dead Yet partly in regard of the little respect the souldier hath by meanes of our long peacefull security and the many disorders and outrages acted by that profession which cannot probably be otherwise whiles election of men for warre is used as a dreyne to vent away the refuse and disordered people partly in regard of mens womanish â—ffeminatenesse they have infused into themselves by their nice and wanton education the souldiers magnanimous actions find few loving couragious practicers many disdaining others dreading their condition accompanyed with great labour much danger many miseries and small esteeme Even so in the latter although the greatest number of people yea all which live within the verge and pale of the Church are greedy of and glory in the honourable names of Christian Catholike Protestant c. Yet partly in regard of the base estimate of the best and bravest and most forward spirits partly in regard of the many enormous and unorderly deeds of diverse professours and in regard of mens owne backewardnesse to any good the Christian souldiers practises finde few favourers but many who scorne and flee from teem they being attended with little regard and much reproach Concerning the former I cease to say any more leaving it to them whom it concernes to worke out of people this inbred cowardize to infuse into them courage for Gods and their Countreyes cause and to restore the martiall mens esteeme by better choice discipline and countenance to its pristine repute these being a defence to our lives and livings But as for the latter I having a calling to meddle in the spirituall battell not onely as a Christian but more than so will do mine endeavour to eject faint-hearted pusillanimity out of the hearts of Christian souldiers and to animate and encourage them to wage warre against all the malignant enemies of Christ Iesus with valorous magnanimity to indure with patient fortitude the bitter conflicts of the grand enemy Satan and the hellish excursions of the Serpents side to trample under foot with a holy disdain the taunting reproches and base usages of wickednesse and to march victoriously mâ—ugre Satan and his co-adjutors through the opposite pykes of oppugning temptations and the utmost villanies of hellish agents By giving them a sight of their enemies sleights and sedulity yet weaknesse instructing them in the true Christian warlike discipline and ennobling this so much contemned condition For this cause I have selected this portion of Scripture as the ground-worke whereupon to build the following discourse of the properties and prerogatives the graces and glory the service and solace the furniture and felicity of the souldiers of the Lord Iesus That thou by them must warre a good warfare Which words containe a charge and commission of warre given by the Apostle S. Paul punctually and personally to Timothy as a Pastour so to all Gods messengers and Ministers likewise as a Christian and consequently to true believers namely to warre a good warfare In which generall sense I intend to inlarge my selfe to all sorts of persons and occasionally onely to speak of the speciall 1. The duty enjoyned is to fight or warre 2. The condition or kind of this conflict a good warfare 3. The means wherby this good warfare is fought by them CHAP. II. Christianity is a warfare CHristianity is a warfare wherein the Christian doth as Doct. 2 he ought of duty warre a good warfare 2 Cor. 10. 3 4. For though we walke in the flesh we do not warre after the flesh for the weapons of our warfare are not carnall c. Eph. 6. 11 12. Put you on the whole armour of God for we wrestle not against flesh and bloud but against c. 2 Tim. 2 3. Thou therefore as a good souldier of Christ. 2 Tim. 4. 7. I have fought a good fight Hebr. 10. 32. Fight of afflictions 1 Tim. 6. 12. Good fight of faith Or if you please I will divide this into three branches Christianity is a warfare 2 Cor. 10. 3. Eph. 6. 11 12. Those whose condition calling and profession is to fight Reas 1 against the enemies of Christ and his Church their life is a warfare and they are souldiers But the condition calling and profession of Christians is to fight against the enemies of Christ and his Church Therefore the life of Christians is a warfare and they are souldiers The latter proposition is evident by the many sacred injunctions in holy writ to fight the good fight of faith 1 Tim. 6. 12. 2 Tim. 2. 3 c. By the examples of Gods Saints in all ages Adam foyled in Paradise Iob tempted and tryed by the utmost of Satans cruelties Peter winnowed Paul buffeted and fighting a good fight And by the admittance of Christians into the Church by baptisme wherein they receive as it were presse-money and promise manfully to fight under the banner of Christ crucified against sinne the world and the Divell and to continue Christs faithfull servants and souldiers to their lives end Those whose Lord is a Lord of hosts souldiers and armies themselves being part of his host and army must needs be souldiers and their life a warfare But the Lord of Christians is a Lord of hosts souldiers and armies themselves being part of his host Psal 80 4 7 14 19. 84. 1 3 8 12. Therefore they must needs be souldiers and their life a warfare That which agreeth with warfare in all respects is a warfare But Christianity agreeth with warfare in all respects Because as in warfare so in this 1. There is a place of conflict namely the Christian Church Militant in this world Rev. 12. 7. There was warre in heaven Not in that third and highest heaven where God dwelleth and raigneth the seat and mansion of blessed Angels and godly men for there is no fighting but all peace and the Dragon was cast from thence in the beginning But in the visible Church the heaven upon earth called heaven it being a lively picture and image of heaven the habitation of glorified Saints 2. There are enemies to fight For since the fall of Angels 1. There have beene and while the world stands there will be two sides in the Church militant the seed of the woman and the serpents twixt which there is constant enmity Gen. 3. 15. Michael and the Dragon who are alwayes in combating Rev. 12. 7. The Spirit and the flesh 'twixt which there is an irreconciliable jarre and contrariety Gal. 6. 7. God and Mammon both which none can serve and obey Matth. 6. 24. 2. And the true Church upon earth hath alwaies had and shall alwaies have adversaries and enemies They not being of the world Iohn 5. 19. They being chosen out of the world Iohn 5. 19. They reproving the world testifying that the deeds thereof are evill Iohn 7. 7. They being the womans seed and borne after the Spirit 3. There are Generals Captaines and Commanders under whose conduct and guidance at whose appointment and for whose
Lord. Isa 40. 31. for they that waite upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall r 〈…〉 and not be w 〈…〉 ie they shall walke and not faint That so we may be strong in the Lord and the power of his might Ephes 6. 10. That so wee may doe all things through Christ which strengtheneth us Phil. 4. 13. That so we may be strengthened with all might according to his glorious power unto all patience and long-suffering with joyfullnesse Col. 1. 11. That so wee may bee strong in the grace that is in Christ 2 Tim. 2. 1. That so we may overcome the wicked one 1 Ioh. 2. 14. This being one prime and principall preservative to patronise Motive 1. and protect our selves against the pollicies power and puissance of our inraged foes 2. This being one primarie potent meanes to prosper and prevaile against to batter and beate downe the furious forces of our formidable and fearefull foes 3. This being the peculiar peerelesse priviledge and prerogative of Gods precious ones not common to bruit beasts and men of this world 4. This being farre more heroicall magnificent and honourable farre more profitable necessary and excellent to a Christian souldier then all bodily strength and abilities For had we the strength of Edol once Earle of Glocester Hollinsh p. 475 who with an hedge stake slew 17 Saxons which subtilly had stabbed 460 British Lords Had we the strength of Iohn Courcye who with one stroke smote through an helmet into a block that none could pull out the sword againe himselfe excepted Had we the strength of Hector Achilles and those other Trojan and Grecian Worthies of Hercules and all other renowned for might Had we the strength of Goliah the weight of whose coate was five thousand shekells of brasse the staffe of whose speare was like a weavers beame and the head of his speare weighed six hundred shekels of iron 1 Sam. 17. 5 7. Had we the bodily abilities of Sampson David and all his mighty Worthies Had we the strength of Giants who are called Hannephilim Gen. 6. 4. because they affright and astonish men with their faces Had we the fained forces of Atlas who is for his strength fained to beaâ—e up the heavens with his shoulders Had we the strength of Horses Lyons Vnicornes Elephants yea of all the beasts of power and men of might that ever the earth did beare and the sun saw yet that spirituall strength doth far surpasse and surmount these imaginary bodily forces although they were reall For what can these availe against the worlds vanities sins subtilties and Satans temptations Nothing at all For our enemies are not flesh and bloud but spirituall wickednesses and therefore outward prowesse state-policy warlike subtilty troupes of armed men dint of sword nor strength of body can daunt or dishearten appale or annoy them or keepe us safe and protect us from them For to oppose these spirituall enemies with the power of flesh is to set parched straw and stubble against the flaming fire Heart Saint Chrysostome speake of this matter We are not therefore strong because we have lusty and sturdie bodies But he only is adorned with this vertue although he lie upon his bed who is mighty in inward graces or vertues which being wanting although otherwise a man is furnished with such strength of body that he can plucke up a mountaine yet I will not say that he is more strong or mighty then a mayden or a sickly old woman for he that is furnished with inward graces doth skirmish with incorporeall or invisible vices and enemies whereas this man dares not take a view of them What can be supposed to bee more strong then this woman which stands against with a valiant mind the tyranny of nature the force of famine the threats of Chrys Hom. 19. iâ— 2 Câ—r 9. death and overcommeth them all CHAP. IX The Christian souldiour must be couragious Duty 4 ARe we the souldiers of Christ Iesus we ought therefore to be valiant and couragious Martiall men must be men of mighty minds Moses therefore chargeth in the name of the Lord the Israelites and his successour Ioshuah who were deputed to the warre to bee of a good courage not to feare nor to be afraid Deut. 31. 6 7. The same charge the Lord gave to Ioshuah againe and againe Ioh. 1. 6 7. Be of a good courage be not afraid neither be thou disâ—â—id c. Men of courage are men for conflict and for conquest The courage of a few valiant men and valourous mindes supplies so the want of number that though they be but few they dread not the faces of many David atchieved many mighty and great exploits 2 Sam. 23. by the courage of his valiant Worthies Whereas timorous and trembling souldiers as well as faint and feeble are unfit for military profession Hence was it that the Lord himselfe ordained it for a law that the fearefull and faint-hearted should returne home from the wars least by their fainting cowardise they rout and ruine the rest Deut. 20. 