The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 2
CHAP II. Wherein is ſhewen, what a Principality Satan hath, how he came to be ſuch a Prince, and how we may know whether we be under him as our Prince, or not.
VERSE 12.
But againſt Principalities and Powers, &c.
SECT. I.
THe Apoſtle having ſhewen what the Saints enemies are not, fleſh and blood, fraile men, who cannot come but they are ſeen, who may be reſiſted with mans power, or eſcape by flight; now he deſcribes them Poſitively, againſt Principalities, againſt Powers, &c. Some think the Apoſtle by theſe divers names and titles, intends to ſet forth the diſtinct orders, whereby the devils are one ſubordinate to another, ſo they make the Devil, verſe 11. to be the Head or Monarch, and theſe, verſe 12. ſo many inferiour orders, as among men there are Princes, Dukes, Earles, &c. under an Emperour. That there is an order among the devils cannot be denied. The Scripture ſpeaks of a Prince of devils, Matth. 9. and of the Devil and his Angels, who with him fell from their firſt ſtation, called his Angels as it's probably conceived, becauſe one above the reſt (as the head of the faction) drew with him multitudes of other into his party, who with him ſinned and fell. But that there ſhould be ſo many diſtinct orders among them, as there are ſeveral branches in this deſcription, is not probable; too weak a notion to be the foundation of a Pulpit-diſcourſe, therefore we ſhall take them as meant of the devil collectively. We wreſtle not with fleſh and blood, but devils, who are Principalities, Powers, &c. and not diſtributively, to make Principalities one rank, Powers another; for ſome of theſe branches cannot be meant of diſtinct orders, but promiſcuouſly of all as ſpiritual wickedneſſes; it being not proper to one to be ſpirits or wicked, but common to all.
Firſt, then the devil or whole pack of them are here deſcribed by their Government in this world, Principalities.
Secondly, by their ſtrength and puiſſance, called Powers.
Thirdly, by their nature in its ſubſtance and degeneracy, Spiritual wickedneſſes.
Fourthly, in their Kingdome or proper Territories, Rulers of the darkneſſe of this world.
Fifthly, by the ground of the war, In heavenly places, or about heavenly things.
Firſt, of the firſt, Principalities; foreign, the abſtract for the concrete, that is, ſuch as have a Principality; So, Titus 3.1. we are bid to be ſubject to Principalities and Powers, that is, Princes and Rulers, ſo the vulgar reades it. We wreſtle againſt Princes, which ſome will have to expreſſe the eminency of their nature above mans, that as the ſtate and ſpirit of Princes is more raiſed then others, great men have great ſpirits, as Zeba and Zalmunna to Gideon, asking who they were they ſlew at Tabor; As thou art, (ſay they) ſo were they, each one reſembled the children of a King, that is, for Majeſty and Preſence beſeeming a Princely race; ſo they think, the eminent nature of Angels here to be intended, who are as far above the higheſt Prince, as he above the baſeſt peaſant; but becauſe they are deſcribed by their nature in the fourth branch, I ſhall ſubſcribe to their judgement, who take this for their Principality of Government, which the devil exerciſeth in this lower world; and the Note ſhall be,
That Satan is a great Prince,Doct. Chriſt himſelf ſtiles him the Prince of the world, John 14. Princes have their thrones where they ſit in ſtate; Satan hath his, Rev. 2.13. Thou dwelleſt where Satan hath his throne; and that ſuch a one as no earthly Prince may compare; few Kings are enthroned in the hearts of their ſubjects, they rule their bodies, and command their purſes, but how oft in a day are they pull'd out of their thrones by the wiſhes of their diſcontented ſubjects: But Satan hath the heart of all his ſubjects. Princes have their homage and peculiar honour done to them; Satan is ſerved upon the knee of his ſubjects, the wicked are ſaid to worſhip the devil, Rev. 13.4. No Prince expects ſuch worſhip as he, no leſſe then religious worſhip will ſerve him, 2 Chron. 