) into vvhich may creep some errour; and for phrase of speech, some dis­senting from the truth of the originall. Ans. 2. The vvord [Page 264] translated, though subiect to error, is Gods word, and begetteth, and encreaseth faith, not so farre forth as man through frailty erreth; but as he is assisted through speaking and translating, to write the truth.

The Papists say, there must bee infallibility in God reuealing, and the Church propounding, to begette faith: but this is false; for faith commeth by the hea­ring of the word of God, from the mouth of a parti­cular Minister, who by all confession is subiect to er­ror. Ob 2 Obiect. But if we erre in some things, how can wee beleeue any thing? they may as wel erre in all? Ans It [Page 265] cannot be: because as God doth immediately and infal­libly assist them, that they cannot erre at all; so wee knowe hee is in some mea­sure with them, that they cannot altogether erre. These grounds laide, it is easie to answere. Secondly, If it be obiected, the word you preach and heare, tran­slated and read, is subiect to error. Gods word is not subiect to error, ergo, the word yee heare and reade is not Gods word. Answ. The proposition if generall, it is false: but it is particular, & so concludes particularly; else it is false, and the con­clusion false, Obiect. Ob. 3 A word that may erre cannot beget [Page 266] faith: your word may. Ans. Ans. The first is false, vnlesse conceiued with limitation, thus: A word that erreth cannot beget faith, so farre forth as it erreth. I thought good not to propound this obiection, because I would not teach men to finde a hole in their Bibles, lest their corruption should take further holde by it, then their grace would ouer come. Yet the frequent au­dacious practice of Mini­sters, in correcting the trans­lations which walke in our Lands, doth make it neces­sarie, that the truth of this point should for the dili­gent reader bee vnfolded; who will not take offence [Page 267] at the weakenesse of man, but extoll the power of God; which doth put forth it selfe in the midst of hu­mane fraylties.

Now followeth the se­cond thing, in which the particular strengthning of our selues doth stand: and that is a matter of fact. The exercise of prayer. The for­mer things doo present be­fore vs, men clad in gliste­ring furniture, from top to toe: And this doth shewe vnto vs the muster of such glorious spirituall forces.

In this eighteenth verse, and the two following, are set downe three things concer­ning prayer. First, the dutie it selfe; Pray alwaies, with [Page 268] all manner of prayer, &c. 2 Secondly, the manner, part­ly from a vertue that must accompanie it: and partly from a property of perseue­rance. 3 Thirdly, the obiect or parties set downe ge­nerally in this verse; parti­cularly in the verse follow­ing. This is the summe of the verse.

The dutie hath his am­plification from the genera­lity of it [with all prayer] which is all the kindes of prayer, which are opened, 1. Tim. 2.1, I exhort there­fore, &c. First, deprecatiue, or prayers, that aske remoo­ueall of euils. 2. Petitions, or wishes, of good things. 3. Interc [...]ssion, for others. 4. [Page 269] Thankesgiuing. Secondly, the dutie is set downe for cir­cumstance of time [alwaies] which doth not note that wee should bee daily, or vn­cessantly occupied in praier; but that ever and anon, in fit opportunities, we should betake our selues to prayer. Wee haue else-where the same manner of phrase. 1. Thes. 5.16, Reioyce alwaies, not that wee should bee like Democritus alwaies laugh­ing; but when occasion is offered, shewe that reioy­cing; as otherwhiles, wee must weepe with them that weepe. The like phrase, 2. Samu [...]l. 9.7. Mephibosheth did alwaies eate bread at D [...]uids table: that is, dayly [Page 270] at the houres of eating, hee did remaine at the Kings board. Thirdly, in the spi­rit: signifying the fountain, whence it must spring; from our spirits, mooued by the spirit of God, which is the inditer of prayer. These are opened, as having in them some difficulty. Now to re­turne: 1 First, to the generall handling of this 18. verse. Secondly, to the particular. Prayer is an opening of the heart to God, in making re­quests and offering thankes thorough Christ. For the nature of it is nothing but a moti­on of the soule in desire and thankesgiuing: called the lifting vp of, or the rearing vp of the soule.