8. Therefore it was not without cause that politique and prudent commanders have ever by notable examples politique instructions and practises endeavoured to make their souldiers valiant and noble-minded to advance their courages to attempt and atchieve most high and honourable things they well knowing that a few couragious men to great armies of cowards are like so many Lyonâ— to whole heards of deare Christian valour and spirituall courage is much more needfull to Christs souldiers both in regard of our dulnes and backwardnesse and timorousnesse to all pious and good duties as also in regard of the great and manifold oppositions which we shall surely meete withall for the rowsing up of our owne dulnesse to holy and heavenly duties and that we may fight under Christs banner against so many mighty malicious and subtill enemies with constancy and continuance We must bee of a valorous couragious minde against all our enemies standing stoutly against them and bidding defiance to them 1 Cor. 16. 13. Quit your selves like men Ephes 6. 10. Stand therefore This being needfull in warre against flesh and bloud is much more necessary in warre against spirits and spirituall wickednesses 1. Whence it it that many faint and flexible corrupt and cowardly Christians desert devotion relinquish religion corrupt conscience suppresse sacred sincerity and sanctified strictnesse pervert piety are pliant to prophanesse forsake their former fervour and first love yeeld themselves vanquished vassalâ— to their vicious conquerours and slavishly swimme downe the corrupt current of the times disorders making their condition by their wretched relapses worse then if they had never knowne the waies of righteousnesse â— Pet. 2. 21. Is it not for want of courage 2. Whence is it that many timorous and trembling Christians droop and dare not defend much lesse dignifie the honourable and noble peerelesse causes of Gods precious people and
neither will it ever be free from misery in this world and therefore to what purpose should wee pray for that which we cannot obtaine But flee to the consideration Answ of Gods nature and properties and let them animate and encourage us constantly to continue our prayers for his perplexed people 1. For God is mercifull pitifull and tenderly affected towards his Church and chosen even as a father towards his only son as a mother towards her sucking infant yea and infinitely much more 2. For God is faithfull and true in all his promises who also hath promised to repaire the ruines and build up the breaches of his Church 3. For God is the onely wise God best knowing when and what to doe 4. For God is jealous of his owne glory and of his Church which is his Spouse He therfore neither can nor will forever beare the wrongs and injuries done unto the same But reason and resolve thus or after the like manner as followeth 1. Is it a sin against the Lord to cease to pray for his peculiar people 1 Sam. 12. 23. 2. Doe the Prophets and Apostles presse and perswade exhort and excitate to lay to heart and lament bitterly to bewaile and bemoane the miseries and maladies of his Church and chosen yea to pray and petition in their behalfe to our good and gratious God Lam. 2. 18 19. Rom. 12. 15. Ephes 6. 18. And shall we neglect it 3. If Iacob sorrowed so much for his sonne Ioseph a long season and would not bee comforted although all his sonnes and daughters laboured to consolate him How much more ought we to bewaile and lament yea and labour to remove the miserable and grievous pressures and persecutions not of one Ioseph but of many thousands Gen. 37. 34 35. 4. Have good and gracious men beene continually and commendably conversant in such Christian courses Psal 123. 2 3. Lam. 3. 48 49 50. and shall we degenerate and digresse out of a way so pious and a path so trodden in 5. Is constancy and importunity so important and prevailing Luk. 11. 5 6 7 8. 18. 1 2 5 6 7 8. and shall we surcease to sollicite our gracious and good God 6. Have the faithfull and fervent the sincere and zealous prayers of pious people procured liberty and enlargement to Saint Peter although bound with two chaines and kept with foure quaternions of souldiers Acts 12. 2 10. Refreshing raine and fruitfull seasons to the distressed Israelites when the heavens were as iron and the earth as brasse the raine having beene restrained the space of three yeares and six moneths Iames 5. 17. And hath a refreshing raine to the Romane army whose men and horses died with thirst and thunder with lightning by which the Marcomanni or Moravians Quadi or Silesians were discomfited and had a successefull and unexpected victory for which cause the Emperour Marcus Antonius called the legion of Christian souldiers the thundering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legion and did abrogate the many bloudy and barbarous decrees which then were of force against Christians And shall we omit a duty so prevalent and prevailing 7. Is it the will of God that wee should pray alwaies 1 Thess 5. 18. And shall not we dutifully and obediently doe this it being so just and equall God forbid March we on therefore being armed with prayer we can never pray truly except we be armed neither can we rightly use our weapons without prayer A souldier of the Lord harnesseth himselfe and goeth on praying beseeching God for helpe assistance and continuance First Pray therefore with our hearts like Abrahams servant Gen. 24. 27. like that man of God Moses Exod. 14. 15. like gratious Hannah 1 Sam. 1. 13. good Nehemiah Noh 2. 4. and distressed Ionah Ionah 2. for God is not onely Deus non vocis sed cordis auditor a hearer of the voice but of the heart He searching and seeing the secrets of the same Secondly Pray with our voice this being necessarily required except there be some cause of weight and importance to the contrary 1. For our tongues are given and granted to us to praise and glorifie God as well as our hearts and they are of all other parts of the body the most proper and excellent instruments of Gods glory Psal 57. 8. 108. 1. 2. For words are not onely declarers demonstrating and shewing but also stirrers up strengtheners and increasers of the affections of the heart for as the reflection of heate comming from the chimney maketh the fier hotter which before hath heated it even so words in prayer makes the heart more fervent the ardency whereof having before occasioned the same 3. For words in prayer are a prime and principall prop a markable and speciall meanes to prevent interruptions and distractions to keepe the minde from wavering and wandring and to hold and keepe it close to the matter in hand Pray in publique with the Church or Congregation 1. For such prayers which are most publique are most powerfull united prayers make a lowder cry and moove God sooner to open his eares 2. For such prayers manifest our mutuall communion and are an effectuall meanes of mutuall edification stirring up the zeale and inflaming the affections of each other 3. For such prayers are most honourable and acceptable to God the Lord most delighting in the joynt consent of his people praying unto and worshipping him Pray in and with our families like good Cornelius Act. 10. 30. for not only is it needfull thus to do to sanctifie our callings and Gods creatures but also this bringeth both honour and profit to our householdes Pray in secret thus may we pray in the field Gen. 24. 63. in our journey Gen. 28. 20. in a prison c. But the most secret place is for this the most convenient Mat. 6. 6. such places being freest from fleshly inticements agreeable and answerable to Christs precept and practise Pray therefore in secret this being a good triall and touchstone of our sincerity and uprightnesse This arguing and augmenting our familiarity with God This bringing most comfort and consolation And in these we most freely and plainely may make knowne our whole minde to the Lord. Pray we whensoever we enterprise or goe about any thing This sanctifying every thing place person and performances neither can we expect a blessing in any thing except we crave it by prayer Psal 127. 2. Pray without failing and intermission morning and evening Let this be our Alpha and Omega the beginning and ending of our actions Psal 55. 17. 1 Thess 5. 17. Dan. 6. 10. 1. For as the Iewes solemne sacrifices were both morning and evening so should this of ours 2 The day and night ought to be and by this they are seasoned and sanctified 1 Tim. 4. 4. 3. Each of these needs a supply of fresh favours and mercies 4. And in both day and night we want Gods gratious and speciall protection to support and strengthen to preserve and
by how much these are bigger and bitterer 3. Christians do of duty and must of necessity fight this good warfare Miserable therefore must they needs be which slavishly submit to serve the enemy much more they who fiercely fight against but not this good warfare I will now from the same sure and sacred truths joyntly or if you will from this iâ—violable threefold cord conjoyned and twisted into oâ—e thus Christianity is a good warfare which the true Christian doth and must warre Endeavour to furnish these warriours with profitable directions how to fight this good fight so that they may escape and vanquish their violent and vigilant enemies how to delight their Soveraigne Commander the Lord Iesus and how to obtaine the crowne of glory after this cruell conflict and also to consolate and comfort arme and incourage them against the many disasterous occurrences this profession doth propose CHAP. VI. A Christian souldier must indure hardnesse ALl you which wil be good souldiers of Iesus Christ must resolve with your selves to indure hardnesse 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tu igitur maluâ— patere Booke 2. cap. 28. pag. 635. Thou therefore as a good souldier of Christ indure hardnesse or suffer evill I foretell you of this because as saith S. Walter Rawleigh sharpe warre and the novelty of sudden violence use to dismay any state or countray not inured to the like but custome of danger hardeneth even those that are unwarlike Sharpe warre sudden violences dreadfull dangers are your portion you must through â—uch tribulation Acts 14 22. We must through much tribulation enter into the kingdome of God You must suffer persecution 2 Tim 3. 12 All that will live godly in Christ Iesus shall suffer persecution You must go under the crosse during your whole life Yâ—u must indure battell all your dayes You must proceed from one affliction to another You have Divels roaring and raging against you seeking alwayes your destruâ—tion to resist continually You have a wicked world alwayes waging warre against you Gal. 6. 14. which you must crucifie and to which your selves must be crucified You have fleshly lusts fighting against your soules Gal. 5. 24. which you must mortifie You must be winnowed and buffeted you must be tryed and tempted you have continuall hostility you are environed with assaylants you are of the Church Militant and are Christs souldiers therefore you must indure hardnesse But what hardnesse In labours more abundant in stripes above measure 2 Cor. 11. 24 25 26 27. in prisons more frequent in deaths oft in suffring shipwracke In journeyings often in perils of waters in perils of robbers in perils by countrey-men in perils by heathen in perils in the citie in perils in the wildernesse in perils in the sea in perils among false brethren In wearinesse and painefulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse c. In tortures Heb. 11. 