The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 1
CHAP. I. Sheweth, the Chriſtians life here to be a continual wreſtling with ſin and Satan, and the paucity of thoſe who are true Wreſtlers, as alſo how the true Wreſtlers ſhould manage their combate.
THe words contain a lively deſcription of a bloody and laſting war between the Chriſtian and his implacable enemy; in which we may obſerve; Firſt, the Chriſtians ſtate in this life, ſet out by this word wreſtling.
Secondly, the Aſſailants that appear in armes againſt the Chriſtian, who are deſcribed; Firſt, Negatively, Not fleſh and blood: Or rather comparatively, not chiefly fleſh and blood. Secondly, Poſitively, but againſt Principalities, Powers, &c.
SECT. I.
Firſt, for the firſt, the wreſtling or conflicting ſtate of a Chriſtian in this life, is rendered obſervable here by a threefold circumſtance.
Firſt, the kinde of combate which the Chriſtians ſtate is here ſet out by, foreign, which though it be uſed ſometimes for a wreſtling of ſport and recreation, yet here to ſet out the ſharpneſſe of the Chriſtians encounter; there are two things in wreſtling that render it a ſharper combate then others. Firſt, wreſtling is not properly fighting againſt a multitude, but when one enemy ſingles out another, and enters the liſt with him, each exerting their whole force and ſtrength againſt one another, as David and Goliah, when the whole Armies ſtood as it were in a ring to behold the bloody iſſue of that duel. Now this is more fierce then to fight in an army, where though the battel be ſharp and long, the ſouldier is not alwayes engaged, but falls off when he hath diſcharged, and takes breath a while: yea, poſſibly may eſcape without hurt or ſtroak, becauſe there the enemies aime is not at this or that man, but at the whole heap, but in wreſtling one cannot ſcape ſo, he being the particular object of the enemies fury, muſt needs be ſhaked and tried to purpoſe. Indeed the word foreign ſignifies ſuch a ſtrife, as makes the body ſhake again, quia corpus foreign. Satan hath not only a general malice againſt the army of Saints, but a ſpite againſt thee John, thee Joane: he'll ſingle thee out for his enemy. We finde Jacob, when alone, a man wreſtled with him. As God delights to have private communion with his ſingle Saints, ſo the devil to try it hand to hand with the Chriſtian, when he gets him alone. As we loſe much comfort, when we do not apply the Promiſe and Providence of God to our particular perſons and conditions, God loves me, pardons me, takes care of me: the water at the town-conduit doth me no good, if I want a pipe to empty it into my ciſterne; ſo it obſtructs our care and watchfulneſſe, when we conceive of Satans wrath and fury, as bent in general againſt the Saints, and not againſt me in particular. O how careful would a ſoule be in duty, if as going to Church or Cloſet he had ſuch a ſerious meditation as this, Now Satan is at my heels to hinder me in my work, if my God help me not!
Secondly, 'tis a cloſe combate. Armies fight at ſome diſtance. Wreſtlers grapple hand to hand. An arrow ſhot from afar may be ſeen and ſhunn'd, but when the enemy hath hold of one there is no declining, but either he muſt reſiſt manfully, or fall ſhamefully at his enemies foot. Satan comes cloſe up, and gets within the Chriſtian, takes his hold of his very fleſh and corrupt nature, and by this ſhakes him.
Secondly, the univerſality of the combate. We wreſtle foreign, which comprehends all, on purpoſe you may perceive the Apoſtle changeth the pronoune foreign in the former verſe, into foreign in this, that he may include himſelf as well as them; as if he had ſaid, the quarrel is with every Saint. Satan neither feares to aſſault the Miniſter, nor deſpiſeth to wreſtle with the meaneſt Saint in the Congregation; great and ſmall, Miniſter and people, all muſt wreſtle: Not one part of Chriſts Army in the field, and the other at eaſe in their quarters, where no enemy comes, here are enemies enough to engage all at onee.
