Chapter 1. Showing the Christian's Life Here to Be a Continual Wrestling with Sin and Satan, and How the True Wrestlers Should Manage Their Combat

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THe words contain a lively description of a bloody and lasting war between the Christian and his implacable enemy; in which we may observe; First, the Christians state in this life, set out by this word wrestling.

Secondly, the Assailants that appear in armes against the Christian, who are described; First, Negatively, Not flesh and blood: Or rather comparatively, not chiefly flesh and blood. Secondly, Positively, but against Principalities, Powers, &c.

SECT. I.

First, for the first, the wrestling or conflicting state of a Christian in this life, is rendered observable here by a threefold circumstance.

First, the kinde of combate which the Christians state is here set out by, [illegible], which though it be used sometimes for a wrestling of sport and recreation, yet here to set out the sharpness of the Christians encounter; there are two things in wrestling that render it a sharper combate then others. First, wrestling is not properly fighting against a multitude, but when one enemy singles out another, and enters the list with him, each exerting their whole force and strength against one another, as David and Goliah, when the whole Armies stood as it were in a ring to behold the bloody issue of that duel. Now this is more fierce then to fight in an army, where though the battel be sharp and long, the souldier is not alwayes engaged, but falls off when he has discharged, and takes breath a while: yea, possibly may escape without hurt or stroak, because there the enemies aime is not at this or that man, but at the whole heap, but in wrestling one cannot scape so, he being the particular object of the enemies fury, must needs be shaked and tried to purpose. Indeed the word [illegible] signifies such a strife, as makes the body shake again, quia corpus[illegible]. Satan has not only a general malice against the army of Saints, but a spite against you John, you Joane: he'll single you out for his enemy. We finde Jacob, when alone, a man wrestled with him. As God delights to have private communion with his single Saints, so the devil to try it hand to hand with the Christian, when he gets him alone. As we lose much comfort, when we do not apply the Promise and Providence of God to our particular persons and conditions, God loves me, pardons me, takes care of me: the water at the town-conduit does me no good, if I want a pipe to empty it into my cisterne; so it obstructs our care and watchfulnesse, when we conceive of Satans wrath and fury, as bent in general against the Saints, and not against me in particular. O how careful would a soul be in duty, if as going to Church or Closet he had such a serious meditation as this, Now Satan is at my heels to hinder me in my work, if my God help me not!

Secondly, 'tis a close combate. Armies fight at some distance. Wrestlers grapple hand to hand. An arrow shot from afar may be seen and shunn'd, but when the enemy has hold of one there is no declining, but either he must resist manfully, or fall shamefully at his enemies foot. Satan comes close up, and gets within the Christian, takes his hold of his very flesh and corrupt nature, and by this shakes him.

Secondly, the universality of the combate. We wrestle [illegible], which comprehends all, on purpose you may perceive the Apostle changs the pronoune [illegible] in the former verse, into [illegible] in this, that he may include himself as well as them; as if he had said, the quarrel is with every Saint. Satan neither feares to assault the Minister, nor despiss to wrestle with the meanest Saint in the Congregation; great and small, Minister and people, all must wrestle: Not one part of Christs Army in the field, and the other at ease in their quarters, where no enemy comes, here are enemies enough to engage all at onee.

Thirdly, the permanency or duration of this combate, and that lies in the tense [illegible]. Not, our wrestling was at first Conversion, but now over, and we past the pikes; not, we shall wrestle when sicknesse comes, and death comes, but our wrestling is; the enemy is ever in sight of us, yea, in fight with us, there is an evil of every days temptation, which (like Pauls bonds,) abides us wherever we become. So that these particulars summ'd up will amount to this Point:

SECT. II.