35 36 37. and temptings mockings and scourgings bonds and imprisonments c. In suffering all or any of these or such like miseries if they encounter or environ you for the Lords sake you must indure hardnesse as good souldiers of Iesus Christ And that I may the better arme and accommodate you to indure the mouthes of lions the violence of fire cruelty of mockings bitternesse of scourgings painefulnesse of stoning torture of sawing asunder uncomfortablenesse of wandring in sheep skins and goat-skins being destitute afflicted tormented to suffer any of these or the like for we must not be our owne carvers or choosers I will propound and briefly prosecute some few motives and inducements SECT 2. Motive 1. Drawne from examples of particular souldiers in this warfare from the Church in generall and Christ our Saviour TAke a view of all those Worthies who have goâ—e before us 1. The Church of Israel was put to shame spoyled of their enemies as sheepe appointed for the slaughter scattered amongst the Heathen a reproach to their neighbours a scorne and derision to them which were about them a by-word among the Heathen a shaking of the head amongst the people sore broken in the place of Dragons covered with the shadow of death killed all the day long counted as sheepe for the slaughter Psalme 44. They were cut off scattered shewed hard things and made to drinke the wine of astonishment Psalme 60. 1 2 3. They were prooved tryed as silver brought into the net they went through fire and water Psalme 66. 10 11 12. Their bodies were given to be meat to the fowles of heaven and their flesh to the beasts of the earth their bloud was shed like water and there was none to burie them Psalme 79. 2 3. They were fed with the bread of teares and had teares given them to drinke in great measure they were made a laughing stocke to their enemies and a striâ—e to their neighbours Psalme 80. 5 6. They were exceedingly filled with contempt with the scorring of those that were at ease and the contempt of the proud Psalme 123. 3 4. They were afflicted from their youth the plowers plowed upon their backes and made long furrowes Psalme 129. 2 3. Their bones lay scattered at the graves mouth as when one cutteth or heweth wood upon the earth Psalme 141. 7. They became tributarie they wept sore in the night they wanted comforters their friends dealt treacherously with them they went into captivity they found no rest their gates were desolate their Priests did sigh their virgins were aâ—fâ—icted their adversaries were chiefe and their enemies did prosper their Princes were like harts that find no pasture going without strength before the pursuer They sell into the hand of their enemies who mocked at their Sabbaths their adversaries spread out their hand upon all their pleasant things and the heathen entred into their Sanctuary They sighed and sought bread yea they gave their pleasant things for meat to relieve the soule They were become vile no sorrow like unto their sorrow which was done unto them wherewith the Lord afflicted them in the day of his fierce anger they were made desolate and faint all the day the Lord delivered them into their hands from whom they were not able to rise Their mighty men were troden under foot their young men were crushed and the comforter which should relieve their soule was farre from them c. Lament 1. c. Yet for all this they did not forget God nor deale falsely in his covenant their heart did not turne backe neither did their steps decline from Gods lawes Psalme 44. 17 18. 2. Behold the prime and principall particular persons of the Lords band 1. Iacob that Israel or Prince of the strong God one who obtained principall power from the mighty God His life was a continued pilgrimage in strange Countreyes accompanied with many evils namely the malice and threats of Esau a tedious and toylesome journey to Mesopotamia hard service with his uncle Laban feare
to our wished home from our earthly rotten tabernacles to our heavenly mansions from the society of Saints militant with and mixed amongst beasts and Belials absurd and unreasonable men where we see as in a glasse darkely but a glimpse and glimmering of the incomprehensible communion of glorified Saints to which this brings us namely an immediate fellowship of Father Sonne and Holy Ghost that holy Trinity blessed forever of all those holy and heavenly Angells which continued in their first estate and of the innumerable companies of godly and pious Patriarks and Prophets patient and zealous Martyrs yea and of all sorts of Saints whose robes are washed in the bloud of the Lambe and follow him whethersoever he goeth where we shall see and know Adam Enoch Abraham Moses David Elijah and other our comfortable consorts companions and coheires 1. Our knowledge there being infinitely more cleare and perfect then here where yet we know each other 2. Our knowledge then being like that of Angels who know each other perfectly 3. Our knowledge then being abundantly more excellent then Adams in Paradise whose then was such that at the first view and sight he knew all creatures and his wife so exactly as to give names signifying their natures 4. Our knowledge then without all comparison surpassing that of the Disciples in the Mount and of Dives in hell which was such that by the former they knew Moses and Elijah and by the latter hee knew Abraham and Lazarus 5. We being members of that heavenly company must needs know our head Christ Iesus and our fellow members 6. Bruit beasts having here a kind of knowledge one of another for their mutuall delight this knowledge in that life cannot be wanting to our full and perfect felicity and pleasure 7. This is necessary to bring to life we must die that we may be changed and that our corruption may put on incorruption that our mortality may put on immortality This is the common condition of all mankind Hebr. 9. 27. This I know saith S. Augustine that no man hath died which must not Aug. lib. 1 de Civ Dei c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes have died Yea the Heathen Poet could say It is necessary for all mortall men to die Indure we therefore this which all both good and bad just and unjust have or must suffer This being a necessaryâ— path-way to eternall life by which we are changed from evill to good from woe to weale for which we shall rejoyce when we are departed By which we shall exchange our travaile into rest our sicknesse into health our earth into heaven life transitory into immortall are we now well we shall then be better are we now happy we shall then be more happy being delivered from this evill world and exempted from Sathan to live for ever with Christ our Saviour But it 's violent Care we not what kind of death we suffer Object Answ Lib. 1. de Civit. Dei c. 11. What doth it matter with what kind of death this life is ended when he to whom it is ended is not compelled to die againe I saith S. Augustine But I am young Care not how soone it comes the Heathen Object 2 Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poet could say Hee shall die young whom God loves And S. Augustine saith For as much as innumerable deaths in a manner do threaten every man in the daily perils of this life as long as it is uncertaine which of them shall come I pray whether is better to suffer one by dying or feare all by living Neither am I ignorant how foolishly men choose to live long under feare of so many deaths rather than by once dying to feare Aug. lib. 1. de Civ Dei c 〈…〉 none afterwards But it is an evill shamefull death That death is not to be Object 3 Answ counted evill which followes a good life neither doth any thing make death evill save that which followeth death therefore they who must necessarily die need not much care what doth happen to cause them to die but dying whither they are constrained to go saith S. Augustine Ibid. Be you therefore who are good souldiers of Christ Iesus perswaded to arme your selves not onely to be bound but to die also for the name of the Lord Iesus Beare patiently a few rough and asperate stormes which do but drive you sooner to your desired haven a little harsh and currish usage by this churlish jaylor dragging and violently driving you from this earthly prison to an heavenly paradise 5. Art thou daunted and dismayed fearing that thy dead body shall want buriall which is a promised blessing Gen. 15. 15. The deniall whereof a threatned curse Ier. 22. 19. For which the holy men of God have beene so carefull as to provide their sepulchers before their death 1 King 13. 30. Mat. 27. 60. And to take order for their sepulture whiles they lived Gen. 49. 29. 50. 5. 13. 1 King 13. 31. Consolate thy selfe against this considering that although it is a blessing unto the godly yet onely an outward earthly temporall favour to whom the want thereof is no curse nor any wayes hurtfull for 1. Cannot want of buriall let or hinder the resurrection of our bodies to glory and immortalâ—ty 2. Hath this beene the lot and portion of Gods deare and beloved Saints to want buriall Psal 79. 2 3. 3. Did S. Augustine comfort Christians against this with Aug. 1. 1. â—e C 〈…〉 D 〈…〉 12. p. 55. such like sayings as these It is not the fault of the living who could not give it nor a punishment of the dead who could not feel it If honourable sepulture doth any whit profit a wicked man then vile or no buriall doth hurt a good man 4. Did the heathen men so little regard where they should lie when they died for their countrey or to what beast they were given as meat that Theodorus Cyrenaeus answered Lysimachus threatning this to him after death Let this be dreadfull to thy Peeres or States of thy realme I care not whether I putrisie under or above ground And Diogenes If I shall not feele it what hurt will tearing in peeces do me Yea they had many generall consolations against want of buriall as these and such like He is covered by the heaven which wants a grave nature hath given sepuliure unto all The same wave of water which causeth men to suffer shipwracke doth burie them the bodies of those which are fastned unto gibbets consume into buriall a torment doth burie those which are burnt alive And shall we feare this which may never come or if it doth come is no whit dreadfull or hurtfull 6. Do quipping taunts scornefull reproches slanderous backbitings insolent mocks and flouting nick-names dread thee thou deeming them so insupportable that thou canst not indure them these being threatned as a great and grievous commination