Thirdly, the permanency or duration of this combate, and that lies in the tenſe foreign. Not, our wreſtling was at firſt Converſion, but now over, and we paſt the pikes; not, we ſhall wreſtle when ſickneſſe comes, and death comes, but our wreſtling is; the enemy is ever in ſight of us, yea, in fight with us, there is an evil of every dayes temptation, which (like Pauls bonds,) abides us wherever we become. So that theſe particulars ſumm'd up will amount to this Point:
SECT. II.
The Chriſtians life is a continual wreſtling.Doct. He is as Jeremy ſaid of himſelf, borne a man of ſtrife, or what the Prophet to Aſa, may be ſaid to every Chriſtian; From hence thou ſhalt have wars, from thy ſpiritual birth to thy natural death, from the houre when thou firſt diddeſt ſet thy face to heaven, till thou ſhalt ſet thy foot in heaven. Iſraels march out of Egypt was in Goſpel-ſenſe our taking the field againſt ſin and Satan, and when had they peace? not till they lodged their colours in Canaan. No condition wherein the Chriſtian is here below is quiet. Is it proſperity or adverſity, here is work for both hands, to keep pride and ſecurity down in the one, faith and patience up in the other: no place which the Chriſtian can call priviledg'd ground. Lot in Sodom wreſtled with the wicked inhabitants thereof, his righteous ſoule being vexed with their unclean converſation. And how fares he at Zoar? do not his own daughters bring a ſpark of Sodoms fire into his own bed, whereby he is inflamed with luſt? Some have thought if they were but in ſuch a family, under ſuch a Miniſtery, out of ſuch occaſions: O then they ſhould never be tempted as now they are; I confeſſe change of aire is a great help to weak nature, and theſe forenamed as vantage-ground againſt Satan; but think'ſt thou to flie from Satans preſence thus? No, though thou ſhould'ſt take the wings of the morning he would flie after thee, theſe may make him change his method in tempting, but not lay down his deſigne; ſo long as his old friend is alive within, he will be knocking at thy door without. No duty can be performed without wreſtling; The Chriſtian needs his ſword as much as his trowel. He wreſtles with a body of fleſh; this to the Chriſtian in duty is as the beaſt to the traveller; he cannot go his journey without it, and much ado to go with it. If the fleſh be kept high and luſty, then 'tis wanton and will not obey; if low, then it's weak and ſoon tires: Thus the Chriſtian rids but little ground, becauſe he muſt go his weak bodies pace. He wreſtles with a body of ſin as well as of fleſh, this mutters and murmures when the ſoule is taking up any duty. Sometimes it keeps the Chriſtian from duty, ſo that he cannot do what he would. As Paul ſaid, I would have come once and again, but Satan hindred me. I would have prayed may the Chriſtian ſay at ſuch a time, and meditated on the Word I heard, the mercies I received at another, but this enemy hindred. 'Tis true indeed, grace ſwayes the Scepter in ſuch a ſoule, yet as Schoolboyes taking their time when their Maſter is abroad do ſhut him out, and for a while lord it in miſrule, though they are whip't for it afterwards: thus the unregenerate part takes advantage when grace is not on its watch to diſturb its government, and ſhut it out from duty, though this at laſt makes the ſoul more ſevere in mortifying, yet it coſts ſome ſcuffle before it can recover its throne, and when it cannot ſhut from duty, yet then is the Chriſtian wofully yok't with it in duty; it cannot do what it doth as it would; many a letter in its copy doth this enemy ſpoil, while he joggs him with impertinent thoughts; when the Chriſtian is a praying, then Satan and the fleſh are a prating; he cries, and they louder, to put him out or drown his cry. Thus we ſee the Chriſtian is aſſail'd on every ſide by his enemy; and how can it be other, when the ſeeds of war are laid deep in the natures of both, which can never be rooted up till the devil ceaſe to be a devil, ſin to be ſin, and the Saint to be a Saint? Though wolves may ſnarle at one another, yet ſoon are quiet again, becauſe the quarrel is not in their nature; but the Wolfe and the Lamb can never be made friends. Sin will luſt againſt grace, and grace draw upon ſin whenever they meet.
