Chapter 3. In Which Is Shown What a Principality Satan Has, How He Came to Be Such a Prince, and How We May Know Whether We Are Under Him

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_VERSE 12._But against Principalities and Powers, &c.

SECT. I.

THe Apostle having shewen what the Saints enemies are not, flesh and blood, fraile men, who cannot come but they are seen, who may be resisted with mans power, or escape by flight; now he describes them Positively, against Principalities, against Powers, &c. Some think the Apostle by these divers names and titles, intends to set forth the distinct orders, whereby the devils are one subordinate to another, so they make the Devil, verse 11. to be the Head or Monarch, and these, verse 12. so many inferiour orders, as among men there are Princes, Dukes, Earles, &c. under an Emperour. That there is an order among the devils cannot be denied. The Scripture speaks of a Prince of devils, Matth. 9. and of the Devil and his Angels, who with him fell from their first station, called his Angels as it's probably conceived, because one above the rest (as the head of the faction) drew with him multitudes of other into his party, who with him sinned and fell. But that there should be so many distinct orders among them, as there are several branches in this description, is not probable; too weak a notion to be the foundation of a Pulpit-discourse, therefore we shall take them as meant of the devil collectively. We wrestle not with flesh and blood, but devils, who are Principalities, Powers, &c. and not distributively, to make Principalities one rank, Powers another; for some of these branches cannot be meant of distinct orders, but promiscuously of all as spiritual wickednesses; it being not proper to one to be spirits or wicked, but common to all.

First, then the devil or whole pack of them are here described by their Government in this world, Principalities.

Secondly, by their strength and puissance, called Powers.

Thirdly, by their nature in its substance and degeneracy, Spiritual wickednesses.

Fourthly, in their Kingdom or proper Territories, Rulers of the darkness of this world.

Fifthly, by the ground of the war, In heavenly places, or about heavenly things.

First, of the first, Principalities; [illegible], the abstract for the concrete, that is, such as have a Principality; So, Titus 3:1. we are bid to be subject to Principalities and Powers, that is, Princes and Rulers, so the vulgar reades it. We wrestle against Princes, which some will have to express the eminency of their nature above mans, that as the state and spirit of Princes is more raised then others, great men have great spirits, as Zeba and Zalmunna to Gideon, asking who they were they slew at Tabor; As you art, (say they) so were they, each one resembled the children of a King, that is, for Majesty and Presence beseeming a Princely race; so they think, the eminent nature of Angels here to be intended, who are as far above the highest Prince, as he above the basest peasant; but because they are described by their nature in the fourth branch, I shall subscribe to their judgement, who take this for their Principality of Government, which the devil exerciss in this lower world; and the Note shall be,

