bee unarmed if it bee hee will present one lewd object or Job 31. 1. Deut. 16. 19. other to thy sight to allure thee if it bee thy eare he will make it listen after bad counsel Prov. 17. 14. if the tongue hee will make that a world of mischeefe if the hand hee will make it ready Jam. 3. 5. to act all sorts of mischeefe if the foote hee will make it swift Prov. 13. 4 to shed bloud if a Ship do but spring a little leake at any part of her she will in short time bee over-whelmed If thou dost but leave any part of thy soule ungarded sinne will presently enter in and being once in sinke thee into the nethermost pit of hell Stand therefore and watch when the howre of thy visitation cometh watch and see the kindnesse of Ps 17. the Lord be ready at all assayes to repell these grand and potent enemyes Lastly I will now shew thee being thus armed and prepared how thou must use and put on thy armes and that must bee with prayer praying alwayes with all prayer and Prayer to bee used at the putting on the Armor supplication for all saynts praying unto God that hee would send thee his spirit Prayer is the meanes and the manner how the weapons should bee used It will not bee amisse then to shew the use of prayer First how thou must pray Secondly when thou must pray Thirdly to induce thee the more to it I will shew the power and efficacy of prayer For the first of these how thou must pray and in this How to pray thou art commanded to use three motions Aske and you Math. 7. 7. shall have seeke and you shall find knock and it shall bee openeâ— unto you here is first Gods parâ— to thee secondly thy part to God thy part to God lyes in these words Aske Seeke Knock thus explaned aske with the mouth seeke with the heart knock with the hand First aske with the mouth God created the lippes and doth therefore require the lippes Joakin the Father of the Virgin Mary said cibus potusque erit mihioratio Prayer shall bee meate and drinke to mee If thou wouldst but make prayer to bee foode and meate and drinke to thee thou wouldst find it more excellent nourishment to thy soule then any corporall foode can possibly bee to thy body and as there is difference betwixt the soule and body the one being mortall the other immortall the one corporall the other spirituall Difference betwixt the foode of the body and the soule the one temporary the other eternall so there is a great difference also betwixt the foode of the one and the foode of the other the bodily or corporall foode goes in at thy mouth to nourish thee here in this world but the spirituall foode of the soule which is Prayer doth proceede out of thy mouth to keepe thee not only in this world but to bring thee to heaven in the world to come The Righteous mans prayer is his delight and of prayer Prov. 15. 8 there bee three kinds The first is Prayer meerely Three sorts of prayer mentall The second is Prayer meerely vocall The third is Prayer botâ— mentall and vocall These three sorts of Prayeâ— have reference to the three motions Aske Seeke Knock Prayer meerely vocall is to pray with the tongue without the heart this is that sort which God doth so much abhorre to mumble over a few prayers and yet not know what wee say our selves Appropinquant ore sue labiis suis honorant me cor autem à me procul amovent They come neere unto mee sayth God with theyr Esay 29. â—5 mouth and honour mee with theyr lippes but theyr heart is farre from mee they put that farre from God which he doth most love and that 's the heart Lip labour is nothing worth Lip-service to God abhominable in Gods eye without the heart â—hat makes the lip acceptable here are a sort of people â—hat make their lips theyr owne saying who is Lord over â—s but that 's not the way to â—ome acceptable to God to make theyr prayers to become as sweete smelling incense before him or to become so powerfull as to pull a blessing â—ut of Gods hand if thou desirest therefore to pray aright 〈◊〉 with the mouth seeke with the heart knock with the hand The second kind of Prayer Ps 12. 4. Second sort of prayer is prayer meerely mentall that is meditation to meditate or pray with the heart without the tongue this is allowed by God and approved by him in the practise of all the Prayer mentall by God approved saynts When the children of Israel were passing through the red Sea seeing Pharaoâ— hoast behind them and 〈◊〉 Sea before them murmureâ— agaynst Moses but what diâ— Moses hee cryed unto thâ— Exod. 14. 14. Lord. Cur ad me clamas whâ— cryest thou unto mee Saytâ— God whereas it is not expressed that Moyses sayd any thing at all only it was his inward and ardent prayers to God in the behalfe of the children of Israel pray then with thy heart and pray with thy understanding also and if place and time will admit 1 Cor. 14. 15. pray with thy heart and tongue together The third kind of Prayer is mixt Prayer both mentall and Third kind of Prayer mentall and vocall vocall included in the words Aske Seeke Knock for to aske with the mouth to seeke with the heart and to knock with the hand is that which God so much calls for wee will render sayth the Prophet Hosea the Calves of our lippes Hos 14. 2. that is both the heart and the tongue Thus I have breefely shewed thee what is thy part to God which is to aske and to aske aright now I will shew thee what is Gods part to thee and that is to give Petite vobis dabitur Aske and you shall have do but aske and he will give every one that asketh receiveth and every Math. 7. 8. one that seeketh findeth whatsoever you aske in prayer if Joh. 15. 7. you beleeve you shall receive it what then will this gift bee what is it that thou shalt receive blessings spirituall blessings temporall the gift of God is eternall life through Rom. 6. 23 Jesus Christ our Lord. The second branch or motion of Prayer is thou must Seocnd motion of prayer to seeke with the heart seeke with the heart for the asking of the mouth hath never prevayled without the seeking of the heart but the seeking of the heart hath oftentimes prevayled without the asking of the mouth let not then thy heart goe a wandring after the pleasures of the world when thou art at thy devotions God doth promise to bee found of those that seeke with the heart If thou wilt seeke Deut. 4. 19 him hee will bee found of thee as David instructed his sonne Solomon and agayne those