11.15. Jeroboam there is ſaid to ordain Prieſts for devils, and therefore he is call'd not only the Prince, but the god of this world, becauſe he hath the worſhip of a god given him. Princes ſuch as are abſolute have a Legiſlative Power, nay, their own will is their law, as at this day in Turkey, where their Laws are writ in no other Tables, then in the proud Sultans breaſt; thus Satan gives law to the poor ſinner, who is bound and muſt obey, though the Law be writ with his own blood, and the creature hath nothing but damnation for fulfilling the devils luſt; 'tis call'd a Law of ſinne, Rom. 8.2. becauſe it comes with authority; Princes have their Miniſters of State, whom they employ for the ſafety and enlargement of their Territories: So Satan his, 2 Cor. 11.15. who propagates his curſed deſignes, therefore we reade of doctrine of devils. Princes have their Arcana Imperii, which none knowes but a few Favourites in whom they confide: thus the devil hath his myſteries of iniquity, and depths of Satan we reade of, which all his ſubjects know not of, Rev. 2.24▪ theſe are imparted to a few Favourites, ſuch as Elymas, whom Paul calls full of all ſubtilty, and childe of the devil; ſuch, whoſe conſciences are ſo debauched, that they ſcruple not the moſt horrid ſins, theſe are his white boyes. I have read of a people in America, that love meat beſt when 'tis rotten and ſtinks. The devil is of their diet, the more corrupt and rotten the creature is in ſinne, the better he pleaſeth his tooth; ſome are more the children of the devil then others. Chriſt had his beloved diſciple; and Satan thoſe that lie in his very boſome, and know what is in his heart. In a word, Princes have their Vectigalia, their tribute and cuſtome; ſo Satan his. Indeed he doth not ſo much ſhare with the ſinner in all, but is owner of all he hath, ſo that the devil is the Merchant, and the ſinner but the broker to trade for him, who at laſt puts all his gaines into the devils purſe: time, ſtrength, parts, yea, conſcience and all ſpent to keep him in his throne.
SECT. II.
Queſt. But how comes Satan to this Principality?
Anſw. Not lawfully, though he can ſhew a faire claim. As,
Firſt, he obtained it by Conqueſt, as he won his crown; ſo he weares it by power and policy. But conqueſt is a crack't title. A thief is not the honeſter, becauſe able to force the traveller to deliver his purſe; and a thief on the throne is no better then a private one on the road, or Pyrate in a Pinnace, as he boldly told Alexander. Neither doth that prove good with proceſſe of time, which was evil at firſt: Satan indeed hath kept poſſeſſion long, but a thief will be ſo as long, as he keeps his ſtollen goods; He ſtole the heart of Adam from God at firſt, and doth no better to this day. Chriſts Conqueſt is good, becauſe the ground of the war righteous, to recover what was his own, which Satan cannot ſay of the meaneſt creature, 'Tis my own.
Secondly, Satan may lay claim to his Principality by Election; 'Tis true he came in by a wile, but now he is a Prince elect, by the unanimous voice of corrupt nature; Ye are of your father the devil, ſaith Chriſt, and his luſts ye will do. But this alſo hath a flaw in it, for man by law of Creation is Gods ſubject, and cannot give away Gods right; by ſin he loſeth his right in God, as a Protectour; but God loſeth not his right as a Soveraign. Sin diſabled man to keep Gods Law, but it doth not enfranchiſe or diſ-oblige him that he need not keep it.
Thirdly, Satan may claim a deed of gift from God himſelf, as he was bold to do to Chriſt himſelf upon this ground, perſwading him to worſhip him as the Prince of the world, Luke 4.5, 6. He ſhewed unto him all the Kingdomes of the world, ſaying, All this will I give thee, for that is delivered unto me, and to whomſoever I will I give it. Where there was a truth, though he ſpake more then the truth, (as he cannot ſpeak truth, but to gain credit to ſome lie at the end of it.) God indeed hath delivered in a ſenſe this world to him, but not in his ſenſe to do what he will with it, nor by any approbatory act given him a Pattent to vouch him his vice-Roy, not Satan by the grace of God, but by the permiſſion of God Prince of the world.
