The Christians in Complete Armor, Religious treatise · Introduction 4 · Chapter 9
CHAP. IX. Of Pride of Gifts, and how Satan tempts the Chriſtian thereto.
THe ſecond ſpiritual wickedneſſe which Satan provokes unto, eſpecially the Saint, is ſpiritual pride. This was the ſin made him of a bleſſed Angel a curſed devil, and as it was his perſonal ſin, ſo he chiefly labours to derive it to the ſons of men: and he ſo far prevailed on our firſt Parents, that ever ſince this ſin hath and doth claim a kinde of regency in the heart, making uſe both of bad and good to draw her chariot. Firſt, of evil; Pride enters into the labours of other ſins, they do but work to make her brave, as ſubjects to uphold the ſtate and grandure of their Prince: Thus you ſhall ſee ſome drudge and droile, cheat, coſen, oppreſſe; and what mean they? O 'tis to get an eſtate to maintain their pride. Others fawn and flatter, lie, diſſemble, and for what? to help pride up ſome mount of honour. Again, it maketh uſe of that which is good, it can work with Gods own tooles, his Ordinances, by which the holy Spirit advanceth his Kingdom of grace in the hearts of his Saints. Theſe often are proſtituted to pride. A man may be very zealous in prayer and painful in preaching, and all the while pride is the Maſter whom he ſerves, though in Gods livery. It can take Sanctuary in the holieſt actions, and hide it ſelf under the ſkirt of vertue it ſelf. Thus while a man is exerciſing his charity pride may be the idol in ſecret for which he laviſheth out his gold ſo freely. It is hard ſtarving this ſin, becauſe there is nothing almoſt but it can live on; nothing ſo baſe that a proud heart will not be lift up with, and nothing ſo ſacred but it will profane, even dare to drink in the bowles of the Sanctuary, nay, rather then ſtarve it will feed on the carcaſes of other ſins; Difficilè valde vitatur peccatum, quod ex victoriâ vitiorum naſcitur. This minion pride will ſtir up the ſoule to reſiſt, yea, in a manner kill ſome ſins, that ſhe may boaſtingly ſhew the head of them, and blow the creature up with the conceit of himſelf above others; as the Phariſee who through pride bragged that he was not as the Publicane; ſo that pride, if not look't to, will have to do every where, and hath a large ſphere it moves in. Nothing indeed (without divine aſſiſtance) the creature hath or doth, but will ſoon become a prey to this devourer; but I am not to handle it in its latitude. Pride is either converſant about carnal objects, as pride of beauty, ſtrength, riches and ſuch like, or about ſpiritual; the latter we ſhall ſpeak a little to. I confeſſe for the former, poſſibly a Saint may be catched in them, no ſin to be ſlighted, yet not ſo commonly, for ordinarily pride is of thoſe perfections which are ſuitable, if not proper to the ſtate and calling we are in: thus the Muſician, he is proud of the skill he hath in his Art, by which he excells others of his rank. The Scholar, though he can play perhaps as well, yet is not proud of that, but looks on it as beneath him; no, he is proud of his learning and choice notions, and ſo of others. Now the life of a Chriſtian as a Chriſtian, is ſuperiour to the life of man as a man; and therefore doth not value himſelf by theſe which are beneath him, but in higher and more raiſed perfections, which ſuit a Chriſtians calling. As a natural man is proud of perfections ſuitable to his natural eſtate, as honour, beauty; ſo the Chriſtian is prone chiefly, to be puffed up with perfections ſuitable to his life; I ſhall name three: pride of Gifts, pride of Grace, pride of Priviledges; theſe are the things which Satan chiefly labours to entangle him in.
SECT. I.
Firſt, Pride of Gifts. By Gifts I mean thoſe ſupernatural abilities, with which the Spirit of God doth enrich and endow the mindes of men, for edification of the body of Chriſt; of which gifts the Apoſtle tells us there is great diverſity, and all from the ſame Spirit, 1 Cor. 12.4. There is not greater variety of colours, and qualities in plants and flowers, with which the earth like a carpet of needle-work is variegated fOr the delight and ſervice of man, then there is of gifts in the mindes of men, natural and ſpiritual to render them uſeful to one another, both in civil ſocieties and Chriſtian fellowſhip. The Chriſtian as well as man is intended to be a ſociable creature, and for the better managing this ſpiritual Common-wealth among Chriſtians; God doth wiſely and graciouſly provide and impart gifts, ſuitable to the place every one ſtands in to his brethren, as the veſſels are larger or leſſe in the body natural, according to their place therein. Now Satan labours what he can to taint theſe gifts, and fly-blow them with pride in the Chriſtian, that ſo he may ſpoile the Chriſtians trade and commerce, which is mutually maintained by the gifts and graces of one another. Pride of gifts hinders the Chriſtians trade, at leaſt thriving by their commerce two wayes.