Country prayers hereafter are turned into prayses this prayer of theirs must needes therefore bee unseasonable now you have the Reason why Christ knoweth them not knock they may but let them knock never so long Christ will not open because Math. 7. 22. they are workers of iniquity Knock therefore with the hand of faith as hard as thou canst even at this beautifull gate and say with the Psalmist Arise Lord why sleepest thou Ps 44. 23. then thou shalt have this blessed answer returned I will arise and sleepe no longer and will open unto thee so that I say Aske and have Ps 12. 5. Math. 7. 8. seeke and find knock and it shall bee opened unto thee Thus I have shewed thee the three kinds of prayer wherein there is thy part to God and Gods part to thee The manner how to pray I have also shewed thee the manner how thou must pray now I will proceede to the second branch that is the time when thou must pray pray alwayes that is to have a heart alwayes composed to 1 Thes 5. 17. prayer Leave then that fond excuse which too many now a dayes make to themselves to put off prayer and say that by reason of theyr employments they have no time for prayer just may it bee with God to send a Plague of Pestilence upon such carnall Gospellers which may hinder their employments that they may have vacant time enough to call unto him and â—o bee left voyd of excuse but if thou wilt have thy proceedings prosperous pray if thou desirest to spend thy time wel pray bee it for peace bee it in warre bee it in time of pestilence bee it for superiors bee it for inferiors be it for things spirituall or things temporall bee it for the state of the whole Church bee it for any particular member therein afflicted bee it to be freed from those Divine Service of the Church most usefull troubles which the crafts and assaults of the Devill or man shall worke agaynst thee pray stil and excellent are those formes which the Liturgy of our Church presents unto thee upon these and all other occasions whatsoever Thou mayst Dan. 6. 10. reade how that the Prophet Daniel prayed three times a Ps 119. 164. Act. 10. 3. day David prayed seaven times a day S. Paul gave himselfe continually to prayer S. James his knees were hardned like the hoofes of a horse by constant kneeling in prayer Prayer an excellent way to prevayle but the knees of most men in these dayes are like those of Elephants not able to how at all how many are there that pray not once a day not once a weeke nay how many thousands that call not to God at all how do they thinke that God will defend them Certainly he will not do thou therefore get thy selfe within the compasse oâ— his protection pray powre out thy Soule before God and if conveniency of place will not admit the expression of thy mouth use holy meditations Col. 4. 2. which is a kinde of talking with God but withall pray alwayes and watch in the Great need of Prayer at all times same In the time of warres there is alwayes a sentinell watching to prevent the sodaine incursion of the Enemy and sure I am that thou art alwayes at enmity with the Divell he still strives to assault thee thou hast need therefore to be still upon thy guard stand out in defiance looke to him close or else he will creepe in at one loope hole or other but as in wars the watch seeing the Enemyes approach gives notice to the Generall do thou likewise if the Devill chance by some nonslight or other to come so neere as to close with thee call to Christ Jesus that great Captaine Heb. 2. 10. of thy salvation under whose banner all true Christians fight and have vowed to continue his faithfull souldiers to their lives end at whose very appearance that grand Enemy of Mankind will make a sodaine retrayte not daring like a Dunkerker to board a ship that is thus mand and provided with ammunition I have now shewed thee how to pray and when to pray now for thyâ— greater encouragement in the combat I will declare the power and efficacy of prayer The very meanest and silliest beast in all the wildernesse is not so much appalled at the roaring of the Lyon as the Devill that roaring lyon is affrighted at the prayers of a true Christian and why because he knowes them to be so prevalent with God Prayer is so forcible that nothing can withstand it by it Daniel stopt the mouthes of the Lyons and by it Jonah Dan. 6. 22. opened the mouth of the Whale By Prayer Eliah Jonah 3. 8. locked up the heavens so that it did not raine upon the earth Jam. 5. 17. for the space of three yeeres and six months and then againe by Prayer hee made raine to descend from heaven upon the Earth in great abundance so that the Earth brought forth its encrease It was the Prayer of Joshua that made that nimble post of Heaven who like a Gyant deleghts to runne his course to stand stone still in the middest of the firmament when David was at his wits Josh 20. 