The Christians life is a continual wrestling. He is as Jeremy said of himself, borne a man of strife, or what the Prophet to Asa, may be said to every Christian; From hence you shalt have wars, from your spiritual birth to your natural death, from the hour when you first diddest set your face to heaven, till you shalt set your foot in heaven. Israels march out of Egypt was in Gospel-sense our taking the field against sin and Satan, and when had they peace? not till they lodged their colours in Canaan. No condition wherein the Christian is here below is quiet. Is it prosperity or adversity, here is work for both hands, to keep pride and security down in the one, faith and patience up in the other: no place which the Christian can call priviledg'd ground. Lot in Sodom wrestled with the wicked inhabitants thereof, his righteous soul being vexed with their unclean conversation. And how fares he at Zoar? do not his own daughters bring a spark of Sodoms fire into his own bed, whereby he is inflamed with lust? Some have thought if they were but in such a family, under such a Ministery, out of such occasions: O then they should never be tempted as now they are; I confesse change of aire is a great help to weak nature, and these forenamed as vantage-ground against Satan; but think'st you to flie from Satans presence thus? No, though you should'st take the wings of the morning he would flie after you, these may make him change his method in tempting, but not lay down his designe; so long as his old friend is alive within, he will be knocking at your door without. No duty can be performed without wrestling; The Christian needs his sword as much as his trowel. He wrestles with a body of flesh; this to the Christian in duty is as the beast to the traveller; he cannot go his journey without it, and much ado to go with it. If the flesh be kept high and lusty, then 'tis wanton and will not obey; if low, then it's weak and soon tires: Thus the Christian rids but little ground, because he must go his weak bodies pace. He wrestles with a body of sin as well as of flesh, this mutters and murmures when the soul is taking up any duty. Sometimes it keeps the Christian from duty, so that he cannot do what he would. As Paul said, I would have come once and again, but Satan hindred me. I would have prayed may the Christian say at such a time, and meditated on the Word I heard, the mercies I received at another, but this enemy hindred. 'Tis true indeed, grace swayes the Scepter in such a soul, yet as Schoolboyes taking their time when their Master is abroad do shut him out, and for a while lord it in misrule, though they are whip't for it afterwards: thus the unregenerate part takes advantage when grace is not on its watch to disturb its government, and shut it out from duty, though this at last makes the soul more severe in mortifying, yet it costs some scuffle before it can recover its throne, and when it cannot shut from duty, yet then is the Christian wofully yok't with it in duty; it cannot do what it does as it would; many a letter in its copy does this enemy spoil, while he joggs him with impertinent thoughts; when the Christian is a praying, then Satan and the flesh are a prating; he cries, and they louder, to put him out or drown his cry. Thus we see the Christian is assail'd on every side by his enemy; and how can it be other, when the seeds of war are laid deep in the natures of both, which can never be rooted up till the devil cease to be a devil, sin to be sin, and the Saint to be a Saint? Though wolves may snarle at one another, yet soon are quiet again, because the quarrel is not in their nature; but the Wolfe and the Lamb can never be made friends. Sin will lust against grace, and grace draw upon sin whenever they meet.

SECT. III.

Use 1 First, this may reprove such as wrestle, but against whom? against God, not against sin and Satan. These are bold men indeed, who dare try a fall with the Almighty; yet such there are, and a Wo pronounced against them. Isaiah 45:9. Wo unto him that strivs with his Maker. 'Tis easie to tell which of these will be worsted. What can he do, but break his shins that dashs them against a rock? A goodly battel there is like to be, when thorns contest with fire, and stubble with flame. But where live those giants, that dare enter the list with the great God? what are their names that we may know them, and brand them for creatures above all other unworthy to live? Take heed O you who askest, that the wretched man whom you seemest so to defie, be not found in your own clothes it self. Iudas was the Traitour, though he would not answer to his name, but put it off with a Master is it I? and so may you be the fighter against God. The heart is deceitful. Even holy David, for all his anger was so hot against the rich man, that took away the poor mans ewe-Lamb, that he bound it with an oath, the man should not live who had done it, yet proves at last to be himself the man, as the Prophet told him, 2 Sam. 12.