That Satan is a great Prince, Christ himself stiles him the Prince of the world, John 14. Princes have their thrones where they sit in state; Satan has his, Revelation 2:13. You dwellest where Satan has his throne; and that such a one as no earthly Prince may compare; few Kings are enthroned in the hearts of their subjects, they rule their bodies, and command their purses, but how oft in a day are they pull'd out of their thrones by the wishes of their discontented subjects: But Satan has the heart of all his subjects. Princes have their homage and peculiar honor done to them; Satan is served upon the knee of his subjects, the wicked are said to worship the devil, Revelation 13:4. No Prince expects such worship as he, no lesse then religious worship will serve him, 2 Chronicles 11:15. Jeroboam there is said to ordain Priests for devils, and therefore he is call'd not only the Prince, but the god of this world, because he has the worship of a god given him. Princes such as are absolute have a Legislative Power, nay, their own will is their law, as at this day in Turkey, where their Laws are writ in no other Tables, then in the proud Sultans breast; thus Satan gives law to the poor sinner, who is bound and must obey, though the Law be writ with his own blood, and the creature has nothing but damnation for fulfilling the devils lust; 'tis call'd a Law of sin, Romans 8:2. because it comes with authority; Princes have their Ministers of State, whom they employ for the safety and enlargement of their Territories: So Satan his, 2 Corinthians 11:15. who propagates his cursed designes, therefore we reade of doctrine of devils. Princes have their Arcana Imperii, which none knowes but a few Favourites in whom they confide: thus the devil has his mysteries of iniquity, and depths of Satan we reade of, which all his subjects know not of, Revelation 2:24▪ these are imparted to a few Favourites, such as Elymas, whom Paul calls full of all subtilty, and child of the devil; such, whose consciences are so debauched, that they scruple not the most horrid sins, these are his white boyes. I have read of a people in America, that love meat best when 'tis rotten and stinks. The devil is of their diet, the more corrupt and rotten the creature is in sin, the better he pleass his tooth; some are more the children of the devil then others. Christ had his beloved disciple; and Satan those that lie in his very bosome, and know what is in his heart. In a word, Princes have their Vectigalia, their tribute and custom; so Satan his. Indeed he does not so much share with the sinner in all, but is owner of all he has, so that the devil is the Merchant, and the sinner but the broker to trade for him, who at last puts all his gaines into the devils purse: time, strength, parts, yea, conscience and all spent to keep him in his throne.

SECT. II.

Quest. But how comes Satan to this Principality?

Answ. Not lawfully, though he can show a faire claim. As,

First, he obtained it by Conquest, as he won his crown; so he weares it by power and policy. But conquest is a crack't title. A thief is not the honester, because able to force the traveller to deliver his purse; and a thief on the throne is no better than a private one on the road, or Pyrate in a Pinnace, as he boldly told Alexander. Neither does that prove good with processe of time, which was evil at first: Satan indeed has kept possession long, but a thief will be so as long, as he keeps his stollen goods; He stole the heart of Adam from God at first, and does no better to this day. Christs Conquest is good, because the ground of the war righteous, to recover what was his own, which Satan cannot say of the meanest creature, 'Tis my own.

Secondly, Satan may lay claim to his Principality by Election; 'Tis true he came in by a wile, but now he is a Prince elect, by the unanimous voice of corrupt nature; Ye are of your father the devil, says Christ, and his lusts ye will do. But this also has a flaw in it, for man by law of Creation is Gods subject, and cannot give away Gods right; by sin he loseth his right in God, as a Protectour; but God loseth not his right as a Soveraign. Sin disabled man to keep Gods Law, but it does not enfranchise or dis-oblige him that he need not keep it.

Thirdly, Satan may claim a deed of gift from God himself, as he was bold to do to Christ himself upon this ground, perswading him to worship him as the Prince of the world, Luke 4:5, 6. He showed unto him all the Kingdoms of the world, saying, All this will I give you, for that is delivered unto me, and to whomsoever I will I give it. Where there was a truth, though he spoke more than the truth, (as he cannot speak truth, but to gain credit to some lie at the end of it.) God indeed has delivered in a sense this world to him, but not in his sense to do what he will with it, nor by any approbatory act given him a Pattent to vouch him his vice-Roy, not Satan by the grace of God, but by the permission of God Prince of the world.

Quest. But why does God permit this Apostate-creature, to exercise such a Principality over the world?

Answ. First, as a righteous act of vengeance on Man, for revolting from the sweet Government of his rightful Lord and Maker; 'Tis the way that God punishs rebellion; Because ye would not serve me with gladnesse in the abundance of all things, therefore ye shall serve your enemies in hunger, &c. Satan is a King given in Gods wrath. Chams curse is mans punishment, a Servant of servants. The devil is Gods slave, man the devils. Sin has set the devil on the creatures back, and now he hurries him without mercy, (as he did the swine) till he be choak't with flames, if mercy interpose not.