2 The vse of it is not to sa­tisfie, or merit. Beggers pay no debts, but confesse insuffici­ency. Dan. 9.5, It pleadeth all guilty, and vnworthiness: and how can hee demerit with prayer, that cannot re­quite ought hee hath recei­ued? Wee are lesse then the least of his mercies: as Da­uid, Psalm. 116.12, What shall I giue the Lord for all his benefits vnto mee? The vse of it may bee branched out. In regarde of God: It doth glorifie him, by acknow­ledging him the father of lights, the fountaine of all good wee haue and would haue. In regarde of men, the helping of them thorough loue, by being futers at the [Page 272] throne of grace for them through Christ.

Secondly, in regard of our selues, the vse is manifold: but heere those vses of prayer are most pertinent, which doe re­spect the warfare wee haue in hand. First, it doth make vs winne the day without striking a stroake: For it keepeth the Diuell out, that hee cannot haue leaue to throwe a dart against vs. Matth. 26.41, Pray that yee enter not in­to temptation. Luke 21.36, Pray that you may escape these things, that shall come to passe, and that you may stand before the Sonne of man. 2 Secondly, it doth get vs supply of strength, if vvee come to the encounter. For, [Page 273] Exod. 17.11. Moses prayer was stronger then Iehosuahs sword. Pray, and the peace of God shall like a watch-tower k [...]epe your hearts. Looke how Captaines figh­ting abroad for their Coun­trey, send their Letters, and so haue men, munition, vi­ctuals, mony, &c. So pray­er is the messenger of a faith­full soule, and fetcheth euery thing from God.

3 Thirdly, Prayer doth strengthen vs in faith and hope. For, look as if we commune often, and familiarly with a man, wee haue more con­fidence towardes him: so If wee by often prayer, speak with our God, it doth im­bolden vs, and breed more [Page 274] liberty and confidence to­wards him, then if we were estranged. 4 4. Prayer getteth all our other armour fitted a­bout vs; we being not able to buckle it on, further thē our heauenly father doth helpe vs on with it.

Now for the third thing, 3 How the Diuell doth labour to weaken vs in the performance of this dutie. Ob. 1 First, from this, that prayers doe not alwaies speed, and therefore are in vaine. 2. Cor. 12.8, For this I besought the Lord thrice; yet hee missed of that hee sought: much more, we in temporal things. Ans. Ans. That is not in vaine, which doth n [...]t alwaies get the thing wee would haue: about which wee must [Page 275] learne three things. 1 First, that prayer often doth obtaine what wee would: as Moses, for victory, and had it: Hanna for a sonne, and had him. 2 Secondly, when it doth not obtaine the things themselues, it gets somthing that may be worth our see­king: as, though it doth not quite remooue evils, yet it preuaileth so farre, as to haue mercy mingled with iudgement; our evills as­swaged. Though wee get not the things wee wish, it getteth some grace proportionable: as in Paul, 2. Cor. 12. My grace is suf­ficient for thee. Thirdly, 3 though it get not deliue­rance, ad voluntatem, yet [Page 276] it alwaies procures issue ad salutem.

Ob. 2 Secondly, from this that praiers are needlesse. Esay 65.24, Yea, before they call I vvill ansvver, and vvhilest [...]hey speak I vvill heare. And Iohn 16.24. Henceforth you shall ask mee nothing. Ans. Ans. The later is but a doubt from the phrase of speech: for, asking there is questio­ning, as they had done be­fore; vvhich they should not need to doo vvhen they had the spirit to lead them into all truth: for the other it fol­lovveth not, God is ready to forgiue vs, therfore we need not aske: for although it is not needful to stirre vp mer­cy in him vvho is the bovv­els [Page 277] of mercy, or to informe him vvho is the searcher of hearts, yet they are necessary as meanes vvhich God vvill haue vsed, that vvee may re­ceiue the things vvhich hee of free mercy giueth. Gen. 25 21, Isaac knevv he should haue seed before, yet he pray­ed. Elias knevv, and had told Ahab, God would certainly giue raine: yet both prayed, and they are meanes to pre­pare vs holily to enioy the things receiued. The crea­ture is sanctified by prayer: for things receiued by pray­er encrease our loue to God, our thankefulnes. Psal. 116, What shal I render vnto the Lord, for all his benefites: maketh vs ready to part [Page 278] with them for Gods glory.