truth of heart For therefore it is called the sincere milk because it is not mixed with errours traditions and heresies As also because there is no deceit in it and because it produceth and increaseth sincerity 4. Daily and diligently examine your owne hearts which are as evill servants with whom you need oft to reckon and like waters which standing are ready to corrupt That by this carefull and conscionable searching and sounding of them and those other meanes you may get this truth of heart 3. To get truth in speech Consider with advised circumspection that 1. This is the precise precept and commandement of your most absolute Soveraigne Lord and the direct will of your good God and gracious Father Psal 15. 2. Eph. 4 25. 2. One maine end of speech is to declare and expresse the meaning of the mind and heart 3. That the contrary hereunto namely lying is dreadfull and damnable 1. Being the Divels darling daughter whose father he is Ioh. 8. 44. 2. Being severely censured and sharpely condemned by the light of nature in meerely morall Heathen men A sage Garamant in an Oration he made to Alexander reporting his countrey lawes and customes said We ordaine Dial. l. 1. c. 34. that all men and women speake the truth in all things and if any be taken in a lie committing no other fault that immediatly he be put to death Amongst the Lawes which Periander made for the Corinthians this was one We ordaine and command that if any man Ch. 40. or woman which to the prejudice of another shall tell any lie shall for the space of a moneth carie a stone in their mouth for it is not meet that he which is wont to lie should alwayes be authorized to speake It was sacriledge amongst the Philosophers of Athens to Pag. 62. heare a lie 3. Not being of the truth No lie is of the truth 1 Ioh. 2. 21. Namely not of God who is truth it selfe and the Author of all truth in his creatures Psal 31. 5. O Lord God of truth Not of Christ who is the way and the truth Iohn 14. 6. Not agreeable to true Religion taught and contained in the Gospell which is truth Gal. 3. 1. Not consonant to the Word of God containing true doctrine therefore called truth Ioh. 17. 17. 4. Occasioning many formidable fruits and execrable effects for necessarily and inevitably a lyar 1. Crackes and crusheth so farre his credit that he loseth faith when he speaks truth 2. Abominably abuseth his tongue to wrong and contrary ends 3. He provokes Gods severe wrath Psal 5. 6. Thou shalt destroy them that speake leasing Doing that which is abomination to him Prov. 12. 22. Lying lips are an abomination to the Lord. 4. He loseth all right and interest in the tree of life shuts himselfe without the Church triumphant in heaven to have part and portion with damned rebels and reprobates in that lake which burneth with fire and brimstone which is the second death Rev. 21. 14 15. and 21. 8. How like you this you licentious lyars You 'l lie for advantage to cozen and cheat men in buying and bargaining to defraud your brethren to cloke your other horrid impieties to hide and cover other mens hainous enormities to make your selves and others sport and merriment or to harme and hurt the innocent conversations of men better than your selves Do you like your infernall father Do you not blush for shame professing Christianity to be worse than Pagans Doth it please you to have no interest in God nor yet to be credited speaking truth If so go on yea if heaven is of little or no worth with you and if you so much desire hellish torments Heare the Poet and Philosopher speake a Hom Iâ— 91 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is as hatefull to me as hell who thinkes one thing and speakes another saith the Poet. b Eâ—h 4. Cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lie in it selfe is vile and odious saith the Philosopher To get truth in cariage and in your outward conversations set your selves alwayes in Gods presence and before his judgement-seat Remember that from his all-seeing presence whose eye is in every place beholding the good and the bad Prov. 15. 3. who is the searcher of the heart and reines nothing can conceale or cover either your selves or your closest actions Not any place in the spacious and splendent heavens nor any dark or dismall creek or corner in hell so horrible and hideous nor yet any nooke or hiding place in the utmost parts of the whole earth Psal 139. 7 8 9. For he is privy to the many motions into and from all places to every way and passage of these motions yea to every step in this way and to all and every position of downe-sitting up-rising or lying downe Ver. 2 3 4 5. Yea to every secret thought of the inmost closet of the heart 13. 15. 23. Neither can any part or parcell degree or distinction of time hide from him to whom the dreadfull darkenesse and gladsome light are both alike Psal 139. 12. and a thousand yeares gone and past are but as yesterday and therefore Cains cruell crimson crime as fresh with him as if even now it was in acting Live therefore alwayes in Gods presence approve your selves and your severall actions to God that as Ioseph so you all may be upright Gen. 39. 9. true and honest in your actions 2. And you who have it sell it not Prov. 23. 23. Make not a sleight reckoning of it as men commonly do of such things they sell Let it not go by any meanes upon any condition for any respect let not Satan that subtill serpent let no adulterating Priests and Iesuites nor any other imp or instrument of that deceitfull Divell wrest away by faire enticements plausible arguments or bitter persecution this girdle of truth from us Object 1. Let them say that truth in judgement is unnecessary and very dangerous 2. That truth in heart brings inward disquietings outward calamities and hard and harsh censures of wise and worldly men 3. Let them say there is no living in this loose and licentious age without lying 4. And that plaine and honest dealing will die a beggar and live in scornefull disgrace and reproachfull obloquy Yet sell it not part not with it let it not go hold it fast for Answ 1. The Holy Ghost pronounceth them damned who believe not the truth 2 Thess 2. 1. although these seducers say it is not necessary And confidently affirmeth that it is a note of blessednesse and a matter of rejoycing to suffer for the truth Matth. 5. 10 11. Though these pronounce it perillous 2. As for truth of heart it is the most absolute soveraigne antidote and preservative against disturbing desperation Iob 27. 5 6. A most strong supporting prop and pillar to uphold a man in the midst of his manifold miseries and miscariages and a most cordiall comforter in the
from the inward desire nor outward endeavour to attaine this vertue but onely from the deceiptfull conceipt of it Not from the practice of righteousnesse but from pride in it Not from the care but conceipt of it Not from travailing for but from trusting in it Not from sound wisdome or justice but from seeming wisdome and a seeming shew of justice that is fained and false Ier. 9. 23. Not that any selfe-wisedome can bee counted too little or any seeming justice not over-much For selfe-wisedome and seeming justice have no meane but are themselves the extreames of true and sound wisdome and justice First Some are righteous or religious neither in shew nor substance but onely in name as vile Belials and prophane ungodly men Secondly Some in shew not in deed as hollow-hearted halting hypocrites who are usually too just being strict in a righteousnesse they frame and make to themselves not grounded on Gods Word Marke 7. 4 counting such things to be sinne which by Gods law are not made sinne being censorious busie-bodies without just ground or warrant Thirdly Some are righteous or religious in deed not in shew as weake believers Fourthly Some both in shew and substance as all sincere-hearted and open Professours These can never bee too just For in true righteousnesse no man can be over-just that is too strict in avoiding sinne all being damnable and deadly or in perfâ—rming any bounden duty he being to give an account of them all Say not therefore I say a man may be too just or righteous For although in palpably prophane persons there is too little righteousnesse or justice too much in Pharisees Brownists and Papists yet they who go along by the Word of God and hold close to it the rule of righteousnesse cannot be over-just or over-righteous And although scrupulous superstition Mar. 7. 2. Glozing hypocrisie Matth. 7. 3 4 5. And blind preposterous zeale Rom. 10. 2. are too much justice by which men are too religious yet in the sound and sufficient practice of piety observing to do all the commandements of the Lord Deut. 6. 25. fearing God and keeping his commandements Eccles 12. 13. Following the Lords direction in his Word Mica 6. 8. No man can be too just because none can be too much truly religious 1. You honourable and venerable Magistrates the Lord Iehovahs and his Lievetenants our dread Soveraignes Deputies 1. Do not you by impunity encourage wicked men to mischiefe for thus doing you not onely incite to iniquity but also make the Land guilty of sinne and the inhabitants liable to Gods judgements Deut. 19. 10. 20. 1 King 20. 4. Numb 35. 31 32 33 34. 2. Doe not you like those corrupt governours of Israel 1 Kings 21. and prophane perplexed Pilate Iohn 9. 10 11. sit in judgement upon the righteous and give sentence of condemnation against the innocent For so doing you sinne against charity which believeth all things Against justice which would have the good preserved and protected Against the common-wealth each good man being a common good And against God such being the apple of his eye Zach. 2. 8. 3. Doe not you by suborning supporting or setting others on worke harme the guiltlesse For so doing your selves should be chiefe actors and agents As David slew Vriah with the sword of the children of Ammon 2 Sam. 12. 9 10. 11. 15. 4. Do not you suffer others to condemne or kill to harme so doing you are accessaries at least Exod. 2â— 29. Deut. 22. 8. Io 〈…〉 9. 12 13 17. Prov. 2â— 11 12. 5. D 〈…〉 not by inhumanitie and crueltie oppresse the inferiour helpelesse men For so doing you will fill y 〈…〉 hâ—gh with bloud Isa 1. 15. Swallow up the 〈…〉 Amos 8. 4 7. Ear up people like bread Psal 14. 4. 53. 4. And procure many bitter pitteouâ— cries to God and men against you â—ch 5 1. 11. 13. But doe you deale justly and uprightly in your jurisdictions Loving righteousnesse and hating iniquity Exod. 18. 21. Psal 45 7. Having your â—ares open to the crie of the poore Proverbs 31. 8 9. Regarding 〈◊〉 〈◊〉 although they try 〈◊〉 〈◊〉 31. 8. Giving sentence according to trâ—th and equity Executing judgement according to truth given That so you may imitate the Lord Iehoâ—iâ— whose person you represent That so you may follow your piâ—us for◠〈◊〉 Luke 23. 50. and testifie your sincere obedience to Gods soveraigne commandements Zach. â— 16. 2. You fathers begetting 1 Cor. 4. 14. Mothers travailing in birth Gal. 4. 19. And Nâ—â—ses â— Thes â— Feeding soules to eternall life You Shepheardâ— to draw wâ—terâ— ouâ— of the Weâ— of salvation not for beasts but men not for bodies but for soules not for sinners but for Saints You Ambassadours of the Lord of glory co-workers with and labourers for God Angels of the Churches salt of the earth lightâ— of the world and men of God Let us 〈◊〉 either 1. By pining causing Gods people to be cut off and destroyed for lack of knowledge Hos 4. 6. 2. By pernicious pâ—â—sâ—â—ing departing out of the way causing many to stumble at the law corrupting the couenant of Levi Mal. â— 8. Teaching 〈◊〉 〈◊〉 for sacred truths Miâ—ing and mingling the dreggy leeâ— of our owne â—rossie devices amidst the delicate divine doctrine of the omnipotent omniscient unchangeable Iehovah Like those corrupt glossers who taught as truth that swearing by the Temple was nothing by the gold thereof a great offence Mat. 13. 18. 3. By slothfull negligence occasioning the keene and glittering sword of divine displeasure to sweepe away obstinate offenders in their iniquities And justly incensing the incomprehensible Iehovah to require their bloud at our his watchmens hands Ezek. 33 6. 4. By over-lading our faint and feeble brethren with the â—nerous burdens of unnecessary things thereby incurring the inevitable woe of the Lord Iesus Luke 11. 46. And the sharp check and controll of that ancient Primitive Apostolicall Synod Acts 15. 10. 28. 5. By corrupt contagious counsell and evill example stumbling scandalizing or weakening our brethren Rom. 14. 21. Gal. 2. 13. 1. But let us imitating the Lords holy Prophets 1 Sam. 12. 19. 23. His well-beloved blessed Sonne that great and faithfull shepheard Ioh. 17. And his pious Apostles 1 Tim. 2. 1. Pray without câ—asing for the Lords people 2. Let us obeying those sacred injunctions so frequently inculâ—â—ted in sacred Writ Feed my lambes Feed my sheep â—râ—ach in season and out of season That is preach on times set and appointed When people are willing and forward to heare and when occasion is offered this being in season Yea out of season namely at times extraordinary or when people are backward to heare For their backwardnesse cannot excuse our negligence Our labour is with God though lost with men Isa 49. 14 We must speake although they will not heare Ezek. 2. 5. That we may magnifie the riches of Gods mercies justifie his righteous judgements leave them without excuse Ezek. 2. 5. and save our