Secondly, God permits this his Principality, in order to the glorifying of his Name in the recovery of his Elect from the power of this great Potentate. What a glorious Name will God have when he has finished this war, wherein at first he found all possessed by this enemy, and not a man of all the sons of Adam to offer himself as a Voluntier in this service, till made willing by the day of his Power? this, this will gain God a Name above every name, not only of creatures, but of those by which himself was known to his creature. The workmanship of heaven and earth gave him the Name of Creatour, Providence of Preserver, but this of Saviour, wherein he does both the former, preserve his creature which else had been lost, and create a new creature, I mean the Babe of Grace, which, through God, shall be able to beat the devil out of the field, who was able to drive Adam (though created in his full stature) out of Paradise, and may not all the other works of God empty themselves as rivers into this sea, losing their names, or rather swelling into one of Redemption? Had not Satan taken Gods Elect prisoners, they would not have gone to heaven with such acclamations of triumph. There are three expressions of a great joy in Scripture; the joy of a woman after her travel, the joy of harvest, and the joy of him that divids the spoil: the exultaton of all these is wrought upon a sad ground, many a paine and teare it costs the travelling woman, many a feare the husbandman, perils and wounds the souldier, before they come at their joy, but at last are paid for all, the remembrance of their past sorrows feeding their present joyes. Had Christ come and entered into affinity with our nature, and return'd peaceably to heaven with his Spouse, finding no resistance; though this would have been admirable love, and that would have afforded the joy of marriage, yet this way of carrying his Saints to heaven will greaten the joy, as it addes to the nuptial Song, the triumph of a Conquerour, who has rescued his Bride out of the hands of Satan, as he was leading her to the chambers of hell.

SECT. III.

Use 1 Is Satan such a great Prince? try whose subject you art. His Empire is large, only a few priviledg'd, who are translated into the Kingdom of Gods dear Son; even in Christs own territories, (visible Church I mean) where his Name is profest, and the Scepter of his Gospel held forth, there Satan has his subjects. As Christ had his Saints in Nero's Court; so the devil his servants in the outward Court of his visible Church. You must therefore have something more to exempt you from his Government, then living within the pale, and giving an outward conformity to the Ordinances of Christ, Satan will yield to this, and be no loser: As a King lets his Merchants trade to, yea, live in a forreign Kingdom, and while they are there learn the language, and observe the customs of the place; this breaks not their allegiance, nor all that your loyalty to Satan. When a Statute was made in Queen Elizabeths reign, that all should come to Church, the Papists sent to Rome to know the Popes pleasure, he return'd them this answer, (as 'tis said) Bid the Catholicks in England give me their heart, and let the Queen take the rest. His subject you are whom you crownest in your heart, and not whom you flatterest with your lips.

But to bring the trial to an issue, know you belongest to one of these, and but to one, Christ and Satan divide the whole world; Christ will bear no equal, and Satan no Superiour, and therefore hold in with both you can not. Now if you sayest Christ be your Prince, answer to these Interrogatories.