12 end and did but pray that the wicked counsell of Achitophell might come to nought God stept in with comfort and caused Achitophels 2. Sam. 17. counsell to end in a halter The Apostles being met together did by prayer make the very house crack where they were Prayer is of that force that it will conquer Act. 4. 31. Gods attrybutes it will lay hold on Gods arme even that arme which hath done such wonders of old and will hold it and as Iacob R. H. did never let him go till he Gen. 32. 26 give a blessing It will fetch God downe from heaven S. Paul knew it well enough Our saviour was so powerfull in prayer whilest he was in the Examples of praying men garden that he fetcht down Angels therewas never but one Transfiguration that was occasioned by prayer St. Stephen by it got St. Pauls Conversion and by the same way St. Paul had his eye sight restored his understanding enlightned Act. 9. 11. by prayer Moses was called filius precuÌ„ the sonne of prayer if Moses did but pray Gods anger was appeased and the Plagues from Pharaoh were Exod. 33. 8. sodainly removed By devout Prayer the pestilent affections of the mind are healed the bodily passions cured Prayer is avertue that prevaileth against all temptations against all cruell assaults of infernall spirits against the delights of this lingring life and the violent motions of the flesh So St. Jerome by prayer saith Cassiodore the anger of God is asswaged pardon is procured punishment avoyded and Antisthens large rewards obtayned nay a very Heathen himselfe could say thus much that the surest way for men to avoyd
the condition to continue his faythfull Souldier to the end Wilt thou then digresse from the proper end for which thou wast made did God make thee to lust after sinne to delight in sinne to act sinne no surely God made thee for this end that thou mightst do good and Matth. 4. 10. live to his glory It makes mee stand amazed when that I consider of the fiercenesse of the Lyon and the mildnesse of the Lambe the cruelty of the one and the gentlenesse of the other and yet that men should bee so foole-hardy as to hugge Extreme folly of the wicked the one and so besotted as to reject the other to leave Christ that Lambe of God which taketh Joh. 1. 29. away the sinnes of the World and to fight for the Devill that roaring Lyon which seeketh 1 Pet. 3. 8. whom hee may devour O inhumane and more then monstrous that any age should produce such a crew of Miscreants such a Dungeon of iniquity what to rebell agaynst God to deface his Image Josh 22. 19 1 Cor. 15. 49. in their soules and to set up that of the Devil but let them take their course Christ knowes whose they are vos ex Patre Diabolo esti c. yee are of your father the Devill and Joh. 8. 44. his workes yee will doe Let this then animate and encourage thee to fight this battel to serve God and to doe good not to spend thy time idly non vitam veluti pecora not to rowle out thy dayes in doing no good as indeede brute beasts do bestirre thy self therfore rowse up thy spirits think on the thing that is before thee presse forwards towards Phil. 3. 14. the marke thrust through the crowde of worldly employments but looke not back like Lots wife lest thou bee partaker of the like Apostasye Luk. 17. 32 Pares culpae pares paenae A Souldier being in skirmish with the Enemy if hee lookes back it argues a Cowardize or carelesnesse in him So thou being a Souldier in this spirituall combat if thou shouldst looke back minding more thy pleasures and thy profits those onyons and flesh-pots Numb 11. 5. of Egypt what would this argue but eyther a fearfulnesse or a secure carelesnesse in thee and then whereas Lots wife was turned into a Piller of salt God shall turne thee out of his presence with that fearefull sentence Ito maledicte c. depart from mâ—e thou cursed into everlasting fire prepared for the Devill and his Angels Luk. 25. 41. Being now encouraged for the fight that thou mayst bee the better enabled to give the onset it will bee necessary that I show thee the use of the Armor wherewith thou art to bee furnished for it is ill fighting without Armes The weapons then which serve to 1 Pet. 5. 8. conquer that roaring Lyon as the Apostle cals them bee these 1 The Girdle of Truth 2 The Breast-plate of Righteousnesse 3 Shod with the Preparation of the Gospell Gods Armory Ephes 6. 14. 4 The Sheild of Fayth 5 The Helmet of hope or salvation 6 The sword of the Spirit The first peece of Armor or Weapon for so I call it is the Girdle of truth in these The first weapon of Gods Armory words having your loynes girt about with the Girdle of Truth here now thou oughtst to have thy soule fenced and encircled about with this Girdle of Truth otherwise called uprightenesse of heart 1 Cor. 1. 14. Joh. 24. 12 and singlenesse of heart that no evill or corrupt thoughts may adventure to enter in and that the whole heart may seeke after Righteousnesse for God layes charge to the whole heart and hee layes clayme to it also hee will have all or none hee admits of no division why because it is just that thou shouldst give it him and that for a twofold Reason First because God made the heart and therefore most Reasons why God should have the heart Ps 100. 5. 2 Reason Deut. 10. 