Firſt, pride of gifts is the cauſe why we do ſo little good with them to others.
Secondly, why we receive ſo little good from the gifts of others.
Firſt, pride of gifts hinders the doing of good by them to others, and that upon a threefold account.
Firſt, pride diverts a man from aiming at that end; ſo far as pride prevails the man prayes, preaches, &c. rather to be thought good by others, then to do good to others; rather to enthrone himſelf then Chriſt, in the opinions and hearts of his hearers. Pride carries the man aloft, to be admired for the height of his parts and notions, and will not ſuffer him to ſtoop ſo low as to ſpeak of plain truths, or if he does, not plainly; he muſt have ſome fine lace, though on a plain ſtuffe, ſuch a one may tickle the eare, but very unlikely to do real good to the ſoules: alas, it is not that he attends.
Secondly, if this painted Jezabel of pride be perceived to look out at the window in any exerciſe, whether of preaching, prayer, or conference, it doth beget a diſdain in the ſpirits of thoſe that heare ſuch a one both good and bad. 'Tis a ſin very odious to a gracious heart, and oft-times makes the ſtomack go againſt the food; though good, through their abhorrency of that pride they ſee in the inſtrument. It is indeed their weakneſſe, but wo to them that by their pride lead them into temptation! nay, thoſe that are bad and may be in the ſame kinde, like not that in another which they favour in themſelves, and ſo prejudiced, return as bad as they went.
Thirdly, pride of gifts robs us of Gods bleſſing in the uſe of them. The humble man may have Satan at his right hand to oppoſe him, but be ſure the proud man ſhall finde God himſelf there to reſiſt him, whenever he goes about any duty. God proclaims ſo much, and would have the proud man know whereever he meets him he will oppoſe him; he reſiſts the proud. Great gifts are beautiful as Rachel, but pride makes them alſo barren like her. Either we muſt lay ſelf aſide, or God will lay us aſide.
Secondly, pride of gifts hinders the receiving of good from others. Pride fills the ſoule, and a full ſoul will take nothing from God, much leſſe from man to do it good. Such a one is very dainty; It is not every Sermon, though wholeſom food, nor every prayer, though ſavoury, will go down, he muſt have a choice diſh, he thinks he hath better then this of his own, and is ſuch a one like to get good? And truly we may ſee it, that as the plain Plowman that can eate of any homely food if wholeſome; hath more health, and is able to do more work in a day, then many enjoy or can do in their whole life, that are nice, ſqueamiſh, and courtly in their fare; ſo the humble Chriſtian that can feed on plain truths, and Ordinances which have not ſo much of the Art of man to commend them to their palate, enjoy more of God, and can do more for God, then the nicer ſort of Profeſſours, who are all to be ſerved in a lordly diſh of rare gifts. The Church of Corinth was famous for gifts above other Churches, 1 Cor. 1. but not in grace; none ſo charged for weakneſſe in that, 1 Cor. 3.2. he calls them carnal, babes in Chriſt, ſo weak, as not able to digeſt mans meat; I havé fed you, ſaith Paul, with milk and not with meat; for hitherto ye were not able to beare it, neither yet now are ye able. Why? what is the matter? the reaſon lies, verſe 3. Ye are carnal, there is among you envie and ſtrife, v.4. One ſaith, I am of Paul; another, I am of Apollos. Pride makes them take parts, and make ſides, one for this Preacher, another for that, as they fancied one to excel another. And this is not the way to thrive. Pride deſtroyes love, and love wanting edification is loſt. The devil hath made foul work in the Church by this engine. Zanchy tells of one in Geneva, who being deſired to go hear Viretus, that preach't at the ſame time with Calvin, anſwered his friend, If Paul were to preach relicto Paulo Calvinum audirem: I would leave Paul himſelf to hea… Calvin, And will pride in the gifts of another ſo far tranſport, even to the borders of blaſphemy? what work then will pride make, when the gifts are a mans own?
