The Christians in Complete Armor, Religious treatise · Introduction 2

The Christians in Complete Armor · Religious treatise · Introduction 2

p. 52EPHESIANS 6.11.

Put on the whole Armour of God, that ye may be able to ſtand againſt the wiles of the devil.

THis verſe is a Key to the former, wherein the Apoſtle had exhorted believers to encourage, and bear up their fainting ſpirits on the Lord, and the power of his might. Now in theſe words he explains himſelf, and ſhewes how he would have them do this, not preſumptuouſly come into the field without that armour, which God hath appointed to be worne by all his ſouldiers, and yet with a bravado to truſt in the power of God to ſave them. That ſoule is ſure to fall ſhort of home, (heaven I mean) who hath nothing but a carnal confidence on the Name of God, blowen up by the ignorance of God and himſelf: No, he that would have his confidence duly placed on the Power of God, muſt conſcienciouſly uſe the means appointed for his defence, and not ruſh naked into the battel, like that fanatick ſpirit at Munſter, who would needs go forth, and chaſe away the whole army, then beſieging that city, with no other cannon, then a few words charged with the Name of The Lord of hoſtes, (which he blaſphemouſly made bold to uſe) ſaying, In the Name of the Lord of hostes depart. But himſelf ſoon periſhed; to learne others wiſdom by what he paid for his folly. What fooliſh braving language ſhall you hear drop from the lips of the moſt prophane and ignorant among us? they truſt in God, hope in his mercy, defie the devil and all his works, and ſuch like ſtuffe, who yet are poor naked creatures, without the leaſt piece of Gods armour upon their ſouls. To caſhiere ſuch preſumption from the Saints Camp, he annexeth this Directory to his exhortation, Put on the whole armour of God, &c. So that the words fall into theſe two general parts.

p. 531Firſt, a Direction annex't to the former Exhortation, ſhewing how we may in a regular way come to be ſtrong in the Lord, that is, by putting on the whole armour of God.

2Secondly, a reaſon or argument ſtrengthening this Direction, that ye may be able to ſtand againſt the wiles of the devil. In the Direction obſerve,

1Firſt. the furniture he directs, and that is Armour.

2Secondly, the kinde or quality of this Armour, Armour of God

3Thirdly, the quantity or entireneſſe of the Armour; The whole Armour of God.

4Fourthly, the uſe of this Armour; Put on the whole Armour of God.

To begin with the firſt, the furniture which every one muſt get that would fight Chriſts battels. The queſtion here will be, What is this Armour?

Firſt, by armour is meant Chriſt; we reade of putting on the Lord Jeſus, Rom. 13.14. where Chriſt is ſet forth under the notion of Armour. The Apoſtle doth not exhort them for rioting and drunkenneſſe, to put on ſobriety and temperance; for chambering and wantonneſſe, put on chaſtity; (as the Philoſopher would have done) but bids, Put on the Lord Jeſus Chriſt; implying thus much till Chriſt be put on, the creature is unarmed. 'Tis not a mans morality and Philoſophical vertues, that will repel a temptation, ſent with a full charge from Satans cannon, though poſſibly it may the piſtol ſhot of ſome leſſe ſolicitation; ſo that he is the man in Armour, that is in Chriſt. Again, the Graces of Chriſt theſe are Armour, as the Girdle of truth, the breast plate of righteouſneſſe, and the reſt. Hence we are bid alſo put on the new man, Eph. 4.24. which is made up of all the ſeveral graces, as its parts and members. And he is the unarm'd ſoule, that is the unregenerate ſoule. Not excluding thoſe duties and means which God hath appointed the Chriſtian to uſe for his defence,

The phraſe thus opened; the Point is,

p. 54CHAP. I. Sheweth the Chriſtleſſe and graceleſſe ſoule, to be the ſoule without Armour, and therein his miſery.

Obſerv.THat a perſon in a Chriſtleſſe, graceleſſe ſtate is naked and unarm'd, and ſo unfit to fight Chriſts battels againſt ſin and Satan. Or thus, A ſoule out of Chriſt is naked and deſtitute of all armour to defend him againſt ſin and Satan. God at firſt ſent man forth in compleat armour, being created in righteouſneſſe and true holines; but by a wile the devil ſtrip't him, and therfore aſſoon as the firſt ſin was compleated, it is written, Gen. 3.7. They were naked, that is, poor weak creatures, at the will of Satan a ſubdued people, diſarm'd by their proud Conquerour, and unable to make head againſt him. Indeed it coſt Satan ſome diſpute to make the firſt breach, but after that he had once the gates open'd to let him in as Conquerour into the heart of man, he playes Rex: behold, a troop of other ſins croud in after him, without any ſtroak or ſtrife, in ſtead of confeſſing their ſins, they run their head in a buſh, and by their good will would not come where God is, and when they cannot flie from him, how do they prevaricate before him? They peale one of another, ſhifting the ſin rather then ſuing for mercy. So quickly were their hearts hardened through the deceitfulneſſe of ſin. And this is the woful condition of every ſon and daughter of Adam, naked he findes us, and ſlaves he makes us, till God by his effectual call delivers us from the power of Satan into the Kingdome of his dear Son, which will further appear, if we conſider this Chriſtleſſe ſtate in a foure-fold notion.

2Firſt, it is a ſtate of alienation from God. Epheſ. 2.12. Ye were without Chriſt, being aliens from the Common-wealth of Iſrael, ſtrangers from the Covenant of Promiſe, &c. Such a one hath no more to do with any Covenant-promiſe, then he that lives at Rome hath to do with the Charter of London, which is p. 55the birth-right of its own Deniſons, not Strangers. He is without God in the world, he can claim no more protection from God, then an out-law'd ſubject from his Prince; If any miſchief befalls him, the mends is in his own hands, whereas God hath his hedge of ſpecial providence about his Saints, and the devil, though his ſpite be moſt at them, dares not come upon Gods ground to touch any of them, without particular leave. Now what a deplored condition is that, wherein a ſoule is left to the wide world, in the midſt of legions of luſts and devils, to be rent and torne l…ke a ſilly hare among a pack of hounds, and no God to call them off? Let God leave a people, though never ſo warlike, preſently they loſe their wits, cannot finde their hands; A company of children or wounded men may riſe up, and chaſe them out of their fenced Cities, becauſe God is not with them; which made Caleb and Joſhuah pacifie the mutinous Iſraelites at the tidings of giants and walled cities with this; They are bread for us, their defence is departed from them. How much more muſt that ſoule be as bread to Satan, that hath no defence from the Almighty? Take men of the greateſt parts, natural or acquired accompliſhments, who only want an union with Chriſt, and renewing grace from Chriſt: O what fooles doth the devil make of them, leading them at his pleaſure, ſome to one luſt, ſome to another; the proudeſt of them all is ſlave to one or other, though it be to the ruining of body and ſoul for ever, Where lies the myſtery, that men of ſuch parts and wiſdom, ſhould debaſe themſelves to ſuch drudgery work of hell? even here, they are in a ſtate of alienation from God, and no more able of themſelves to break the devils priſon, then a ſlave ro run from his chain.

2Secondly, the Chriſtleſſe ſtate is a ſtate of ignorance, and ſuch muſt needs be naked and unarm'd. He that cannot ſee his enemie, how can he ward off the blow he ſends? One ſeeing Prophet leads a whole army of blinde men whither he pleaſeth. The imperfect knowledge Saints have here, is Satans advantage againſt them; he often takes them on the blinde ſide, how eaſily then may he with a parcel of good words carry the blinde ſoule out of his way, who knowes not a ſtep of the right? Now that the Chriſtleſſe ſtate is a ſtate of ignorance, See Eph. 5.8. Ye were ſometimes darkneſſe, but now are ye light in the Lord. Ye p. 56were darkneſſe, not in the dark, ſo one that hath an eye may be. A childe of light is often in the dark, concerning ſome truth or promiſe, but then hath a ſpiritual eye, which the Chriſtleſſe perſon wants, and ſo is darkneſſe. And this darkneſſe cannot be enlightened, but by its union with Chriſt, which is expreſt in the following phraſe; But now are ye light in the Lord. As the eye of the body once put out, can never be reſtored by the creatures Art, ſo neither can the ſpiritual eye, loſt by Adams ſin, be reſtored by the teaching of men or Angels. It is one of the diſeaſes which Chriſt came to cure, Luke 4.18. 'Tis true, there is a light of reaſon, which is imparted to every man by nature, but this light is darkneſſe, compared with the Saints. As the night is dark to the day, even when the moon is in its full glory. This night-light of Reaſon may ſave a perſon from ſome ditch or pond, great and broad ſins, but it will never help him to eſcape the more ſecret corruptions, which the Saint ſees like atomes in the beams of ſpiritual knowledge. There is ſuch curious work the creature is to do, which cannot be wrought by candle-light of natural knowledge. Nay more, where the common illumination of the Spirit is ſuperadded to this light of nature, yet that is darkneſſe compar'd with the ſanctifying knowledge of a renewed ſoule, which doth both diſcover ſpiritual truths, and warme the heart at the ſame time with the love of truth, having like the Sun a prolifical and quickening vertue, which the other wants; ſo that the heart lies under ſuch common illuminations cold and dead. He hath no more ſtrength to reſiſt Satan, then if he knew not the command; whereas the Chriſtians knowledge, even when taken Priſoner by a temptation, purſues and brings back the ſoul as Abraham his Nephew, out of the enemies hands; which hints the third

3Thirdly, the Chriſtleſſe ſtate is a ſtate of impotency, Rom. 5. When we were without ſtrength, Chriſt came to die for the ungodly. What can a diſarm'd people that have not ſword or gun do to ſhake off the yoke of a conquering enemie? Such a power hath Satan over the ſoule, Luke 11.21. he is call'd the ſtrong man that keeps the ſoule as his Palace: If he hath no diſturbance from heaven, he need feare no mutiny within; he keeps all in peace there. What the Spirit of God doth in a Saint, that in a manner doth Satan in a ſinner. The Spirit fills p. 57the heart of his with love, joy, holy deſires, feares; ſo Satan fills the ſinners heart with pride, luſt, lying: Why hath Satan filled thy heart, ſaith Peter? And thus fill'd with Satan (as the drunkard with wine) he is not his own man, but Satans ſlave.