Now there are two ways wherein men wrestle against God; First, when they wrestle against his Spirit. Secondly, when they wrestle against his Providence.

First, when they wrestle against his Spirit. We reade of the Spirits striving with the creature, Genesis 6:3. My spirit shall not alwayes strive with man. Where the striving is not in anger and wrath to destroy them, (that God could do without any stir or scuffle) but a loving strife and contest with man. The old world was running with such a cariere headlong into their ruine, he sends his Spirit to interpose, and by his counsels and reproofes to offer, as it were, to stop them and reclaim them. As if one seeing another ready to offer violence on himself, should strive to get the knife out of his hand, with which he would do the mischief. Or one that has a purse of gold in his hand to give, should follow another by all manner of entreaties, striving with him to accept and take it. Such a kinde of strife is this of the Spirits with men. They are the lusts of men, (those bloody instruments of death, with which sinners are mischieving themselves) that the holy Spirit strives by his sweet counsels and entreaties to get out of our hands. They are Christs, his grace and eternal life he strives to make us accept at the hands of Gods mercy; and for repulsing the Spirit thus striving with them, sinners are justly counted fighters against God: Ye stiffe-necked, and uncircumcised in heart and ears,ye do alwayes resist the Holy Ghost. Now there is a twofold striving of the Spirit, and so of our wrestling against it. First, the Spirit strives in his messengers with sinners. They coming on his errand, and not their owne, he vouchs the faithful counsels, reproofs and exhortations which they give as his own act. Noah, that Preacher of righteousnesse, what he said to the old world, is call'd the Preaching of the Spirit, 1 Peter 3:19. The pains that Moses, Aaron and other servants of God took in instructing Israel, is call'd the instruction of the Spirit, Nehem. 9.20. so that when the Word, which Gods Ministers bring in his Name, is rejected, the faithful counsels they give are thrown at sinners heels and made light of; then do they strive with the Spirit, and wrestle against Christ as really, as if he visibly in his own person had been in the Pulpit, and preached the same Sermon to them. When God comes to reckon with sinners, it will prove so; then God will rub up your memories, and minde you of his striving with you, and your unkinde resisting him. They, whether they will heare, or whether they will forbear,shall know they had a Prophet among them. Now men soon forget whom and what they hear; ask them what was prest upon their conscience in such a Sermon, they have forgot; what were the precious truthes laid out in another, and they are lost: & well were it for them if their memories were no better in another world: it would ease their torments more than a little. But then they shall know they had a Prophet among them, and what a price they had with him in their hands, though it was in fooles keeping. They shall know what he was, and what he said, though a thousand years past, as fresh as if it were done but last night. The more zealous and compassionate, the more painful and powerful he was in his place, the greater shall their sin be found, to break from such holy violence offered to do them good. Surely God will have something for the sweat, yea, lives of his servants which were worne out in striving with such rebellious ones. May be yet, sinners, your firmament is clear, no cloud to be seen that portends a storme; but know (as you use to say) winter does not rock in the clouds, you shall have it at last: every threatening which your faithful Ministers have denounced against you out of the Word, God is bound to make good. He confirms the Word of his servant,and performs the counsel of his messengers, and that in judgement against sinners, confirming the threatenings, as well as in mercy performing the promises, which they declare as the portion of his children. But it will be time enough to ask such on a sick-bed, or a dying hour, whether the words of the Lord delivered by their faithful Preachers have not taken hold of them. Some have confessed with horrour they have, as the Jewes, Zechariah 1:6. Like as the Lord of hosts thought to do unto us, so has he dealt with us. Secondly, the Spirit strives with men more immediately, when he makes his inward approaches to the consciences of men, debating in their own bosoms the case with them; one while he shows them their sins in their bloody colours, and whether they will surely bring them, if not look't to timely, which he does so convincingly, that the creature smells sometimes the very fire and brimstone about him, and is at present in a temporary hell; another while he falls a parlying and treating with them, making gracious overtures to the sinner, if he will return at his reproof, presents the grace of the Gospel, and opens a door of hope for his recovery, yea, falls a wooing and beseeching of him to throw down his rebellious armes, and come to Christ for life, whose heart is in a present disposition to receive and embrace the first motion the returning sinner makes for mercy. Now when the Spirit of God follows the sinner from place to place, and time to time, suggesting such motions, and renewing his old suit, and the creature shall fling out of the Spirits hands thus striving with him re infectâ, as far from renouncing his lusts, or taking any liking to Christ as ever: This is to resist the Spirit to his face, and it carries so much malignity in it, that (even where it has not been final) poor humbled souls have been so over-set with the horrour of it, that they could not for a long time be perswaded, but that it was the unpardonable sin. Take heed therefore sinners, how you use the Spirit when he comes, knocking at the door of your hearts: Open at his knock, and he will be your guest, you shall have his sweet company; repulse him, and you have not a Promise he'll knock again. And if once he leave striving with you, unhappy man, you are lost for ever; you liest like a ship cast up by the waves upon some high rock, where the tide never comes to fetch it off. You may come to the Word, converse with other Ordinances, but in vain. 'Tis the Spirit in them, which is both tide and winde, to set the soul afloat, and carry it on, or else it lies like a ship on dry ground which stirs not.