First, how came he into the throne? Satan had once the quiet possession of your heart: you were by birth as the rest of your neighbors, Satans vassal, yea, have oft vouch't him in the course of your life to be your Liege Lord, how then comes this great change? Satan surely would not of his own accord resigne his Crown and Scepter to Christ; and for your self you wert neither willing to renounce, nor able to resist his, power: this then must only be the fruit of Christs victorious armes, whom God has exalted to be a Prince and a Saviour, Asts 5.31. Speak therefore, has Christ come to you, as once Abraham to Lot, when prisoner to Kederlaomer, rescuing you out of Satans hands, as he was leading you in chains of lust to hell? Didst you ever hear a voice from heaven in the Ministery of the Word calling out to you, as once to Saul, so as to lay you at Gods foot, and make you face about for heaven, to strike you blinde in yours own apprehension, who before had a good opinion of your state, to tame and meeken you; so as how you are willing to be led by the hand of a child after Christ? Did ever Christ come to you, as the Angel to Peter in prison, rowsing you up, and not only causing the chaines of darkness and stupidity to fall off your minde and conscience, but make you obedient also, that the iron gate of your Will has opened to Christ before he left you? then you have something to say for your freedom: But if in all this I be a Barbarian, and the language I speak be strange, you knowest no such work to have passed upon your spirit, then you are yet in your old prison; can there be a change of Government in a Nation by a Conquerour that invades it, and the subjects not heare of this? one King unthroned, and another crowned in your soul, and you hear no scuffle all this while? The regenerating Spirit is compared to the winde, John 3:8. His first attempts on the soul may be so secret, that the creature knows not whence they come, or where they tend; but before he has done, the sound will be heard throughout the soul, so as it cannot but see a great change in it self, and say, I that was blinde, now I see; I that was as hard as ice, now relenting for sin; now my heart gives, I can melt and mourne for it. I that was well enough without a Christ, yea, did wonder what others saw in him, to make such a do for him, now have changed my note with the Daughters of Jerusalem; and for what, is your Beloved (as I scornfully have ask't) I have learn't to ask where he is, that I might seek him with you. O soul! can you say 'tis thus with you, you may know who has been here; no lesse then Christ, who by his victorious Spirit has translated you from Satans power into his own sweet Kingdom.

Secondly, whose law doest you freely subject your self unto? the lawes of these Princes are as contrary as their natures; the one a law of sin, Romans 8:2. the other a law of holiness, Romans 7:12. and therefore if sin has not so far bereav'd you of your wits, as not to know sin from holiness, you may, (except resolve to cheat your own soul) soon be resolved; confesse therefore and give glory to God, to which of these laws does your soul set its seal? When Satan sendes out his Proclamation, and bids sinner goe, set your foot upon such a command of God, observe what is your behavior, doest you yield your self, as Paul phrass it, Romans 6:16. [illegible], a metaphor from Princes servants or others, who are said [illegible], to present themselves before their Lord, as ready and at hand to do their pleasure, by which the Apostle elegantly describes the forwardnesse of the sinners heart to come to Satans foot, when knock or call; Now does your soul go out thus to meet your lust, (as Aaron his brother) glad to see its face in an occasion? you are not brought over to sin with much ado, but you likest the command: Transgresse at Gilgal, (says God) this liketh you well, Hosea 4:5. As a Courtier, who does not only obey, but thank his Prince that he'll employ him. Need'st you be long in resolving whose you art? did ever any question, whether those were Jeroboams subjects, who willingly followed his command? Hosea 5:11. Alas, for you, you are under the power of Satan, tied by a chaine stronger than brasse or iron; you lovest your lust. A Saint may be for a time under a force, sold under sin, as the Apostle bemoans, and therefore glad when deliverance comes, but you sellest your self to work iniquity. If Christ should come to take you from your lusts, you wouldest whine after them, as Micah after his gods.