4Fourthly, the ſtate of unregeneracy is a ſtate of friendſhip with ſin and Satan. If it be enmity againſt God, (as it is) then friendſhip with Satan. Now it will be hard to make that ſoule fight in earneſt againſt his friend. Is Satan divided? will the devil within fight againſt the devil without? Satan in the heart ſhut out Satan at the door? ſometimes indeed there appears a ſcuffle between Satan and a carnal heart, but it is a meer cheat, like the fighting of two fencers on a ſtage, you would think at firſt they were in earneſt, but obſerving how wary they are, where they hit one another, you may ſoon know they do not mean to kill: and that which puts all out of doubt, when the prize is done, you ſhall ſee them making merry together, with what they have got of their Spectatours, which was all they fought for; when a carnal heart makes the greateſt buſſle againſt ſin by complaining of it, or praying againſt it, follow him but off the ſtage of duty, (where he hath gained the reputation of a Saint, the prize he fights for) and you ſhall ſee them ſit as friendly together in a corner as ever.

Ʋſe 1 Firſt, this takes away the wonder of Satans great Conqueſts in the world: when you look abroad, and ſee his vaſt Empire, and what a little ſpot of ground contains Chriſts ſubjects, what heaps of precious ſouls lie proſtrate under this foot of pride, and what a little regiment of Saints march under Chriſts banner; perhaps the ſtrangeneſſe of the thing may make you ask, Is hell ſtronger then heaven? the armes of Satan more victorious then the Croſſe of Chriſt? No ſuch matter: Conſider but this one thing, and you will wonder that Chriſt hath any to follow him, rather then that he hath ſo few. Satan findes the world unarm'd, when the Prince of the world comes, he findes nothing to oppoſe; the whole ſoule is in a diſpoſition to yield at firſt ſummons; and if Conſcience, Governour for God in the creature ſtands out a while, all the other powers, as will and affections are in a diſcontent, (like mutinous ſouldiers in a garriſon) who never reſt till they have brought over conſcience to yield, or p. 58againſt its command ſet open the City gate to the enemie, and ſo deliver traiterouſly their conſcience priſoner to their luſts: But when Chriſt comes to demand the ſoul, he meets a ſcornful anſwer: Depart from us, we deſire not the knowledge of the moſt High. We will not have this man to reign over us. With one conſent they vote againſt him, and riſe up as the Philiſtines againſt Samſon whom they call'd the Deſtroyer of the countrey. Ye will not come, unto me, ſaith Chriſt. O how true are poor ſinners to the devils truſt! They will not deliver the Caſtle they hold for Satan, till fired over their heads. Pharaoh oppoſeth Moſes on one hand, and Iſrael cry out upon him on the other. Such meaſure hath Chriſt both at Satans hand, and the ſinners. That which leſſened Alexanders Conqueſts, was, he overcame a people buried in barbariſme, without armes or diſcipline of war; and that which heightened Ceſars, (though not ſo many) he overcame a people more warlike and furniſh't. Satans victories are of poor ignorant, graceleſſe ſouls, who have neither armes, nor hands, nor hearts to oppoſe; but when he aſſaults a Saint, then he ſits down before a city with gates and bars, and ever riſeth with ſhame; unable to take the weakeſt hold, to pluck the weakeſt Saint out of Chriſts hands; but Chriſt brings ſouls out of his dominion with a high hand, in ſpite of all the force and fury of hell, which like Pharaoh and his hoſte purſue them.

Ʋſe 2 Secondly, this gives us a reaſon why the devil hath ſo great a ſpite againſt the Goſpel. Why? becauſe this opens a magazine of armes and furniture for the ſoule; the Word is that Tower of David, Cant. 4.4. built for an Armourie, wherein there hang a thouſand bucklers; all the ſhields of mighty men. Hence the Saints have ever had their armour, and the preaching of the Goſpel unlocks it. As Goſpel-light aſcends, ſo Satans ſhady Kingdom of darkneſſe vaniſheth. Rev. 14.6. there one Angel comes forth to preach the everlaſting Goſpel, and another Angel followes at his back, verſe 8. crying Victoria, Babylon is fallen, is fallen. The very firſt charge the Goſpel gave to the Kingdom of darkneſſe, ſhak't the foundations thereof, and put the legions of hell to the run. The ſeventy, whom Chriſt ſent out, bring this ſpeedy account of their ambaſſage; Lord, even the devils are ſubject unto us through thy Name: and Chriſt anſwers, I beheld Satan as lightning fall from heaven. As if he had ſaid, 'tis no newes you p. 59tell me, I beheld Satan falllng when I ſent you: I knew the Goſpel would make work where it came; and therefore no wonder Satan labours to diſpoſſeſſe the Goſpel, which diſpoſſeſſeth him; he knows that army is near loſt, whoſe magazine is blowen up; 'Tis true indeed, under the very Goſpel the devil rageth more in ſuch ſwiniſh ſinners, as are given over of God to be poſſeſt of that fiend, for rejecting of his grace; but he is caſt out of others, who before the loving kindneſſe of God to man appeared in the Goſpel, were commanded by him, ſerving divers luſts and pleaſures; But now by the light of the Goſpel they ſee their folly, and by the grace it brings are enabled to renounce him. This, this is that which torments the foule ſpirit, to ſee himſelf forſaken of his old friends and ſervants, and this new Lord to come and take his ſubjects from him: and therefore he labours either by perſecution to drive the Goſpel away, or by policy to perſwade a people to ſend it away from their coaſts, and was he ever more likely to effect it among us? What a low eſteem hath he brought the preaching of the Goſpel unto? the price is fallen half in half to what it was ſome yeares paſt, even among thoſe that have been counted the greateſt Merchants upon the Saints Exchange. Some, that have thought it worth croſſing the ſeas, even to the Indies (almoſt as far as others fetch their gold) to enjoy the Goſpel, are loath now to croſſe the ſtreet to hear it at ſo cheap a rate; And ſome that come, (who formerly trembled at it) make it moſt of their errand to mock at, or quarrel with it. Nay, it is come to ſuch a paſſe, that the Word is ſo heavy a charge to the ſqueamiſh ſtomacks of many Profeſſors, that it comes up again preſently, and abundance of choler with it againſt the Preacher, eſpecially if it fall foule of the ſins and errours of the times, the very naming of which is enough to offend, though the Nation be ſinking under their weight. What reproaches are the faithful Miniſters of the Goſpel laden withal? I call heaven and earth to witneſſe, whether ever they ſuffered a hotter perſecution of the tongue, then in this apoſtatizing age. A new generation of Profeſſours are ſtarted up, that will not know them to be the Miniſters of Chriſt, though thoſe before them, (as well in grace as time, more able to derive their ſpiritual pedigree, then themſelves) have to their death owned them for their ſpiritual fathers. And muſt not the p. 60Ark needs ſhake, when they that carry it are thus ſtruck at, both in their perſon and office? what are theſe men doing? alas, they know not, Father, forgive them: They are cutting off their right hand with their left; they are making themſelves and the Nation naked, by deſpiſing the Goſpel, and thoſe that bring it.

Ʋſe 3 Conſider your deplored eſtate, who are wholly naked and unarm'd. Can you pity the begger at your door, (when you ſee ſuch in a Winter-day, ſhivering with naked backs, expoſed to the fury of the cold) and not pity your own far more diſmal ſoul-nakedneſſe, by which thou lieſt open to heavens wrath, and hells malice? Shall their nakedneſſe cover them with ſhame, fill them with feare of periſhing, which makes them with pitiful moanes knock and cry for relief, (as it is reported of Ruſſia, where their poor (through extreme neceſſity) have this deſperate manner of begging in their ſtreets; Give me and cut me, give me and kill me?) and canſt thou let Satan come and cut thy throat in thy bed of ſloth, rather then accept of clothes to cover, yea, Armour to defend thee? (I mean Chriſt and his grace, which in the Goſpel is tendered to you.) And do not lightly beleeve your own flattering hearts, if they ſhall tell you, you are provided of theſe already. I am afraid many a gaudy Profeſſour will be found as naked in regard of Chriſt, and truth of grace, as drunkards and ſwearers themſelves; Such there are, who content themſelves with a Chriſt in Profeſſion, in gifts, and in duties, but ſeek not a Chriſt in ſolid grace, and ſo periſh; thoſe indeed are an ornament to the Chriſtian, as the ſcarfe and feather to the ſouldier, but theſe quench not the bullet in battel, 'tis Chriſt and his grace doth that, therefore labour to be ſound rather then brave Chriſtians. Grace embelliſht with gifts is the more beautiful, but theſe without grace only the richer ſpoile for Satan.

The ſecond Branch of the firſt general part of the words followes; and that is, the quality or kinde of that Armour, the Chriſtian is here directed to provide. It is not any traſh will ſerve the turn, better none then not Armour of proof, and none ſuch, but Armour of God. In a twofold reſpect it muſt be of God. Firſt, in inſtitution and appointment. Secondly, in conſtitution.

p. 61CHAP. II. Sheweth, that the Armour we uſe againſt Satan, muſt be divine in the Inſtitution, ſuch only as God appoints.

FIrſt,Obſerv. the Chriſtians Armour which he weares muſt be of divine Inſtitution and appointment. The ſouldier comes into the field with no armes, but what his General commands, 'tis not left to every ones fancie to bring what weapons he pleaſe, this will breed confuſion. The Chriſtian ſouldier is bound up to Gods order, though the army be on earth, yet the Councel of War fits in Heaven; This duty ye ſhall do, that means ye ſhall uſe; and to do more or uſe other then God commands, though with ſome ſeeming ſucceſſe againſt ſin; ſuch ſhall ſurely be call'd to account for this boldneſſe. The diſcipline of war among men is ſtrict in this caſe. Some have ſuffered death by a Councel of war, even when they have beaten the enemie, becauſe out of their place, or beſide their order. God is very preciſe in this point, he will ſay to ſuch as invent wayes to worſhip him of their own, coyne meanes to mortifie corruption, obtain comfort in their own mint; Who hath required this at your hands? this is truly to be righteous over-much, (as Solomon ſpeaks) when we will pretend to correct Gods Law, and adde ſupplements of our own to his rule. Who will pay that man his wages that is not ſet on work by God? God tells Iſrael, Jer. 23.32.Jer 23:32the falſe Prophets ſhall do them no good, becauſe they come not of his errand; ſo neither will thoſe wayes and meanes help, which are not of Gods appointing; Gods thoughts are not as mans, nor his wayes as ours, which he uſeth to attain his ends by. If man had been to ſet forth the Iſraelitiſh army, now to march out of Egypt; ſurely his wiſdom would have directed rather to have plundered the Egyptians of their horſe and armes, (as more neceſſary for ſuch an expedition) p. 62then to borrow their jewels and eare-rings, but God will have them come out naked and on foot; and Moſes keeps cloſe to his order; yea, when any horſes were taken in battel, becauſe God commanded they ſhould be houghed, they obeyed, though to their ſeeming diſadvantage. It was Gods war they waged, and therefore but reaſonable they ſhould be under his command, they encamp't and march't by his order; as the Ark moved or reſted, they fought by his command, the number appointed by him, the means and weapons they ſhould uſe, all preſcribed by God, as in the aſſault of Jericho: and what is the Goſpel of all this? (for ſurely God had an eye in that to our marching to heaven, and our fighting with theſe curſed ſpirits and luſts that ſtand in our way) but that we ſhould fight lawfully, uſing thoſe means, which we have from his mouth in his Word?