Secondly, we wrestle against God when we wrestle with his Providence, and that two ways; First, when we are discontented with his providential disposure of us. Gods carving for us does not please us so, but that we are objecting against his dealings towards us, at least muttering something with the fool in our hearts, which God heares as lightly as man our words. God counts then we begin to quarrel with him, when we do not acquiesce in, and say Amen to his Providence whatever it is. He calls it a contending with the Almighty, Iob. 40.1. yea, a reproving of God. And he is a bold man sure that dare finde fault with God, and article against heaven. God challengs him, whoever he is that does this, to answer it at his peril. He that reprovs God, let him answer it, v. 2. of the chapter fore-mentioned. It was high time for Iob to have done, when he heares what a sense God puts upon those unwary words, which drop't from him in the anguish of his Spirit, and paroxysme of his sufferings; contend with the Almighty? reprove God? Good man, how blank he is, and cries out, I am vile, what shall I answer you? I will lay my hand upon my mouth. Let God but pardon what is past, and he shall hear such language no more. O Sirs, take heed of this wrestling above all other. Contention is uncomfortable, with whomsoever it is we fall out. Neighbors or friends, wife or husband, children or servants: but worst of all with God. If God cannot please you, but your heart riseth against him, what hopes are there of your pleasing him, who will take nothing kindly from that man who is angry with him? And how can love to God be preserved in a discontented heart, that is alwayes muttering against him? Love cannot think any evil of God, nor endure to heare anyspeak evil of him, but it must take Gods part, as Ionathan Davids, when Saul spoke basely of him, and when it cannot be heard, will like him arise and be gone. When afflicted, love can allow you to groan, but not to grumble. If you will ease your incumbred spirit into Gods bosome by prayer, and humbly wrestle with God on your knees, love is for you, and will help you to the best arguments you can use to God; But if you will vent your distempered passions, and show a mutinous spirit against God, this stabs it to the heart.