Queſt. But why doth God permit this Apoſtate-creature, to exerciſe ſuch a Principality over the world?
Anſw. Firſt, as a righteous act of vengeance on Man, for revolting from the ſweet Government of his rightful Lord and Maker; 'Tis the way that God puniſheth rebellion; Becauſe ye would not ſerve me with gladneſſe in the abundance of all things, therefore ye ſhall ſerve your enemies in hunger, &c. Satan is a King given in Gods wrath. Chams curſe is mans puniſhment, a Servant of ſervants. The devil is Gods ſlave, man the devils. Sin hath ſet the devil on the creatures back, and now he hurries him without mercy, (as he did the ſwine) till he be choak't with flames, if mercy interpoſe not.
Secondly, God permits this his Principality, in order to the glorifying of his Name in the recovery of his Elect from the power of this great Potentate. What a glorious Name will God have when he hath finiſhed this war, wherein at firſt he found all poſſeſſed by this enemy, and not a man of all the ſons of Adam to offer himſelf as a Voluntier in this ſervice, till made willing by the day of his Power? this, this will gain God a Name above every name, not only of creatures, but of thoſe by which himſelf was known to his creature. The workmanſhip of heaven and earth gave him the Name of Creatour, Providence of Preſerver, but this of Saviour, wherein he doth both the former, preſerve his creature which elſe had been loſt, and create a new creature, I mean the Babe of Grace, which, through God, ſhall be able to beat the devil out of the field, who was able to drive Adam (though created in his full ſtature) out of Paradiſe, and may not all the other works of God empty themſelves as rivers into this ſea, loſing their names, or rather ſwelling into one of Redemption? Had not Satan taken Gods Elect priſoners, they would not have gone to heaven with ſuch acclamations of triumph. There are three expreſſions of a great joy in Scripture; the joy of a woman after her travel, the joy of harveſt, and the joy of him that divideth the ſpoil: the exultaton of all theſe is wrought upon a ſad ground, many a paine and teare it coſts the travelling woman, many a feare the husbandman, perils and wounds the ſouldier, before they come at their joy, but at laſt are paid for all, the remembrance of their paſt ſorrows feeding their preſent joyes. Had Chriſt come and entered into affinity with our nature, and return'd peaceably to heaven with his Spouſe, finding no reſiſtance; though this would have been admirable love, and that would have afforded the joy of marriage, yet this way of carrying his Saints to heaven will greaten the joy, as it addes to the nuptial Song, the triumph of a Conquerour, who hath reſcued his Bride out of the hands of Satan, as he was leading her to the chambers of hell.
SECT. III.
Ʋſe 1 Is Satan ſuch a great Prince? try whoſe ſubject thou art. His Empire is large, only a few priviledg'd, who are tranſlated into the Kingdome of Gods dear Son; even in Chriſts own territories, (viſible Church I mean) where his Name is profeſt, and the Scepter of his Goſpel held forth, there Satan hath his ſubjects. As Chriſt had his Saints in Nero's Court; ſo the devil his ſervants in the outward Court of his viſible Church. Thou muſt therefore have ſomething more to exempt thee from his Government, then living within the pale, and giving an outward conformity to the Ordinances of Chriſt, Satan will yield to this, and be no loſer: As a King lets his Merchants trade to, yea, live in a forreign Kingdome, and while they are there learn the language, and obſerve the cuſtomes of the place; this breaks not their allegiance, nor all that thy loyalty to Satan. When a Statute was made in Queen Elizabeths reign, that all ſhould come to Church, the Papiſts ſent to Rome to know the Popes pleaſure, he return'd them this anſwer, (as 'tis ſaid) Bid the Catholicks in England give me their heart, and let the Queen take the reſt. His ſubject thou art whom thou crowneſt in thy heart, and not whom thou flattereſt with thy lips.
But to bring the trial to an iſſue, know thou belongeſt to one of theſe, and but to one, Chriſt and Satan divide the whole world; Chriſt will bear no equal, and Satan no Superiour, and therefore hold in with both thou canſt not. Now if thou ſayeſt Chriſt be thy Prince, anſwer to theſe Interrogatories.