SECT. II.
Ʋſe 1 Doth Satan thus ſtir up Saints to this ſpiritual pride of gifts? firſt, here is a word to you that have mean gifts, yet truth of grace, be content with thy condition. Perhaps when thou heareſt others, how enlargedly they pray, how able to diſcourſe of the truths of God, and the like, thou art ready to go into a corner, and mourn to think how weak thy memory, how dull thy apprehenſion, how ſtraitened thy ſpirit, hardly able (though in ſecret) to utter and expreſſe thy minde to God in prayer. O thou art ready to think thoſe the happy men and women, and almoſt murmur at thy condition well, canſt thou not ſay, though I have not words I hope I have faith, I cannot diſpute for the truth, but I am willing to ſuffer for it; I cannot remember a Sermon, but I never hear the Word, but I hate ſin and love Chriſt more then ever: Lord, thou knoweſt I love thee? Truly (Chriſtian) thou haſt the better part; thou little think'ſt what a mercy may be wrapt up even in the meannes of thy gifts, or what temptations their gifts expoſe them to, which God for ought I know may in mercy deny thee. Joſephs coat made him finer then his brethren, but this cauſed all his trouble, this ſet the Archers a ſhooting their arrows into his ſide; thus great gifts lift a Saint up a little higher in the eyes of men, but it occaſions many temptations which thou meeteſt not with, that art kept low, what with envie from their brethren, malice from Satan, and pride in their own hearts; I dare ſay, none finde ſo hard a work to go to heaven as ſuch, much ado to bear up againſt thoſe waves and windes, while thou creepeſt along the ſhore under the winde to heaven. It is with ſuch as with ſome great Lord of little eſtate, a meaner man oft hath money in his purſe, when he hath none, and can l…nd his Lordſhip ſome at a need: great gifts and parts are titles of honour among men, but many ſuch may come and borrow grace and comfort of a mean gifted brother; poſſibly the Preacher of his poor neighbour. O poor Chriſtian, do not murmur or envy them, but rather pity and pray for them, they need it more then others his gifts are thine; thy grace is for thy ſelf; thou art like a Merchant that hath his Factour goes to ſea but he hath his Adventure without hazard brought home. Thou joyneſt with him in prayer, haſt the help of his gifts, but not the temptation of his pride.
Ʋſe 2 Secondly, doth Satan labour thus to draw to pride of gifts? this ſpeaks a word to you to whom God hath given more gifts then ordinary, beware of pride, that is now your ſnare. Satan is at work, if poſſible he will turne your Artillery againſt your ſelfe; thy ſafety lies in thy humility, if this lock be cut the legions of hell are on thee. Remember whom thou wreſtleſt with, ſpiritual wickedneſſe, and their play is to lift up, that they may give the ſorer fall. Now the more to ſtir up thy heart againſt it, I ſhall adde ſome ſoul-humbling conſiderations.
Firſt, conſider theſe ſpiritual gifts are not thy own, and wilt thou be proud of anothers bounty? Is not God the Founder, and can he not ſoon be the Confounder of thy gifts? thou that art proud of thy gourd, what wilt thou be when it is gone? ſurely then thou wilt be peeviſh and angry, and truly thou takeſt the courſe to be ſtrip't of them. Gifts come on other termes then grace. God gives grace as a free-hold, it hath the promiſe of this and another world, but gifts come on liking; though a father will not caſt off his childe, yet he may take away his fine coat and ornaments, if proud of them.
Secondly, gifts are not meerly for thy ſelf. As the light of the Sun is miniſteriall, it ſhines not for it ſelf: ſo all thy gifts are for others; Gifts for the edifying of the body. Suppoſe a man ſhould leave a cheſt of money in your hands to be diſtributed to others, what folly is it in this man to put this into his own Inventory, and applaud himſelf that he hath ſo much money? Poor ſoul, thou art but Gods Executour, and by that time thou haſt paid all the Legacies, thou wilt ſee little left for thee to brag and boaſt of.
Thirdly, know (Chriſtian) thou ſhalt be accountable for theſe talents; now with what face can a proud ſoul look on God? Suppoſe one left an Executor to pay Legacies, and this man ſhould pay them not as Legacies of another, but gifts of his own. Chriſt at his aſcenſion gave gifts, that his children ſhould receive, thou haſt ſome in thy hand; now a proud ſoul gives out all, not as the Legacy of Chriſt, but as his own, he aſſumes all to himſelfe. O how abominable is this to entitle our ſelves to Chriſts honour!