Ʋſe 1 This reproveth two ſorts:

Firſt, thoſe that fight Satan in Armour, that hath no divine Inſtitution, as

1Firſt, the Papiſt. Look into his armoury, and hardly a piece that will be found Armour of God. They fight in the Popes armour: his authority is the ſhop, wherein their weapons are forged; It were a kinde of pennance to your patience, to repeat all the ſeveral pieces of armour, with which they load ſilly ſoules, too heavy indeed for the broadeſt ſhoulders among them to bear; yea, more then the wiſer ſort of them mean to uſe, their maſſes, mattens, vigils, pilgrimages, Lent-faſts, whippings, vowes of chaſtity, poverty, with a world of ſuch traſh; where is a Word of God for theſe? who hath required theſe things at their hands? a thouſand woes will one day fall upon thoſe Impoſtors, who have ſtrip't the people of the true Armour of God, and put theſe reeds and bulruſhes in their hands. This may juſtifie us in the ſight of God and men, for our departure from them, who will force us to venture the life of our ſoules in ſuch, paper-armour, when God hath provided better.

2Secondly, the carnal Proteſtant, who fights in fleſhly armour. 2 Cor. 10.3. the Apoſtle ſpeaks there of warring after the fleſh, that is, with weapons or means, which mans carnal wiſdome prompts to, and not God commands, and ſo are weak. How few are clad with other in the day of battel; Firſt, when Satan p. 63tempts to ſin, if he hath not preſently a peaceable entrance; yet the reſiſtance commonly made is carnal; the ſtrength carnal they reſt on, their own, not Gods; the motives carnal, as the fear of man more then of God. Where one ſaith, How ſhall I do this and ſin againſt God? many in their hearts ſay, How ſhall I do this and anger man, diſpleaſe my Maſter, provoke my Parents, and loſe the good opinion of my Miniſter? Herod feared John, and did many things: had he fear'd God, he would have laboured to have done every thing. The like may be ſaid of all other motives, which have their ſpring in the creature, not in God; they are armour which will not out-ſtand ſhot. If thy ſtrength lie in a creature-lock, it may be ſoon cut off; if in God it will hold, as his command; It is written: I cannot do it, but I muſt ſet my foot on the Law of my Maker. Or the love of Chriſt; I cannot come at my luſt, but I muſt go over my bleeding Saviour, and therefore away, foule Tempter, I hate thee and thy motion. This foundation is rock, and will ſtand; but if it be ſome carnal reſpect that balanceth thee, another more weighty may be found of the ſame kinde, which will caſt the ſcales another way. She that likes not the man becauſe of his dreſſe only, may ſoon be gain'd when he comes in another habit. Satan can change his ſuit, and then thy mouth will be ſtop't when thy carnal argument is taken off. Secondly, when the Word or Conſcience rebuke for ſin, what is the armour that men commonly cover their guilty ſoules withal? truly no other then carnal. If they cannot evade the charge that theſe bring, then they labour to mitigate it, by extenuating the fact. 'Tis true, will they ſay, I did (I confeſſe) commit ſuch a fault, but I was drawen in; The woman gave me, and I did eate, was Adams fig-leaf armour: 'tis but once or twice, and I hope that breaks no ſuch ſquares, was this ſuch a great buſineſſe? I know jolly Chriſtians will do as much as this comes to; I thank God, I cannot be charged for whore or thief: This is the armour that muſt keep off the blow. But if Conſcience will not be thus taken off, then they labour to divert their thoughts, by ſtriking up the loud muſick of carnal delights, that the noiſe of one may drown the other, or with Cain, they will go from the preſence of the Lord, and come no more at thoſe Ordinances which make their head ake, and hinder the reſt of their raving conſciences. If yet the ghoſt haunts p. 64them, then they labour to pacifie it, with ſome good work or other, which they ſet againſt their bad; their almes and charity in their old age, muſt expiate the oppreſſion and violence of their former dayes: as if this little frankincenſe were enough to aire and take away the plague of Gods curſe, which is in their ill gotten goods. Thus poor creatures catch at any ſorry covering, which will not ſo much as hide their ſhame, much leſſe choak the bullet of Gods wrath, when God ſhall fire upon them; this muſt he Armour of Gods appointing. Adam was naked for all his fig-leaves,Gen. 3.21.Gen 3:21 while God taught him to make coats of skins, covertly (as ſome think) ſhadowing out Christ the true Lambe of God, whoſe righteouſneſſe alone was appointed by him to cover our ſhame, and arme our naked ſouls from the ſight and ſtroke of his juſtice.

2Secondly, it reproves thoſe who uſe the Armour of God, but not as God hath appointed, which appears in three ſorts.

1Firſt, when a perſon uſeth a duty appointed by God, not as Armour of defence againſt ſin, but as a cover for ſin. Who would think him an enemie that weares Chriſts colours in his hat, and marcheth after Chriſt in the exerciſe of all the duties of his worſhip? ſuch a one may paſſe all the Courts of guard, without ſo much as being bid ſtand, all take him for a friend; and yet ſome ſuch there are, who are fighting againſt Chriſt all the while. The hypocrite is the man, he learnes his poſtures, gets the Word, hath his tongue tip'c with Scripture-language, and walks in the habit of a Chriſtian, meerly on a deſign to drive his trade the more cloſely; Like ſome high-way men in our dayes, who rob in the habit of ſouldiers, that they may be the leſſe ſuſpected; this is deſperate wickedneſſe indeed, to take up Gods armes, and uſe them in the devils ſervice; of all ſinners ſuch ſhall finde leaſt mercy; falſe friends ſhall ſpeed worſe then open enemies.

2Secondly, they uſe not the Armour of God, as God hath appointed, who put a carnal confidence therein. We muſt not confide in the Armour of God, but in the God of this Armour, becauſe all our weapons are only mighty through God, 2 Cor. 10. The Ark was the meanes of the Jewes ſafety, but carnally applauded and gloried in, haſtened their overthrow: ſo duties and Ordinances, gifts and graces in their place, are means for the p. 65ſouls defence; Satan trembles as much as the Philiſtines at the Ark, to ſee a ſoule diligent in the uſe of duty, and exerciſe of grace; but when the creature confides in them, this is dangerous. As ſome, when they have prayed, think they pleaſe God for all day, though they take little heed to their ſteps. Others have ſo good an opinion of their faith, ſincerity, knowledge, thut you may aſſoon make them believe they are dogs, as that they may ever be taken in ſuch an errour or ſinful practice. Others, when aſſiſted in duty, are prone to ſtroak their own head with a Bene feciſti Bernarde, and ſo promiſe themſelves to ſpeed, becauſe they have done their errand ſo well. What ſpeak ſuch paſſages in the hearts of men, but a carnal confidence in their armour to their ruine? Many ſoules (we may ſafely ſay) do not only periſh praying, repenting and believing after a ſort, but they periſh by their praying and repenting &c. while they carnally truſt in theſe. As it falls out ſometimes, that the ſouldier in battel loſeth his life by means of his own Armour, it is ſo heavy he cannot flie with it, and ſo cloſe buckled to him, that he cannot get it off, to flie for his life without it. If we be ſaved, we muſt come naked to Chriſt for all our duties, we will not flie to Chriſt while confiding in them, and ſome are ſo lock't into them, that they cannot come without them, and ſo in a day of temptation are trampled under the feet of Gods wrath, and Satans fury. The poor Publican throwes down his armes, (that is, all confidence in himſelf) cries for quarter at the hands of mercy; God be merciful unto me a ſinner, and he comes off with his life, he went away juſtified: but the Phariſee, loaden with his righteouſneſſe, and conceited of it, ſtands to it, and is loſt.

3Thirdly, they do not uſe the Armour of God as ſuch, who in the performing of divine duties, eye not God through them, and this makes them all weak and uneffectual. Then the Word is mighty, when read as the Word of God, then the Goſpel preach't, powerful to convince the conſcience, and revive the drooping ſpirit, when heard, as the appointment of the great God, and not the exerciſe of a mean creature. Now it will appear in three things, whether we eye divine appointment in the meanes.

1Firſt, when we engage in a duty, and look not up to God p. 66for his bleſſing. Didſt thou eye Gods appointment in the means, thou wouldeſt ſay, Soul, if there come any good of thy preſent ſervice, it muſt drop from heaven, for it is Gods appointment, not mans: And can I profit whether God will or no? or think to finde and bring away any ſoul-enriching treaſure from his Ordinance without his leave? had I not beſt look up to him, by whoſe bleſſing I live more then by my bread?

2Again, Secondly, it appears we look not at Gods appointment, when we have low thoughts of the means. What is Jordan that I ſhould waſh in it? what is this preaching that I ſhould attend on it, where I heare nothing but I knew before? what theſe beggarly elements of water, and bread, and wine? Are not theſe the reaſonings of a ſoul that forgets who appoints theſe? Didſt thou remember who commands, thou wouldeſt not queſtion what the command is; what though it be clay, let Chriſt uſe it, and it ſhall open the eyes, though in it ſelf more like to put them out. Hadſt thou thy eye on God, thou wouldeſt ſilence thy carnal reaſon with this; 'Tis God ſends me to ſuch a duty, whatſoever he ſaith unto me I will do it, though he ſhould ſend me (as Chriſt them) to draw wine out of pots fill'd with water.

3Thirdly, when a ſoule leaves off a duty, becauſe he hath not in it what he expected from it. O, ſaith the ſoul, I ſee it is in vain to follow the means as I have done; ſtill Satan foiles me, I will even give over. Doeſt thou remember, ſoule, 'tis Gods appointment? ſurely then thou wouldeſt perſevere in the midſt of diſcouragements. He that bids thee pray, bids thee pray without ceaſing. He that bids thee hear, bids thee wait at the poſts of wiſdom: thou wouldeſt reaſon thus, God hath ſet me on duty, and here I'le ſtand, till God takes me off and bids me leave praying.

p. 67CHAP. III. Sheweth that the Armour we uſe for our defence againſt Satan, muſt not only be divine by Inſtitution, but conſtitution alſo.