hurtfull and as tares corrupts good seed 2 Tim. 2. 17. Against errours which are dangerous and damnable Psal 95. 10. Mat. 22. 29. Against doctrines of men or such doctrines which have none other than men for their authors Col. 2. 22. Against the doctrine of Divels or such which come from the Divell and keep men embracing and receiving the same fast in his snares and fetters 1 Tim. 4. 1. Against the unsavoury sowre contagious corrupt doctrine of false teachers or their lying leaven polluting the sweetnesse of heavenly doctrine by their glosses Mat. 16. Against those deceiptfull doctrines of Balaaâ— Rev. 2. 14. damnable heresies 2 Pet. 2. 1. those lies in hypocrisie 1 Tim. 4. 2. those perverse things drawing men from the way of truth Acts 20. 29. And all other things which ought not to be taught Tit. 1 11. Wherefore saith S. Peter I will not be negligent to put you alwayes in remembrance of these things though ye know them and be established in the present truth And S. Chrysostome saith excellently to this purpose When you Hom. 49. in Mat. 24. Tom 2 see the abomination of desolation Matth. 24. 15. that is When you see wicked heresie which is the band of Antichist stand in the holy places of the Church let them betake themselves to the mountaines that is to the Scriptures the Mountaines are the writings of the Apostles and Prophets And why to the Scriptures Because in that time from which heresie hath overcome those Churches there can be no other proofe of true Christianity nor any other refuge of Christians â—esirous to know the truth of faith save onely the divine Scriptures 4. This will maintaine Christ the Prince of peace Isa 9. 6. The foundation of the Church 1 Pet. 2. 4. The Angell of Gods presence Isa 63. 9. And of the covenant Mal. 3. 1. The consolation and glory of Israel the salvation of God the annointed of the Lord and the light of the Gentiles Luke 2. 23. 26. 30. 32. The branch of the Lord Isa 11. 1. And of righteousnesse Ier. 33. 15. The soule-refreshing and strongly sustaining rocke 1 Cor. 10. 4. the Head and Captaine of the Church Rev. 12. 7. The Lord of life and glory Acts 3. 15. The King immortall 1 Tim. 1. 17. The worlds judge 2 Tim. 4. 1. The Sonne of God Mat. 3. 17. And God himselfe Against Antichrist that king of pride Rev. 9. 21. who exalts himselfe above all that is called God as Kings Emperours and Angels 2 Thess 2. That man of sinne and sonne of perdition 2 Thess 2. That slie and subtill adversary of Christ in sheepes clothing Matth. 7. 15. having hornes like a Lambe speaking like a Dragon Rev. 13. 11. Holding a cup outwardly glittering full of abominations Rev. 17. 5. Speaking lies in hypocrisie 1 Tim. 4. 1. Calling himselfe servant of servants yet claiming superiority and soveraignty over all Kings and Emperours Being Christs vicar by profession but his killer crucifier murtherer and robber by practice 5. This will defend God the holy One of Israel Psal 71. 22. The mighty God of Iacob wonderfull in counsell excellent in works and faithfull Deut. 7. 9 10. The Ruler of the whole earth Zach. 4 14. and world Mic. 4. 13. The living God Deut. 3. 26. The revealer of secrets the Lord God of the spirits of all flesh Num. 27. 16. The strong Redeemer Ier. 50. 34. The great and mighty whose name is the Lord Ier. 32 18. The living and true God 1 Thes 1. 9. And his workes which are great Psal 101. 2. and wonderfull Psal 8. Rom. 11. 33. Against man who although hee is vaine yea vanity y 〈…〉 lesse than vanity dares beleh and breathe out blasphemies against the Lord like those Mal. 3. whose mouthes were open against the Lord to grieve vex and wearie him Verse 13. speaking with a stiffe neck proudly presumptuously insolently and blasphemously Excusing and justifying the same sawcy and sinfull speeches Ver. 13. Charging God with injustice in neglecting the righteous and caring for the wicked Vers 14 15. Pleading merit boasting of their owne righteousnesse Vers 14. Grudging murmuring and complaining of Gods dealing with them Vers 14. Counting them blessed whom God judgeth accursed like hard-hearted Pharoah Exod. 5. 2. Who is the Lord I know not I will not c. Like railing Rabshakeh reproching blaspheming and exalting their voice against the Lord Isa 37. 23. Like those profane Belials Iob 21. 15. saying What is the Almighty that we should serve him and what profit should we have if we pray unto him Like those corrupt cavillers who dare dispute against Gods just and righteous proceedings Rom. 11. 20. Like that seven-headed and ten-horned beast which speake great things and blasphemies Rev. 13. 5. Or any other wayes speake against the God of heaven either detracting from God that which of due belongs unto him ascribing that to him which beseemes him not or any wayes abusing his sacred names in their chafing cholerick fuming distempers or the like 1. Further this keene and piercing sword will cut and kill the power and puissance of sinne that deceitfull deluder and malicious murtherer of mankind Rom. 11. 7. Sin deceived slew me that rerrible tormenting tyrant rigorously requiting the fealty and fidelity of its most faithfull followers and dutifull observants with death and damnation Rom. 6. 23. That powerfull and forcible body of death which makes even the best men cry out O wretched man that I am who shall deliver me Rom. 7. 24. Witnesse Davids practice hiding the Word in his heart that he might not sinne Psal 119. 11. Witnesse S. Pauls exhortation to heare the Word of God to day least any of us be hardened through the deceiptfulnesse of sinne Heb. 37 13. 2. This warlike weapon will resist and repell the implacable importunity of Satan that subtill Serpent Mat. 44. 7. 10. 1 Ioh. 2. 14. 3. This rod of Gods mouth and breath of his lips will countermine and confound batter and beat downe the Divels kingdome Isa 11. 4. 2 Thess 2. 8. 4. This piercing powerfull axe is sharpe and serviceable to vexe and kill to oppugne and overthrow the tyranny of the flesh Luke 3. 9. 5. This will repulse and bring to ruine confront and conquer the deluding deceipts bewitching baits inchanting inticements inveigling insnarements as also the railings reproches perplexities persecutions and the bitterest blasts of the cunning and cruell world assuring us That whosoever will be a friend of the world is the enemy of God Iam. 4. 4. That if any man love the world the love of the Father is not in him 1 Ioh. 2. 15. That the world is crucified to the Saints they to it Gal. 6. 14. And as for the sufferings of this present world that they are not worthy to be compared with the glory that shall be revealed in us Rom. 8. 18. 6. This will frustrate and enfeeble mens inventions making the man of God wiser than his enemies
skirmishing excursions repulse you nor by any violent encounter vanquish you Since warlike weapons skill and dexterity to handle and manage the same to divert or vanquish the violent and tempestuous assaults of austere and active fierce and formidable foes are then of greatest value and utility when the enemies encounters are most effectuall And since it is the good will and pleasure of our King and Captaine to make an experiment and proofe of us all by this scarcity and scantnesse for such as we are upon triall such we are in truth the combate differenceth the couragious from the cowards the furnace drosse from gold the touchstone pure mettals from counterfet You rich men of the world are now tempted to despise and oppresse your poore brethren Iames 2. 6. to treade upon the poore Amos 5. 11. To swallow up the needie of the land to make the poore of the land to faile making the Epha small and Shekell great and falsifying the ballances by deceit to buy the poore for silver and the needie for a paire of shooes Am. 8 4 5 6. To shut up bowels of compassion and to hide your selves from your owne flesh Isa 58. 7. Quit your selves therefore like men furnish and fortifie your selves with this furniture that you bee not foyled For 1. Whence is it that many of your ranke and quality Crocodile-like seemingly compassionate their brethrens distresses with alas alas the prices of corne are too great and yet cruelly gnaw and devoure them by enhauncing the price Surely the want of the girdle of truth occasioneth men to concruciate and consume when they seeme to condole with and compassionate others 2. Whence is it that many taking advantage of the extremities of the times use their utmost abilities and bend their forces by ingrossing of corne to make greater the price that they may inrich themselves in the ruines of others and so manifest themselves to be in the judgement of that reverend man of God Mr. Perkins as bad as the vilest rascals that be in the land murderers theeves cursed Idolaters very Atheists and starke rebels unto God Surely from the want of the breast-plate of righteousnesse Consider a fearefull example in a dearth in the dayes of Henery the 3. when many dyed with hunger the rich were so moved with covetousnesse that they would not releeve them amongst whom Walter Grey Archbishop of Yorke had cornâ— five yeares old yet would give none for Gods sake but commanded Stowe pag. 277. his tenants to take it to pay so much new corne who comming to the corne saw in the sheaves heads of wormes serpents and toads and heard a voice out of the mowe saying lay no hands on the corne for the Archbishop and all that he hath is the divels c. 3. Whence is it that many because their state is not superfluous and superabundant as formerly it hath beene grudge and grumble against the Lord of heaven and earth and his righteous dealings Surely from the not having their feet shod with the preparation of the Gospell of peace 4. Whence is it that many contrary to Moses his pious practise chuse rather the pleasures and profits of sin for a season then to suffer a little affliction with the people of God esteeming the trashie treasures of Egypt the greatest richâ—â— Surely from the want of the shield of faith 5. Whence is it that many rich men of this world are not rich in good workes ready to distribute willing to communicate Surely from the absence of the helmet hope which enables to trust in the living God who giveth us richly all things to enjoy to doe good c. 1 Tim. 6. 17 18. 6. And whence is it that many rich men are mercilesse steeling their iron and hardening their flinty adamantine hearts against the grievous groaning and dolefull lamentations of distressed men crying to them for due and deserved wages for which they have laboured and for necessary reliefe of which they stand in need and so become like the prophane Pagans Rom. 1. 21. And such who have forsaken the feare of God Iob 6. 14. Thereby manifesting that themselves are such whose religion is vaine Iames 1. 27. whose prayers are fruitlesse Pro 21. 13. whose love to God is counterfet 1 Ioh. 3. 17. Whose judgement shall be mercilesse Iames 2. 13. And whose plagues shall be dreadfull Psal 109. 16. Surely from the absence of or ability to manage the sword of the spirit which weapon if well used will kill and cut downe all carnall corruptions Ascertaining a man First That he may not therefore rob and oppresse others because some oppresse and wrong him Secondly That he may not therefore sell at unconscionable and excessive rates because others doe so no more hee thereby favouring and giving consent to the wickednesse of other men then he may be drunke with drunkards or run into all excesse of riot with wicked men Thirdly That he must be mercifull 1. If he will be like unto God who is the father of mercies 2 Cor. 1. 