12. right to it It is hee that hath made us and not wee our selves Secondly God did not onely make the heart but hee doth also sanctify the heart and saveth it being made hee is Cordis Gubernator the director and Ruler of thy heart is it not Reason then that hee should have the whole heart to himselfe and not to part stakes with any other hee will not have part of it given over to sinne and part kept for himselfe hee will have it all and it must bee a heart girt with the girdle of truth it must bee girt close to him intimating thus much that Truth is not ashamed of it selfe nor doth it shame others that professe it but it will truly adhere and stick close as a Girdle doth to a mans body to those which do most advance and defend it The second peece of Armor is the Breast-plate of Righteousnesse The second weapon of Gods Armoury having put on the Breast-plate of Righteousnesse Now as before was commanded Verity so here is enjoyned Sincerity Truth went before Righteousnesse followes after as the Breast-plate and the Girdle touch each other so Righteousnesse and Truth being met doe kisse each other Psalm 85. The Righteousnesse that here is meant is the Righteousnesse What is meant by the Braest-plate of Righteousnesse of Christ made ours by imputation so that by this imputation of Christ thou art made partaker of him and his merits a great Priviledg but the mayne utility of this Breast-plate of Righteousnesse The use of the Breast-plate doth most appeare in the placing of it to defend the heart In hot and feirce warres you know that a Breast-plate is one of the needefullest peeces of Armor you can have the Reason is because it covers and fences the heart now you know the heart is a Principall in a man it is primum movens ultimum moriens the first living and the last dying if The Heart to bee carefully guarded the body or any part of it bee but ill affected the heart is truly sensible thereof how necessary is it then that thou shouldst have a Breast-plate to secure it just so it fares with this Breast-plate of Righteousnesse it covers the heart and doth defend that which is most subject to be offended with sinne how therefore shouldst thou labour for to bee furnished with this Breast-plate of Righteousnesse which is so highly esteemed of or at least should bee how shouldst thou have thy heart defended with this Breast-plate to keepe o the darts off sinne from it to oppose and extinguish sinne in it for if sinne once get footing in thy heart it will quickly spread it selfe through the whole man if thou hast Jam. 3. 13. Righteousnesse in thy heart it must needes oppose sinne but have a care the heart is deceitfull above all things and therefore it is that God doth so often call to thee for thy heart my sonne give mee thy heart what then
themselves against mee round about Againe thou knowest an Anchor must be cast vpou the Ps 3. 6. firme ground else it is nothing the better so thou must cast the Anchor of thy hope on God who is both firme and stable not relying upon any sublunary or terrene thing but on him alone Trust in the Lord therefore with all thy heart and good reason he is a shield to them that Pro. 3. 4. trust in him wait patiently for the kingdome of heaven watch and pray hoping and expecting Pro. 3. 5. Lu. 21. 26. for the Lords comming hope patienly but yet constantly the comming of our Lord Iesus Christ say with David The Ps 142. 2. Ro. 5. 2. Lord he is my hope my Rock and my salvation this hope in the Lord will make thee to rejoyce it wil make thee be of good chear and lastly it will make thee blessed Blessed is the man that Ps 31. 24. trusteth in the Lord hee whose hope the Lord is Iere. 17. 7. But now as the Hope of the Righteous is blessed so the hope of the wicked shall perish Iob. 18. 31 if thou lovest therefore the salvation of thy owne soule let me advise thee to get Sanctified hope casting it on God and heavenly things leaving and utterly abolishing all transitory pleasures and glimmering profits that may any way draw thee from this blessed hope of heaven The sixt weapon is the sword of the spirit take the sword Sixt weapon of Gods armory Eph. 6. 17. of the spirit which is the word of God No Souldier goeth to warres without a sword it is vsefull both to defend and offend to defend himselfe to offend his Enemy So he that fights in this spirituall warfare must be sure to take the sword of the spirit with him to defend himselfe from the Devil and to offend him that is alwaies assaltting him The warfare it seems is spirttuall so must the weapons be as for this sword of the spirit the word of God it is lively in 2 Cor. 10. 4. 5. operation it is profitable for all it is instructive it is reprehensive looke but through that sacred book of God and thou Heb. 4. 1 2. shalt finde that it doth afford helpe to every one under what crosse in what state soever art thou wounded in conscience there is comfort art thou distressed in thy body there is remedy there is a salve for every sore comfort for evey convert Men commonly now adayes weare swords by their sides as they walk along the streets to prevent danger that might ensue if they should be surprized by any at unwares So shouldest thou alwaies have this sword of the spirit along with thee to bereadily prepared for the least encounter of the Enemy Right use of the word of the Spirit so that if he should come upon thee with the most powerfull temptations tell him boldly Scriptūest It is written I must not offend god who hath been to mee so mercifull so loving a father Ioseph was well armed with this sword when hee was tempted of his Mris How saith he can I doe this great wickednes not sin against Gen. 39. 