2SEcondly, the Chriſtians Armour muſt be Armour of God, in regard of its make and conſtitution. My meaning is, 'tis not only God, that muſt appoint the weapons and armes the Chriſtian uſeth for his defence: but he muſt alſo be the efficient of them, he muſt work all their work in them and for them. Prayer is an appointment of God, yet this is not armour of proof, except it be a Prayer of God flowing from his Spirit. Hope, that is the helmet the Saint by command is to wear, but this hope muſt be Gods creature; who hath begotten us to a lively hope. Jude 20. 1 Pet. 1.3.Jude 1:201 Pet 1:3Faith that's another principal piece in the Chriſtians furniture, but it muſt be the faith of Gods Elect. He is to take righteouſneſſe and holineſſe for his breaſt-plate:Tit. 1.1.Titus 1:1 but it muſt be true holineſſe, Eph. 4.24. Put on the new man, which after God is created in righteouſneſſe and true holineſſe. Thus you ſee,Eph. 4.24.Eph 4:24 it is not armour as armour, but as armour of God, that makes the ſoul impregnable. That which is borne of God overcometh the world. A faith borne of God, a hope borne of God, but the ſpurious adulterous brood of duties and graces, being begot of mortal ſeed, cannot be immortal.

Muſt the ſoules armour be of Gods make?Ʋſe be exhorted then to look narrowly, whether the armour ye weare, be the workmanſhip of God or no. There is abundance of falſe ware put off now adayes: little good armour worne by the multitude of Profeſſours: 'tis Satans after-game he playes, if he cannot pleaſe the ſinner with his naked ſtate of prophaneneſſe; then to put him off with ſomething like grace, ſome ſlighty ſtuffe, that ſhall neither do him good, nor Satan hurt; thus many like children, p. 68that cry for a knife or dagger, and are pleaſ'd as well with a bone knife, and wooden dagger, as with the beſt of all? ſo they have ſome armour, it matters not what. Pray they muſt, but little care how it be performed: Beleeve in God? yes, they hope they are not infidels: but what it is, how they come by it, or whether it will hold in an evil-day, this never was put to the queſtion in their hearts. Thus thouſands periſh with a vain conceit, they are arm'd againſt Satan, death and judgment, when they are miſerable and naked, yea, worſe on it then thoſe who are more naked, (thoſe I mean) who have not a rag of civility, to hide their ſhame from the worlds eye; and that in a double reſpect.

1Firſt, it is harder to work on ſuch a ſoul ſavingly, becauſe he hath a forme, though not the power, and this affords him a plea. A ſoule purely naked, nothing like the wedding garment on, he is ſpeechleſſe; the drunkard hath nothing to ſay for himſelf, when you ask him why he lives ſo ſwiniſhly; you may come up to him, and get within him, and turn the very mouth of his conſcience upon him, which will ſhoot conviction into him: But come to deal with one that prayes and heares, one that is a pretender to faith and hope in God, here is a man in gliſtering armour, he hath his weapon in his hand, with which he will keep the Preacher, and the Word he chargeth him with at armes length. Who can ſay, I am not a Saint? what duty do I neglect? here's a breaſt-work he lies under, which makes him not ſo faire a mark either to the obſervation or reproof of another, his chief defect being within, where mans eye comes not. Again, 'tis harder to work on him, becauſe he hath been tamper'd with already, and miſcarried in the eſſay. How comes ſuch a one to he acquainted with ſuch duties, to make ſuch a Profeſſion? was it ever thus? No, the Word hath been at work upon him his conſcience hath ſcared him from his trade of wickedneſſe into a forme of Profeſſion, but taking in ſhort of Chriſt, for want of a through change, it is harder to remove him then the other: he is like a lock whoſe wards have been troubled; which makes it harder to turn the Key, then if never potter'd with. 'Tis better dealing with a wilde ragged cole, never back't, then one that in breaking hath took a wrong ſtroak. A bone quite out of joynt then falſe ſet. In a word, ſuch a one hath more to deny then a p. 69profane perſon; the one hath but his luſts, his whores, his ſwill and draffe; but the other hath his duties, his ſeeming graces. O how hard is it to perſwade ſuch a one to light, and hold Chriſts ſtirrup, while he and his duties are made Chriſts foot-ſtool.

2Secondly, ſuch a one is deepeſt in condemnation. None ſink ſo far into hell as thoſe that come neareſt heaven, becauſe they fall from the greateſt height. As it aggravates the torments of damned ſouls in this reſpect above devils, they had a cord of mercy thrown out to them, which devils had not: ſo by how much God by his Spirit waits on, pleads with, and by both gains on a ſoul more then others by ſo much ſuch a one (if he periſh) will finde hell the hotter: theſe adde to his ſin, and the rememberance of his ſin in hell thus accented will adde to his torment. None will have ſuch a ſad parting from Chriſt, as thoſe who went half-way with him, and then left him.

Therefore (I beſeech you) look to your armour, David would not fight in armour, he had not tried though it was a Kings; perhaps ſome thought him too nice: What? is not the Kings armour good enough for David? Thus many will ſay, Art thou ſo curious and preciſe? ſuch a great man doth thus and thus, and hopes to come to heaven at laſt, and dareſt not thou venture thy ſoule in his armour? No, Chriſtian, follow not the example of the greateſt on earth; 'tis thy own ſoul thou ventureſt in battel, therefore thou canſt not be too choice of thy armour. Bring thy heart to the Word, as the only touch-ſtone of thy grace and furniture; the Word (I told you) is the Tower of David, from whence thy armour muſt be fetch't, if thou canſt finde this Tower-ſtamp on it, then 'tis of God, elſe not. Try it therefore by this one Scripture-ſtamp. Thoſe weapons are mighty, which God gives his Saints to fight his battels withal, 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God. The ſword of the Spirit hath its point and edge, whereby it makes its way into the heart and conſcience, through the impenitency of the one, and ſtupidity of the other, (wherewith Satan, as with buffe and coat of male, armes the ſinner againſt God) and there cuts and ſlaſhes, kills and mortifies luſt in its own Caſtle, where Satan thinks himſelf impregnable. The Breaſt-plate which is of God, doth not bend and break at every pat of p. 70temptation, but is of ſuch a divine temperament, that it repels Satans motions with ſcorne on Satans teeth. Should ſuch a one as I ſin, as Nehemiah in another caſe? and ſuch are all the reſt. Now try whether your weapons be mighty or weak: what can you do or ſuffer more for God, then an hypocrite that is clad in fleſhly armour? I'le tell you what the world faith, and if you be Chriſtians, clear your ſelves, and wipe off that dirt which they throw upon your gliſtering armour: they ſay, Theſe Profeſſors indeed have God more in their talk then we, they are oftner in the mount of duty then we, but when they come down into their ſhops, relations and worldly employments, then the beſt of them all is but like one of us; they can throw the Tables of Gods Commandments out of their hands as well as we, come from a Sermon, and be as covetous and griping, as peeviſh and paſſionate as the worſt; they ſhew as little love to Chriſt as others, when it is matter of coſt, as to relieve a poor Saint, or maintain the Goſpel, you may get more from a ſtranger, an enemie, then from a profeſſing brother. O Chriſtians, either vindicate the Name of Chriſt, whoſe Enſign you ſeem to march after, or throw away your ſeeming armour, by which you have drawn the eyes of the world upon you. If you will not, Chriſt himſelf will caſhiere you, and that with ſhame enough ere long. Never call that Armour of God, which defends thee not againſt the power of Satan. Take therefore the ſeveral pieces of your armour, and try them, as the ſouldier before he fights, will ſet his helmet or head-piece, as a mark at which he lets flie a brace of bullets, and as he findes them ſo will weare them or leave them; but be ſure thou ſhooteſt Scripture-bullets. Thou boaſteſt of a breaſt-plate of righteouſneſſe, ask thy ſoul, Didſt thou ever in thy life perform a duty to pleaſe God, and not to accommodate thy ſelf? Thou haſt prayed often againſt thy ſin, a great noiſe of theſe pieces have been heard coming from thee by others, as if there were ſome hot fight between thee and thy corruption, but canſt thou indeed ſhew one ſin thou haſt ſlain by all thy praying? Joſeph was alive, though his coat was brought bloody to Jacob and ſo may thy ſin be for all thy mortified look in duty, and out cry thou makeſt againſt them. If thou wouldeſt thus try every piece, thy credulous heart would not ſo eaſily be cheated with Satans falſe ware.

Obj. p. 71But is all armour that is of God thus mighty? we reade of weak grace, little faith, how can this then be a trial of our armour, whether of God or not?

Anſw. I anſwer, the weakneſſe of grace is in reſpect of ſtronger grace, but that weak grace is ſtrong and mighty in compariſon of counterfeit grace: Now I do not bid thee try the truth of thy grace by ſuch a power as is peculiar to ſtronger grace, but by that power which will diſtinguiſh it from falſe; true grace, when weakeſt, is ſtronger then falſe when ſtrongeſt. There is a principle of divine life in it, which the other hath not; Now life, as it gives excellency (a flea or fly by reaſon of its life is more excellent then the Sun in all its glory) ſo it gives ſtrength. The ſlow motion of a living man (though ſo feeble that he cannot go a furlong in a day) yet coming from life, imports more ſtrength then is in a ſhip, which (though it ſailes ſwiftly) hath its motion from without: Thus poſſibly an hypocrite may exceed the true Chriſtian in the bulk and out-ſide of a duty, yet becauſe his ſtrength is not from life, but from ſome winde and tide abroad that carries him, and the Chriſtians is from an inward principle, therefore the Chriſtians weakneſſe is ſtronger then the hypocrite in his greateſt enlargements. I ſhall name but two acts of grace when weakeſt, whereby the Chriſtian exceeds the hypocrite in all his beſt array. You will ſay, then grace is at a weak ſtay indeed, when the Chriſtian is perſwaded to commit a ſin, a great ſin, ſuch a one as poſſibly a carnal perſon would not have it ſaid of him for a great matter, ſo low may the tide of grace fall, yet true grace at ſuch an ebbe will appear of greater ſtrength and force then the other.

1Firſt, this principle of grace will never leave till the ſoule weeps bitterly with Peter, that it hath offended ſo good a God. Speak, O ye hypocrites, can ye ſhew one tear that ever you ſhed in earneſt for a wrong done to God? Poſſibly ye may weep to ſee the bed of ſorrow which your ſins are making for you in hell, but ye never loved God ſo well, as to mourne for the injury ye have done the Name of God. It is a good gloſſe Augustine hath upon Eſau's teares, Heb. 12. Flevit quòd perdidit, non quòd vendidit. He wept that he loſt the bleſſing, not that he ſold it. Thus we ſee an excellency of the Saints ſorrow above the hypocrites. The Chriſtian by his ſorrow ſhews himſelf a Conquerour of that p. 72ſin, which even now overcame him, while the hypocrite by his pride ſhews himſelf a ſlave to a worſe luſt, then that he reſiſts. While the Chriſtian commits a ſin he hates it; whereas the other loves it while he forbears it.