3. Luk. 6. 36. 2. If he will be truly religious Iames 1. 27. Isa 58. 6. Heb. 13. 16. 3. If hee would have his other performances prevailing Matth. 23. 23. 4. If he desires blessednesse Matth. 5. 7. That therefore you may be religious rich men take unto you this whole armour of God that so 1. You may not love in word neither in tongue but in deed and truth 2. That so you may not raise your selves by the ruines of others but rather relieve them 3. That so you may not mutter and repine at Gods dealing but blesse God for taking away 4. That so you may choose rather to suffer afflictions with Gods people then to enjoy the pleasures of sinne for a season 5. That so you may not trust in uncertaine riches but in the living God doing good being rich in good works ready to distribute c. 6. That so you may put on bowels of compassion to commiserate the distresses of others and communicate to their necessities Give me leave to acquaint you with an excellent passage I lately read in Saint Chrysostome and from his example to speake unto you rich men in behalfe of your poore brethren His words are these with which he begins his Sermon I am risen up to day to execute an ambassage which is just honest profitable Chrys in 1 Cor. Serm. de Ele 〈…〉 mos Tom. 4. to you in the behalfe of no other men then of the poore which dwell in this your citty They have enjoyned me this labour not by their speech nor by the consent and advise of their common appointment but by their lamentable and grievous lookes for when I hastening to this your assembly did passe through the market place and narrow streets I did see many lying in the middle of the two-forked-waies some their hands cut off some blinde some full of sores c. I thought it to be a matter of extreame cruelty not to declare
ruinate those whom he hath redeemed to leade captive those whom he hath set at liberty These contend earnestly for the faith delivered to the Saints Iude 3. These though they live in the flesh doe not warre after the flesh Casting down imaginations and every high thing which exalteth it selfe against the knowledge of Christ 2 Cor. 10. 3 4 5. These wrestle against the wiles of the Divell against principalities and powers Eph 6. 11 12. These endure a great fight of afflictions partly while they are made a gazing stock by reproches and afflictions and partly while they become companions of them that were so used c. Heb. 10. 32 33. These abstaine from fleshly lusts which fight against their soules 1 Pet. 2. 11. These put on the whole armour of light and cast off the workes of darknesse Rom. 13. 12. These are on Christs side fighting against the Dragon and his Angels the Serpent and his seed the flesh and its lusts These fight the battells of the LORD IEHOVAH of CHRIST their Saviour of his Church their body for GODS glory their owne graces for GODS honour their owne happinesse Then which warfare none more warrantable Then you O Christian souldiers therefore let none bee more couragious 2. Your safeguard and protection are all Gods hostes and armies All the creatures being ready armed for your deliverance and safety at a yeare at a moneth at a day at an houre at a minute at a moment flies and frogs lice and locusts with other such like vile yet vanquishing and wasting vermine Exod. 8. 9. 10. Acts 12. Beares and Lyons with other like cruell and consuming creatures 2 King 2. Dan. 6. Thunder and lightning stormes and tempests light and darknesse Sun and Stars earth and waters with other dreadfull and destroying magnificent and marvellous workes of God The glorious Angels of our great God which are great in power one of which stopped the mouthes of Lyons Dan. 6. 22. delivered Peter out of prison Act. 12. 7. and slew a hundred fourescore and five thousand in one night Isa 37. 38. These are ministring spirits sent forth to minister for them who shall be heires of salvation Heb. 1. 14. pitch their tents about them Psal 34. 8. What greater dignities what better defence What greater solace what better safety then this To be attended guarded Not by men which we count an honour and a happines Not by Saints which is a greater priviledge protection Not by worshipfull not by honourable men But by Angels yea and the Lord of men and Angels who also keepeth Israel Ps 121. 4 7 8 shading them from the smiting both of Sun Moone preserving them from evill The knowledge assurance remembrance and meditation of which gracious and gladsome presence of God the sense therof will marvellously comfort and encourage a godly man This hath freed the faithfull from desperate and faithlesse feare which is proper to divels reprobate This hath made them comfortable couragious in the valley of the shadow of death as Ioseph in the pit and prison Daniel in the den Ionah in the whale the three children in the furnace the Prophet in Dothan You therefore O Christian souldiers having such a powerfull puissant guard ready prest to preserve and protect to defend and deliver you not only of all those contemptible crawling creatures which yet consumed proud King Herod Acts 12. and greatly wasted and oppressed the fruitfull and pleasant land of Egypt other inferiour sublunary and those incorruptible celestiall and angelicall But of the Lord of hosts who is a wall of fire round about Zach. 2. 5. therfore you must need◠be invincible impregnable were your shelter stones earth timber these may be battered were it wals of lead these might be melted cōsumed were it defences of waters these might be dried up were it garisons of mighty men these might be scattered were it engines of war these might be defeated were it trenches these might be stopped were it Bullwarkes these might be overthrowne But you are guarded with such a defence which cannot be demolished sc with fire with a wall of fire round about you Balles of wild-fire are a terrour and consumption to enemies who could quench the fire of Sodome Gen. 19 Or who can quench the world when it shall be all on fire 2 Pet. 3. 10 11 Surely none Paradise was kept with a fiery flaming sword none could enter thereinto Gen. 3. 24. Israel was guided protected by a pillar of fire and none could molest them Exod. 13. 21. And the Lord of heaven and earth who is a Lord of hosts and armies is a wall of fire round about you to concruciate consume your obstinate opposers and to shelter and succour you Since therfore O fellow Christian souldiers we esteeme our selves in great safety having walls of stones guards of men and other such like defending supporting and resisting warlike munition Knowing that we have a guard so great and glorious and that God is and will be with us in danger and distresse which we may do By our faith and the fruits thereof as By our obedience 2 Chro. 15. 2. Ps 91. 14. By our love to him Psal 91. 14. By our invocation and calling upon his name Psal 91. 15. 56. 9. 57. 2. and By our trust and confidence in God Psal 91. 29. 56. 3 4 10. 57. 1. And therfore that we are in great safety and security Let us be valiant and couragious 3. Your God whose you are and whom you serve To whom nothing is too hard Gen. 18. 14. or impossible Mat. 19. 26. To whom none is like among the Gods glorious in holinesse fearefull in praises doing wonders Exod. 15. 11. Who remooveth mountaines shaketh the earth commandeth the Sun sealeth the stars Iob 9. 16 c. thundereth marvellously c. 37. 5. from whom none can deliver Isa 43. 13. without whose leave and licence Satan himselfe cannot harme or hurt sordid swine much lesse sanctified Saints Mar. 5. 12. Iob 1. 2. This omnipotent God who can do what he will commands and chargeth you to fight and that with courage And will you be cowardly 4. Your Captaine and Commander the Lord Iesus that invincible Lion of the Tribe of Iudah hath victoriously vanquished his and your enemies having made his enemies his foot-stoole Matth. 22. 44. Having overcome the world Ioh. 16. 3◠Having led captivitie captive Eph. 4. 8. Having spoiled principalities and powers Col. 2. 15. Having overcome those that warre against him Rev. 17. 14. And will not you the members of this head the subjects of this King the ransomed of this Redeemer the souldiers of this Captaine For whom he hath combated with and conquered all your fearefull and formidable foes with whom he is graciously present not as an idle spectatour but as a couragious valiant and powerfull Captaine to relieve and rescue his Church and chosen and to revenge upon their enemies the wrongs
chiefest things we should take heed of 1. Sin being an evill way Ionaâ— 3. 8. Yea exceeding evill It being an uncomfortable way of darknesse leading to insupportable and infernall darknesse 1 Ioh. 1. 6. It misleading out of the right and royall way of Gods commandements 1 Ioh. 3. 4. and It leading unto perdition Psal 1. 1. 6. 2. Sin although few feel its burden either because they know it not or they judge it not to be sin or so grievous or they beleeve not Gods Word or their hearts are hardned or they are not tempted or because it being in them is in its proper place like water in the sea or because themselves are dead so not sensible of weights and burdens being a terrible oppressing tyrant Luk. 21. 34 and intollerable insupportable burden 1. To wicked men and Angels weighing and pressing them to that bottomlesse pit and burning lake where there is weeping wailing gnashing of teeth and gnawing of flesh for ever and ever 2. To the sanctified soule Psal 38. 4. forcing him to flie amaine to the Lord Iesus for ease and succour shelter and supportation Mat. 11. 28. 3. To the whole creation causing it to groane and travaile in paine together untill now Rom. 8. 22. 4. To the Lord himselfe he being wearie to beare it Isa 1â— 14. and pressed under it as a cart is pressed that is full oâ— sheaves Amos 2. 13. Sin being a burden too heavy for heaven to beare pressing the Divels thence Too heavy for Paradise expelling Adam thence Too heavy for the earth making it reele to and fro like a drunkard Isa 24. 10. Onely hell must beare it 3. Sinne is shamefull shame being a subsequent of sinne either 1. Shame a fruit and signe of repentance Ier. 31. 19. Zach. 13. 4. Rom. 6. 21. 2. Or shame a punishment for sinne upon the wicked and ungodly although not alwayes here Ier. 33. 6. 15. 8. 12. but onely somtimes Ier. 2. 26. yet everlasting shame and confusion are certaine confequents of sinnes unrepented of by Gods ordinance and justice 2. The occasions of sinne are to be taken heed of Eâ—e Gen. 3. 6. Dinah Gen. 34. 1. sinned not shunning the occasions Ioseph Gen. 39. 10. and Iob Iob 31. 1. avoided the occasions to avoid the sin agreeable whereunto are those divine directions Pro. 1. 15. My sonne if sinners intice thee consent not 5. 8. Come not nigh the doore of her house 23. 31. Look not on the wine c. To avoid and decline the occasions of these whoredome and drunkennesse it being as possible to keep dry wood laid upon the fire from burning as to preserve our selves from sin without declining its occasions 3. The instruments of sin are to be taken heed of namely carnall friends evill company corrupt and false teachers Mat. 7 15. Beware of false Prophets Mat. 10. 17. Beware of men Mar. 13. 5. Take heed least any man deceive you Rom. 16. 17. Mark them and avoid them Col. 2. 4 8. Beware least any man spoile you Phil. 3. 