Fourthly, thy gifts commend thee not to God. Man may be taken with thy expreſſion and notion in prayer: but theſe are all pared off when thy prayer comes before God; O woman, (ſaith Chriſt) great is thy faith! not compt and flouriſhing▪ thy language. It were good after our duties, to ſort the Ingredients of which they are made up, what grace contributed, and what gifts, and what pride, and when all the heterogeneal ſtuffe is ſever'd, you ſhall ſee in what a little compaſſe the actings of grace in our duties will lie.
Fifthly, conſider while thou art priding in thy gifts, thou art dwindling and withering in thy grace. Such are like corne that runs up much into ſtraw, whoſe eare commonly is but light and thin. Grace is too much neglected, where gifts are too highly prized; we are commanded to be clothed with humility. Our garments cover the ſhame of our bodies, humility the beauty of the ſoul; and as a tender body cannot live without cloathes, ſo neither can grace without this cloathing of humility. It kills the Spirit of praiſe, when thou ſhouldeſt bleſſe God thou art applauding thy ſelf. It deſtroys Chriſtian love, and ſtabs our fellowſhip with the Saints to the heart: A proud man hath not room enough to walk in company, becauſe the gifts of others he thinks ſtand in his way. Pride ſo diſtempers the palate, that it can reliſh nothing that is drawen from anothers veſſel.
Sixthly, it is the fore-runner of ſome great ſin, or ſome great affliction. God will not ſuffer ſuch a weed as pride to grow in his garden, without taking ſome courſe or other to root it up; may be he will let thee fall into ſome great ſinne, and that ſhall bring thee home with ſhame. God uſeth ſometimes a thorn in the fleſh, to prick the bladder of pride in the Spirit; or at leaſt ſome great affliction; the very end whereof is to hide pride from man. Job 33.17.19As you do with your hot-metall'd horſes, ride them over plowed lands to tame them, and then you can ſit ſafely on their back. If Gods honour be in danger through thy pride, then expect a rod, and moſt likely the affliction ſhall be in that, which will be moſt grievous to thee, in the thing thou art proud of. Hezekiah boaſted of his treaſure, God ſends the Chaldeans to plunder him, Jonah fond of his gourd, and that is ſmitten: and if thy Spirit be blown up with pride of gifts, thou art in danger of having them blaſted, at leaſt in the opinion of others, whoſe breath of applauſe (poſſibly) was a means to overſet thy unballaſt ſpirit.
SECT. III.
Queſt. But how would you direct us againſt this?
Anſw. Arguments you have had before; I ſhall only therefore point to two or three doors, where your enemy comes forth upon you, and ſurely the very ſight thereof, if thou beeſt loyal to Chriſt, will ſtirre thee up to fall upon it.
Firſt, pride diſcovers it ſelf in dwelling upon the thoughts of our gifts, with a ſecret kinde of content to ſee our own face, till at laſt we fall in love with it. We read of ſome whoſe eyes are full of the adultereſſe, and cannot ceaſe from ſinne; a proud heart is full of himſelf, his own abilities caſt their ſhadow before him, they are in his eye wherever he goes, the great ſubject and theam of his thoughts is what he is, and what he hath above others, applauding himſelf as Bernard confeſſeth, that (when one would think he had little leiſure for ſuch thoughts) even in preaching, pride would be whiſpering in his eare Bene feciſti Bernarde, O well done Bernard. Now have a care (Chriſtian) of chatting with ſuch company. Run from ſuch thoughts as from a Beare. If the devil can get thee to ſtand on this pinacle, while he preſents thee with the glory of thy ſpiritual attainments and endowments for thee to gaze on them, thy weak head w…ll ſoon turn round in pride: and therefore labour to keep the ſenſe of thy own infirmities lively in thy ſoule to divert the temptation. As thoſe who are ſubject to ſome kinde of fits, carry about them things proper for the diſeaſe, that when the fit is coming, (which oft is occaſioned with a ſweet perfume) they may uſe them for their help. Sweet ſents are not more dangerous for them, then any thing that may applaud thee is to thy ſoul: Have a care therefore not only of wearing ſuch thoughts in thy own boſome, but alſo of ſitting by others, that bring the ſweet ſent of thy perfections to thee by their flattery.