Secondly, we wrestle against Providence, when uncorrigible under the various dispensations of God towards us. Providence has a voice, if we had an eare; mercies should draw, afflictions drive; now when neither faire meanes nor foule do us good, but we are impenitent under both; this is to wrestle against God with both hands. Either of these have their peculiar aggravations. One is against love, and so dis-ingenuous; the other is against the smart of his rod, and therein we slight his anger, and are cruel to our selves in kicking against the pricks. Mercy should make us ashamed, wrath afraid to sin. He that is not ashamed, has not the spirit of a man. He that is not afraid when smitten, is worse then the beast, who stands in aw of whip & spur. Sometimes mercy (especially these outward mercies, which have a pleasing relish to the carnal part in a Christian) has prov'd a snare to the best of men, but then affliction useth to recover them; but when affliction makes men worse, and they harden themselves against God, to sin more and more while the rod is on them, what is like to reclaim them? few are made better by prosperity, whom afflictions make worse. He that will sin, though he goes in pain, will much more if that once be gone. But take heed of thus contesting with God. There is nothing got by scuffling with God, but blows, or worse. If he say he will afflict you no more, 'tis even the worst he can say; 'tis as much as if he should say he'll be in your debt till another world, and there pay you altogether. But if he means you mercy, you shalt hear from him in some sharper affliction then ever. He has wedges that can rive you, wert you a more knotty piece then you art. Are there yet the treasures of wickedness, and the scant measure that is abominable? ( says God to Israel) what uncorrigible, though the Lords voice cries unto the City, bidding you hear the rod, and him that has appointed it? See what course God resolvs on, v. 13. Therefore will I make you sick in smiting of you. As if he had said, my other Physick I see was too weak, it did not work or turne your stomach, but I will prepare a potion that shall make you sick at heart.

Secondly, It reproves those who seem to wrestle against sin, but not according to the Word of Command that Christ gives. There is a Law in wrestling which must be observ'd, 2 Timothy 2:5. If a man also strive for Masteries, yet is he not crowned except he strive lawfully. He alludes to the Romane games, to which there were Judges appointed to see that no foule play were offered contrary to the Law for wrestling; the prize being denied to such, though they did foile their adversary, which the Apostle improves to make the Christian careful in his war, as being under a stricter Law and Discipline, that requires not only valour to fight, but obedience to fight, by order and according to the Word of Command: Now few do this that go for great Wrestlers.

First, some while they wrestle against one sin, embrace another; and in this case 'tis not the person wrestles against sin, but one sin wrestles with another, and 'tis no wonder to see thieves fall out when they come to divide the spoil; Lusts are divers, Titus 3:3. and 'tis hard to please many Masters, especially when their commands are so contrary; when pride bids lay on in bravery, lavish out in entertainment; covetousnesse bids lay up, when malice bids revenge; carnal policy says, conceal your wrath, though not forgive. When lust sends to his whores, hypocrisie pulls him back for shame of the world. Now is he Gods Champion that resists one sin at the command of another, it may be a worse.

Secondly, some wrestle, but they are prest into the field, not Voluntiers, their slavish feare scares them at present from their lust; so that the Combate is rather betwixt their Conscience and Will, then them and their lust, Give me such a sin says Will; No, says conscience, it will scall'd, and throwes it away. A man may love the wine though he is loath to have his lips burnt. Hypocrites themselves are afraid to burne. In such Combates the Will at last prevails, either by bribing the understanding to present the lust it desires in a more pleasing dresse, (that conscience may not be scared with such hideous apparitions of wrath) or by pacifying conscience with some promise of repentance for the future, or by forbearing some sin for the present, which it can best spare, thereby to gain the reputation of something like a reformation; Or if all this will not do, then (prompted by the fury of its lust) the Will proclaims open war against conscience, sinning in the face of it, like some wilde horse, (impatient of the spur which pricks him, and bridle that curbs him) gets the bit between his teeth, and runs with full speed, till at last he easeth himself of his Rider; and then where he sees fattest pasture, no hedge or ditch can withhold him, till in the end you finde him, starving in some pound for his trespasse: Thus many sin at such rate, that conscience can no longer hold the reines, nor sit the saddle. but is thrown down and laid for dead; and then the wretches range where their lusts can have the fullest meal, till at last they pay for their stollen pleasures most dearly, when conscience comes to it self, pursues them, and takes them more surely by the throat then ever, never to let them go till it brings them before Gods Tribunal.