2Secondly, when true grace is under the foot of a temptation, yet then it will ſtir up in the heart a vehement deſire of revenge; like a priſoner in his enemies hand, who is thinking and plotting how to get out, and what he will do when out, waiting and longing every moment for his delivery, that he may again take up armes; O God, remember me, ſaith Samſon, this once I pray thee, and ſtrengthen me, that I may be at once avenged on the Philiſtines, for my two eyes, Judg. 16.27. Thus prays the gracious ſoul, that God would but ſpare him a little, and ſtrengthen him but once before he dies, that he may be avenged on his pride, unbelief, and thoſe ſins whereby he hath moſt diſhonoured his God; but a falſe heart is ſo far from ſtudying revenge, that he rather ſwells, like the ſea, againſt the Law which banks his luſt in, and is angry with God who hath made ſin ſuch a leap, that he muſt hazard his ſoule if he will have it.

CHAP. IV. Of the entireneſſe of our furniture, It muſt be the whole Armour of God.

3THe third Branch in the Saints furniture is, the entireneſſe thereof, The whole Armour of God. The Chriſtians Armour muſt be compleat, and that in a threefold reſpect.

SECT. 1.

1Firſt, he muſt be armed in every part cap-a-pe, ſoule and body, the p. 73powers of the one, and ſenſes of the other, not any part left naked. A dart may flie in at a little hole, (like that which brought a meſſage of death to Ahab, through the joynts of his harneſſe) and Satan is ſuch an Archer, who can ſhoot at a penny breadth. If all the man be armed, and only the eye leſt without, Satan can ſoon ſhoot his fire-balls of luſt in at that loophole, which ſhall ſet the whole houſe on flame. Eve look't but on the tree, and a poiſonous dare ſtruck her to the heart. If the eye be ſhut, and the ear be open to corrupt communication, Satan will ſoon wriggle in at this hole; If all the outward ſenſes be guarded, and the heart not kept with all diligence, he will ſoon by his own thoughts be betrayed into Satans hands. Our enemies are on every ſide, and ſo muſt our armour be, on the right hand and on the left, 2 Cor. 6.7. The Apoſtle calls ſin foreign, an enemy that ſurrounds us.Heb. 12.1Heb 12:1 If there be any part of the line unguarded or weakly provided, there Satan falls on; we ſee the enemy often enter the city at one ſide, while he is beat back on the other, for want of care to keep the whole line. Satan divides his temptations into ſeveral ſquadrons, one he employes to aſſault here, another to ſtorme there. We reade of fleſhly wickedneſſe and ſpiritual wickedneſſe; while thou repelleſt Satan tempting thee to fleſhly wickedneſſe, he may be entring thy city at the other gate of ſpiritual wickedneſſe. Perhaps thou haſt kept thy integrity in the practical part of thy life; but what armour haſt thou to defend thy head, thy judgement? If he ſurpriſe thee here, corrupting that with ſome errour, then thou wilt not long hold out in thy practice. He that could not get thee to profane the Sabbath among Senſualiſts and Atheiſts, will under the diſguiſe of ſuch a corrupt principle as Chriſtian liberty prevail. Thus we ſee what need we have of univerſal armour, in regard of every part.

SECT. II.

2Secondly, the Chriſtian muſt be in compleat armour, in regard of the ſeveral pieces and weapons, that make up the whole Armour of God. Indeed there is a concatenation of graces, they p. 74hang together like links in a chain, ſtones in an arch, members in the body; prick one vein, and the blood of the whole body may run out at that ſluce; neglect one duty, and no other will do us good. The Apoſtle Peter, in his ſecond Epiſtle, chap. 1. ver. 5, 6, 7. preſſeth the Chriſtian to a joynt endeavour, to encreaſe the whole body of grace; indeed, that is health when the whole body thrives. Adde (ſaith he) to your faith vertue; Faith is the file-leading grace. Well, haſt thou faith, adde vertue: True, faith is of a working ſtirring nature; without good works it is dead or dying. Fides pingueſcit operibus, Luther. 'Tis kept in plight and heart by a holy life, as the fleſh which plaiſters over the frame of mans body, though it receives its heat from the vitals within, yet helps to preſerve the very life of thoſe vitals; thus good works and gracious actions have their life from faith, yet are neceſſary helps to preſerve the life of faith; thus we ſee ſometimes the childe nurſing the Parent that bare it, and therein performes but his duty. Thou art fruitful in good works, yet thou art not out of the devils ſhot, except thou addeſt to thy vertue knowledge. This is the candle without which faith cannot ſee to do its work. Art thou going to give an almes? if it be not oculata charitas, if charity hath not this eye of knowledge to direct when, how, what, and to whom thou art to give, thou mayeſt at once wrong God, the perſon thou relieveſt, and thy ſelf. Art thou humbling thy ſelfe for thy ſin? for want of knowledge in the tenour of the Goſpel, Satan may play upon thy ignorance, and either perſwade thee thou art not humbled enough, when, God knowes, thou art almoſt quackled with thy teares, and even carried down by the impetuous torrent of thy ſorrow into deſpair, or elſe ſhewing thee thy blubber'd face, may flatter thee into a carnal confidence of thy humiliation. Perhaps thou ſeeſt the Name of God diſhonoured in the place where thou liveſt, and thy ſpirit is ſtirred within thee, (as Pauls at Athens) now if knowledge ſits not in the ſaddle to reine and bridle in thy zeal, thou wilt be ſoon carried over hedge and ditch, till thou falleſt into ſome precipice or other by thy irregular acting. Neither is knowledge enough, except thou beeſt arm'd with Temperance, which here (I conceive) is that grace, whereby the Chriſtian (as Maſter of his own houſe) ſo orders his affections (like ſervants to reaſon and faith,) that p. 75they do not irregularly move, or inordinately laſh out into deſires of, cares for, or joy in the creature-comforts of this life, without which Satan will be too hard for thee. The Hiſtorian tells us, that in one of the famous battels between the Engliſh and French, that which loſt the French the day was a ſhower of Engliſh arrowes, which did ſo gall their horſe, as put the whole army into diſorder, their horſe knowing no ranks, did tread down their own men: The affections are but as the horſe to the Rider, on which knowledge ſhould be mounted, if Satans barbed arrows light on them, ſo that thy deſires of the creature prove unruly, and juſtle with thy deſires of Chriſt, thy care to keepe thy credit or eſtate, put thy care to keep a good conſcience to diſorder, and thy carnal joy in wife and childe trample down, or get before thy joy in the Lord, judge on which ſide victory is like to fal. Well, ſuppoſe thou marcheſt provided thus far in goodly array towards heaven, while thou art ſwimming in proſperity; moſt thou not alſo prepare for foule way and weather, I mean, an afflicted eſtate? Satan will line the hedges with a thouſand temptations, when thou comeſt into the narrow lanes of adverſity, where thou canſt not run from this ſort of temptation, as in the Champaigne of proſperity: Poſſibly, thou that didſt eſcape the ſnare of an alluring world, mayeſt be diſmounted by the ſame when it frownes; though temperance kept thee from being drunk with the ſweet wines of thoſe pleaſures, yet for want of patience thou mayeſt be drunk with the wine of aſtoniſhment, which is in afflictions hand: therefore, ſaith the Apoſtle, to temperance adde patience; either poſſeſſe thy ſelf in patience, or elſe ſome raving devil of diſcontent will poſſeſſe thee. An impatient ſoule in affliction is a bedlam in chains, yea, too like the devil in his chaines, that rageth againſt God, while he is fettered by him. Well, haſt thou patience? an excellent grace indeed, but not enough; thou muſt be a pious man as well as a patient. Therefore ſaith the Apoſtle, to patience? adde godlineſſe. There is an atheiſtical ſtupid patience, and there is a godly Chriſtian patience: Satan numbs the conſcience of the one, and no wonder he complains not that feels not; but the Spirit of Chriſt ſweetly calmes the other, not by taking away the ſenſe of paine, but by overcoming it with the ſenſe of his love. Now godlineſſe comprehends the whole worſhip of God, inward and outward. p. 76If thou beeſt never ſo exact in thy morals, and not a worſhipper of God, then thou art an Atheiſt. If thou doeſt worſhip God, and that devoutly, but not by Scripture-rule, thou art an idolater. If according to the rule, but not in Spirit and truth, then thou art an hypocrite, and ſo falleſt into the devils mouth. Or if thou doeſt give God one piece of his worſhip, and denyeſt another, ſtill Satan comes to his market. Prov. 28.9 He that turneth back his eare from hearing the Law, his prayer is an abomination to the Lord. Yet (Chriſtian) all thy Armour is not on. Thy godlineſſe indeed would ſuffice, wert thou to live in a world by thy ſelf, or hadſt nothing to do but immediate communion with God; But (Chriſtian) thou muſt not always dwell on this mount of immediate worſhip, and when thou deſcendeſt, thou haſt many brethren and ſervants to thy Father, who live with thee in the ſame family; and thou muſt comport thy ſelf becomingly, or elſe thy Father will be angry. Firſt, thou haſt brethren, heires of the ſame promiſe with thee, therefore you muſt adde to godlineſſe brotherly kindneſſe. If Satan can ſet you at odds, he gives a deep wound to your godlineſſe. You will hardly joyne hearts in a duty, that cannot joyne hands in love. Secondly, there are not only brethren, but ſervants, a multitude of profane carnal ones, who though they never had the names of ſons and daughters, yet retain to Gods family, and thy heavenly Father will have thee walk unblameably, yea, winningly to thoſe that are without, which that thou mayeſt do, thou muſt adde to brotherly kindneſſe charity; by which grace thou ſhalt be willing to do good to the worſt of men; when they curſe thee, thou muſt pray for them, yea, pray for no leſſe then a Chriſt, a heaven for them. Father, forgive them, ſaid Chriſt, while they were raking in his ſide for his heart-blood. And truly, I am perſwaded the want of this laſt piece of armour, hath given Satan great advantage in theſe our times. We are ſo afraid our charity ſhould be too broad, whereas in this ſenſe, if it be not as wide as the world, it is too ſtrait for the command which bids us do good to all. May not we Miniſters be charged with the want of this? when the ſtraine of our preaching is ſolely directed to the Saints; and no paines taken in reſcuing poor captived ſoules, yet uncall'd, out of the devils clutches, who may hale them to hell without any diſturbance, p. 77while we are comforting the Saints, and preaching their priviledges; but in the mean time let the ignorant be ignorant ſtill, and the profane profane ſtill, for want of a compaſſionate charity to their ſoules, which would excite us to the reproving and exhorting of them, that they might alſo be brought in to the way of life, as well as the Saints encouraged, who are walking therein. We are ſtewards to provide bread for the Lords houſe; the greateſt part of our hearers cannot, muſt not have the childrens bread, and ſhall we therefore give them no portion at all? Chriſts charity pitied the multitude, to whom in his publike preaching he made ſpecial application, as in that famous Sermon, moſt part of which is ſpent in rowſing up the ſleepy conſciences of the hypocritical Phariſees, by thoſe thunderclaps of woes and curſes, ſo often denounced againſt them, Mat. 23. Again, how great advantage hath Satan from the want of this charity in our families? Is it not obſerv'd, how little care is taken by profeſſing Governours of ſuch Societies, for the inſtructing their youth? Nay, 'tis a principle which ſome have drunk in, that 'tis not their duty. O where is their charity in the mean time, when they can ſee Satan come within their own walls, and let him drive a childe, a ſervant in their ignorance and profaneneſſe to hell, and not ſo much as ſally out upon this enemy by a word of reproof or inſtruction, to reſcue theſe ſilly ſouls out of the murtherers hand? We muſt leave them to their liberty forſooth, and that is as faire play as we can give the devil; give but corrupt nature enough of this rope, and it will ſoon ſtrangle the very principles of God and Religion in their tender yeares.