Firſt, how came he into the throne? Satan had once the quiet poſſeſſion of thy heart: thou waſt by birth as the reſt of thy neighbours, Satans vaſſal, yea, haſt oft vouch't him in the courſe of thy life to be thy Liege Lord, how then comes this great change? Satan ſurely would not of his own accord reſigne his Crown and Scepter to Chriſt; and for thy ſelf thou wert neither willing to renounce, nor able to reſiſt his, power: this then muſt only be the fruit of Chriſts victorious armes, whom God hath exalted to be a Prince and a Saviour, Asts 5.31. Speak therefore, hath Chriſt come to thee, as once Abraham to Lot, when priſoner to Kederlaomer, reſcuing thee out of Satans hands, as he was leading thee in chains of luſt to hell? Didſt thou ever hear a voice from heaven in the Miniſtery of the Word calling out to thee, as once to Saul, ſo as to lay thee at Gods foot, and make thee face about for heaven, to ſtrike thee blinde in thine own apprehenſion, who before hadſt a good opinion of thy ſtate, to tame and meeken thee; ſo as how thou art willing to be led by the hand of a childe after Chriſt? Did ever Chriſt come to thee, as the Angel to Peter in priſon, rowſing thee up, and not only cauſing the chaines of darkneſſe and ſtupidity to fall off thy minde and conſcience, but make thee obedient alſo, that the iron gate of thy Will hath opened to Chriſt before he left thee? then thou haſt ſomething to ſay for thy freedome: But if in all this I be a Barbarian, and the language I ſpeak be ſtrange, thou knoweſt no ſuch work to have paſſed upon thy ſpirit, then thou art yet in thy old priſon; can there be a change of Government in a Nation by a Conquerour that invades it, and the ſubjects not heare of this? one King unthroned, and another crowned in thy ſoule, and thou hear no ſcuffle all this while? The regenerating Spirit is compared to the winde, John 3.8. His firſt attempts on the ſoule may be ſo ſecret, that the creature knows not whence they come, or whither they tend; but before he hath done, the ſound will be heard throughout the ſoule, ſo as it cannot but ſee a great change in it ſelf, and ſay, I that was blinde, now I ſee; I that was as hard as ice, now relenting for ſin; now my heart gives, I can melt and mourne for it. I that was well enough without a Chriſt, yea, did wonder what others ſaw in him, to make ſuch a do for him, now have changed my note with the Daughters of Jeruſalem; and for what, is your Beloved (as I ſcornfully have ask't) I have learn't to ask where he is, that I might ſeek him with you. O ſoul! canſt thou ſay 'tis thus with thee, thou mayeſt know who has been here; no leſſe then Chriſt, who by his victorious Spirit hath tranſlated thee from Satans power into his own ſweet Kingdom.
Secondly, whoſe law doeſt thou freely ſubject thy ſelf unto? the lawes of theſe Princes are as contrary as their natures; the one a law of ſin, Rom. 8.2. the other a law of holineſſe, Rom. 7.12. and therefore if ſin hath not ſo far bereav'd thee of thy wits, as not to know ſin from holineſſe, thou mayeſt, (except reſolve to cheat thy own ſoul) ſoon be reſolved; confeſſe therefore and give glory to God, to which of theſe laws doth thy ſoule ſet its ſeal? When Satan ſendes out his Proclamation, and bids ſinner goe, ſet thy foot upon ſuch a command of God, obſerve what is thy behaviour, doeſt thou yield thy ſelf, as Paul phraſeth it, Rom. 6.16. foreign, a metaphor from Princes ſervants or others, who are ſaid foreign, to preſent themſelves before their Lord, as ready and at hand to do their pleaſure, by which the Apoſtle elegantly deſcribes the forwardneſſe of the ſinners heart to come to Satans foot, when knock or call; Now doth thy ſoule go out thus to meet thy luſt, (as Aaron his brother) glad to ſee its face in an occaſion? thou art not brought over to ſin with much ado, but thou likeſt the command: Tranſgreſſe at Gilgal, (ſaith God) this liketh you well, Hoſ. 4.5. As a Courtier, who doth not only obey, but thank his Prince that he'll employ him. Need'ſt thou be long in reſolving whoſe thou art? did ever any queſtion, whether thoſe were Jeroboams ſubjects, who willingly followed his command? Hoſ. 5.11. Alas, for thee, thou art under the power of Satan, tied by a chaine ſtronger then braſſe or iron; thou loveſt thy luſt. A Saint may be for a time under a force, ſold under ſin, as the Apoſtle bemoans, and therefore glad when deliverance comes, but thou ſelleſt thy ſelf to work iniquity. If Chriſt ſhould come to take thee from thy luſts, thou wouldeſt whine after them, as Micah after his gods.
