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
doe since noble hearts take more thankfully that which a man desires to give than that he gives indeed as also to suffer this Treatise to passe under your Lordships noble protection and patrocinie To whom I present with my humble service this small Treatise First Not onely because true Nobility grac'd with vertue and piety are all combin'd in your Lordship Honours Authoritie and great places the top of the desires of ambitious men except they light on a nature of singular moderation minister matter to great and grievous vices to whom it is as little benefit and true content to have such height of earthly happinesse wanting the use of them as for a purblinde man to have goodly pictures and dimme eyes to behold them In the midst of their plenty and redundance they wanting the true comfort of conscience and the right use of their honour and high places they are in the height of misery For were they able to drinke up the pleasure of the world in as plentifull manner as Cleopatra who drunk the value of 50000 pound at a draught yet it is but a draught and quickly downe themselves being like to greene and goodly boughs and branches cut downe from trees to adorne mens houses for a time and then throwne to the dunghill For if all the gravell in their rivers were turned into pearles and every shower of raine from the clouds above were a shower of silver and gold into their houses yet as the fresh rivers run into and end in the salt sea so shall all their honour end in basenesse all their pleasures in bitternesse all their treasure in emptinesse all their garments in nakednesse and their viands and delicacies in loathsomnesse and rottennesse Were they fastned to their greatnesse as are the stony mountaines to their foundations yet are they not of power sufficient to withstand the power of the heavenly IEHOVAH who commandeth the lightening and sendeth forth the wind and is able to shake the world and rend in sunder the masse of the earth Yea the fairest and goodliest in body being ungodly stand in danger of grievous diseases or of vile creatures to be consumed the soundest of understanding to be tormented in mind the richest in treasures to be spoiled in an houre the best in health to be delivered to many and strong deaths not feared or suspected And therefore as Damocles when he saw nothing but his golden pots his princely and magnificent entertainment his royall attendants thought himselfe most happy but when he cast up his eyes and saw a naked sword hanging onely by a horse haire ready every minute to fall upon his head then he began to tremble Even so these great and gracelesse men of the world when they onely respect their pomp they think there are none like them But when they looke up to the great vault of heaven and see the just God ready to powre downe his vials of vengeance on them then they tremble Whereas your Lordships humble deportment in such sublimities digesting great felicity without surfet a rare vertue in great persons the many radiant and resplendent gifts and graces for which D. Hart and M. Bolton and others in their Dedicatory Epistles have spread your honour and renowne yet report was lesse than verity renowne farre short of desert for truth doth out-strip fame and many other I would name were I not unable to speake of them as they deserve and in what I can unworthy and did I not know how averse such praises are unto your Honour accounting personall commendations of living great ones in men of our sort a verball simony eternize your memory and make you blessed to all eternity Secondly Not only because of your Lordships noble Patronage of all good learning so far forth as to be a bountifull and perpetuall benefactour to the breeding and training up of schollers in good literature in a free and bountifull bestowing of Church-livings in your Lordships Patronage but also in shewing singular regard and respect to the Ministers of the Lord especially to such who are most painfull and industrious in the Church of God Thirdly Not onely because of your Honours presence at the preaching of many of these Sermons in our Lecture much countenanced and encouraged by your Lordships not onely often but usuall and ordinary frequenting the same Fourthly Not onely because of your Lordships ingenuity who will cover such slips and mistakings which may be in this as in other mens Bookes your Honour well knowing that an errour at the presse is no calumniation in the Authour Fiftly But also because I owe my selfe and mine utmost abilities to do your Lordship honour and service for what I have and do enjoy Might I therefore be so happy as to honour and renowne your Lordship or stirre up some of your farre more able Chaplaines for not so much is required of a little weake tree as of a great and strong to do the same If your Lordship be pleased to cast a favourable aspect upon these my poore yet painefull endeavours May I be an instrument to benefit although but a few and bring glory to God which ought to be the end of all ends I have the chiefest of my aimes and desires Thus leaving the successe of these my laborious endeavours