SECT. III.
Ʋſe 1 Firſt, this may reprove ſuch as wreſtle, but againſt whom? againſt God, not againſt ſin and Satan. Theſe are bold men indeed, who dare try a fall with the Almighty; yet ſuch there are, and a Wo pronounced againſt them. Iſa. 45.9. Wo unto him that ſtriveth with his Maker. 'Tis eaſie to tell which of theſe will be worſted. What can he do, but break his ſhins that daſheth them againſt a rock? A goodly battel there is like to be, when thorns conteſt with fire, and ſtubble with flame. But where live thoſe giants, that dare enter the liſt with the great God? what are their names that we may know them, and brand them for creatures above all other unworthy to live? Take heed O thou who askeſt, that the wretched man whom thou ſeemeſt ſo to defie, be not found in thy own clothes it ſelf. Iudas was the Traitour, though he would not anſwer to his name, but put it off with a Maſter is it I? and ſo mayeſt thou be the fighter againſt God. The heart is deceitful. Even holy David, for all his anger was ſo hot againſt the rich man, that took away the poor mans ewe-Lamb, that he bound it with an oath, the man ſhould not live who had done it, yet proves at laſt to be himſelf the man, as the Prophet told him, 2 Sam. 12.
Now there are two wayes wherein men wreſtle againſt God; Firſt, when they wreſtle againſt his Spirit. Secondly, when they wreſtle againſt his Providence.
Firſt, when they wreſtle againſt his Spirit. We reade of the Spirits ſtriving with the creature, Gen. 6.3. My ſpirit ſhall not alwayes ſtrive with man. Where the ſtriving is not in anger and wrath to deſtroy them, (that God could do without any ſtir or ſcuffle) but a loving ſtrife and conteſt with man. The old world was running with ſuch a cariere headlong into their ruine, he ſends his Spirit to interpoſe, and by his counſels and reproofes to offer, as it were, to ſtop them and reclaim them. As if one ſeeing another ready to offer violence on himſelf, ſhould ſtrive to get the knife out of his hand, with which he would do the miſchief. Or one that hath a purſe of gold in his hand to give, ſhould follow another by all manner of entreaties, ſtriving with him to accept and take it. Such a kinde of ſtrife is this of the Spirits with men. They are the luſts of men, (thoſe bloody inſtruments of death, with which ſinners are miſchieving themſelves) that the holy Spirit ſtrives by his ſweet counſels and entreaties to get out of our hands. They are Chriſts, his grace and eternal life he ſtrives to make us accept at the hands of Gods mercy; and for repulſing the Spirit thus ſtriving with them, ſinners are juſtly counted fighters againſt God: Ye ſtiffe-necked, and uncircumciſed in heart and ears, Acts 7.51ye do alwayes reſiſt the Holy Ghoſt. Now there is a twofold ſtriving of the Spirit, and ſo of our wreſtling againſt it. Firſt, the Spirit ſtrives in his meſſengers with ſinners. They coming on his errand, and not their owne, he voucheth the faithful counſels, reproofs and exhortations which they give as his own act. Noah, that Preacher of righteouſneſſe, what he ſaid to the old world, is call'd the Preaching of the Spirit, 1 Pet. 3.19. The pains that Moſes, Aaron and other ſervants of God took in inſtructing Iſrael, is call'd the inſtruction of the Spirit, Nehem. 9.20. ſo that when the Word, which Gods Miniſters bring in his Name, is rejected, the faithful counſels they give are thrown at ſinners heels and made light of; then do they ſtrive with the Spirit, and wreſtle againſt Chriſt as really, as if he viſibly in his own perſon had been in the Pulpit, and preached the ſame Sermon to them. When God comes to reckon with ſinners, it will prove ſo; then God will rub up your memories, and minde you of his ſtriving with you, and your unkinde reſiſting him. They, whether they will heare, or whether they will forbear, Ezek. 2.5.