Ob. 3 Thirdly, from our vnwor­thinesse. God heareth not sin­ners. Iohn 9.31. And also if I regard wickednesse, the Lord will not heare mee. Answ. Ans. There are repenting and vnrepenting sinners: the later kinde of sinners, nay, their very prayers are an abhominatiō, when they loue to liue in some sin, and hate to bee reformed. The other God heareth.

Ob. 4 Fourthly, God heareth not such as doubt of his mercy. Iam. 1.5. Ans. Ans. There is a raigning vnbeleefe; and there is a doubting, and vnbeliefe which is a weaknesse left in the Saints, for their exer­cise. The first is in heathens [Page 279] and vnbeleeuers: the later, which is a doubting which is in a soule that would be rid of it, and prayer by faith fights against it, doth not hinder vs from being heard. Marke 9.22, But if thou canst doe any thing help vs. Mat. 14.31, Oh thou of little faith, wherefore didst thou doubt?

Ob. 5 Fiftly, From our long as­king and not receiuing. It is in vaine for him to pray that as­keth and receiueth not. Ans. Ans. First, we must examine whe­ther our continuing in som lust, doe not hinder the ef­fect of our prayer. Iames 4.3, Yee aske and haue not, because ye aske amisse. 2 Wee must knowe that God [Page 280] doth deferre vs, to try how we will perseuere in prayer; as a friend when hee mea­neth to doe this or that, doth detract it at the first, to see if the other will impor­tune him. 3 Thirdly, that we may knowe the worth of things, and haue our ioy doubled in receiuing them. 4 Fourthly, It is a token God will giue vs more aboun­dantly, the longer hee doth holde vs in request: the wi­der one openeth any thing, it is a token vvee meane to put the more in. It is not in vaine therefore to aske, though wee be not present­ly answered; seeing God doth on so good occasions, delay vs in our suits. And [Page 281] let vs be sure of this, that he that bottleth vp our teares, files vp our prayers, putting them on record before him. Mal. 3.16, Then spake they that feared the Lord, euery one to his neighbour, & the Lord harkened and heard it, and a booke of remem­brance was written before him, for them that feared the Lord, and that thought vpon his name. Ob. 6 Sixtly, the Diuell by tempting vs to sinne, and distempering of vs in the course of prayer. 1. Pet. 3.7, Likewise, yee husbands dwell with your wiues, as men of knowledge, giving honour vnto the woman, as vnto the weaker vessell, e­uen as they which are heirs [Page 282] together of the grace of life, that your prayers be not in­terrupted. For, when the conscience is defiled, wee are so pricked in the foote, that we cannot goe to God in prayer; and are not able comfortably to discharge it: wee either neglect them, or profane Gods name, in ru­shing vpon them: we must therefore take heede of sin, as wee would with comfort return to prayers. But here is a question. Quest. I haue beene o­uertaken with infirmitie, the time of prayer draweth on, what shall I doe? Answ. Ans. First, thou must not neglect it, for this is to heap one sinne vpon another. Mat. 5.24, Leaue there thine offering [Page 283] before the Altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. 2 Se­condly, thou must not when thou hast offended God rush boldly on him. Exod. 33.10, They worshipped e­uery man a farre off, in the door of his tent: but Num. 12.14. There is a worthy example, If a mans parent should be so offended, as to spet on him; durst hee ap­peare before him for seauen dayes? And shall wee bee so bolde, hauing offended the father of spirits, presently to come into his sight? 3 In the third place, a man must gather himselfe together, & let his heart smite him in [Page 284] that hee hath done, the ra­ther to think what streights hee hath brought himselfe vnto, either in neglecting his dutie, or profaning the name of his God. If the par­tie bee at hand (as the man and wife) let there bee mu­tuall confession; if other­wise, let there be a purpose of it: and hauing this pur­pose, and being in any mea­sure touched, though no­thing so well as wee wish, and were meet; wee may come to God, and he will ac­cept vs, and heale vs. 2. Chron. 33.19, And his pray­er, and how God was intrea­ted of him, &c. Seauenthly, Ob. 7 The Diuell will labour to pre­uent vs, and breake vs off in [Page 285] this dutie, by distractions; this thing, and that, calling vs a­way, by difficulties in the while of prayer: such mists of darknesse, such swarmes of wandering idle thoghts, cōming before our mindes, that wee are much discom­forted. Answ. Ans. Wee must be resolute against distractions. First seeeke the kingdom of God, &c. Mat. 6.33. If wee promise at this or that houre, to meet a man when the Clock smiteth, whoso­euer wee are with, wee craue pardon; wee are to goe. Make not more bolde with God then you would with man. For the second we must en­quire whether letting loose our hearts all day, doe not [Page 286] cause this vnfitness at night: and if it be so, we must help the matter with watchful­nesse. 2 Secondly, wee must knowe that the Saints haue felt both these things, dark­nesse, and wandrings. For there is a double wandering of the minde: one is of care­lesnesse and contempt, such as is in many in the Church, that pray, and their mindes are a wool-gathering; they say Amen, but know not to what. There is another wandering of the minde, which is through infirmity: it being felt, is grieuous to vs, though we cannot o­uercome it. 3 Thirdly, this is a rule, We must not cease to doe any commandment [Page 287] because of our imperfection in dooing it. And to streng­then vs euery vvay, Let vs come to the fourth consideration, how to strengthen our selues, that we may cōstantly cary forth this duty: 1 First, to consider that this is a commandemēt, and that necessity doth lie vpon vs. 2 Secondly, to consi­der the promise of God, Ask and yee shall haue, seek, &c. 3 Thirdly, to muse often on the stile of God. Psal. 65.2, Hee is a God that heareth praier: looke the vvhole Psalme. If Princes will not lose any part of their Royall Title, God vvill maintaine his.