Thirdly, others wrestle with sin, but they do not hate it, and therefore they are favorable to it, and seek not the life of sin as their deadly enemy; these wrestle in jest, and not in earnest; the wounds they give sin one day, are healed by the next. Let men resolve never so strongly against sin, yet it will creep again into their favor, till the love of sin be quenched in the heart, and this fire will never the of it self, the love of Christ must quench the love of sin, as Ierome excellently, Unus amor extinguit alium. This heavenly fire will indeed put out that flame of hell, which he illustrates by Ahashuerus his carriage to Vashti his Queen, who in the first Chapter makes a decree in all haste, that she comes no more before him; but when his passion is a little down, chap. 2. v. 1. he begins to relent towards her, which his Councel perceiving, presently seek out for a beautiful Virgin, on whom the King might place his love, and take into his royal bed, which done, we hear no more of Vashti, then and not till then will the souls decree stand against sin, when the soul has taken Christ into his bosome.

SECT. IV.

Secondly, to the Saints, seeing your life is a continual wrestling here on earth, 'tis your wisdom to study how you may best manage the combate with your best enemy, which that you may do, take these few directions.

First, look you goest not into the field without your Second; my meaning is, engage God by prayer to stand at your back; God is in a league offensive and defensive with you, but he looks to be called. Did the Ephraimites take it ill, that Gideon called them into the field, and may not God much more? as if you meanedst to steal a victory before he should know it. You have more valour then Moses, who would not stir without God, no, though he sent an Angel for his Lieutenant. You are wiser than Iacob, who to overcome Esau, now marching up, turnes from him, and falls upon God; he knew if he could wrestle with God, he might trust God to deale with his brother. Engage God and the back-door is shut, no enemy can come behinde you, yea, yours enemy shall fall before you. God turne the counsel of Achitophel into foolishnesse, says David, Heaven says Amen to his prayer, and the wretch hangs himself.

Secondly, be very careful of giving yours enemy hand-hold. Wrestlers strive to fasten upon some part or other, which gives them advantage more easily to throw their adversary; to prevent which, they used, First, to lay aside their garments. Secondly, to anoint their bodies. For the first, Christian, labor to put off the old man which is most personal, that corruption, which David calls his own iniquity, Psalms 18:23. This is the skirt which Satan layes hold of, observe what it is, and mortifie it daily, then Satan will retreat with shame, when he sees the head of that enemy upon the wall, which should have betrayed you into his hands. Secondly, the Romane wrestlers used to anoint their bodies; so do you, bathe your soul with the frequent meditation of Christs love. Satan will finde little welcome, where Christs love dwells, love will kindle love, and that will be as a wall of fire to keep off Satan, it will make you disdain the offer of a sin, and as oile supple your joynts, and make agile to offend your enemy. Think how Christ wrestled in your quarrel, sin, hell and wrath had all come full mouth upon you, had not he coped with them in the way. And can you finde in your heart to requite his love, by betraying his glory into the hands of sin, by cowardise or treachery: say not you lovest him, so long as you can lay those sins in your bosome, which pluck't his heart out of his bosome. It were strange if a child should keep, and delight to use no other knife, but that wherewith his father was stabb'd.

Thirdly, improve the advantage you gettest at any time wisely. Sometimes the Christian has his enemy on the hip, yea, on the ground, can set his foot on the very neck of his pride, and throw away his unbelief, as a thing absurd and unreasonable; now (as a wise wrestler) fall with all your weight upon yours enemy; though man think it foule play to strike when his adversary is down, yet do not you so complement with sin, as to let it breath or rise. Take heed you beest not charged of God, as once Ahab, for letting go this enemy now in your hands, whom God has appointed to destruction. Learne a little wisdom of the Serpents brood, who when they had Christ under their foot, never thought they had him sure enough; no, not when dead, and therefore both seale and watch his grave. Thus do you to hinder the resurrection of your sin, seal it down with stronger purposes, solemn covenants, and watch it by a wakeful circumspect walking,