9. God so that if thou shoul dest be tempted to this or that sin as to ly to swear to deceive and cozen answer with Ioseph How can I do this great sinne against God c. and by this meanes thou mayest soone overcome the Devil and all his violent temptations Mee thinks the very eye of God should be as a sword to cut offsinne or at least wise should make thee to abstaine from sinning for when thou goest about to commit this or that sinne presently thou maiest thinke that the eye of God is over thee to see and behold what thou doest the eyes of the Lord are upon all the sonnes of men to give everie one according to his wayes and according to the fruit of his wayes how then Ier. 3 29. darest thou doe that in his presence who is Lord over all which thou art ashamed to do in the sight of the most inferiour of his creatures Do but converse with that word of God and thou wilt Excellency of the word of God finde it otherwise the excellencies of it can no way be expressed It is the word of comfort and trueth it administers Eph. 1. 15 Phi. 4. 7. 2 Kin. 20. 19. 1 Pe. 12. R. 010. 7. 1 peace to thy soule and comfort to thy conscience it is good to thy soule by it thou art regenerated born agayne by it Faith is begotten in thy heart It is a light unto thy feete and a lanthorne to thy paths to direct thee in the waies of vertue and piety It is as Christ himselfe Ioh. 17. 27. testifieth the word of trueth and life it shewes that God in Christ hath reconciled the world 1 Cor. 3. 1. 1 Pet. 2. 25. Heb. 5. 14. unto him by the remission of sinnes It is milke for babes and meat for stronger men seeing then that the word carrieth such power along with it receive it and embrace it as a word of power when it cometh home to thy conscience do not like a child put off the plaster from thy sore finger because it smarteth againe as it is a word of consolation with what devotion shouldest thou read it and with what attention shouldst thou heare it preached but above all how carefull shouldst thou be to practise it what then remains but to take tolle lege tolle lege this sword of the spirit this word of God into thy hands out with it on al occasions make a sanctified vse of it then be assured of spiritual comfort here and eternal salvation hereafter So now I have done with the weapons belonging to a Christian souldier which thou must put on I say put on for it is not enough to have weapons but you must put them on and arme your selfe with them put on then the whole armour of God that thou mayest be able to stand and resist in the evil day against the world the flesh and the Devil Amos. 6. 3 Being thus compleatly armed and readie for the skirmish take notice that it is not enough to have one part armed and the other part unarmed Advise to be compleatly armed but you must put on the whole armor of God if thou doest otherwise the Devill is a cunning enemy and hee will soon espie it It is reported of Achilles the Graecian Captayne that his Mother being warned by the Oracle dipt him in the River of Lethe to prevent any danger that might ensue by reason of the Trojan warre but Paris the Trojan his inveterate enemy understanding also by the Oracle that he was impenetrable all over except the heele went presently and shot him in the heele whereof hee dyed So if thou dost but leave any part unarmed the Devill will be sure to hit that let not so much as thy eye
whosoever he is that he is the very Picture of death he is in a spirituall lethargy dead in sinnes and trespasses yet sees it Ephes 2. 1. not feeles it not he sees not the hand writing upon the wall which made Belshazers knees Dan. 55. knock one against another hee sees not the hand writing in the scripture that the wages Rom. 6. 23 of sinne is death and thus it is with the drunkard he takes much pleasure in his Cups but if he did but consider that there was mors in olla death in the pot he would not take off his cups so roundly what is this more then to live in pleasure and wantonnesse to bee lovers of pleasures more then 2 Tim. 3. 4 lovers of God how sweete a name too do they give their pleasures sweete pleasures for my part I do wonder what they do or can sweeten can they sweeten death here or can they sweeten death hereafter can they sweeten the paynes of hell Solomon had as much pleasure as the world could afford hee had costly houses fayre Vineyands gardens Orchards hee had much cattel and much coyne hee had also men servants and mayde servants hee had men singers and women singers what his eyes delighted in hee witheld not from them but what was the issue of all this goodly pleasure hee looked on all his workes that his hand had wrought and that this was also vanity and vexation of spirit and there was no profit under the sunne Set Eccles 2. 11 then thy cheefest delight and pleasure in God at whose Right hand are pleasures and fulnesse of pleasures for ever Ps 16. 11. more Now I will shew thee the second impediment or hinderance in the way to salvation and that is golden Profit this it quid non mortalia pectora cogit is which draweth away many from the consideration of goodnesse their owne happinesse how many are there that like the foole in the Gospell sing Requiems to their soules and why because they have goods layd up for many yeares his goods were the ground of all his mirth his profit was the cause of all his pleasure but God made him a foole upon Record for Luk. 12. 19. his labour Thou foole this night shall thy soule bee taken from thee c. yet strange it Per marâ— per terras currit mercator ad Indos is to see what suing what running what riding what sayling what swimming and all to get a little profit which is no sooner had but presently betakes it selfe to it's wings and flyeth away but Prov. 23. 