Thirdly, to whom goeſt thou for protection? as it belongs to the Prince to protect his ſubjects, ſo Princes expect their ſubjects ſhould truſt them with their ſafety; the very bramble bids, Iudg. 9.15. If in truth ye anoint me King, then put your trust under my ſhadow. Now who hath thy confidence? Dareſt thou truſt God with thy ſoule, and the affaires of it in well-doing? Good ſubjects follow their calling, commit State-matters to the wiſdom of their Prince and his Councel; when wrong'd, they appeal to their Prince in his Laws for right; and when they do offend their Prince, they ſubmit to the penalty of the Law; and beare his diſpleaſure patiently, till humbling themſelves they recover his favour, and do not in a diſcontent fall to open rebellion. Thus a gracious ſoule follows his Chriſtian calling, committing himſelf to God as a faithful Creatour, to be ordered by his wiſe Providence. If he meets with violence from any, he ſcornes to beg aid of the devil to help him, or be his own Judge to right himſelf; No, he acquieſceth in the counſel and comfort the Word of God gives him. If himſelf offends, and ſo comes under the laſh of Gods correcting hand, he doth not then take up rebellious armes againſt God, and refuſe to receive correction, but ſaith, Why ſhould a living man complain? a man for the puniſhment of his ſin; whereas a naughty heart dares not venture his eſtate, life, credit, or any thing he hath with God in well-doing, he thinks he ſhall be undone preſently, if he ſits ſtill under the ſhadow of Gods promiſe for protection; and therefore he runs from God as from under an old houſe that would fall on his head, and layes the weight of his confidence in wicked policy, making lies his refuge, like Iſrael, he truſts in perverſeneſſe, when God, tells him, In returning and reſt he ſhall be ſaved, in quietneſſe and confidence ſhall be his ſtrength: he hath not faith to take Gods Word for his ſecurity in wayes of obedience. And when God comes to afflict him for any diſloyal carriage, in ſtead of accepting the puniſhment for his ſin, and ſo to own him for his Soveraign Lord, that may righteouſly puniſh the faults of his diſobedient ſubjects, his heart is fill'd with rage againſt God, and in ſtead of waiting quietly and humbly, (like a good ſubject) till God upon his repentance receives him into his favour, his wretched heart (preſenting God as an enemy to him) will not ſuffer any ſuch gracious and amiable thought of God to dwell in his boſome, but bids him look for no good at his hand. This evil is of the Lord, why ſhould I wait on the Lord any longer? whereas a gracious heart is moſt encouraged to wait from this very conſideration that drives the other away; Becauſe 'tis the Lord afflicts, Micah 7.6.