SECT. III.

3Thirdly, the entireneſſe of the Saints armour may be taken not only for every part and piece of the Saints furniture, but for the compleatneſſe and perfection of every piece. As the Chriſtian is to endeavour after every grace, ſo is he to preſſe after the advance and increaſe of every grace, even to perfection itſelf; as he is to adde to his faith vertue, ſo he is to adde faith p. 78to faith; he is ever to be compleating of his grace. It is that which is frequently preſt upon believers, Mat. 5.48. Be ye perfect, as your heavenly Father is perfect. And purifie your ſelves, as God is pure. Where we have an exact copy ſet, not as if we could equallize that purity and perfection which is in God, but to make us ſtrive the more, when we ſhall ſee how infinitely ſhort we fall of our copy, when we write the faireſt hand. So James 1.3. Let patience have its perfect work, that you may be entire, wanting nothing, or wanting in nothing. Thou who makeſt a hard ſhift to carry a little burden with thy little patience, wouldeſt ſink under a greater, therefore there is need that patience ſhould be ever perfecting, leſt at laſt we meet a burden too heavy for our weak ſhoulders. Take a few reaſons why the Chriſtian ſhould thus be compleating of his grace.

1Firſt, becauſe grace is ſubject to decayes, and therefore ever needs compleating, as in an army eſpecially which often engageth in battel, their armes are batter'd and broken, one man hath his helmet bent, another his ſword gap't, a third his piſtol unfix't; and therefore recruits are ever neceſſary. In one temptation the Chriſtian hath his helmet of hope beaten off his head, in another his patience hard put to it. The Chriſtian had need have an Armourers ſhop at hand to make up his loſſe, and that ſpeedily, for Satan is moſt like to fall on, when the Chriſtian is leaſt prepared to receive his charge; Simon, Simon, Satan hath deſired to ſift you; he knew they were at that time weakly provided, (Chriſt their Captain now to be taken from the head of their troop, diſcontents among themſelves, ſtriving who ſhould be greateſt, and their recruits of ſtronger grace, which the Spirit was to bring, not yet come.) Now he hath a deſign to ſurpriſe them: and therefore Chriſt carefully to prevent him, promiſeth ſpeedily to diſpatch his Spirit for their ſupply, and in the mean time ſends them to Jeruſalem, to ſtand as it were in a body in their joynt ſupplications,Acts 1.4.Acts 1:4 upon their guard, while he comes to their relief, ſhewing us in the weakneſſe of our graces what to do, and whither to go for ſupply.

2Secondly, becauſe Satan is compleating his skill and wrath. 'Tis not for nought that he is call'd the old Serpent, ſubtil by nature, but more by experience; wrathful by nature, yet every day more and more enraged; like a bull, the longer he is baited, p. 79the more fury he ſhewes. And therefore we who are to grapple with him, now his time is ſo ſhort, had need come well appointed into the field.

3Thirdly, it is the end of all Gods diſpenſations, to compleat his Saints in their graces and comforts. Wherefore doth he lop and prune by afflictions, but to purge, Ioh. 15.2. Rom. 5.3John 15:2Rom 5:3that they may bring forth more fruit (that is, fuller and fairer?) Tribulation works patience; 'Tis Gods appointment for that end: It works, that is, it encreaſeth the Saints patience, it enrageth indeed the wicked, but meekens the Saints. 'Tis his deſign in the Goſpel preached to carry on his Saints, from faith to faith, Rom. 1.17. And accordingly he hath furniſhed his Church with inſtruments, and thoſe with gifts, for the perfecting of the Saints, and for the edifying of the body of Christ, Eph. 4.14. Wherefore doth the Scaffold ſtand, and the Workman on it, if the building go not up? For us not to advance under ſuch means, is to make void the counſel of God: Therefore the Apoſtle blames the Chriſtian Jewes, Heb. 5.12. for their non-proficiency in the School of Chriſt. When for the time ye ought to be teachers, ye have need that one teach you again, which be the firſt principles of the Oracles of God.

O how few are there who endeavour thus to promove in their ſpiritual ſtate,Ʋſe. and labour to perfect what is yet lacking in their knowledge, patience, and the reſt. Firſt, tell ſome of adding faith to faith, one degree of grace to another, and you ſhall finde they have more minde to joyne houſe to houſe, and lay field to field; their ſouls are athirſt, ever gaping for more, but of what? not of Chriſt, or Heaven: It is earth, earth they never think they have enough of, till death comes and ſtops their mouth with a ſhovel-full, digg'd out of their own grave. What a tormenting life muſt they needs have, who are alwayes crying for more weight, and yet cannot preſſe their covetous deſires to death? O Sirs, the only way, (if men would beleeve it) to quench this thirſt to the creature, were to enkindle another after Chriſt and Heaven. Get but a large heart vehemently thirſting after theſe, and the other will die alone. As the Fevouriſh thirſt doth when nature comes to her temper. Secondly, others labour not thus to perfect grace, becauſe they have a conceit they are perfect already, and upon this fancy throw away praying, hearing, p. 80and all other Ordinances, as ſtrings for thoſe babes in grace, to be carried by, who are not arrived to their high attainments. O what fooles does pride make men! Truly Heaven were no ſuch deſirable place, if we ſhould be no more perfect, then, thus a ſort of people that are too high for this world, and too low for another. The way by which God cures this phrenſie of pride, we have in theſe days ſeen to be ſomething like that of Nebuchadnezzar, To give them a heart of a beaſt, (I mean) for a time, ſuffer them to fall into beaſtly practices, by which he ſhewes them how far they are from that perfection they dreamed of ſo vainly. Thirdly, others who have true grace, and deſire the advancement of it, yet are diſcouraged in their endeavour for more, from too deep a ſenſe of their preſent penury. Bid ſome ſuch labour to get more power of corruption, more faith on, and love to God, that they may be able to do the Will of God chearfully, and ſuffer it in the greateſt afflictions patiently, yea, thankfully; and they will never believe, that they whoſe faith is ſo weak, love ſo chill, and ſtock ſo little in hand, ſhould ever attain to any thing like ſuch a pitch: You may as well perſwade a beggar with one poor penny in his purſe, that if he will go and trade with that, he ſhall come to be Lord Major of London before he die: But why, poor hearts, ſhould you thus deſpiſe the day of ſmall things? Do you not ſee a little grain of muſtard ſeed ſpread into a tree, and weak grace compar'd to it for its growth at laſt as well as littleneſſe at firſt? Dareſt thou ſay thou haſt no grace at all? If thou haſt but any, (though the leaſt that ever any had to begin with) I dare tell thee, that he hath done more for thee in that, then he ſhould in making that which is now ſo weak, as perfect as the Saints grace is now in heaven. Firſt, he hath done more, conſidering it as an act of Power. There is a greater gulfe between no grace & grace, then between weak grace and ſtrong, between a Chaos and nothing, then between a Chaos and this beautiful frame of heaven and earth. The firſt days work of both Creations is the greateſt. Secondly, conſider it as an act of grace, it is greater mercy to give the firſt grace of converſion, then to crown that with glory. It is more grace and condeſcent in a Prince to marry a poor Damoſel, then having married her to cloth her like a Prince; he was free to do the firſt or not, but his relation to her pleads ſtrongly for the other. God might p. 81have choſe whether he would have given thee grace or no, but having done this, thy relation to him and his Covenant alſo do oblige him, to adde more and more till he hath fitted thee as a Bride for himſelf in glory.

CHAP. V. Of the uſe of our ſpiritual Armour, or the exerciſe of grace.

4THe fourth and laſt branch in the Saints furniture is, the uſe they are to make thereof foreign: Put on the whole Armour of God. Briefly what is this duty, put on? Theſe being Saints, (many of them at leaſt) he writes to, 'tis not only putting on by Converſion, what ſome of them might not yet have; but alſo, he means they ſhould exerciſe what they have. It is one thing to have armour in the houſe, and another thing to have it buckled on: to have grace in the principle, and grace in the act; ſo that the inſtruction will be,

It is not enough to have grace, but this grace muſt be kept in exerciſe. The Chriſtians Armour is made to be worne;Doct. no laying down, or putting off our Armour, till we have done our warfare, and finiſhed our courſe. Our Armour, and our garment of fleſh go off together; then indeed will be no need of watch and ward, ſhield or helmet. Thoſe military duties and field-graces, (as I may call faith, hope, and the reſt) they ſhall be honourably diſcharged. In heaven we ſhall appear, not in armour, but in robes of glory; but here they are to be worne night and day: we muſt walk, work, and ſleep in them, or elſe we are not true ſouldiers of Chriſt: this Paul profeſſeth to endeavour, Acts 24.16 Herein do I exerciſe my ſelf, to have alwayes a conſcience void of offence towards God and towards man. Here we have this holy man at his armes, training and exerciſing himſelf p. 82in his poſtures, like ſome ſouldier by himſelf handling his pike, and inuring himſelf before the battel. Now the Reaſon of this is,

SECT. 1.