ſhall know they had a Prophet among them. Now men ſoon forget whom and what they hear; ask them what was preſt upon their conſcience in ſuch a Sermon, they have forgot; what were the precious truthes laid out in another, and they are loſt: & well were it for them if their memories were no better in another world: it would eaſe their torments more then a little. But then they ſhall know they had a Prophet among them, and what a price they had with him in their hands, though it was in fooles keeping. They ſhall know what he was, and what he ſaid, though a thouſand years paſt, as freſh as if it were done but laſt night. The more zealous and compaſſionate, the more painful and powerful he was in his place, the greater ſhall their ſin be found, to break from ſuch holy violence offered to do them good. Surely God will have ſomething for the ſweat, yea, lives of his ſervants which were worne out in ſtriving with ſuch rebellious ones. May be yet, ſinners, your firmament is clear, no cloud to be ſeen that portends a ſtorme; but know (as you uſe to ſay) winter does not rock in the clouds, you ſhall have it at laſt: every threatening which your faithful Miniſters have denounced againſt you out of the Word, God is bound to make good. He confirmeth the Word of his ſervant, Iſa. 44.25.and performeth the counſel of his meſſengers, and that in judgement againſt ſinners, confirming the threatenings, as well as in mercy performing the promiſes, which they declare as the portion of his children. But it will be time enough to ask ſuch on a ſick-bed, or a dying houre, whether the words of the Lord delivered by their faithful Preachers have not taken hold of them. Some have confeſſed with horrour they have, as the Jewes, Zech. 1.6. Like as the Lord of hoſts thought to do unto us, ſo hath he dealt with us. Secondly, the Spirit ſtrives with men more immediately, when he makes his inward approaches to the conſciences of men, debating in their own boſoms the caſe with them; one while he ſhews them their ſins in their bloody colours, and whether they will ſurely bring them, if not look't to timely, which he doth ſo convincingly, that the creature ſmells ſometimes the very fire and brimſtone about him, and is at preſent in a temporary hell; another while he falls a parlying and treating with them, making gracious overtures to the ſinner, if he will return at his reproof, preſents the grace of the Goſpel, and opens a door of hope for his recovery, yea, falls a wooing and beſeeching of him to throw down his rebellious armes, and come to Chriſt for life, whoſe heart is in a preſent diſpoſition to receive and embrace the firſt motion the returning ſinner makes for mercy. Now when the Spirit of God follows the ſinner from place to place, and time to time, ſuggeſting ſuch motions, and renewing his old ſuit, and the creature ſhall fling out of the Spirits hands thus ſtriving with him re infectâ, as far from renouncing his luſts, or taking any liking to Chriſt as ever: This is to reſiſt the Spirit to his face, and it carries ſo much malignity in it, that (even where it hath not been final) poor humbled ſoules have been ſo over-ſet with the horrour of it, that they could not for a long time be perſwaded, but that it was the unpardonable ſin. Take heed therefore ſinners, how you uſe the Spirit when he comes, knocking at the door of your hearts: Open at his knock, and he will be your gueſt, you ſhall have his ſweet company; repulſe him, and you have not a Promiſe hee'll knock again. And if once he leave ſtriving with thee, unhappy man, thou art loſt for ever; thou lieſt like a ſhip caſt up by the waves upon ſome high rock, where the tide never comes to fetch it off. Thou mayeſt come to the Word, converſe with other Ordinances, but in vain. 'Tis the Spirit in them, which is both tide and winde, to ſet the ſoule afloat, and carry it on, or elſe it lies like a ſhip on dry ground which ſtirs not.