2. Beware of dogs beware of evill workers We are so to beware of these instruments of sin and Satan as that we marke and observe shun and avoid them and that they do not deceive and delude us 4. Satan that subtill serpent the authour of sinne is to be taken heed of For the Divell like a cunning cleaver of wood who putteth in first a little wedge that it may make roome for a greater untill it be cloven into shivers first striving to enter into mens hearts by a little sin then by a greater untill he hath divided their soules between God and Belial and so shivered them that they are made fit fewell for the infernall fire of hell Take heed therefore of him 1. Sinne is the worke of that wicked one Iohn 8. 44. You are of your father the Divell and the works of your father ye will doe 1 John 3. 8. Christ came to destroy the works of the Divell Take heed therefore of Satan least he worke in our hearts as he doth in the hearts of the children of disobedience Eph. 2. 2. 2. Take heed of Satan who is the enemy of mankind Mat. 13. 39. And our adversary 1 Pet. 5. 8. Yea that wilie old serpent which deceiveth the whole world Rev. 12. 9. therefore a slie and subtill enemie which will leave no wayes unattempted make use of all advantages and fit his ensnaring temptations to all occasions That strong man Mat. 12. 29. who hath mightily shaken the best men that ever breathed Christ Iesus onely excepted therefore a potent and powerfull enemy That roaring Lyon walking about seeking whom he may devoure 1 Pet. 5. 8. and ravenous red Dragon Rev. 12. 13. therefore a cursed cruell adversary 3. Take heed of Sathan he being such an enemie That no man can master with might or destroy with strength That no man can circumvent with policie or match with subtilty Whom no man can allure by eloquence or perswade by flattery Whom no man can escape from by flight or eschue by fleeing 4. Take heed of Sathan who can behold and see us and our most privie secret and retired words and actions Who cannot be secluded from our privie chambers or secret closets by locks doores or all such like fortifications he being spirituall and therefore quickly in any place Who is never weary nor needs any refreshing by eating drinking sleeping c. as wee doe and therefore hath opportunity to husband and manage even these occasions as he doth to harme and hurt us 1 Pet. 5. 8. Seeking alwaies to devoure CHAP. XI Souldiers must be watchfull WAtchfullnesse Duty 6 is not onely as expedient but also as necessary for martiall men as the fore-mentioned particulars for without watchfull vigilance the strength of Hercules the hardinesse of Hector the noblenesse of Alexander the pollicie of Pirrhus and the good successe of Scipio are to little purpose Scanderbeg that terrour to Turkes and mirrour for martiall men who with 15000 discomfited the army of Alis Bassa being 40000 who with the losse of 20 horse and 50 foot slew 5000 of Mustaphaes forces Who with 4000 horse and 2000 foot encounted Mustapha and with the losse of 300 men slew 10000 tooke 15 ensignes Mustapha himselfe and 12 others Who with 6000 horse encountred Debreâ—s with 14000 slew him hand to hand and 4120 of his souldiers Who with the losse of 100 Christians and 80 wounded slew 11000 Turkes under the Command of Moyses a traiterous revolter Who with the losse of 60 Christians slew some say 30000 some say 20000 under the command of Isaack and Amesa invading Epirus with 55000. Who with 8000 horse and 4000 foot encountred at once Iacup with 16000 and Baladine with 20000 horse and 4000 foote put them both to slight slew Iacup with his own hands slaughtered 24000 Turkes tooke 6000 prisoners and might have taken Baladine but wearied with fight he said O let some of our enemies live to report their owne slaughter
in possession 4. To have those good things in sense and feeling which we have in knowledge and understanding 5. To have them sensibly which we have certainely Thus of right we may and of duty we ought to pray for that we have Ioh. 14. 17. 5. Not for things altogether impossible and for ever to be obtained namely such which are contrary to Gods everlasting and unchangeable decree as for example 1. To have Christ and Antichrist made friends 2. To obtaine life without death the crowne of immortâ—lity without the Crosse Act. 14. 22. 3. To have sin pardoned without faith and repentance Luk. 13. 3. 4. To have salvation or glorification without or before sanctification and grace Heb. 12. 14. 5. To know the times and seasons which the father hath put in his own power Mar. 13. 32. Act. 1. 7. 6. To prevent or put off the appointed time of death Iob 7. 1. Mar. 13. 32. Not but that a man may and ought to pray for many things which cannot be had in this life as namely whatsoever good things God hath promised to his Church and chosen namely we may and ought to pray 1. For the fullnesse of Gods grace and spirit 2. For the perfection of those graces which are begun in us 3. For the utter abolishing of Satans kingdome of Antichrist Heresie Idolatry 4. For the universall establishment and flourishing estate of Gods Church Truth Gospell Religion 5. For answerable obedience to Gods will in earth and in heaven in men and in Angels which though it is impossible for a time yet not for ever neither in all respects though in some Phil. 3. 12 15. But for things needfull profitable possible lawfull good and holy we must pray Mat. 7. 11. Some of them absolutely namely such which tend to Gods glory 1 Cor. 10. 31. and our owne and others salvation as for hope faith remission of sins and such like Some of them onely conditionally namely so farre forth as the enjoyment and possession of them may be to the glory of God the good of the Church and our owne thus for health wealth peace riches children and such like not necessary but secundary yet good blessings 1. Want we wisedome whereby to consider our latter end Deut. 32. 29. To shun every evill way Pro. 2. To frame our lives according to the Word of God 2 Tim. 3 5. To live precisely Ephes 4. 15. To improve all occasions of doing good Col 4. 5. Pray 1 King 3. 9. Psal 90. 12. Iam. 1. 5. Doth any want wisdome let him ask c. 2. Would wee have the creatures of God and all our courses sanctified seasoned and sweetned to us that in the use of them Sathan may not surprise and supplant us Pray 1 Tom. 4. 5. every creature of God is sanctified by the Word and prayer 3. Would wee have remission of sinnes and the same certainely assured to us and thereby our reconciliation with God Pray Hos 14. 2. Turne unto the Lord and say Take away iniquity and receive us graciously Mat. 7. 7. 4. Would we be sufficiently fortified and furnished against the force and fraud and fury of all infernall fiends yea so that although they sift us our faith may not faile although they buffet us Gods grace may bee sufficient for us Pray Luke 22. 31. I have prayed c. 2 Cor. 12. 8. I besought c. 5. Would wee bee furnished with the spirit of the Lord the spirit of wisdome understanding the spirit of counsell and might Isa 11. 2 Pray Luk. 11. 13. How much more shall your heavenly father give the holy spirit to them that aske him 6. Would we remove judgements inflicted or prevent them being threatned Pray Iam. 3 13. Is any afflicted lot him pray Ieremy 26. 19. Hâ—zekiah be sought c. 7. Would we have the power and predominance of sin and the same subdued and suppressed in us and our corruptions conquered Pray Psal 9 13. Cleanse me from secret sinnes keepe me that presumptuous sins prevaile not over me 119. 133. Let not any iniquity have dominion over me 8 Would we have our daily wants supplied or recompensed to us Pray Iam. 1. 5. If any lacke c. and it shall bee given him 9. Would wee have our whole life continually sanctified and wee comfortably prepared for a better Pray Phil. 1. 19 20. 10. Would we preserve cherish and strengthen all spirituall graces in us Pray Col. 1. 9 We do not cease to pray and desire that you might be filled with the knowledge of his will in all wisdome and spirituall understanding 11. Would we obtaine and enjoy and good Pray Ioh. 16. 23. Whatsoever you shall aske the father in my name he will give it you Secondly This is a soveraigne salve for every sore 1. It stopt and stayed those many dreadfull and distressing plagues in Egypt 2. It tooke away and turned the contagious incurable leprosie of Miriam into perfect sanity Num. 12. 13. 3. It effectually healed the weake and withered hand of wicked Ieroboam 1 King 13 6. 4. It restored Publius to former health when he lay sick of a fever and of a bloudy flixe Act. 28. 8. Thirdly This hath effected and brought to passe wonderfull and extraordinary things 1. It hath obtained victory in battell 2 Chron. 14. 11. 20. 6. 2. It caused those two great lights in the firmament which continually run with incredible swiftnesse and celerity to stand still Iosh 10. 13. in the midst of heaven about a whole day that Gods people might be avenged of their enemies 3. It occasioned the solid and stable earth to shake as a signe and testimony of Gods love and favour of his loving and gracious presence to his children Act. 4. 31. 16. 26. 4. It quenched that raging and furious fire which was kindled by the fierce anger of the Lord by meanes of their sinnes and wastingly consumed the people in Taberah Numb 11. 3. Fourthly This is of extraordinary efficacie and power in all things as an Vnicornes horne to expell and take away the pollution and poison the harme and hurt from every thing a Physitian in sicknesse in every strife a Lawyer Fiftly This is of such force and strength that nothing is or can bee more powerfull it prevaileth over men over Angels Hos 12. 4. over Divels Matth. 17. 21. and with God 2 Kin. 20. 3. Sixthly This is a sure messenger which will not cannot be hindred a sure friend which will never faile and a puissant prevailer in the courts of heaven Zach. 13. 9. Lament 3. 56. Matth. 7. 8. 1. For the Lord our God is a hearer of prayers if pious and rightly performed Deut. 4. 7. Psal 65. 2. O thou that hearest prayers He hath pawn'd and plighted his word and promise which is yea and Amen to grant the petitions of gratious suitors Psal 50. 15. 2. For the Lord Iesus who offered himselfe for us will certainely offer our prayers for us 3. For the spirit of God