Thirdly, to whom goest you for protection? as it belongs to the Prince to protect his subjects, so Princes expect their subjects should trust them with their safety; the very bramble bids, Iudg. 9.15. If in truth ye anoint me King, then put your trust under my shadow. Now who has your confidence? Darest you trust God with your soul, and the affaires of it in well-doing? Good subjects follow their calling, commit State-matters to the wisdom of their Prince and his Councel; when wrong'd, they appeal to their Prince in his Laws for right; and when they do offend their Prince, they submit to the penalty of the Law; and beare his displeasure patiently, till humbling themselves they recover his favor, and do not in a discontent fall to open rebellion. Thus a gracious soul follows his Christian calling, committing himself to God as a faithful Creatour, to be ordered by his wise Providence. If he meets with violence from any, he scornes to beg aid of the devil to help him, or be his own Judge to right himself; No, he acquiescs in the counsel and comfort the Word of God gives him. If himself offends, and so comes under the lash of Gods correcting hand, he does not then take up rebellious armes against God, and refuse to receive correction, but says, Why should a living man complain? a man for the punishment of his sin; whereas a naughty heart dares not venture his estate, life, credit, or any thing he has with God in well-doing, he thinks he shall be undone presently, if he sits still under the shadow of Gods promise for protection; and therefore he runs from God as from under an old house that would fall on his head, and layes the weight of his confidence in wicked policy, making lies his refuge, like Israel, he trusts in perversenesse, when God, tells him, In returning and rest he shall be saved, in quietnesse and confidence shall be his strength: he has not faith to take Gods Word for his security in ways of obedience. And when God comes to afflict him for any disloyal carriage, in stead of accepting the punishment for his sin, and so to own him for his Soveraign Lord, that may righteously punish the faults of his disobedient subjects, his heart is fill'd with rage against God, and in stead of waiting quietly and humbly, (like a good subject) till God upon his repentance receives him into his favor, his wretched heart (presenting God as an enemy to him) will not suffer any such gracious and amiable thought of God to dwell in his bosome, but bids him look for no good at his hand. This evil is of the Lord, why should I wait on the Lord any longer? whereas a gracious heart is most encouraged to wait from this very consideration that drives the other away; Because 'tis the Lord afflicts, Micah 7:6.

Fourthly, whom doest you sympathize with? he is your Prince, whose victories and losses you layest to heart, whether in your own bosome, or abroad in the world. What says your soul, when God hedgs up your way, and keeps you from that sin which Satan has been soliciting for? If on Christs side you will rejoyce when you are delivered out of a temptation, though it be by falling into an affliction; as David said of Abigail, so will you here: Blessed be the Ordinance, blessed be the Providence which kept me from sinning against my God; but if otherwise you will harbour a secret grudge against the Word which stood in your way, and be discontented, your designe took not. A naughty heart (like Amnon) pines while his lust has vent, Again, what musick do the atchievements of Christ in the world make in your eare? when you hearest the Gospel thrives, the blinde see, the lame walk, the poor gospellized, does your spirit rejoyce in that hour? If a Saint, you will, as God is your Father, rejoyce you have more brethren borne; as he is your Prince, that the multitude of his subjects increase; so when you seest the plots of Christs enemies discovered, powers defeated, can you go forth with the Saints to meet King Jesus, and ring him out of the field with praises? or do your bells ring backward, and such newes make you haste like Haman, mourning to yours house, there to empty your spirit swolne with rancour against his Saints and truth? or if your policy can master your passion, so far as to make faire weather in your countenance, and suffer you to joyne with the people of God in their acclamations of joy, yet then are you a close mourner within, and likest the work no better than Haman his office in holding Mordecai's stirrup, who had rather have held the ladder; this speaks you a certain enemy to Christ, how handsomely soever you may carry it before men.