to the Almighty with my heartiest prayers to God the Giver of all good That as your love towards God doth increase so Gods love towards your Honour may increase also So that the best blessings may ever rest upon your Honours Person your honourable Lady on your noble Off-spring whole family and all your affaires to your everlasting honour in this life and eternall happinesse in the life to come I humbly take my leave and rest Your Lordships Chaplaine in all humble service IOSEPH BERTHAM To the Christian Reader COurteous Reader good men have a notable hap and happinesse to be borne in one age rather than another We in this wherein wee enjoy extraordinary plenty of profitable excellent meanes of knowledge by Pen and Preaching in Presse and Pulpit Yea so many and such that I had not any intention to adventure in this kinde untill by my betters encouragement I published a â—reatise of the Societie of Saints the approbation of which with judicious men who perused the same hath occasioned and animated me to second the same with this of the Christian Conflict In which had I medled with noâ—e or onely meane men I could not but expect rash and uncharitable censurers since vertuous men although men studious of vertue can scarce find one hand to further them in working yet commonly have often a multitude of evill tongues to speake against their honest doings much more addressing my selfe not onely against Antinomists a lawlesse and licentious kind of evill speakers but also against usurers and depopuâ—atours the devourers of our common-wealth and other such like disorderly dealers which swarme in and swallow up our common wealâ—h cannot loâ—ke to escape the scourge of tongues
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
of the body whom it hath not killed it hath taught to live more sparingly to fast more often saith S. Augustine 2. The hurt it cannot doe It could not cause our Saviour to yeeld to Sathans suggestions Matth 4. 3 4. It never could nor can constraine Gods people to prove Apostates Rom. 8. 35. What shall separate us from the love of God in Christ shall famine Nay c. 2 Cor. 11. 27. Thirdly Doth the thought of captivity so cruell which usually is accompanied with wofull lamentation spightfull reproaches unaptnesse to serve God Psal 127. 1 3 4. Losse of peculiar inheritance bitter bondage and slavish subjection even to servants Lam. 5. 2. 5. 8. Yet animate thy selfe to endure this also which indeed is most miserable if Christians could Aug. l. De civit Dei cap. 14. pag. 57. be assigned to any place where they could not find their God But since the earth is the Lords therefore thou canst not be captivated out of thy fathers land and countrie since the passage or safe conduct of a Saint or holy one to heaveÌ„ is easy free from every nation Since while thou art Commorant in thine owne native countrey thou art a pilgrim and a passenger and when thou art in captivity thou art but a stranger and forreiner He is a Christian saith S. Augustine who acknowledgeth himselfe to Aug. Tom. 10. Serm. 32. de verbis Domini be a stranger in his own house and in his own country our country is above there we shall not be strangers For every one here even in his owne country is a guest if he is not a guest he shall not passe thence if he is about to depart he is a guest let him not deceive himselfe will he nill he he is a guest And a certaine writer saith Thy country is wheresoever thou art well to be well is not in a place but in a man himselfe short exile shall translate thee sooner Adrian Carth. pag. 104. to thy country and give thee another country better by farre whence they shall be banished that wished thee an exile Since the Lord doth never faile to be a comforter to leave forsake his although in excruciating captivity although under barbarous Ezek. 11. 16. savages a though in the bowels of the whale bottome of the sea witnesse Ioseph Daniel and Ionah Since the Church of God in generall and many the dearest favourites of God in particular have drunke deepe and often of the most sharpe and aigre ingredient mixtures of this bitter cup Since heathen men having no hope nor promise of future felicity have endured patiently and willingly dreadfull captivities for their Tull. Off. lib. 3 honour and countries sake witnesse Marcus Aâ—tilius Regulus who for his honours sake promising to returne himselfe or their Carthaginean Captives and for his countries sake knowing that the prisoners to be exchanged would be more perillous then he could be profitable to his country did voluntarily returne to captivity in Carthage to finish his daies under horrible tortures Let every souldier of Christ Iesus for the glory of God and his Gospell for Christ and his conscience sake having an assured hope of the unperishable crowne of glory grounded upon the infallible promise of the Lord of glory resolve to endure even this also Fourthly Doth violent death wholly disquiet and dismay thee this seeming insufferable insupportable yea so that the very remembrance thereof doth amaze and appale thee for Object thou art certainly perswaded thou canst not endure such and such terrible tortures and dolorous deaths as the glorious Martyrs Answ have formerly suffered And why maist not thou have the same Christian resolution to endure the same pious courage comfort in suffering which the former Martyrs had you are men so were they To them it was given in the behalfe of Christ to suffer for his sake Phil. 1. 