5. this is not to use the world as though they used it not not to 1 Cor. 7. have the conversation witbout covetousnesse not to have the 1 Pet. 1. 15 conversation in heaven from whence there is expectation of a Saviour Object I but sayth the carnall Philip. 3. 20. minded man if I should pray and follow this heavenly calling so much I should soone become a beggar Answer To stop this fond and fooish Objection and plea for advantage of sinne let him first tell me what advantage sinne hath at any time procured hee that winneth the whole world and looseth his owne soule hath but a poore Math. 16. 26. bargayne of it cannot a man live unlesse hee spend his whole life in carking and caring for the things of this world cannot a man have time for God and his calling too Religion must bee the unum the one thing of this life but not the unicum the only thing of this life to doe that and nothing else a man may serve God in Carking care forbidden the performance of his calling no man is forbidden to follow his calling but hee is desired to give God a place with it There is a great difference betwixt the Church bell and the market bell the market bell ringes but once yet at the sound of it what running is there to the market by troupes happy is hee that gets thither first but for the Church that may ring Peale after peale one Peale after another yet much a do to get a man to the Church and if his body bee rung into the Chureh yet a thousaud to one but his mind is gonne a wollgathering after the things of the world the very Math. 6. 21 desires of his heart are upon the world the world is his treasure and there his heart is Phil. 3. 8. also but it is otherwise with a child of God all things with None but Christ None but Christ is the Godly mans note him are but dung and drosse in comparison of Christ Jesus hee lives in this world but not according to this world hee lives in the flesh but not according to the lusts of the flesh hee so useth the Creature that hee alwayes hath an eye on the Creator but let thy conversation bee in heaven from Philip. 1. 23. whence thou expectest a Saviour first in thy meditations on God and heavenly things secondly in thy affections desiring to bee dissolved and to bee with Christ which is best of Act. 23. 1. all Thirdly in thy practise living in a good conscience toward God and towards men though thy hand bee upon the Helme yet let thy eye bee upon the starres thy heart being thus planted in heaven thy hands thy head thy foote will become the happy instruments of Gods glory and all that is within thee praise his holy name This Enemy the world being thus layd open and discovered The Christian Soldier in battle agaynst the world stand ready armed and take unto thee the sword of the spirit which is the word of God take this I say into thy hand and strike with it If the world seeke to allure thee to pleasure hit him home with that saying of Solomon hee that loveth Pleasures shall bee a poore man Prov. 21. 17. and 1 Tim. 5. 6 agayne with the Apostle hee that liveth in pleasure is dead while hee liveth and at hin agayne with that of Job My delight must be in the Almighty Rom. 6. that the wages of sinne is death and therefore thou must not thou mayst not thou darest not doe this great trespasse and so sinne agaynst God but if the world shall still persist to tempt thee reach him with Gods promises which hee hath made to these that take pleasure in him that hee that delights in him he will give him his hearts desire Psalm 37. 4. If the world come upon thee agayne with profits and riches tell him that the treasures Prov 10. 2 of wickednesse profit not but Righteousnesse delivereth Esay 44. 9. from death Prov. 10. 2. and agayne that delectable things Math. 6. 26 shall not profit Esay 44. 9. and what were it for thee to winne the whole world and to loose thy owne soule But if for all this the world shal stil assault thee at him boldly tel him that Godlinesse
with content is great gayne 2 Tim. 6. 6. and profitable to all things 2 Tim. 4. 8. Now for the close off al that I may take thee quite off from Exit us act a probat the world and the things thereof consider the end it may beginne well but I am sure it will end ill thou mayst take the pleasure of sinne for Prov. 16. 2. a season but the issue thereof is the wayes of death there is but one end and bee assured that that end will certaynely come and that perhaps The end of worldlings considerable sooner too then thou art a ware of doe but consider the end of covetous Achan Josh 7. 25. take but notice of the end of greedy Ahab 1 King 22. 34. looke but into the end of miserable Gehezi 2 King 5. 27. but above all forget not that wretched end of trayterous Judas who for thirty peeces of silver betrayed his owne deere Mr. Math. 26. 