Use 2 Secondly, blesse God, O ye Saints, who upon the former trial can say, you are translated into the Kingdom of Christ, and so delivered from the tyranny of this usurper: There are few but have some one gaudy day in a year which they solemnize; some keep their birth-day, others their marriage; some their manumission from a cruel service, others their deliverance from some imminent danger; here is a mercy where all these meet. You may call it, as Adam did his wife, Chavah, the mother of all the living; every mercy riseth up and calls this blessed; this is your birth-day, you wert before, but beganst to live, when Christ began to live in you, the father of the Prodigal dated his sons life from his returne; This my son was dead, and is alive. It is It is your marriage-day; I have married you to one husband, even Christ Jesus, said Paul to the Corinthians. Perhaps you have enjoyed this your husbands sweet company many a day, and had a numerous off-spring of Joyes and comforts by your fellowship with him, the thought of which cannot but endeare him to you, and make the day of your espousals delightful to your memory; 'Tis your manumission, then were the Indentures cancell'd, wherein you wert bound to sin and Satan; when the Sonne made you free, you becamest free indeed: You can not say you were borne free, for your father was a slave, nor that you boughtest your freedom with a summe; By grace ye are saved. Heaven is setled on you in the promise, and you not at charge so much as for the writings drawing. All is done at Christ his cost, with whom God indented, and to whom he gave the promise of eternal life before the world began, as a free estate to settle upon every believing soul in the day they should come to Christ, and receive him for their Prince and Saviour; so that from the hour you did come under Christs shadow, all the sweet fruit that grows on this tree of life is yours; with Christ all that both worlds have falls to you: All is yours, because you are Christs. O Christian, look upon your self now, and blesse your God to see what a change there is made in your state, since that black and dismal time, when you wert slave to the Prince of darkness; how couldest you like your old Scullions work again? or think of returning to your house of bondage? now you knowest the priviledges of Christs Kingdoms. Great Princes, who from basenesse and beggery have ascended to Kingdoms and Empires, (to adde to the joy of their present honor) have delighted to speak often of their base birth; to go and see the mean cottages where they were first entertained, and had their birth and breeding, and the like. And 'tis not unuseful for the Christian to look in at the grate, to see the smokie hole where once he lay, to view the chaines wherewith he was laden, and so to compare Christs Court, & the divels prison; the felicity of the one, and the horror of the other together. But when we do our best to affect our hearts with this mercy by all the inhancing aggravations we can find out. Alas, how little a portion of it shalwe know here? this is a nimium excellens, which cannot be fully seen, unlesse it be by a glorified eye; how can it be fully known by us, where it cannot be fully enjoyed? you are translated into the Kingdom of Christ, but you are a great way from his Court. That is kept in heaven, and that the Christian knows, but as we far countreys which we never saw, only by map, or some rarities that are sent us as a taste of what grows there in abundance.