Fourthly, to consider, it is our selues that gaine by [Page 288] praier: and if we lay it down, wee shall haue the losse of it. Iob 35.7, If thou be righte­ous, what giuest thou vnto him, &c? Yea, we must be so far from beeing offended at Gods not answering at our want of comfort and li­berty, that wee must hould euen this, such a prerogatiue as wee are vnworthy of. 1. Chron. 22.14, What am I or my people that we should offer thus? what are we that wee should speake to God, or haue accesse to the high­est Maiesty?

5 Fiftly, to consider against all wants, that wee are accep­ted, according to that vvee haue when there is a ready minde, 2. Cor. 8.12. Hee [Page 289] spares vs as a father doth his children, Mal. 3.17. They will heare with delight the lisping and stāmering voice of their children: yea, be­cause the soule is sicke, the seruice is twice welcome. If a sicke childe reach vs vp a thing, wee count it more then to send another of la­borious arrands.

6 Lastly, from all wants and discouragements, labour to see that thou canst not pray, if God by his spirit help thee not: the more thou comest to bee poore in spirit, the more freedom and strength thou shalt haue in perfor­ming thy duty.

Now thus we see in gene­rall, that Christians must by [Page 290] this exercise of prayer streng­then themselues. Doct. Euery where wee haue precepts, Call on mee in the time of trouble, &c. Psal. 50.15. And prece­dents: Dauid, Asa, Iehosa­phat, Hezechiah, when the armies of the Heathen did assaile them, by prayer pre­uailed against them. This is the refuge of the Saints in all troubles. The Name of the Lord is a tower of defence, Psal. 18.10. This is that iust mans practice, Psal. 32. the whole Psalme.

Vse. Which doth rebuke such Christians as vse not them­selues to prayer. It is with vs as in the time of Esay. 60.7, And there is none that cal­leth vpon thy name, neither [Page 291] that stirreth vp himselfe to take hould on thee. And as with the Disciples, Iohn 16.24, Hitherto haue yee asked nothing in my Name. We haue all things so cast vpon vs, that wee vse not prayer: but take heed; for the Lord will draw back his hand, and rather strip you that are his owne of all, then leese his honour. Hos. 5, I will go and returne to my place, till they acknowledge their fault, and seeke mee: in their affliction they will seeke mee diligent­ly. If wee will not seek him, hee will make vs cry after him: therfore do not (what­soeuer condition you are of) shift it off. Wiues thinke the husband must doo it: but his [Page 292] neglect will not discharge thy duty. Seruants thinke if their masters vse none, they are boūd to none. Why should we need motiues to this? 1 If we might bee familiarly admit­ted to the Kings presence, vvee would easily accept it: in faithfull praier thou maist commune with God. Again, 2 how worthy are we to misse good things, that will not open our mouths for them? Spare to speak [...] (vvee say) and spare to speed. When GOD biddeth vs aske and haue, hovv vnthankfull and vn­vvorthy vvretches are vvee, that neglect such kindnesse, and vvill not prooue him that is so gracious? 3 Againe, there is no duty so accepta­ble [Page 293] to God: for that prayer is to grace, as povvning is to svveete spices; it maketh grace, as faith, reuerence, po­uerty of spirit, thankfulnes, &c. cast a fragrant smell, as vvhich (indeed) is nothing but the chafing of them.