Secondly, this kinde of pride appears in a forwardneſſe to expoſe it ſelf to view.1 Sam. 17.28. Davids brethren were miſtaken in him in deed, but oft the pride and naughtineſſe of the heart breaks out at this door. Chriſts carnal friends bid Chriſt ſhew himſelfe; pride loves to climbe up, not as Zaecheus, to ſee Chriſt, but to be ſeen himſelf. The fool (Solomon tells us) hath no delight in underſtanding, but that his heart may diſcover it ſelf, Prov. 18.2. Pride would be ſome body, and therefore comes abroad to court the multitude, whereas humility delights in privacy; as the leaves do cover and ſhade the fruits, that ſome hand muſt gently lift up them before they can ſee the fruit: ſo ſhould humility and a holy modeſty conceal the perfections of the ſoule, till a hand of Providence by ſome call invites them out. There is a pride in naked gifts as well as in naked breaſts and backs: humility is a neceſſary veile to all other graces; and therefore firſt, Chriſtian, look whenever thou comeſt forth to publike duty, that thou haſt a call; it is obedience to be ready to anſwer, when God calls thee forth, but it's pride to run before God ſpeaks. Secondly, when call'd earneſtly implore divine ſtrength againſt this enemy: ſhun not a duty for feare of pride, thou mayeſt ſhew it in the very ſeeming to eſcape it, but go in the ſtrength of God againſt it; there is more hope of overcoming it by obedience then diſobedience.
Thirdly, in envying the gifts of others, when they ſeeme to blinde our own, that they are not ſo faire a proſpect as we deſire. This is a weed may grow too rank in a good ſoile. Aaron and Miriam could not bear Moſes his honour, Numb. 12.1. that was the buſineſſe, though they pick a quarrel with him about his wife, (becauſe an Ethiopian) as appears plainly, v. 2. Hath the Lord indeed ſpoken only by Moſes? hath he not ſpoken alſo by us? They thought Moſes went away with too much of the honour, and did repine that God ſhould uſe him more then themſelves. And 'tis obſervable, that the luſting for fleſh broke out among the mixt multitude and baſer ſort of people, Numb. 11.4, 5. but this of pride and envie took fire in the boſomes of the moſt eminent for place and Piety. O what need then have we, poor creatures, to watch our hearts when we ſee ſuch precious ſervants of God led into temptation? The Spirit that dwelleth in us luſteth to envy, James 4.5. Our corrupt nature is ever putting on to this ſin. 'Tis as hard to keep our hearts and this ſin aſunder, as it is to hinder two lovers from meeting together: Thatch is not more ready to be fired with every flaſh of lightening, then the heart to be kindled at the ſhining forth of any excelling gift or grace in another. It was one of the firſt windows that corrupt nature look't out at, a ſin that ſhed the firſt blood; Cains envy hatcht Abels murder. Now if ever thou meaneſt to get the maſtery of this ſin;
Firſt, call in help from heaven. No ſooner hath the Apoſtle ſet forth, how big and teeming full the heart of man is with envy, but he ſhews where a fountain of grace is infinitely exceeding that of luſt; The Spirit within us luſteth to envie, but he giveth more grace, v. 5. And therefore ſit not down tamely under this ſin, it is not unconquerable. God can give thee more grace then thou haſt ſin, more humility then thou haſt pride. Be but ſo humble as cordially to beg his grace, and thou ſhalt not be ſo proud, as wickedly to envy his gifts or grace in others.
Secondly, make this ſin as black and ugly as thou canſt poſſibly to thy thought, that when it is preſented to thee thou mayeſt abhor it the more. Indeed there needs no more then its own face, (wouldeſt thou look wiſhly on it) to make thee out of love with it. For firſt, this envying of others gifts, caſts great contempt upon God, and that more wayes then one.
Firſt, when thou envieſt the gifts of thy brethren, thou takeſt upon thee to teach God, what he ſhall give, and to whom; as if the great God ſhould take counſel or ask leave of thee before he diſpenſeth his gifts, and dareſt thou ſtand to thy own envious thoughts with this interpretation? ſuch a one thou findeſt Chriſt himſelf give, Matth. 20.15. Is it not lawful for me to do what I will with my own? as if Chriſt had ſaid, what hath any to do to cavil at my diſpoſure of what is not theirs but mine to give?