29. and why may it not be granted to you also we want those valourous resolutions that Object undaunted courage and those impregnable consolating comforts which they had What then we give our children small Answ knives to make mend pens for writing greater to carve and cut their meat not swords not bills or such like instruments because not usefull unnecessary for such imployments We give our servants and workmen hatchets wedges and beetles to cleave and cut wood axes to fell trees we send our souldiours into the field with armour and weapons not with knives or such like things The imployments requiring stronger and more usefull tooles we afford them And will not God doubtlesse he will add abilities as hee addeth afflictions Certainely he will cause our consolation to abound by Christ as the sufferings of Christ abound in us 2 Cor. 1. 5. As yet we need not such graces in so great and ample measure we therefore want them But if our gracious God and mercifull father hath designed and marked us out for the same sufferings for the same cause and we use the same conscionable care and diligence by the same sanctified meanes to obtaine the selfe same graces we need not feare the enjoyment of them But why O you Christian souldiers are you afraid to endure and suffer death for Christ and his Gospels sake That a man whose chiefest treasure hearty affections heaven and happinesse is here upon earthly felicities should tremble at the sight and remembrance of death is no unwonted thing it marring all his mirth and merriment impayring all his joy and jollity stripping and making him naked of all his hopes and happinesse But that you whose God is the Lord who are the souldiers of Christ whose treasure is laid up in heaven to whom I onely now speake should bee afraid of death should not entertaine it as a welcome messenger of gladsome newes is not a little to be wondered at and much to be lamented S. Cyprian saith well To the enemies of Christ it is a plague to the servants of God a profitable departure the righteous are called to comfort the wicked are drawne to punishment 1. This ends our toylesome rigorous race and brings us to our triumphant reward 2. This arrives us out of the surging sea of dolefull sorrow at the gladsome haven of endlesse happinesse 3. This finisheth our fatall fight giving us a most honourable victory over all our hideous and hurtfull foes 4. This accomplisheth our lassitudinous wearisomenesse and tiring painefull labours bringing us to perpetuall peace and never-ending rest 5. By this we are exempted and freed from the corruption of our nature and inquinating iniquity offending our good God and sadding our own soules to perfection of grace and fullnesse of sanctification from mournefull miseries and sadding sorrowes to immortall glory and incredible solace from innumerable sicknesses inevitable and insupportable diseases to immutable safety and perfect sanity 6. By this we are taken from dolefull paine to delightfull pleasure from servile bondage to joyfull liberty from our wearisome pilgrimage
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
of salvation upon 1. Their own over credulous conceits and foolish fancies having no more evidence for salvation then he whose deeds are written in water or he whose house is built upon the sea-sands these building their hope onely upon their bare imaginations and fond fancies 2. Vpon their forefathers faith and pious progenitours graces having themselves no personall piety nor saving sanctity like the proud and tombe-like Pharisees who hoped for heaven and happinesse because they were Abrahamâ— children as if they could see with other menâ— eyes walke with other mens feet and live by another mans eating Matth. 3. 9. But they deceived themselves and discredited Abraham Matth. 5. 20. Except your righteousnesse exceed the righteousnesse of the c. 3. Or upon some personall perfunctory performances of some duties of piety although only formally for fashion not faithfully and for conscience sake like those boasting braggardâ— Matth. 7. 22. Lord Lord have we not prophecied in thy name and in thy name have cast out Divels and in thy name done many wonderfull workes Who yet were sent away with this fearefull farewell Depart from mee yee workers of iniquity 23. And like the foolish Virgins counterfet and hypocriticall Christians which because they did some things as the wise Virgins or sincere and sound Christians in religion did being like unto them in many things namely 1 Both having Lamps Matth. 25. 