Secondly, we wreſtle againſt God when we wreſtle with his Providence, and that two wayes; Firſt, when we are diſcontented with his providential diſpoſure of us. Gods carving for us doth not pleaſe us ſo, but that we are objecting againſt his dealings towards us, at leaſt muttering ſomething with the fool in our hearts, which God heares as lightly as man our words. God counts then we begin to quarrel with him, when we do not acquieſce in, and ſay Amen to his Providence whatever it is. He calls it a contending with the Almighty, Iob. 40.1. yea, a reproving of God. And he is a bold man ſure that dare finde fault with God, and article againſt heaven. God challengeth him, whoever he is that doth this, to anſwer it at his peril. He that reproveth God, let him anſwer it, v. 2. of the chapter fore-mentioned. It was high time for Iob to have done, when he heares what a ſenſe God puts upon thoſe unwary words, which drop't from him in the anguiſh of his Spirit, and paroxyſme of his ſufferings; contend with the Almighty? reprove God? Good man, how blank he is, and cries out, I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth. Let God but pardon what is paſt, and he ſhall hear ſuch language no more. O Sirs, take heed of this wreſtling above all other. Contention is uncomfortable, with whomſoever it is we fall out. Neighbours or friends, wife or husband, children or ſervants: but worſt of all with God. If God cannot pleaſe thee, but thy heart riſeth againſt him, what hopes are there of thy pleaſing him, who will take nothing kindly from that man who is angry with him? And how can love to God be preſerved in a diſcontented heart, that is alwayes muttering againſt him? Love cannot think any evil of God, nor endure to heare anyſpeak evil of him, but it muſt take Gods part, as Ionathan Davids, when Saul ſpake baſely of him, and when it cannot be heard, will like him ariſe and be gone. When afflicted, love can allow thee to groan, but not to grumble. If thou wilt eaſe thy incumbred ſpirit into Gods boſome by prayer, and humbly wreſtle with God on thy knees, love is for thee, and will help thee to the beſt arguments thou canſt uſe to God; But if thou wilt vent thy diſtempered paſſions, and ſhew a mutinous ſpirit againſt God, this ſtabs it to the heart.
Secondly, we wreſtle againſt Providence, when uncorrigible under the various diſpenſations of God towards us. Providence has a voice, if we had an eare; mercies ſhould draw, afflictions drive; now when neither faire meanes nor foule do us good, but we are impenitent under both; this is to wreſtle againſt God with both hands. Either of theſe have their peculiar aggravations. One is againſt love, and ſo diſ-ingenuous; the other is againſt the ſmart of his rod, and therein we ſlight his anger, and are cruel to our ſelves in kicking againſt the pricks. Mercy ſhould make us aſhamed, wrath afraid to ſin. He that is not aſhamed, has not the ſpirit of a man. He that is not afraid when ſmitten, is worſe then the beaſt, who ſtands in aw of whip & ſpur. Sometimes mercy (eſpecially theſe outward mercies, which have a pleaſing reliſh to the carnal part in a Chriſtian) hath prov'd a ſnare to the beſt of men, but then affliction uſeth to recover them; but when affliction makes men worſe, and they harden themſelves againſt God, to ſin more and more while the rod is on them, what is like to reclaim them? few are made better by proſperity, whom afflictions make worſe. He that will ſin, though he goes in pain, will much more if that once be gone. But take heed of thus conteſting with God. There is nothing got by ſcuffling with God, but blows, or worſe. If he ſay he will afflict thee no more, 'tis even the worſt he can ſay; 'tis as much as if he ſhould ſay he'll be in thy debt till another world, and there pay thee altogether. But if he means thee mercy, thou ſhalt hear from him in ſome ſharper affliction then ever. He hath wedges that can rive thee, wert thou a more knotty piece then thou art. Are there yet the treaſures of wickedneſſe, and the ſcant meaſure that is abominable? (*Mic. 6.9 ſaith God to Iſrael) what uncorrigible, though the Lords voice crieth unto the City, bidding you hear the rod, and him that hath appointed it? See what courſe God reſolvs on, v. 13. Therefore will I make thee ſick in ſmiting of thee. As if he had ſaid, my other Phyſick I ſee was too weak, it did not work or turne your ſtomack, but I will prepare a potion that ſhall make you ſick at heart.