Fourthly, whom doeſt thou ſympathize with? he is thy Prince, whoſe victories and loſſes thou layeſt to heart, whether in thy own boſome, or abroad in the world. What ſaith thy ſoul, when God hedgeth up thy way, and keeps thee from that ſin which Satan hath been ſoliciting for? If on Chriſts ſide thou wilt rejoyce when thou art delivered out of a temptation, though it be by falling into an affliction; as David ſaid of Abigail, ſo wilt thou here: Bleſſed be the Ordinance, bleſſed be the Providence which kept me from ſinning againſt my God; but if otherwiſe thou wilt harbour a ſecret grudge againſt the Word which ſtood in thy way, and be diſcontented, thy deſigne took not. A naughty heart (like Amnon) pines while his luſt hath vent, Again, what muſick do the atchievements of Chriſt in the world make in thy eare? when thou heareſt the Goſpel thrives, the blinde ſee, the lame walk, the poor goſpellized, doth thy ſpirit rejoyce in that houre? If a Saint, thou wilt, as God is thy Father, rejoyce thou haſt more brethren borne; as he is thy Prince, that the multitude of his ſubjects increaſe; ſo when thou ſeeſt the plots of Chriſts enemies diſcovered, powers defeated, canſt thou go forth with the Saints to meet King Jeſus, and ring him out of the field with praiſes? or do thy bells ring backward, and ſuch newes make thee haſte like Haman, mourning to thine houſe, there to empty thy ſpirit ſwolne with rancour againſt his Saints and truth? or if thy policy can maſter thy paſſion, ſo far as to make faire weather in thy countenance, and ſuffer thee to joyne with the people of God in their acclamations of joy, yet then art thou a cloſe mourner within, and likeſt the work no better then Haman his office in holding Mordecai's ſtirrup, who had rather have held the ladder; this ſpeaks thee a certain enemy to Chriſt, how handſomely ſoever thou mayeſt carry it before men.
Ʋſe 2 Secondly, bleſſe God, O ye Saints, who upon the former trial can ſay, you are tranſlated into the Kingdome of Chriſt, and ſo delivered from the tyranny of this uſurper: There are few but have ſome one gaudy day in a year which they ſolemnize; ſome keep their birth-day, others their marriage; ſome their manumiſſion from a cruel ſervice, others their deliverance from ſome imminent danger; here is a mercy where all theſe meet. You may call it, as Adam did his wife, Chavah, the mother of all the living; every mercy riſeth up and calls this bleſſed; this is thy birth-day, thou wert before, but beganſt to live, when Chriſt began to live in thee, the father of the Prodigal dated his ſons life from his returne; This my ſon was dead, and is alive. It is It is thy marriage-day; I have married you to one husband, even Chriſt Jeſus, ſaid Paul to the Corinthians. Perhaps thou haſt enjoyed this thy husbands ſweet company many a day, and had a numerous off-ſpring of Joyes and comforts by thy fellowſhip with him, the thought of which cannot but endeare him to thee, and make the day of thy eſpouſals delightful to thy memory; 'Tis thy manumiſſion, then were the Indentures cancell'd, wherein thou wert bound to ſin and Satan; when the Sonne made thee free, thou becameſt free indeed: Thou canſt not ſay thou waſt borne free, for thy father was a ſlave, nor that thou boughteſt thy freedome with a ſumme; By grace ye are ſaved. Heaven is ſetled on thee in the promiſe, and thou not at charge ſo much as for the writings drawing. All is done at Chriſt his coſt, with whom God indented, and to whom he gave the promiſe of eternal life before the world began, as a free eſtate to ſettle upon every believing ſoul in the day they ſhould come to Chriſt, and receive him for their Prince and Saviour; ſo that from the houre thou didſt come under Chriſts ſhadow, all the ſweet fruit that grows on this tree of life is thine; with Chriſt all that both worlds have falls to thee: All is yours, becauſe you are Chriſts. O Chriſtian, look upon thy ſelf now, and bleſſe thy God to ſee what a change there is made in thy ſtate, ſince that black and diſmal time, when thou wert ſlave to the Prince of darkneſſe; how couldeſt thou like thy old Scullions work again? or think of returning to thy houſe of bondage? now thou knoweſt the priviledges of Chriſts Kingdomes. Great Princes, who from baſeneſſe and beggery have aſcended to Kingdomes and Empires, (to adde to the joy of their preſent honour) have delighted to ſpeak often of their baſe birth; to go and ſee the mean cottages where they were firſt entertained, and had their birth and breeding, and the like. And 'tis not unuſeful for the Chriſtian to look in at the grate, to ſee the ſmokie hole where once he lay, to view the chaines wherewith he was laden, and ſo to compare Chriſts Court, & the divels priſon; the felicity of the one, and the horror of the other together. But when we do our beſt to affect our hearts with this mercy by all the inhancing aggravations we can find out. Alas, how little a portion of it ſhalwe know here? this is a nimium excellens, which cannot be fully ſeen, unleſſe it be by a glorified eye; how can it be fully known by us, where it cannot be fully enjoyed? thou art tranſlated into the Kingdome of Chriſt, but thou art a great way from his Court. That is kept in heaven, and that the Chriſtian knows, but as we far countreys which we never ſaw, only by map, or ſome rarities that are ſent us as a taſte of what grows there in abundance.