1Firſt, Chriſt commands us to have our Armour on, our grace in exerciſe, Luke 12.35. Let your loines be girded about, and your lights burning. Chriſt ſpeaks, either in a martial phraſe as to ſouldiers, or in a domeſtick as to ſervants: If as to ſouldiers, then let your loynes he girded, and your lights burning, is, that we ſhould be ready for a march, having our armour on, (for the belt goes over all,) and our match light, ready to give fire at the firſt alarm of a temptation. If as to ſervants, which ſeems more natural, then he bids us (as our Maſter that is gone abroad) not through ſloth or ſleep put off our clothes, and put out our lights, but ſtand ready to open when he ſhall come, though at midnight. 'Tis not fit the Maſter ſhould ſtand at the door knocking, and the ſervant within ſleeping; indeed there is no duty the Chriſtian hath in charge, but implies this daily exerciſe;1 Theſ. 5.16, 17. 1 Pet. 1.131 Thess 5:161 Thess 5:171 Pet 1:13 Pray, but how? without ceaſing: Rejoyce, but when? evermore: Give thanks, for what? in every thing. The ſhield of faith, and helmet of hope, we muſt hold them to the end. The ſumme of all which is, that we ſhould walk in the conſtant exerciſe of theſe duties and graces. Where the ſouldier is plac't, there he ſtands, and muſt neither ſtir nor ſleep, till he be brought off. When Chriſt comes, that ſoule ſhall only have his bleſſing, whom he findes ſo doing.

2Secondly, Satans advantage is great when grace is not in exerciſe. When the devil found Chriſt ſo ready to receive his charge, and repel his temptation, he ſoon had enough, it is ſaid, He departed for a ſeaſon, Luke 4.13Luke 4:13as if in his ſhameful retreat he had comforted himſelf with hopes of ſurpriſing Chriſt unawares, at another ſeaſon more advantagious to his deſigne; and we finde him coming again, in the moſt likely time indeed to have attained his end, had his enemy been man, and not God. Now if this bold fiend did thus watch and obſerve Chriſt from time to p. 83time, doth it not behove thee to look about thee, leſt he take thy grace at one time or other napping? what he miſſeth now by thy watchfulneſſe, he may gain anon by thy negligence. Indeed he hopes thou wilt be tired out with continual duty: Surely, ſaith Satan, (when he ſees the Chriſtian up, and ſervent in duty) this will not hold long. When he findes him tender of conſcience, and ſcrupulous of occaſions to ſin, This is but for a while, ere long I ſhall have him unbend his bowe, and unbuckle his armour, and then have at him. Satan knows what orders thou keepeſt in thy houſe and cloſet, and though he hath not a key to thy heart, yet he can ſtand in the next room to it, and lightly hear what is whiſpered there: He hunts the Chriſtian by the ſent of his own feet, and if once he doth but ſmell which way thy heart enclines, he knows how to take the him; if but one door be unbolted, one work unmann'd, one grace of its carriage here is advantage enough.

3Thirdly, becauſe it is ſo awky a buſineſſe, and hard a work, to recover the activity of grace once loſt, and to revive a duty in diſuſe: I have put off my coat, ſaith the Spouſe, Cant. 5.3. She had given way to a lazy diſtemper, was laid upon her bed of ſloth, and how hard is it to raiſe her? her beloved is at the door, beſeeching her by all the names of love, which might bring to her remembrance the near relation between them: My Siſter, my Love, my Dove, open to me, and yet ſhe riſeth not; he tells her, his locks are filled with the drops of the night; yet ſhe ſtirs not. What is the matter? her coat was off, and ſhe is loath to put it on; ſhe had given way to her ſloth, and now ſhe knows not how to ſhake it off, ſhe could have been glad to have her Beloveds company, if himſelf would have opened the door; and he deſired as much hers, if ſhe would riſe to let him in; and upon theſe termes they part. The longer a ſoule hath neglected duty, the more ado there is to get it taken up: partly through ſhame, the ſoul having played the truant, now knows not how to look God on the face; and partly from the difficulty of the work, being double to what another findes, that walks in the exerciſe of his grace; here is all out of order. It requires more time and pains for him to tune his inſtrument, then for another to play the leſſon. He goes to duty as to a new work, as a Scholar that hath not look't on his book ſome while, his leſſon is almoſt p. 84out of his head, whereas another that was but even now conning it over, hath it ad unguem. Perhaps 'tis an affliction thou art called to bear, and thy patience unexerciſed, little or no thoughts thou haſt had for ſuch a time; (while thou wert frisking in a full paſture) and now thou kickeſt and flingeſt, eeven as a bullock unaccuſtomed to the yoke, Jer. 31.18. whereas another goes meekly and patiently under the like croſſe, becauſe he had been ſtirring up his patience, and fitting the yoke to his neck. You know what a confuſion there is in a town, at ſome ſudden alarm in the dead of the night, the enemie at the gates, and they aſleep within, O what a cry is there heard! one wants his clothes, another his ſword, a third knows not what to do for powder; thus in a fright they run up and down, which would not be, if the enemie did finde them upon their guard, orderly waiting for his approath; Such a hubbub there is in a ſoule that keeps not his armour on, this piece and that will be to ſeek when he ſhould uſe it.

4Fourthly, we muſt keep grace in exerciſe in reſpect of others our fellow-ſouldiers. Paul had this in his eye when he was exerciſing himſelf to keep a good conſcience, that he might not be a ſcandal to others. The Cowardiſe of one may make others run; the ignorance of one ſouldier that hath not skill to handle his armes, may do miſchief to his fellow-ſouldiers about him; ſome have ſhot their friends for their enemies; the unwiſe walking of one Profeſſor makes many other faire the worſe. But ſay, thou doeſt not fall ſo far as to become a ſcandal, yet thou canſt not be ſo helpful to thy fellow-brethren as thou ſhouldeſt; God commanded the Reubenites and Gadites to go before their brethren ready armed, until the land was conquered: Thus, Chriſtian, thou art to be helpful to thy fellow-brethren, who have not (it may be) that ſettlement of Peace in their ſpirit as thy ſelf, not that meaſure of grace or comfort; Thou art to help ſuch weak ones, and go before them (as it were) arm'd for their defence; now if thy grace be not exerciſed, thou art ſo far unſerviceable to thy weak brother. Perhaps thou art a Maſter or a Parent who haſt a family under thy wing, they fare as thou thriveſt; if thy heart be in a holy frame they fare the better in the duties thou performeſt, if thy heart be dead and down, they are loſers by the hand. So that as the Nurſe eats the more p. 85for the Babes ſake ſhe ſuckles, ſo ſhouldeſt thou for their ſake, who are under thy tuition, be more careful to exerciſe thy own grace, and cheriſh it.

SECT. 2.

Object. O but (may ſome ſay) this is hard work indeed, our armour never off, our grace alwayes in exerciſe. Did God ever mean Religion ſhould be ſuch a toilſome buſineſſe as this would make it?

Anſw. Thou ſpeakeſt like one of the fooliſh world, and ſheweſt thy ſelf a meer ſtranger to the Chriſtians life that ſpeakeſt thus: a burden to exerciſe grace? why? it is no burden to exerciſe the acts of nature, to eat, to drink, to walk, all delightful to us in our right temper, if any of theſe be otherwiſe, nature is oppreſt, as if ſtuff't, then dfficult to breath, if ſick, then the meat offenſive we eate; ſo take a Saint in his right temper, 'tis his joy to be employed in the exerciſe of his grace in this or that duty, Pſ. 122.1. I was glad when they ſaid unto me, Let us go into the houſe of the Lord. His heart leap't at the motion. When any occaſion diverts him from communion with God, though he likes it never ſo well, yet it is unwelcome and unpleaſing to him, as you who are uſed to be in your ſhops from morning to night, how tedious is it for you to be abroad ſome days, though among good friends, becauſe you are not where your work and calling lies? A Chriſtian in duty is one in his calling, as it were in his ſhop where he ſhould be; yea, where he would be, and therefore far from being tedious. Religion is burdenſom to none, as to thoſe who are infrequent in the exerciſe of it. Uſe makes heavy things light, we hardly feel the weight of our clothes, becauſe fitted to us, and worne daily by us, whereas the ſame weight on our ſhoulder would trouble us: thus the grievouſneſſe of religious duties to carnal ones, is taken away in the Saints, partly by the fitneſſe of them to the Saints principles, as alſo by their daily exerciſe in them. The diſciples, when newly entered into the wayes of Chriſt, could not pray much or faſt long; the bottles p. 86were new, and that wine too ſtrong, but by that time they had walk't a few yeares, they grew mighty in both; doeſt thou complain that heaven-way is rugged? be the oftner walking in it, and that will make it ſmooth.

2But ſecondly, were this conſtant exerciſe of grace more troubleſome to the fleſh, (which is the only complainer) the ſweet advantage that accrues by this to the Chriſtian, will abundantly recompence all his labour and pains.

1Firſt, the exerciſe of thy grace will encreaſe thy grace; The diligent hand makes rich. A provident man counts that loſt which might have been got, not only when his money is ſtole out of his cheſt, but when it lies there unimproved. Such a commodity (ſaith the Tradeſman) if I had bought with that money in my bags, would have brought me in ſo much gaine, which is now loſt; ſo the Chriſtian may ſay, My dawning knowledge, had I followed on to know the Lord, might have ſpread to broad day; I have more underſtanding, ſaith David, then all my teachers. How came he by it? he'll tell you in the next words, for thy testimonies are my meditation. Pſ. 119.99Ps 119:99He was more in the exerciſe of duty and grace. The beſt wits are not alwayes the greateſt Scholars, becauſe their ſtudy is not ſuitable to their parts; neither alwayes proves he the richeſt man, that ſets up with the greateſt ſtock. A little grace well-husbanded by daily exerciſe will encreaſe, when greater neglected ſhall decay.

2Secondly, as exerciſe encreaſeth, ſo it evidenceth grace. Would a man know whether he be lame or no, let him riſe, he'll be ſooner ſatisfied by one turn in a room, then by a long diſpute, and he ſit ſtill. Wouldeſt thou know whether thou loveſt God? be frequent in exerting acts of love; the more the fire is blown up, the ſooner 'tis ſeen, and ſo of all other graces. Sometimes the ſoule is queſtioning whether it hath any patience, any faith; till God comes and puts him into an afflicted eſtate, (where he muſt either exerciſe this grace or periſh) and then it appeares like one that thinks he cannot ſwim, yet being thrown into the river, then uniting all his ſtrength he makes a ſhift to ſwim to land, and ſees what he can do. How oft have we heard Chriſtians ſay, I thought I could never have endured ſuch a pain, truſted God in ſuch a ſtrait, but now God hath taught me what he can do for me, what he hath wrought in me? and this thou p. 87mighteſt have known before, if thou wouldeſt have oftner ſtirred up and exerciſed thy grace.