but might the more honour God the giver and highly value the benefits bestowed it is the good will and pleasure of our gracious God to have us waite when wee have prayed for his gracious performance 3. To exercise our graces faith patience hope and constancy are tried imployed and improved by Gods delaying and our expecting These make us cry louder and knocke harder at the gates of mercy and pray more unto our heavenly father Hee holds off to give that wee his fraile and feeble weake and stammering children by often petitioning may by exercise become more expert that his gifts and graces in us may bee more manifested to our selves and others Matth. 15. And because hee loves and likes desires and delights in the prayers of his people As therefore those who are delighted in and ravisht with harmonious melody pay not presently least they should bee gone but deferre to reward the musitians that they might delight them longer Even so the LORD of heaven and earth much delighting in the humble and hearty faithfull and fervent prayers of his people deferres to grant yet so that wee are no loosers by our waiting Hannah Elizabeth and Sarah prayed earnestly and waited long the first had a Samuel the second a Iohn Baptist and the third an Isaack for her staying Iacob wrestled all night and in the end hee got a blessing 4. To prove our faith whether wee will seeke unlawfull meanes by gadding to the witch at Endor or the Idoll of Ekron 5. To make us throughly privie to our owne infirmities that wee may the more heartily embrace his strength 6. To strengthen our devotion towards him for delay extendeth our desires Thirdly Or in regard of God himselfe namely to make knowne and manifest his 1. Wisedome as best knowing what is fittest for us 2. Iustice being offended and correcting us hereby for our transgressions 3. Love denying that wee demand that hee may give us better or when wee are better fitted for such favours 4. Liberty he not being bound but free to give what and when himselfe pleaseth Say not beloved brethren God is not ignorant therefore Object 3 wee need not tell him hee is not forgetfull wee need not therefore remember him of our wants Hee is not carelesse we need not call upon him For Though he is not ignorant yet he will have us tell him Answ that which hee knowes that wee may acknowledge his omniscience and give him that part of his glory Though hee is not forgetfull yet hee will have us put him in remembrance that so wee may acknowledge his mindfullnesse of us and stirre us up to remember his promises Though he is continually carefull of us yet hee will bee often and earnestly called upon and sollicited with our suits that so we may exercise our faith hope patience and other like gladsome graces Say not beloved brethren God hath determined what Object 4 to doe decreed what to give therefore prayer is bootlesse and unprofitable 1. For wee are to walke according to the revealed will Answ of God which enjoynes us often and earnestly to pray and not to peepe and prie into the hidden and inscrutable secrets of the Almighty 2. Though his decrees are not changeable yet wee see and sensibly know that his dealings are changeable in divers things as in turning of blessings into curses c. 3. Though his everlasting decree is unchangeable yet his temporary conditionall decree may be altered 4. Though wee cannot perhaps obtaine the benefit wee desire yet we shall get as good or a better and so be no loosers but gainers But reason and resolve thus or after the like manner 1. Is our GOD so good and gracious as to give good things to them that aske him Matth. 7. 11. Is hee so omnipotent and almighty that hee can doe what hee will Psalmâ— 115. 3. Doth his providence dispose and order all things even to the haires of our heads and the falling of Sparrowes Hath hee strictly enjoyned and straightly commanded us to pray Psalme 50. 15. Hath hee gratiously promised that those who aske shall have seeke shall finde Matth. 7. 7. Is hee so willing to grant that his eares are open to heare the cry of the righteous Psal 34. 15. And is he ready to grant before wee aske Isa 65. 24. 2. Is prayer acceptable with GOD in the courts of heaven 1 Timothy 2. 1 2. Is it availeable even so to admiration that it shields and succours and safe-guards us against the Divell Ephesians 6. That it obtained victories remooved Leprosies cured Plagues recovered health stayed the Sunne in the firmament c. That it sanctifieth every thing takes away the hurt of evill sweetneth all distresses is a sure refuge in time of danger and brings salvation First Then surely wee will not with the prophane praverlesse Atheist neglect this sweet and soveraigne sacrifice of profitable and prevailing prayer for in so doing wee should leave our selves without excuse we should demonstrate an absence of grace and GODS spirit in our hearts wee should loose all faculty of prayer and deprive our selves of innumerable comforts in troubles and of conquests over our corruptions and Sathans conflicts Secondly Then surely wee will not dare to perplexe and persecute GODS peculiar people whose prayers yea whose groanes and sighes are so forcible and effectuall with the LORD of heaven who is both able willing and ready prest to deliver and defend them from the depth of distresses and to execute vengeance upon their persecutours Thirdly Then surely wee will not dread nor bee dismayed with the terrible assaults furious attempts and dreadfull temptations of Satan nor with the frownes furious rage and irefull menaces of his instruments Since prayer is so powerfull finde wee a heart to pray God hath an eare to heare and a hand to helpe Hee heard rebellious and disobedient Israel asking a King Egiptian 1 Sam. 8. Hagar for her scoffing Ishmael Moses his servant intreating Gen. 21. 17. for rebellious slubborne and hard-hearted Pharoah The Prophet praying for cruell contradicting Exod. 7. 8. and contemning Ieroboam And will hee not heare mee 1 King 13. a Saint a Sonne and for my selfe Certainely hee will Fourthly Then surely wee will be carefull and circumspect that wee pray not amisse for otherwise wee may aske and not receive Iames 4. 3. What man except strangely foolish if not strongly frantique knowing that a petition rightly penned or pronounced to his dread Soveraigne was of force to frustrate all his enemies malicious machinations against him to procure and purchase more mercies then his tongue could crave or his heart wish to winde himselfe into and linke himselfe fast for ever in his Princes favour would not prepare to put up the same with premeditation and advisement least by his precipitate inconsideratenesse hee not onely loose all those transcendently excellent expected clemencies and kindnesses but also incense with insatiable rage and fury his displeased Soveraigne And shall we
thus did Iacob Gen. 31. 6 38. And Moses Exod. 3. 1. Or daughters for thus did Ruth Ruth 3. 5 6. 3. Or whether they be parents by adoption for thus did Queene Ester Ester 2. 10 20. 1. For thus to doe is advantagious and gainefull Witnesse the propheticall and patheticall blessing of Sem and Iaphet Gen. 9. 26 â—7 by Noah Of Ruth by Boaz Ruth 2. 11 12. And the Lords mercifull and manifold great and gracious promises Pro. 1. 8 9. 6. 20 21 22. 2. Yea just and equall Eph. 6. 1 This is right Colos 3. 20. This is well-pleasing to the Lord. 3. Whereas the contrary is not onely unfruitfull and unprofitable but also dangerous and dreadfull Deuteron 21. 18. 27. 16. 4. Being exceedingly and extraordinarily shamefull and sinfull Pro. 19. 16. Ezek. 2â— 7. Rom. 1. 30. 3. In gratitude and thankfulnesse to your parents 1. In heart and mind acknowledging Gods mercy in giving them and by them breath and being to you joying and rejoycing in them desiring and wishing well unto them and truly loving them Ruth 4. 5. 2. In tongue and word praising God for them praying unto the Lord for them speaking well of them thanking them for their benefits and comforting of them 1 Sam. 9. 5. Pro. 10. 1. 3. In deed and really by cherishing relieving and maintaining delivering and defending your parents for thus did Ioseph Gen. 47. 11 12. Thus did Rahab Iosh 2. 12 13. Thus did Ruth Ruth 2. 17 18. And thus ought all to do Mar. 7. 12. Mat. 15. 4 5 6. 1 Tim. 5. 4. You therefore who are the Lords servants and souldiers do you abominate and abandon such irreligious and intolerable ingratitude which is or hath beene in the members of Satan and sonnes of Belial towards their parents and be not like those monsters of mankind 1. Who rejoyce at their parents disgrace and dishonour Eccl. 3. 11. 2. Who grieve make them sad and pensive Prov. 17. 21 25. Eccl. 3. 33. 3. Who disclose and discover their shame Gen. 9. 22. 35. 22. 49. 3 4. Lev. 18. 7. Deut. 27. 20. 4. Who fraudulently forsake them 5. Who rob and spoile them Gen. 31. 30. Prov. 28. 24. 6. Who rebuke check and controll them Isa 45. 10. Luke 15. 29. 7. Who grudge and grumble at their large and liberall dealing with the rest of their children Luke 15. 29 30. 8. Who cruelly curse them Pro. 30. 11. 9. Who deny them reliefe and maintenance Mat. 15. 10. Who shamefully and sinfully smite them Exod. 21. 15. 11. Who currishly chase or divellishly drive them away Prov. 19. 26. 12. Who cursedly and cruelly kill and destroy them Pro 19 26. 2. And be inticed and intreated to glad and gratifie your parents 1. This being an honest thing and acceptable before God 1 Tim. 5. 4. 2. This purchasing and procuring praise and good report credit fame and commendation from men Ruth 2. 11 12. 3. This obtaining the prayers of parents and others to God for you Ruth 1. 9. 2. 12. 4. Considering that good and gracious yea kind and naturall children are as the staffe and stay of their parents Witnesse not only the fore-mentioned particulars in the Scripture but also the practice of Aeneas who carried his father Aâ—chises Virg Aenead lib. 1. upon his shoulders out of the overthrow of Troy And the constant care of young Storkes towards the old carrying them to food when through age they are disabled from flight as Aelian testifies Lib. 3. cap. 23. 5. Considering that you were born of them can never recompence them the things they have done for you Eccl. 7. 25 6. Considering that parents are or should be childrens joy and glory Pro. 17. 6. 7. Considering that by thus doing you shall glad and rejoyce your parents Pro. 23. 24 25. 8. The want of thankfulnesse noting out an irreligious and reprobate mind Ezek. 22. 7. Rom. 1. 30. 9. And arguing and averring men to be sinfull and shamelesse children Prov 19. â—6 Behave your selves O children like children towards your parents while you have them no limitation of age or mariage can or may exempt you Iob kept his authority over his children when they were married and exercised his discipline over them so long as they lived so long therefore as you have parents reverence obey and gratifie them SECT 4. Husbands must follow Christ their Captaines directions in loving their wives giving them due benevolence giving them honour and wisely guiding of them How and why HVsbands be we conscionable and circumspect resolutely and religiously to serve and obey Christ our Captaine and Commander in our proper and peculiar place and station Which that we may do We ought with all affectionate amiablenesse to love our wives for thus doing we imitate the holy ones of God as Isaac who loved Rebekah Gen. 24. 6 7. Iacob who loved Raâ—el Gen. 29. 8 20. Samson who loved the Timnite Iudg. 14. Elkannah who loved Hannah 1 Sam. 1. 5. And dutifully obey those many pious precepts of our gracious God Prov. 5. 18 19. Be thou alwayes ravisht with her love Eccl. 9. 9. Live joyfully with the wife whom thou lovest c. Eph. 5. 25. Husbands love your wives Vers 28. So ought men to love their wives Ver. 33. Let every one in particular so love his wife even as himselfe Col. 3. 19. Husbands love your wives c. To love is to be so affected towards another that we covet well to him according to our power and possibility do well unto him for his owne sake Thus you should love your wives O husbands yea as Christ loved the Church whose love was true sincere chast and perpetuall so likewise should your love be to your wives Whose love was such that he gave himselfe for his Church answerably your love should not consist onely in words but in giving and granting things necessary for their estate and condition 1. Thou O husband art the male thy wife the female therfore Motives thou oughtest to love her 2. Thy wife is thine owne every thing loves that which is its owne such is thy wife she is thine owne flesh body bone of thy bones and thou art her head Eph. 5. 28 29. 3. She is the next in worthinesse to thy selfe committed Non es dominus sed maritus Non ancillam sortitus es sed uxorem Amb. Hexam lib. 5. cap. 7. into thy hand by the Lord of heaven and earth she is almost one person with thee and wilt thou not honourably and lovingly use such an excellent creature committed to thee by the Almighty 4. Thou art fastly and friendly chained and combined with many couplings and combinations unto thy wife As for example 1. Thy wife is a meanes peradventure to continue and conserve thy life 2. She is an helper to thee Gen. 2. 6. to repell and rid thee from many toyles and troubles 3. She continueth to thee progeny and posterity 4. She hath left friend and father made choice