Secondly, It reproves thoſe who ſeem to wreſtle againſt ſin, but not according to the Word of Command that Chriſt gives. There is a Law in wreſtling which muſt be obſerv'd, 2 Tim. 2.5. If a man alſo ſtrive for Masteries, yet is he not crowned except he ſtrive lawfully. He alludes to the Romane games, to which there were Judges appointed to ſee that no foule play were offered contrary to the Law for wreſtling; the prize being denied to ſuch, though they did foile their adverſary, which the Apoſtle improves to make the Chriſtian careful in his war, as being under a ſtricter Law and Diſcipline, that requires not only valour to fight, but obedience to fight, by order and according to the Word of Command: Now few do this that go for great Wreſtlers.
Firſt, ſome while they wreſtle againſt one ſin, embrace another; and in this caſe 'tis not the perſon wreſtles againſt ſin, but one ſin wreſtles with another, and 'tis no wonder to ſee thieves fall out when they come to divide the ſpoil; Luſts are divers, Tit. 3.3. and 'tis hard to pleaſe many Maſters, eſpecially when their commands are ſo contrary; when pride bids lay on in bravery, laviſh out in entertainment; covetouſneſſe bids lay up, when malice bids revenge; carnal policy ſaith, conceal thy wrath, though not forgive. When luſt ſends to his whores, hypocriſie pulls him back for ſhame of the world. Now is he Gods Champion that reſiſts one ſin at the command of another, it may be a worſe.
Secondly, ſome wreſtle, but they are preſt into the field, not Voluntiers, their ſlaviſh feare ſcares them at preſent from their luſt; ſo that the Combate is rather betwixt their Conſcience and Will, then them and their luſt, Give me ſuch a ſin ſaith Will; No, ſaith conſcience, it will ſcall'd, and throwes it away. A man may love the wine though he is loath to have his lips burnt. Hypocrites themſelves are afraid to burne. In ſuch Combates the Will at laſt prevails, either by bribing the underſtanding to preſent the luſt it deſires in a more pleaſing dreſſe, (that conſcience may not be ſcared with ſuch hideous apparitions of wrath) or by pacifying conſcience with ſome promiſe of repentance for the future, or by forbearing ſome ſin for the preſent, which it can beſt ſpare, thereby to gain the reputation of ſomething like a reformation; Or if all this will not do, then (prompted by the fury of its luſt) the Will proclaims open war againſt conſcience, ſinning in the face of it, like ſome wilde horſe, (impatient of the ſpur which pricks him, and bridle that curbs him) gets the bit between his teeth, and runs with full ſpeed, till at laſt he eaſeth himſelf of his Rider; and then where he ſees fatteſt paſture, no hedge or ditch can withhold him, till in the end you finde him, ſtarving in ſome pound for his treſpaſſe: Thus many ſin at ſuch rate, that conſcience can no longer hold the reines, nor ſit the ſaddle. but is thrown down and laid for dead; and then the wretches range where their luſts can have the fulleſt meal, till at laſt they pay for their ſtollen pleaſures moſt dearly, when conſcience comes to it ſelf, purſues them, and takes them more ſurely by the throat then ever, never to let them go till it brings them before Gods Tribunal.
Thirdly, others wreſtle with ſin, but they do not hate it, and therefore they are favourable to it, and ſeek not the life of ſin as their deadly enemy; theſe wreſtle in jeſt, and not in earneſt; the wounds they give ſin one day, are healed by the next. Let men reſolve never ſo ſtrongly againſt ſin, yet it will creep again into their favour, till the love of ſin be quenched in the heart, and this fire will never the of it ſelf, the love of Chriſt muſt quench the love of ſin, as Ierome excellently, Ʋnus amor extinguit alium. This heavenly fire will indeed put out that flame of hell, which he illuſtrates by Ahaſhuerus his carriage to Vaſhti his Queen, who in the firſt Chapter makes a decree in all haſte, that ſhe comes no more before him; but when his paſſion is a little down, chap. 2. v. 1. he begins to relent towards her, which his Councel perceiving, preſently ſeek out for a beautiful Virgin, on whom the King might place his love, and take into his royal bed, which done, we hear no more of Vaſhti, then and not till then will the ſoules decree ſtand againſt ſin, when the ſoule hath taken Chriſt into his boſome.