3 4. The lamps of both giving light v. 8. Both going forth together to meete Christ v. 6. Both waiting for his comming v. 5. Both slumbering and sleeping v. 5. Both awaking at the noise of his comming v. 6. Both seeking to enter into his bed-chamber v. 10 11. hoped to be saved as well as those other wise virgins whose lamps had oyle their faith being true and lively working by love and who were ready v. 10. that is such who beleeved and repented who were elect adopted justified who were regenerate and sanctified who watched and waited having their loynes girt and their lamps burning Although they were essentially and expressely differenced and distinguished each from other yea so that The wise have oyle in their vessels to preserve and feede their lamps when the light begins to diminish and decay The foolish have none The wise are carefull and constant in the service and worship of God The foolish secure and carelesse The wise build their house upon a rocke The foolish upon the land The wise like the Ant get and gather in summer that which may support and sustaine them in winter The foolish not so And therefore Although they seeke and send for those in their sicknesse when they are ready to die whom they regarded not in their wellfare health and prosperity as faithfull preachers and precise professors Saying give us of your faith hope soundnesse sincerity and conscience Although they be earnest out of time shewing their sorrow but not sincerity Crying Lord Lord. Although they wish to themselves the end of the righteous and to be partakers of their portion in the life to come though they like not to walke in their steps whilst they live saying Open to us Although they seemed for the present to be familiarly acquainted with Christ yet at the judgement day they shall be shaken off rejected and utterly forsaken v. 12. I know you not For why They asked irreligiously impiously and papistically at the instrument in stead of the author at the servants in stead of the master at the foot in stead of the head at the cisterne in stead of the fountaine They asked preposterously or disorderly Righteousnesse before remission of sins Sanctification before sorrow for sin Pardon before repentance They asked unseasonably too late when their heart was hardned of the wise when the doore was shut of the Lord. For why although they went to buy yet it was To buy base mettals copper for gold false wares for good as the matter without the meanes of salvation Or meanes without the matter Or Saints merits relicks and such false and forged trash To buy with false coyne counterfet silver Having a desire without endeavour Having endeavour without desire Or both cold and carelesse Their desires being faithlesse Their requests carelesse Prayers pithlesse and powerlesse and their endeavours negligent slothfull and idle To buy carelesly slothfully and lazily lingring protracting differring and dallying being slow in hearing beleeving repenting and obeying What and if I say those three sorts of sottish and seduced soules before mentioned suffer themselves to be sinfully stâ—pisied and satanically surprised Yet let all those who have any well-wishes unto their own soules And all us who are the servants and souldiours of our Lord and Master King and Captaine Christ Iesus First Learne to discerne and distinguish betwixt 1. That hope whose Author Rom. 15. 13. Now the God of hope c. and Object 1 Tim. 6. 17. but in the living God is God and his precious promises And that whose author is Sathan and Object men Isa 20. 5. They shall be affraid and ashamed of Ethiopia their expectation Vncertaine riches 1 Tim. 6. 17. Charge them that be rich not to trust in uncertaine riches c. Or such like deceitfull props of reede 2. That hope whose ground and substance is faith Heb. 11. 1. And that whose basis and foundation is only humour imagination or the sight and sense of their present prosperity 3. That hope which is reall right and religious And that which is reachlesse ruinous and reprobate 1. The one relying on Gods promises although they seeme unlikely Rom. 4. 18. Who against hope beleeved in hope that he c. The other falling yea falling when the limber and brittle props and pillars of humane support wherewith it 's borne up reele shrinke and faint 2. The one being diligent and industrious in the use of sanctified meanes The other slacke and sluggish in the meanes hoping for happinesse without holinesse glory without grace salvation without sanctification Boasting and bragging of heaven wholly omitting or at best sleighting and securely neglecting the way directly tending thither Secondly And labour to get and hold fast that hope which is 1 a Scripture hope Rom. 15. 4. That we through patience and comfort of the Scriptures might have hope Frame and fashion our lives according to the guidance and direction therefore of sacred Scripture for they who lie and live in sin against Scripture can have no good hope 2. That hope wherof we have sound and sufficient evidence Heb. 11. 1. for which we can give good reason 1 Pet. 3. 15. least we be like banckerout braving braggards who boast of Lordships lands and livings not having any evidence to shew for the same 3. That hope which is fruitfull and effectuall working in the heart 1. Ioy unspeakable and glorious from the sense of heavenly blessings present and hope of full blessednesse to come joy during and long lasting stirring up to the praises of God in whom the Saints do joy Rom. 5.