Use. 3 This is ground of consolation to the weak Christian, who disputes against the truth of his grace, from the inward conflicts and fightings he has with his lusts, and is ready to say (like Gideon, in regard of outward enemies,) If God be with me, why is all this befallen me? why do I finde such struglings in me, provoking me to sin, pulling me back from that which is good? Why doest ask? The Answer is soon given, because you are a Wrestler, not a Conquerour. You mistakest the state of a Chistian in this life: when one is made a Christian, he is not presently call'd to triumph over his slaine enemies, but carried into the field to meet and fight them. The state of grace is rhe commencing of a war against sin, not the ending of it; rather than you shalt not have an enemy to wrestle with, God himself will come in a disguise into the field, and appear to be yours enemy. Thus when Jacob was alone, a man wrestled with him until breaking of the day, and therefore set your heart at rest if this be your scruple: Your soul may rather take comfort in this, that you are a wrestler; This strugling within you, if upon the right ground, and to the right end, does evidence there are two Nations within you, two contrary natures, the one from earth earthly, and the other from heaven heavenly; yea, for your further comfort know, though your corrupt nature be the elder, yet it shall serve the younger.

Use. 4 O how should this make you (Christian) long to be gone home, where there is none of this stir and scuffle! 'Tis strange, that every hour seems not a day, and everyday a year, till death sounds your joyful retreat, and calls you off the field, where the bullets flie so thick, and you are fighting for your life with your deadly enemies, to come to Court, where not swords, but palmes are seen in the Saints hands; not drums, but harps; not groanes of bleeding souldiers and wounded consciences, but sweet and ravishing musick is heard of triumphing Victors caroling the praises of God and the Lambe, through whom they have overcome. Well, Christians, while you are below, comfort your selves with these things; There is a place of Rest remains for the people of God: You do not beat the aire, but wrestle for a Heaven that is yonder above these clouds; you have your worst first, the best will follow. You wrestle but to win a Crown, and win to wear it, yea wear never to lose it, which once on none shall take off, or put you to the hazard of battel more. Here we overcome to fight again, the battel of one temptation may be over, but the war remaines. What peace can we have, as long as devils can come abroad out of their holes, or anything of sinful nature remains in our selves unmortified? which will even fight upon its knees, and strike with one arme while the other is cut off; but when death comes, the last stroak is struck: this good Physician will perfectly cure you of your spiritual blindness and lamenesse, (as the Martyr told his fellow at the stake bloody Bonner would do their bodily.) What is it, Christian, which takes away the joy of your life, but the wrestlings and combates which this bosome-enemy puts you to? Is not this the Peninnah, that vexing and disturbing your Spirit, has kept you off many a sweet meale, you might have had in communion with God and his Saints? or if you have come, has made you cover the Altar of God with your teares and groans? and will it not be a happy hand that cuts the knot, and sets you loose from your deadnesse, hypocrisie, pride, and what not, wherewith you wert yoak't? 'Tis life which is your losse, and death which is your gaine. Be but willing to endure the rending of this vaile of your flesh, and you are where you wouldest be, out of the reach of sin, at rest in the bosome of your God. And why should a short evil of paine affright you more, then the deliverance from a continual torment of sins evil ravish you? Some you know have chose to be cut, rather than to be ground daily with the stone, and yet, may be, their pain comes again, and can you not quietly think of dying, to be delivered from the torment of these sins, never to return more? And yet that is not the half that death does for you: Peace is sweet after war, ease after pain; but what tongue can express what joy, what glory must fill the creature at the first sight of God, and that blessed company? none but one that dwells there can tell. Did we know more of that blisseful state, we Ministers should finde it as hard a work to perswade Christians to be willing to live here so long, as now it is to perswade them to be willing to die so soon.

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