SECT. IV.
Secondly, to the Saints, ſeeing your life is a continual wreſtling here on earth, 'tis your wiſdom to ſtudy how you may beſt manage the combate with your beſt enemy, which that you may do, take theſe few directions.
Firſt, look thou goeſt not into the field without thy Second; my meaning is, engage God by prayer to ſtand at thy back; God is in a league offenſive and defenſive with thee, but he looks to be called. Did the Ephraimites take it ill, that Gideon called them into the field, and may not God much more? as if thou meanedſt to ſteal a victory before he ſhould know it. Thou haſt more valour then Moſes, who would not ſtir without God, no, though he ſent an Angel for his Lieutenant. Thou art wiſer then Iacob, who to overcome Eſau, now marching up, turnes from him, and falls upon God; he knew if he could wreſtle with God, he might truſt God to deale with his brother. Engage God and the back-door is ſhut, no enemy can come behinde thee, yea, thine enemy ſhall fall before thee. God turne the counſel of Achitophel into fooliſhneſſe, ſaith David, Heaven ſaith Amen to his prayer, and the wretch hangs himſelf.
Secondly, be very careful of giving thine enemy hand-hold. Wreſtlers ſtrive to faſten upon ſome part or other, which gives them advantage more eaſily to throw their adverſary; to prevent which, they uſed, Firſt, to lay aſide their garments. Secondly, to anoint their bodies. For the firſt, Chriſtian, labour to put off the old man which is moſt perſonal, that corruption, which David calls his own iniquity, Pſal. 18.23. This is the skirt which Satan layes hold of, obſerve what it is, and mortifie it daily, then Satan will retreat with ſhame, when he ſees the head of that enemy upon the wall, which ſhould have betrayed thee into his hands. Secondly, the Romane wreſtlers uſed to anoint their bodies; ſo do thou, bathe thy ſoul with the frequent meditation of Chriſts love. Satan will finde little welcome, where Chriſts love dwells, love will kindle love, and that will be as a wall of fire to keep off Satan, it will make thee diſdain the offer of a ſinne, and as oile ſupple thy joynts, and make agile to offend thy enemy. Think how Chriſt wreſtled in thy quarrel, ſin, hell and wrath had all come full mouth upon thee, had not he coped with them in the way. And canſt thou finde in thy heart to requite his love, by betraying his glory into the hands of ſin, by cowardiſe or treachery: ſay not thou loveſt him, ſo long as thou canſt lay thoſe ſins in thy boſome, which pluck't his heart out of his boſome. It were ſtrange if a childe ſhould keep, and delight to uſe no other knife, but that wherewith his father was ſtabb'd.
Thirdly, improve the advantage thou getteſt at any time wiſely. Sometimes the Chriſtian hath his enemy on the hip, yea, on the ground, can ſet his foot on the very neck of his pride, and throw away his unbelief, as a thing abſurd and unreaſonable; now (as a wiſe wreſtler) fall with all thy weight upon thine enemy; though man think it foule play to ſtrike when his adverſary is down, yet do not thou ſo complement with ſin, as to let it breath or riſe. Take heed thou beeſt not charged of God, as once Ahab, for letting go this enemy now in thy hands, whom God hath appointed to deſtruction. Learne a little wiſdome of the Serpents brood, who when they had Chriſt under their foot, never thought they had him ſure enough; no, not when dead, and therefore both ſeale and watch his grave. Thus do thou to hinder the reſurrection of thy ſin, ſeal it down with ſtronger purpoſes, ſolemn covenants, and watch it by a wakeful circumſpect walking,
Ʋſe. 3 This is ground of conſolation to the weak Chriſtian, who diſputes againſt the truth of his grace, from the inward conflicts and fightings he hath with his luſts, and is ready to ſay (like Gideon, in regard of outward enemies,) If God be with me, why is all this befallen me? why do I finde ſuch ſtruglings in me, provoking me to ſin, pulling me back from that which is good? Why doeſt ask? The Anſwer is ſoon given, becauſe thou art a Wreſtler, not a Conquerour. Thou miſtakeſt the ſtate of a Ch…iſtian in this life: when one is made a Chriſtian, he is not preſently call'd to triumph over his ſlaine enemies, but carried into the field to meet and fight them. The ſtate of grace is rhe commencing of a war againſt ſin, not the ending of it; rather then thou ſhalt not have an enemy to wreſtle with, God himſelf will come in a diſguiſe into the field, and appear to be thine enemy. Thus when Jacob was alone, a man wreſtled with him until breaking of the day, and therefore ſet thy heart at reſt if this be thy ſcruple: Thy ſoule may rather take comfort in this, that thou art a wreſtler; This ſtrugling within thee, if upon the right ground, and to the right end, doth evidence there are two Nations within thee, two contrary natures, the one from earth earthly, and the other from heaven heavenly; yea, for thy further comfort know, though thy corrupt nature be the elder, yet it ſhall ſerve the younger.