Secondly, vvee see, Doct. that day by day, when it shall bee most fitting our condition and occasion, wee must returne to this duty, Pray alvvaies. That vvee are said to doo conti­nually, vvhich vvee are said to doo at fit times daily, as Numb. 28, That vvas a con­tinuall sacrifice vvhich vvas daily offred, morning and e­uening only. And that we are daily to take vp this exercise, it appeareth by Dauid, Ps. 55. [Page 294] 17, Euening and morning and noone, vvill I pray and make a noise, and hee shall heare my voice. Dan. 6.10, He kneeled vpon his knees three times a day, and praid and praised his God, as hee had done aforetimes. Se­condly, 2 by Christs instructi­on, vvho vvould haue vs begge euery day the things that belong to this tempo­rall life: 1 much more to the spirituall. And by many rea­sons, as first our decay of grace vvhen it is not renevved, or sundry vvants and nevv ap­pearances of euil vvhich dai­ly shevv themselues, before not discouered, vvhich must bee supplied by praier; as the decay daily of bodily strēgth [Page 295] by sustentation. Secondly, 2 the daily malice of Satan a­gainst vs. Thirdly, 3 the bene­fit of daily prayer, it is as a hedge to vs. When we haue brought our selues to this custome (it beeing vvith the soule as vvith the body) it vvill not goe quietly vvith­out that to vvhich it is accu­stomed.

Vse. First therefore from the right vnderstanding this phrase, vve see it doth not enioyne vs those canonicall hovvers: for besides that their institution vvas not knovven in the Apostles time, this precept tieth all Christians; vvhereas their hovvers of praier bind their clergie onely, vvho of office [Page 296] are to pray, and there dis­course that way, would haue these things marked; that wee doe not deny that the Church hath liberty to ap­poin [...] houres, with caution of edification. 1 But the first erre in this, that they make lawes for all times, of some example, which particular men did freely vpon some occasion extraordinay. 2 2. That they multiply their fo­ria's, and houres abundant­ly, aboue that the Church of God can attend vnto, yea contrary to Gods instituti­on; who hath, that we might keepe his worshippe on the Sabbath, giuen vs six dayes. 3 3. That they make them publike prayers of the Chur. [Page 297] which are performed by the Clergie; wheras the Cler­gie are not the Church, but the ministers with the peo­ple to whom it is ministred.

Vse 2 Secondly, this doth con­uince many, who think that time lost that is deuoted to prayer, who thinke it is e­nough to pray at Church; as if Gods publike seruice did iustle forth the pri­uate. Many, who by fittes sometime will pray, leauing off another while. Many, who though they pray in euening with their houses, yet in the morning euery man must bee for him selfe, and God for them all: but wee must pray alwaies, eue­ning and morning, day by [Page 298] day; it is most requisite that wee Christians may offer vp a continuall spirituall sacri­fice to our God, though e­very one cannot in the like measure performe these du­ties: for the circumstances of callings, and conditions of liues, do make them differ.