Use 3 Thirdly, this (Christian) calls for your loyalty and faithful service to Christ, who has saved you from Satans bondage. Say, O ye Saints, to Christ, as they to Gideon, Come you and rule over us, for you have delivered us from the hand, not of Midian, but of Satan. Who so able to defend you from his wrath, as he who broke his power? who like to rule you so tenderly, as he that could not brook anothers tyranny over you? In a word, who has right to you besides him, who ventur'd his life to redeem you? that being delivered from all yours enemies, you may serve him without feare in holiness all the days of your life. And we it not pity that Christ should take all this pains to lift up your head from Satans house of bondage, and give you a place among those in his own house, who are admitted to minister unto him, (which is the highest honor the nature of men or Angels is capable of,) and that you shouldest after all this be found to have a hand in any treasonable practice against your dear Saviour? surely Christ may think he has deserved better at your hands, if at none besides. Where shall a Prince safely dwell, if not in the midst of his own Courtiers; and those such who were all taken from chains and prisons to be thus preferr'd, the more to oblige them in his service? Let devils and devillish men do their own work, but let not your hand (O Christian) be upon your dear Saviour. But this is too litle to bid you not play the traitour. If you have any loyal blood running in your veines, your own heart will smite you when you rendest the least skirt of his holy Law; you can as well carry burning coales in your bosome, as hide any treason there against your dear Soveraign. No, 'tis some noble enterprise I would have you think upon, how you may advance the Name of Christ higher in your heart, and world too as much as in you lies. O how kindely did God take it, that David (when peaceably set in his throne) was casting about, not how he might entertain himself with those pleasures, which usually corrupt and debauch the Courts of Princes in times of peace, but how he might show his zeal for God, in building a house for his worship, that had rear'd a throne for him, 2 Sam. 7. And is there nothing (Christian) you can think on, wherein you may eminently be instrumental for God in your generation? He is not a good subject that is all for what he can get of his Prince, but never thinks what service he may do for him. Nor he the true Christian, whose thoughts dwell more on his own happiness then the honor of his God. If subjects might chuse what life stands best for their own enjoyment, all would desire to live at Court with their Prince: But because the Princes honor is more to be valued then this: therefore noble spirits (to do their Prince service) can deny themselves the delicacies of a Court, to jeopard their lives in the field, and thank their Prince too for the honor of their employment. Blessed Paul upon these termes was willing to have his day of coronation in glory prorogued, & he to stay as companion with his brethren in tribulation here, for the furtherance of the Gospel. This indeed makes it opera pretium vivere, worth the while to live, that we have by it a faire opportunity, (if hearts to husband it) in which we may give a proof of our real gratitude to our God, for his redeeming love in rescuing us out of the power of the Prince of darkness, and translating us into the Kingdom of his dear Son. And therefore (Christian) lose no time, but what you meanest to do for God, do it quickly: Art you a Magistrate? now it will be soon seen on whose side you art; if indeed you have renounced allegiance to Satan, and taken Christ for your Prince, declare your self an enemy to all that bear the name of Satan, and march under his colours. Study well your commission, and when you understandest the duty of your place, fall to work zealously for God. You have your Princes sword put into your hand, be sure you use it, and take heed how you usest it; that when call'd to deliver it up, and your account also, it may not be found rusty in the sheath through sloth and cowardise, besmeared with the blood of violence, nor bent and gap't with partiality and injustice. Art you a Minister of the Gospel? your employment is high, an Ambassadour, and that not from some petty Prince, but the great God to his rebellious subjects. A calling so honorable, that the Son of God disdained not to come in extraordinary from heaven to perform it, call'd therefore the messenger of the Covenant; yea, he had to this day stay'd on earth in person about it, had he not been call'd to reside as our Ambassadour and Advocate in heaven with the Father: and therefore in his bodily absence he has intrusted you and a few more to carry on the Treaty with sinners, which when on earth himself began. And what can you do more acceptable to him, then to be faithful in it, as a businesse on which he has set his heart so much? As ever you would see his sweet face with joy, (you that are his Ambassadours) attend to your work, and labor to bring this Treaty of Peace to a blessed issue between God and those you are sent to. And then if sinners will not come off, and seal the Articles of the Gospel, you shall (as Abraham said to his servant) be cleare of your oath. Though Israel he not gathered, yet you shall be glorious in the eyes of the Lord. And let not the private Christian say he is a dry tree, and can do nothing for Christ his Prince, because he may not bear the Magistrates fruit or Ministers. Though you have not a commission to punish the sins of others with the sword of justice, yet you may show your zeal, in mortifying your own with the sword of the Spirit, and mourne for theirs also: though you may not condemn them on the bench, yet you may, yea, oughtest by the power of a holy life to convince and judge them. Such a Judge Lot was to the Sodomites. Though you are not sent to preach and baptize, yet you may be wonderful helpful to them who are. The Christians prayers whet Magistrates and Ministers sword also. O pray, Christian, and pray again, that Christs Territories may be enlarged; never go to heare the Word, but pray, Your Kingdom come. Loving Princes take great content in the acclamations and good wishes of their subjects as they passe by. A vivat rex, Long live the King, coming from a loyal breath, though poor, is more worth then a subsidy from those who deny their hearts while they part with their money. You servest a Prince (Christian) who knowes what all his subjects think of him, and he counts it his honor, not to have a multitude feinedly submit to him, but to have a people that love him and cordially like his government, who if they were to chuse their King, and make their own lawes they should live under every day would desire no other than himself, nor any other lawes then what they have already from his mouth. It was no doubt great content to David, that he had the hearts of his people so, as Whatever the King did, pleased them all. And surely God took it as well, that what he did pleased David; for indeed David was as content under the rule and disposure of God as the people were under his; witnesse the calmnesse of his Spirit in the greatest affliction that ever befell him, 2 Samuel 15:26. Behold, here am I, let him do to me as seems good unto him. Loyal soul! he had rather live in exile with the good Will of God, then have his throne, if God will not say 'tis good for him.

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