15. see what ends they all came to here what portion they have now and what they shall have hereafter Let al those that thus forget God remember least hee sodainly teare them in peeces there be none to deliver them by this time I hope thou art well furnished to encounter Ps 112. and come off bravely with this great Idoll the world but behold there appeareth a second Enemy the flesh by his The second Enemy the flesh Non intus ut in cute out side hee should bee a freind such a freind hee is I am sure that thon broughtest from home with thee but trust him not if thou doest hee will in the end deceive thee whereas the world is without thee this freindly Enemy is within thee and therefore the more pernicious because hee is in thy bosome a serpent hugged in thy breast one that is at bed and Anguis in â—â—rba boord with thee but since thou canst not tell which way to avoyd him be alwayes prepared for him watch him narrowly and take him off betimes suppresse the rising of evill motions foris hostem si non habes invenerit domi if thou hast not an enemy a broade thou shalt alwayes be sure of one at home thy flesh thou must have aut hostem Fronti nulla fides aut socium eyther a freind or an enemy how like a freind doth thy flesh looke but how like an Enemy doth hee lurke that hee is an Enemy is without all doubt an Enemy I meane to thy salvation for the flesh lusteth agaynst the spirit and the spirit agaynst the flesh and these are contrary one to the other Gal. 5. 17. there is no Gal. 5. 17. agreement betwixt God and Belial and there cannot bee any correspondence betwixt the flesh and the spirit One Nation being injured by another doth by way of Revenge make a Provision for warre and then beginnes a fearefull Battle on both sides so it is betwixt the flesh and the spirit the spirit assayles the flesh and the flesh by way of Revenge sets upon the spirit agayne hence is that advice of the Apostle abstayne from fleshly lusts 1 Pet. 2. 11 which warre agaynst the spirit 1 Pet. 2. 11. here is now open warre proclaymed no articles of Peace to bee entertayned it No peace betwixt the flesh and the spirit must bee tryed out by strength of armes it must be fought out to the last Since it is thus it is the highest poynt of Christian valour to overcome these lusts of the flesh for in doing so thou art more then a Conqueror in Christ Jesus Ille quidem qui suam affectionem vincit libidines refraenat voluptates spernit iracundiam tenet avaritiam coercet caeteras animi labes reâ—ellit c. hee truly which can overcome his affections bridle his lusts despise pleasures master his anger c. he only is the truly happy and Cohibet qui sua vota sapit couragious man for these lusts of the flesh are they that warre not only agaynst thy soule but agaynst the Lambe these are they which keepe thee back from praying or praysing God these are they which make thee have such bad successe in all thy undertakings that make all things go crosse with thee yea these are they which deprive thee of life here and eternall life hereafter if thou livest after the flesh thou shalt dy Rom. 8. 13. Wilt thou then hugge such a serpâ—nt in thy Rom. 8. 13 breast and not oppose him nay not only hugge but nourish him in thy bosome even him that will teare out thy heart I meane pull away thy heart from God looke then into the law of God S. Paul had not knowne sinne if the law had not sayd Thou shalt not covet Rom. 7. if thou hast Rom. 7. a desire also to know what these rebellious lusts are thou shalt know them by theyr disagreement with the motions of Gods spirit S. Paul saw another law in his members rebelling agaynst the law of his mind and leading him captive to the law of sinne Rom. 7. 23. Rom. 7. 23 here 's the law of the members that is the law of the members that is the good mâ—tions of the spirit the law of sinne resisting the blessed No agreement betwixt the flesh and spirit meanes of grace here 's rebelling agaynst God one way withdrawing the mind from heavenly cogitations another way so that when the blessed Apostle would do good evill was with him when hee set before him selfe the law of God and thought to do accordingly then steps in the flesh and makes a Rebellion with the spirit so that the evill that hee would not that did hee Rom. 7. Rom. 7. 19 19. if thou then desirest to have any part with Christ thou must crucify the flesh with the lusts and affections thereof Gal. 5. 24. for what good Gal. 5. 24. action soever thou art about to doe this body of sinne the flesh will intercept thee doth the spirit tell thee it is good to pray unto God and prayse his The flesh an opposite to allâ— good motions holy name no sayth the flesh it will be too tedious and wearisome so to doe doth the spirit bid thee fast and bring thy body under by no meanes sayth the flesh eate drinke 1 Cor. 15. and bee merry this course of fasting wil pine away thy body too much art thou at any time struck Sermon sick that by reason of thy sinnes the very flames of hell flash in thy conscience come sayth the flesh this is but a fit of Melancholy drinke a Cup of wine to drive the sorrow from thy heart here 's now the true difference betwixt the flesh and the spirit the one is willing but the other is weake Math. 26. 41. the spirit drawes to God the flesh hasts on to the Devill seeing then that these fleshly lusts have such predominance he that doth overcome his corruptions daily standing strongly in the defence
thy selfe with verity and thou shalt easily withstand his hipocrysie put on the breast-plate of Righteousnesse and thou shalt soone oppose his Viciousnesse take up the helmet of salvation and so thou shalt evince distrust dispayre which all of them end in damnation thou art not now to wrestle agaynst flesh and bloud but against principalityes Ephes 6. 12 and powers against the Prince of darkenesse of this world against spirituall wickednesse in high places thy Enemy is spirituall and thy weapons must not bee caruall 1 Cor. 10. 4. doe thou but beginne to fast and pray hee 'l soone bee cast out Math. 17. 