Doct. 3. In the spirit. Which doth teach vs, that the in­ward man of our hearts, must chiefly be occupied in prayer. In all our seruice, wee should say, as Ro. 1.9. That we serue God in our spirites, but es­peciallie in prayer; it being not the warbling of words, but the yearning, and pan­ting of the heart after God, and the things of our peace. Such was Christs prayer, Heb. 5.7, which in the dayes [Page 299] of his flesh did offer vp prai­ers, and strong cries vnto him, &c. From his soule they came: for they were of­fred vp with lowd cries, and many tears. And the ardent desire, is the thing which God heareth, though there be no voyce annexed; as ap­peareth in Moses, Exod. 14:15, Why cryest thou vnto me? 2. The prayer outward of the lippes, without the request of the heart, is abho­minable in his sight. Ma [...]. 15.8, Cursed is hee that draweth neere with his lips, but his heart is farre from mee. The spirit is the rise of true prayer: if it proceed not thence, it is an empty ring which God regardeth not. And [Page 300] this maketh prayer labori­ous, because the spirit is to trauaile in it: and the Saints in this regarde, can endure better to heare an houre, then pray a quarter; where­as the world, they think the out warde repeating of words with a generall in­tention, to suffice. This Po­pery is naturall, they cry for praying, rather then prea­ching. Vse. Reprehension. It doth serue to con­uince such prayers as are no­thing but vain babbling, & wordes without spirit: as with many, the minde is running on twenty things, while the bodie boweth to prayer. Yea, it doth check the indeuotion, and want of spirit, that doth creep vpon [Page 301] vs, that are the Lords. And let vs take heed: for a power­lesse prayer, if it come not from meer feebleness, which is accompanied with an ab­iectnesse of heart, but as it doth the most times from a spirit of sloath ioyned with presumption; If we from these grounds shuffle vp our prayers without pow [...]r & life, God wil certainely punish our profa­ning his name, with let­ting vs fall into some sinne, which shall awaken vs with smart enough.

Vse 2 Instruction. Secondly, this doth teach vs that we must stirre vp our spirits in the action of prai­er, vse contention, & shake off such chilnesse, as wil run through vs, crying to him [Page 302] that is the quickning spirit, not being quiet till wee get some warmth into our spirites: and these bee the winged prayers, that flie be­yond all the visible heauens; these bee the prayers of smoake, in which the Church ascendeth to God, out of this world, a barren wildernesse.

Doct. Fourthly, watching ther­unto. Whence marke, that as vvee must pray, so vvee must vse watchfulnesse for furtherance of prayer: Not that wee should sit vp late, as in Nocturnes; or wake before day, as in morning Mattens: But vvee must all day long haue a wakening soule, that carrieth the du­tie [Page 303] of prayer in remēbrance. Watch & pray, Mat. 26.41. Col. 4.2, Continue in praier, and watch in the same with thankesgiuing. 1. Pet. 4.7, The end of all things is at hand, be yee therefore sober and watching in prayer. Where we may see, it is the mindes waking, which is principally meant, though this wil keep the bodie frō drowsinesse, in performing the exercise. The primitiue Christians, this is recorded of them; that they did eate their meate, as remembring they were to call on God, by the night season. More par­ticularly, there must be watch­fulnesse brfore prayer. 2. In it. 3. After it. Now our watch­fulnesse [Page 304] before, stands in preuenting the impedimēts, in marking that in the course of the day, which may fit vs for prayer. First, this watchfulnes will make a man so cast, and make such riddance of businesse, that he may not haue hinderāces when he shall goe to his du­tie. God prefixeth a Memē ­to before the Sabbath; tea­ching that if one doe not lift vp his minde to it, and in the six dayes dispatch his businesse, hee cannot keepe it when it commeth: so there is a mindfulnesse to be had of him that will not this way be encombred with di­stractions. Secondly, Wee must watchfully keepe our [Page 305] selues from sinne: Let him that calleth on the name of Lord, depart from iniquitie. For if we be in the day time in­dulgent to our lusts, it will be a dampe to our prayers: and when wee yeeld to sinne, it is a token our Watch is downe; vve think not of prayer. For if wee meant to make suite to a man at night, wee would be watchfull in the day, not to lose his fauour, by giuing him offence, lest hee should refuse vs in our request. 2. We must obserue our wants in the day time; as, how prone we are to runne into worldly mindednesse, in wrath, in voluptuousnes, in foolish and vnfruitfull speaking, and therefore, [Page 306] what need wee haue to cry, Lord, keepe thou the door of our lips. Again, we must labour, as to haue a sense of wants, so to haue a feeling of the good things God giueth, of the euils hee keepeth from vs: for vvith­out the one wee cannot bee poore in spirit, nor beg vn­fainedly; without the other wee cannot be truely thank­full, and offer vp our praise hartily.