Secondly, thou maligneſt the goodneſſe of God. It troubles thee, it ſeems, that God hath a heart to do good to any beſides thy ſelfe: thy eye is evil becauſe his is good. Wouldeſt not thou have God be good? you had as good ſpeak out and ſay, you would not have him God, he can aſſoon ceaſe to be God as to be good.
Thirdly, thou art an enemy to the glory of God, as thou defaceſt that which ſhould ſet it forth. Every gift is a ray of divine excellency; and as all the beams declare the glory of the Sunne, ſo all the gifts God imparts declare the glory of God: Now envy labours to deface and fully the repreſentations of God; it hath ever ſomething to diſparage the excellency of another withal. God ſhewed Miriam her ſin by her puniſhment, ſhe went to beſpatter Moſes, that ſhone ſo eminently with the gifts and graces of God, and God ſpits in her ſace, Numb. 12. yea, fills her all over with a noiſome ſcab. Doeſt thou cordially wiſh well to the honour of God? why then hangeſt thou thy head, and doeſt not rather rejoyce to ſee him glorified by the gifts of others? Could a Heathen take it ſo well, when himſelf was paſſed by, and others choſen to places of honour and government, that he ſaid, he was glad his City could finde ſo many more worthy then himſelf? and ſhall a Chriſtian repine that any are found fit to honour God beſides himſelf?
Secondly, thou wrongeſt thy brother, as thou ſinneſt againſt the law of love, which obligeth thee to rejoyce in his good as thy owne, yea, to prefer him in honour before thy ſelf. Thou canſt not love and envy the ſame perſon; envy is as contrary to love, as the hectical feavouriſh fire in the body is to the kindly heat of nature. Charity envieth not, 1 Cor. 13. How can it when it lives where it loves? and when thou ceaſeſt to love, thou beginneſt to hate and kill him, and doeſt not thou tremble to be found a murderer at laſt?
Thirdly, thou conſulteſt worſt of all for thy ſelf. God is out of thy reach, what thou ſpitteſt againſt heaven, thou art ſure to have fall on thy own face at laſt, and thy brother whom thou envieſt God ſtands bound to defend him againſt thy envy, becauſe he is maligned for what he hath of God in him. Thus did God plead Joſephs cauſe againſt his envious brethren, and Davids againſt wicked Saul. Thy ſelfe only haſt real hurt.
Firſt, thou depriveſt thy ſelf of what thou mighteſt reap from the gifts of others. That old ſaying is true, Tolle invidiam, mea tua ſunt, & tua mea: What thou haſt is mine, and what I have thine; when envy is gone. Whereas now, like the leach, (which they ſay draws out the worſt blood) thou ſuckeſt nothing, but what ſwells thy minde with diſcontent, and is after vomited out in ſtrife and contention. O what a ſad thing is it, that one ſhould go from a precious Sermon, a ſweet prayer, and bring nothing away but a grudge againſt the inſtrument God uſed; as we ſee in the Phariſees and others at Chriſts preaching.
Secondly, thou robbeſt thy ſelf of the joy of thy life; He that is cruel troubles his own fleſh, Prov. 11.17. The envious man doth it to purpoſe, he ſticks the honour and eſteem of others as thornes in his own heart, he cannot think of them without paine and anguiſh, and he muſt needs pine that is ever in paine.
Thirdly, thou throweſt thy ſelf into the mouth of temptation, thou needeſt give the devil no greater advantage; it is a ſtock any ſin almoſt will grow upon. What will not the Patriarchs do, to rid their hands of Joſeph whom they envied? that very pride which made them diſdain the thought of bowing to his ſheaf, made them ſtoop far lower, even to debaſe themſelves as low as hell, and be the devils inſtruments to ſell their dear brother into ſlavery, which might have been worſe to him, (if God had not provided otherwiſe,) then if they had ſla…n him on the place. What an impotent minde and cruel did Saul ſhew againſt David, when once envy had envenomed his heart? from that day which he heard David preferr'd in the womens Songs above himſelf, he could never get that ſound out of his head, but did ever after devote this innocent man to death in his thoughts, who had done him no other wrong, but in being an inſtrument to keep the crown on his head, by the hazard of his own life with Goliah. O it is a bloody ſin. It is the wombe wherein a whole litter of other ſins are formed, Rom. 1.29. full of envy, murder, debate, deceit, malignity, &c. and therefore except you be reſolved to bid the devil welcom and his whole train, reſiſt him in this, that comes before to take up quarters for the reſt.