Ʋſe. 4 O how ſhould this make thee (Chriſtian) long to be gone home, where there is none of this ſtir and ſcuffle! 'Tis ſtrange, that every houre ſeems not a day, and everyday a year, till death ſounds thy joyful retreat, and calls thee off the field, where the bullets flie ſo thick, and thou art fighting for thy life with thy deadly enemies, to come to Court, where not ſwords, but palmes are ſeen in the Saints hands; not drums, but harps; not groanes of bleeding ſouldiers and wounded conſciences, but ſweet and raviſhing muſick is heard of triumphing Victors caroling the praiſes of God and the Lambe, through whom they have overcome. Well, Chriſtians, while you are below, comfort your ſelves with theſe things; There is a place of Reſt remains for the people of God: You do not beat the aire, but wreſtle for a Heaven that is yonder above theſe clouds; you have your worſt firſt, the beſt will follow. You wreſtle but to win a Crown, and win to wear it, yea wear never to loſe it, which once on none ſhall take off, or put you to the hazard of battel more. Here we overcome to fight again, the battel of one temptation may be over, but the war remaines. What peace can we have, as long as devils can come abroad out of their holes, or anything of ſinful nature remains in our ſelves unmortified? which will even fight upon its knees, and ſtrike with one arme while the other is cut off; but when death comes, the laſt ſtroak is ſtruck: this good Phyſician will perfectly cure thee of thy ſpiritual blindneſſe and lameneſſe, (as the Martyr told his fellow at the ſtake bloody Bonner would do their bodily.) What is it, Chriſtian, which takes away the joy of thy life, but the wreſtlings and combates which this boſome-enemy puts thee to? Is not this the Peninnah, that vexing and diſturbing thy Spirit, hath kept thee off many a ſweet meale, thou mighteſt have had in communion with God and his Saints? or if thou haſt come, hath made thee cover the Altar of God with thy teares and groans? and will it not be a happy hand that cuts the knot, and ſets thee looſe from thy deadneſſe, hypocriſie, pride, and what not, wherewith thou wert yoak't? 'Tis life which is thy loſſe, and death which is thy gaine. Be but willing to endure the rending of this vaile of thy fleſh, and thou art where thou wouldeſt be, out of the reach of ſin, at reſt in the boſome of thy God. And why ſhould a ſhort evil of paine affright thee more, then the deliverance from a continual torment of ſins evil raviſh thee? Some you know have choſe to be cut, rather then to be ground daily with the ſtone, and yet, may be, their pain comes again, and canſt thou not quietly think of dying, to be delivered from the torment of theſe ſins, never to return more? And yet that is not the half that death doth for thee: Peace is ſweet after war, eaſe after pain; but what tongue can expreſſe what joy, what glory muſt fill the creature at the firſt ſight of God, and that bleſſed company? none but one that dwells there can tell. Did we know more of that bliſſeful ſtate, we Miniſters ſhould finde it as hard a work to perſwade Chriſtians to be willing to live here ſo long, as now it is to perſwade them to be willing to die ſo ſoon.