3Thirdly, exerciſe of grace doth invite God to communicate himſelf to ſuch a ſoul. God ſets the Chriſtian at work, and then meets him in it. Ʋp and be doing, and the Lord be with you. He ſets a ſoul a reading as the Eunuch, and then joynes to his chariot a praying, and then comes the meſſenger from heaven, O Daniel greatly beloved. The Spouſe, who loſt her Beloved on her bed, findes him as ſhe comes from the Sermon, Cant. 3.4. It was but a little that I paſſed from them, but I found him whom my ſoule loved.

SECT. 3.

Ʋſe. 1 This falls heavy on their heads, who are ſo far from exerciſing grace, that they walk in the exerciſe of their luſts, their hearts are like a glaſſe-houſe, the fire is never out, the ſhop-windows never ſhut, they are alwayes at work, hammering ſome wicked project or other, upon the anvil of their hearts; there are ſome who give full ſcope to their luſts, what their wretched hearts will, they ſhall have; they cocker their luſts as ſome their children, deny them nothing, who (as it is recorded of David to Adonijah) do not ſo much as ſay to their ſouls, Why doeſt thou ſo? why art thou ſo proud, ſo covetous, ſo prophane? They ſpend their dayes in making proviſion for theſe gueſts: as at ſome Innes, the houſe never cooles, but as one gueſt goes out, another comes in, as one luſt is ſerved, another is calling for attendance; as ſome exerciſe grace more then others, ſo there are greater traders in ſin, that ſet more a work then others, and return more wrath in a day then others in a monethmonth; Happy are ſuch (in compariſon of theſe) who are chain'd up by Gods reſtraint upon their outward man or inward, that they cannot drive on ſo furiouſly as theſe, who by health of body, power and greatneſſe in place, riches and treaſures in their coffers, numbneſſe and dedolency in their conſciences, are hurried on to fill up the meaſure of their ſins. We reade of the Aſſyrian, that he enlarged his heart as hell, ſtretching out his deſires as men do their bags that are p. 88thrack't full with money to hold more, Hab. 2.5. Thus the adulterer, as if his body were not quick enough to execute the commands of his luſt, ſtirs it up by ſending forth his amorous glances, which come home laden with adultery, blows up this fire with unchaſte ſonnets and belly-chear, proper fuel for the devils kitchin; and the malicious man, who that he may loſe no time from his luſt, is a tearing his neighbour in pieces as he lies on his bed, cannot ſleep unleſſe ſome ſuch bloody ſacrifice be offered to his ravening luſt. O how may this ſhame the Saints: how oft is your zeal ſo hot, that you cannot ſleep till your hearts have been in heaven, as you are on your beds, and there pacified with the ſight of your dear Saviour, and ſome embraces of love from him?

Ʋſe 2 It reproves thoſe who flout and mock at the Saints, while exerciſing their graces. None jeer'd as the Saint in his calling. Men may work in their ſhops, and every one follow his calling as diligently as they pleaſe, and no wonder made of this by thoſe that paſſe by in the ſtreets; but let the Chriſtian be ſeen at work for God, in the exerciſe of any duty or grace, and he is hooted at, deſpiſed, yea, hated. Few ſo bad indeed, but ſeem to like Religion in the notion; they can commend a Sermon of holineſs like a diſcourſe of God or Chriſt in the Pulpit, but when theſe are really ſet before their eyes, as they ſparkle in a Saints converſation, they are very contemptible and hateful to them; this living and walking holineſſe bites; and though they liked the Preachers Art, in painting forth the ſame in his diſcourſe, yet now they run from them, and ſpit at them; this exerciſe of grace offends the prophane heart, and ſtirs up the enmity that lies within: As Michal ſhe could not but flout David to ſee him dancing before the Ark. He that commended the Preacher for making a learned diſcourſe of zeal, will raiſe on a Saint, expreſſing an act of zeal in his place and calling; now grace comes too near him. A naughty heart muſt ſtand at ſome diſtance from holineſſe, that the beams thereof may not beat too ſtrongly on his conſcience, and ſo he likes it. Thus the Phariſees, the Prophets of old, theſe were holy men in their account, and they can laviſh out their money on their Tombes, in honour of them: but Chriſt, (who was more worth then all of them) he is ſcorn'd and hated: what's the myſtery of this? the reaſon was, theſe Prophets p. 89are off the ſtage, and Chriſt on▪ Paſcitur in vivis livor, poſt fata quieſcit.

Ʋſe 3 Try by this whether you have grace or no, doſt thou walk in the exerciſe of thy grace? He that hath clothes, ſurely will wear them, and not be ſeen naked; men talk of their faith, repentance, love to God; theſe are precious graces, but why do they not let us ſee theſe walking abroad in their daily converſation? ſurely if ſuch gueſts were in thy ſoule, they would look out ſometimes at the window, and be ſeen abroad in this duty, and that holy action; grace is of a ſtirring nature, and not ſuch a dead thing, (like an image) which you may lock up in a cheſt, and none ſhall know what God you worſhip; no, grace will ſhew it ſelf, it will walk with you into all places and companies, it will buy with you, and ſell for you, it will have a hand in all your enterprizes, it will comfort you when you are ſincere and faithful for God, and it will complain and chide you when you are otherwiſe; go to, ſtop its mouth, and heaven ſhall hear its voice, it will groan, mourne and ſtrive, even as a living man when you would ſmother him. I'le as ſoon believe the man to be alive, that lies peaceably as he is nail'd up in his Coffin, without ſtrife or buſle, as that thou haſt grace, and never exerciſe it in any act of ſpiritual life. What man! haſt thou grace, and carried ſo peaceably, as a fool to the ſtocks, by thy luſt? Why hang'ſt thou there nail'd to thy luſt? if thou haſt grace, come down and we will believe it, but if thou beeſt ſuch a tame ſlave, as to ſit ſtill under the command of luſt, thou deceiveſt thy ſelf: Haſt thou grace, and ſhew none of it in the condition thou art plac't in? May be thou art rich; doeſt thou ſhew thy humility towards thoſe that are beneath thee? doeſt thou ſhew a heavenly minde breathing after heaven more then earth? It may be thy heart is puff't with thy eſtate, that thou lookeſt on the poor as creatures of ſome lower ſpecies then thy ſelf, and diſdaineſt them, and as for heaven thou thinkeſt not of it. Like that wicked Prince, that ſaid, He would loſe his part in Paradiſe rather then in Paris. Art thou poor, why doeſt not exerciſe grace in that condition? Art thou contented, diligent? may be in ſtead of contentation thou repineſt, canſt not ſee a faire lace on thy rich brothers cloth, but grudgeſt it in ſtead of concurring with Providence by diligence to ſupply thy wants, thou art ready to break through the p. 88duplicate page p. 89duplicate page p. 90hedge into thy neighbours fat paſture, thus ſerving thy owne turne by a ſin, rather then waiting for Gods bleſſing on thy honeſt diligence; if ſo, be not angry we call thee by thy right name, or at leaſt queſtion whether we may ſtile thee Chriſtian, whoſe carriage is ſo croſſe to that ſacred name, which is too holy to be written on a rotten poſt.

Ʋſe. 4 Be exhorted, O ye Saints of God, to walk in the exerciſe of grace. It is the Miniſters duty with the continual breath of exhortation, and if need be, reproof, to keep this heavenly fire clean on the Saints Altar. Peter ſaw it neceſſary to have the bellowes alwayes in his hands, 2 Pet. 1.12. I will not be negligent to put you alwayes in remembrance of theſe things, though ye know them, and be eſtabliſhed in the preſent truth; (that ſhall not take him off) as long as he is in this Tabernacle, he ſaith he will ſtir them up, and be putting them in remembrance, v. 13. There is a ſleepy diſeaſe we are ſubject to in this life; Chriſt though he had rouſed up his diſciples twice, yet takes them napping the third time. Either exerciſe thy grace, or Satan will act thy corruption, as one bucket goes down, the other riſeth; there is a body of ſin within, which like a malignant party watcheth for ſuch a time to ſtep into the ſaddle, and 'tis eaſier to keep them down then to pull them down: Thy time is ſhort, and thy way long, thou hadſt beſt put on, leſt thou meaneſt to be overtaken with night, before thou getteſt within ſight of thy Fathers houſe. How uncomfortable 'tis for a traveller in Heaven-road (above all other) to go potching in the dark, many can with aking hearts tell thee. And what haſt thou here to minde like this? Are they worldly cares and pleaſures? Is it wiſdom to lay out ſo much coſt on thy tenement, which thou art leaving, and forget what thou muſt carry with thee? Before the fruit of theſe be ripe which thou art now planting, thy ſelf may be rotting in the grave. Time is ſhort, ſaith the Apoſtle, 1 Cor. 7.29, foreign. The world is near its Port, and therefore God hath contracted the ſailes of mans life but a while, and there will not be a point to chuſe, whether we had wives or not, riches or not, but there will be a vaſt difference between thoſe that had grace, and thoſe that had not; yea, between thoſe that did drive a quick trade in the exerciſe therof, and thoſe that were more remiſſe;2 Pet. 1.11.2 Pet 1:11 the one ſhall have an abundant entrance into glory, p. 91while the other ſhall ſuffer loſſe in much of his lading, which ſhall be caſt over-board as merchandiſe that will bear no price in that heavenly countrey; yea, while thou art here others ſhall fare the better by thy lively graces. Thy cheerfulneſſe and activity in thy heavenly courſe, will help others that travel with thee; he is dull indeed that will not put on, when he ſees ſo much metal for God in thee who leadeſt the way. Yea, thy grace will give a check to the ſins of others, who never ſtand in ſuch awe, as when grace comes forth and ſits like a Ruler in the gate, to be ſeen of all that paſſe by. The Swearer knowes not ſuch Majeſty is preſent, when the Chriſtian is mealy-mouth'd, and ſo goes on and feares no colours, whoſe grace had it but her dagger of zeal ready, and courage to draw it forth in a wiſe reproof, would make ſin quit the place, and with ſhame run into its hole. Job 29.8. The young men ſaw me and bid themſelves, the Princes refrain'd talking, and laid their hand on their mouth. And doth not God deſerve the beſt ſervice thou canſt do him in thy generation? Did he give thee grace to lay it up in a dead ſtock, and none to be the better? or can you ſay that he is wanting to you in his love and mercy? are they not ever in exerciſe for your good? Is the eye of providence ever ſhut? No, he ſlumbers not that keeps thee, or is it one moment off thee? No, The eye of the Lord is upon the righteous; He hath fixed it for ever, and with infinite delight pleaſeth himſelf in the object. When was his eare ſhut, or his hand, either from receiving thy cries, or ſupplying thy wants? nay, doth not thy condition take up the thoughts of God, and are they any other then thoughts of peace, which he entertains? A few drops of this oyle will keep the wheel in motion.