Ʋſe 3 Thirdly, this (Chriſtian) calls for thy loyalty and faithful ſervice to Chriſt, who hath ſaved thee from Satans bondage. Say, O ye Saints, to Chriſt, as they to Gideon, Come thou and rule over us, for thou haſt delivered us from the hand, not of Midian, but of Satan. Who ſo able to defend thee from his wrath, as he who broke his power? who like to rule thee ſo tenderly, as he that could not brook anothers tyranny over thee? In a word, who hath right to thee beſides him, who ventur'd his life to redeem thee? that being delivered from all thine enemies, thou mayeſt ſerve him without feare in holineſſe all the dayes of thy life. And wee it not pity that Chriſt ſhould take all this pains to lift up thy head from Satans houſe of bondage, and give thee a place among thoſe in his own houſe, who are admitted to miniſter unto him, (which is the higheſt honour the nature of men or Angels is capable of,) and that thou ſhouldeſt after all this be found to have a hand in any treaſonable practice againſt thy dear Saviour? ſurely Chriſt may think he hath deſerved better at your hands, if at none beſides. Where ſhall a Prince ſafely dwell, if not in the midſt of his own Courtiers; and thoſe ſuch who were all taken from chains and priſons to be thus preferr'd, the more to oblige them in his ſervice? Let devils and devilliſh men do their own work, but let not thy hand (O Chriſtian) be upon thy dear Saviour. But this is too litle to bid thee not play the traitour. If thou haſt any loyal blood running in thy veines, thy own heart will ſmite thee when thou rendeſt the leaſt skirt of his holy Law; thou canſt as well carry burning coales in thy boſome, as hide any treaſon there againſt thy dear Soveraign. No, 'tis ſome noble enterpriſe I would have thee think upon, how thou mayeſt advance the Name of Chriſt higher in thy heart, and world too as much as in thee lies. O how kindely did God take it, that David (when peaceably ſet in his throne) was caſting about, not how he might entertain himſelf with thoſe pleaſures, which uſually corrupt and debauch the Courts of Princes in times of peace, but how he might ſhew his zeal for God, in building a houſe for his worſhip, that had rear'd a throne for him, 2 Sam. 7. And is there nothing (Chriſtian) thou canſt think on, wherein thou mayeſt eminently be inſtrumental for God in thy generation? He is not a good ſubject that is all for what he can get of his Prince, but never thinks what ſervice he may do for him. Nor he the true Chriſtian, whoſe thoughts dwell more on his own happineſſe then the honour of his God. If ſubjects might chuſe what life ſtands beſt for their own enjoyment, all would deſire to live at Court with their Prince: But becauſe the Princes honour is more to be valued then this: therefore noble ſpirits (to do their Prince ſervice) can deny themſelves the delicacies of a Court, to jeopard their lives in the field, and thank their Prince too for the honour of their employment. Bleſſed Paul upon theſe termes was willing to have his day of coronation in glory prorogued, & he to ſtay as companion with his brethren in tribulation here, for the furtherance of the Goſpel. This indeed makes it opera pretium vivere, worth the while to live, that we have by it a faire opportunity, (if hearts to husband it) in which we may give a proof of our real gratitude to our God, for his redeeming love in reſcuing us out of the power of the Prince of darkneſſe, and tranſlating us into the Kingdome of his dear Son. And therefore (Chriſtian) loſe no time, but what thou meaneſt to do for God, do it quickly: Art thou a Magiſtrate? now it will be ſoon ſeen on whoſe ſide thou art; if indeed thou haſt renounced allegiance to Satan, and taken Chriſt for thy Prince, declare thy ſelf an enemy to all