Now we must watch in prai­er against indeuotion and wan­drings, &c. So Esay complai­neth 64.7, And there is none that calleth on thy Name, neither that stirreth vp him­selfe to take hould on thee. After praier wee must marke, [Page 307] how God hath answered vs in this or that wee haue en­treated. Psal. 5.3, Early in the morning will direct my praier vnto thee, and vvill wait, stand as in a watch-tower, and see how the Lord will deale with mee, and re­member mee in my requests. Psal. 130.5, I haue waited on the Lord, my soule hath waited, and I haue trusted in his word, ver. 6.7.

Vse 1 Reprehen∣sion. This doctrine checketh ma­ny; such, as when their Watch hath beene downe, rush vpon praier, euen from pots to praier: when they haue sup­ped & giuen thanks, though they haue let their hearts loose, eat, drunke without fear, sobriety, profaned their [Page 308] mouthes with light vnfruit­full speech, yet then before parting of friends, call for a praier. But though they may after a feast go to praier, who eat and drinke before the Lord, as Hannah, 1▪ Sam. 1. after shee had exceeded with a double portion, went and praied deuoutly; yet you that haue let fal your Watch in feasting, you profane Gods Name when you call for a praier: and many are so farre from remembring themselues all day, that they cannot keep their eyes open while they are a-praying; they are so affected, as if it would cast them into an a­gue to bee kept awhile in praier. This want of watch­fulnes [Page 309] is a cōmon euill, and doth vs great hurt. This ma­keth vs such poore Orators, that when we come to God, wee are barren of praise and request, because we doe not obserue in the day matter for this purpose: this, though we knowe it not, doth make vs complaine of such mists, rouing thoughts, indisposi­tion, because wee walke all day long forgetfull. If one should eat codlings, goose­berries, pease, would you wonder if at night hee were wrung in his belly? would you not bid him mend his diet if hee meant to see it o­therwise? so, when wee let our hearts loose all day, feed vpon earthly vanity, how [Page 310] should they bee heauenly-minded on a sudden, vvhen bed-time calleth on vs to praier?

Vse 2 Exhortati∣on. Let vs stir vp our selues to keepe this watch, that wee may see, and walke in the strength of our praiers. If one be to make an oration in the schooles, hee will not venture ex tempore: how much more should wee meditate on the orations wee are to make be­fore the Lord? So if we should deuise any thing by way of petiti­on, would wee not wait how it is receiued? what is said to it? would we giue vp our petition, and carelesly de­part, never thinking on it? how much more should we wait to see what will becom [Page 311] of our requests to GOD?

With perseuerance. Doct. VVhence marke, that wee must hold out in our daily course of praier. VVhat if God delay, we must not giue in, but like Iacob, not let God goe till hee gi­ueth vs the blessing; and like those remembrancers of Si­on in Esay, giue him no rest till hee accomplish our de­sire. This, our Sauiour by two parables calleth vs vn­to; one, of a friend impor­tuning his friend in the night, Luke 11.5.6.7.8. ano­ther, of a widow dealing with the vnrighteous Iudge Luke 18.2.3.4.5. This per­seuerance is a thing so loue­ly, that therefore God doth delay, to see how we vvill be [Page 312] instant, and importunate vvith him. For he doth not seeme to reiect prayers that hee doth not heare, & grant them,: nay, as seed which is the longest couered riseth the first with most increase: so doe those prayers which God seemeth to bury in for­getfulnes a long time, if we perseuere, they shall spring out vvith the greatest bles­sing. Vse. Instruction VVherefore vvee must stirre vp our selues, strength­ning our feeble knees, erec­ting our fainting hearts, we must not let delay beate vs out. Shall we stint God, pre­sently to heare vs? Let hy­pocrites say, Esay 58, VVee haue fasted, and thou regar­dest not. Are we better then [Page 313] Paul vvho praied thrice, yet vvas glad to rest in this, that Gods grace vvas sufficient? better then those that haue said, Hovv long? Haue not vve, vvhen God hath called and knocked, often neglec­ted to ansvver? Let vs consi­der these things: and though God seem to turne a deafe eare tovvards vs, let vs con­tinue our praiers with pati­ence.