21. Anthony the Abbat being demanded of his schollars with what armes hee used to resist the Devill sayd The crosse of Christ and Athanasius in vitaejus a stedfast faith its his passion are as a brazen wall against the fiery darts of hell and the Devill himselfe confessed thus Examples of holy men in conquest of the Devill much of a learned man Tume semper vinâ—is c. Thou art still too hard for mee when I goe about to râ—yse thee in thy owne conceyte thou throwest thy selfe downe in all humility when I endevour to cast thee downe with dispayre thou lifâ—est thy selfe up by a lively faith in Christs merits so that let mee doe what I can thou surely goest beyond me follow not then his coÌ„mands since another being demanded how hee could be so patient in the midst of so many grosse affronts offered O sayd hee I doe not like thâ— dogge â—â—â—â—e and bite the stone that was throwne at mee but seize upon the party that threw it I doe not whine and whimper under the crosse that is layd upon mee but blesse God by whose permission Siquis abinimico laesus in Diaboli caput â—ffun dat Bas it is thus imposed how ever I revenge my selfe upon sinne and Sathan who were the onely occasion thereof I set all upon the Devils score but never strike tallyes with him till I am fully revenged another man strikes mee an innocent shall I therefore strike a third who offended mee not shall I presently in the vent of my passion fly in the very face of God and offend him no no I will leave Revenge to him to whome it appertayneth who will one day in the fulnesse of his wrath pay home that grand Enemy of mankind who thus seduc'd mee this hath beene the constant practice of former times and thus it should bee now but alas the sunne sets blushing at the folly of too many in this Sted fast faith in Christ a sure defence against the Devils assaults case there is too much way given to the Devill Is then a steadfast faith in Christ an impenetrable bulwarke against the Devils assaults is humility by his owne confession a â—ure way to goe beyond him follow not then his commands since hee commands to sinne bee not bound to his trade since hee trades to deceive bee not a child in his goverment since hee is a Father of lyes lastly bee not a subject in his kingdome since hee is a Prince of darknesse but seeke to avoyde him as thou John 12. 11 wouldst avoyd the end which is endlesse damnation Being thus prepared for the Battle acquaynted with the power and malice of the Adversary as also the mayne The Devils ayme to obscure God's word wayes how to foyle him by the Examples of Religious men in times past I will now put the sword into thy hand that sword of the spirit the powerfull word of God but how doth the Devill strive to take off the edg of this sword Theeves when they steale put out the Candle this theefe doth strive to obscure the word for feare of discovery how doth hee goe about to roule a stone to stop this Fountayne of living waters Jerem. 2. 13 how doth bee labour to obliterate these antient Records of thy salvation lastly how doth hee endeavour to falsifye this last will and Testament of thy heavenly Father Heb. 9. 13. but all in vayne this sword hath a double edge it cannot be blunted this word is lux mundi not lux modii it was formerly light onely in Goshen when all Egypt was darke besides the Israelites onely had it when all the world besides had it not the Heathens had some examples of this light it shone unto them through some chinks onely but it is now sol mundi all about our Horizon wee have it in a full Godsword shineth in fulnesse of light Meridian this Church of ours God bee blessed for it excels the state of all other Churches whatsoever they had it in expectation we in active exhibition they longingly desired to see it but mist it but now it knocks at our doores it is but opening the windowes and it comes in upon us such a sunny light as this is can never bee obscured this spirituall Fountayne is Puteus inexhaustibilis never to bee drawne dry that which can make Rivers to flow out of the Joh. 7. 38. bellyes of beleevers must needes be full hither it is that all beleevers come to bathe and refresh themselves it is not like that poole of Bethesda scanted Joh. 5. 7. Joh. 20. 25. â—â—r want of roome here 's room enough not for a finger as Thomas put in but for the whole man to turne himselfe round such a Fonntayne as this then cannot easily bee sâ—opped Lastly these Records of thy salvation this last will of Christ Jesus thy saviour are written with the bloud of the Lambe and kept in the Roles of heaven so that heaven itself and earth shall passe away Math. 24. 35. but not one jot of them shall fall to the ground is it so then 1 Cor. 16. 13. take up the sword of the spirit stand fast quit thy selfe like a man and if in the first place the Devill shall dishearten thee by laying thy sinnes to thy charge let him know Math. 24. 35. 1 Cor. 16. 13 that the accusar of the faithfull is cast out Revel 12. 10. If hee charge thy conscience with many hainous sinnes aske him who shall lay any thing to the charge of Gods chosen Rom. 8. 33. The onset I but saith hee thy sinnes are so many that they cannot be pardoned answer him that the blood of Christ is able to cleanse thee from all thy sinnes 1 Joh. 1. 7. I do confesse will he reply that many sins may be pardoned The Combaâ—â—gainst the Devill yetnot thine because thou livest in crying and notorius sinnes the very guilt whereof doth cry to Heaven for vengeance bid him avoyd and tell him with St Paul that Christ Jesus came into the world to save sinners whereof thou art cheefe 1 Tim. 1. 15. as for the guilt of thy sinues though they were as red as Scarlet yet God will make them as white â—â— snow Esay 1. 28. Being thus foiled out at his owne weapon then hee will begin to