that bear the name of Satan, and march under his colours. Study well thy commiſſion, and when thou underſtandeſt the duty of thy place, fall to work zealouſly for God. Thou haſt thy Princes ſword put into thy hand, be ſure thou uſe it, and take heed how thou uſeſt it; that when call'd to deliver it up, and thy account alſo, it may not be found ruſty in the ſheath through ſloth and cowardiſe, beſmeared with the blood of violence, nor bent and gap't with partiality and injuſtice. Art thou a Miniſter of the Goſpel? thy employment is high, an Ambaſſadour, and that not from ſome petty Prince, but the great God to his rebellious ſubjects. A calling ſo honourable, that the Son of God diſdained not to come in extraordinary from heaven to perform it, call'd therefore the meſſenger of the Covenant;Mal. 3.1. yea, he had to this day ſtay'd on earth in perſon about it, had he not been call'd to reſide as our Ambaſſadour and Advocate in heaven with the Father: and therefore in his bodily abſence he hath intruſted thee and a few more to carry on the Treaty with ſinners, which when on earth himſelf began. And what can you do more acceptable to him, then to be faithful in it, as a buſineſſe on which he hath ſet his heart ſo much? As ever you would ſee his ſweet face with joy, (you that are his Ambaſſadours) attend to your work, and labour to bring this Treaty of Peace to a bleſſed iſſue between God and thoſe you are ſent to. And then if ſinners will not come off, and ſeal the Articles of the Goſpel, you ſhall (as Abraham ſaid to his ſervant) be cleare of your oath. Though Iſrael he not gathered, yet you ſhall be glorious in the eyes of the Lord. And let not the private Chriſtian ſay he is a dry tree, and can do nothing for Chriſt his Prince, becauſe he may not bear the Magiſtrates fruit or Miniſters. Though thou haſt not a commiſſion to puniſh the ſins of others with the ſword of juſtice, yet thou mayeſt ſhew thy zeal, in mortifying thy own with the ſword of the Spirit, and mourne for theirs alſo: though thou mayeſt not condemn them on the bench, yet thou mayeſt, yea, oughteſt by the power of a holy life to convince and judge them. Such a Judge Lot was to the Sodomites. Though thou art not ſent to preach and baptize, yet thou mayeſt be wonderful helpful to them who are. The Chriſtians prayers whet Magiſtrates and Miniſters ſword alſo. O pray, Chriſtian, and pray again, that Chriſts Territories may be enlarged; never go to heare the Word, but pray, Thy Kingdom come. Loving Princes take great content in the acclamations and good wiſhes of their ſubjects as they paſſe by. A vivat rex, Long live the King, coming from a loyal breath, though poor, is more worth then a ſubſidy from thoſe who deny their hearts while they part with their money. Thou ſerveſt a Prince (Chriſtian) who knowes what all his ſubjects think of him, and he counts it his honour, not to have a multitude feinedly ſubmit to him, but to have a people that love him and cordially like his government, who if they were to chuſe their King, and make their own lawes they ſhould live under every day would deſire no other then himſelf, nor any other lawes then what they have already from his mouth. It was no doubt great content to David, that he had the hearts of his people ſo,2 Sam. 3.26. as Whatever the King did, pleaſed them all. And ſurely God took it as well, that what he did pleaſed David; for indeed David was as content under the rule and diſpoſure of God as the people were under his; witneſſe the calmneſſe of his Spirit in the greateſt affliction that ever befell him, 2 Sam. 15.26. Behold, here am I, let him do to me as ſeemeth good unto him. Loyal ſoule! he had rather live in exile with the good Will of God, then have his throne, if God will not ſay 'tis good for him.