our selves unto the good and godly man whose property is to be gracious and full of compassion Psal 112. 4. to shew favour and to lend v. 5. to disperse and give to the poore v. 9. 3. That so we may be followers of Christ Iesus who is rich in mercy and ready to comfort helpe and succour all that come unto him call upon him trust in him and walke in his waies Who as he is able so is he willing to helpe all those that seeke to him for succour who is full of pitty and compassion towards mankinde in misery especially towards the elect 4. That so we may obediently practise those pious precepts of our soveraigne Lord and loving Saviour Luke 6. If thou cloathest the naked thou cloathest thy selfe with righteousnes if thou bringest the stranger into thy house and receivest the needy he will procure thee the friendship of the Sainte eternall mansions this is no small favour thou sowest corpoâ—â—ll things and receâ—â—est spirituâ—ll surely hee is blessed out of whose hâ—use the poore never goeth away empty Amb. offic lib. â— cap. 11. 36. Bee you therefore mercifull as your father also is mercifull Ephes 4. 32. Bee you kinde one to another Colos 3. 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindnesse 5. That so we may avoid that dolefull and never enough deplored doome of hard hearted mercilesse men with whom their Lord is wroth and will deliver them to the tormentours untill they pay that which they are never able to doe because they have not compassion on their fellow servants as God hath had pitty on them Mat. 18. 33 34. Who shall have judgement without mercy Iames 2. 13. And who shall one day heare that dreadfull valediction Depart from me you cursed into everlasting fire prepared for the Divell and his Angels Mat. 25. 41. 6. That so we may have propriety in and participate of those precious promises of rich reward from the most mercifull and unchangeable Iehovah recorded and registred Psal 41. 1. Blessed is hee that considereth the poore and needâ— the Lord will c. Psalme 1125. c. Surely he shall not be moved for ever hee shall bee in everlasting remembrance c 7. That so we may not come short of other creatures the noblenesse of which consists in giving of the Sun in giving light of the Moone and Stars in giving light of the clouds in giving raine of the earth in giving grasse of the herbes in giving flowers of trees in giving fruit In this great famine let us give For as a spring which breakes from the top of a mountaine cannot but water the lower parts and the valleys So if our love be once fixed on God we cannot but love and refresh our neighbours To these I will add eight out of Saint Chrysostome 1. He tels us that workes of mercy put to flight the Divell his ground is Psalme 41. the Lord will deliver him in the day 〈…〉 m. in Psal â—1 of evill i. of judgement Hee shall bee blessed i. hee makes those to whom hee is bountifull and those which know him to call him blessed Hee will not deliver him to the will of his enemiet i. Divels 2. He tels us that this is more excellent then to build a sumptuous â—om 5 〈…〉 Muth 15. temple because infidels and theeves may take away that But the Divell cannot take away this treasure which we lay up in heaven by giving to the poore 3. He tels us that workes of mercy cleanse from sinne his ground is Luke 11. 41. But rather give almes and behold all 〈…〉 things are cleane unto you 4. He tels us that almes-deeds are better then sacrifice from 〈…〉 〈…〉 eah 6. 6. I will have mercy and not sacrifice 5. He tels us that this opens heaven from Acts 10 4. Thy 〈…〉 〈…〉 â—â—ine almes are gone up for a memoriall before God 6. He tels us that this is a sacrifice ascending to heaven and perswâ—â—es us when we see the poore not to sleight them 〈…〉 â—hat wee should be were we such what then 〈…〉 〈…〉 we have â—â—hers doe for us He would not have us to re 〈…〉 tâ—em He would not have us examine their conversation but relieve them 7. He tels us that the poore mens hands build us houses in heaven almes-deeds are a good artist they are the friend of God 〈…〉 â—t iâ— pure and sincere it gives much confidence it intreaâ—es 〈…〉 â—or them it hath such force that it breakes bonds dossolves darknesse extinguisheth fire kilt the worme and expels gâ—ashing of teeth 8. He tels us that this is the most gainefull and profitable art because other arts vanish away with this present life with sicknesse Hom. 32. ad pop Antioch c. but this art of mercifullnesse when the world passeth away doth most appeare when we die doth most shine it is fruitfull to a man in his sicknesse in his old age and goeth with him to another life Besides I might furnish you with many cutting conclusions out of this sacred armorie of Gods Word against unmercifullnesse and with many pressing places to bountifullnes and mercy But I will name but one place for both and so proceed Mat. 25. 31. c. At that last and dreadfull day of judgement when Iesus Christ with glorious Majesty shal com with a pompous guard of attending Angels with great authority shall gather al nations in a moment of time before him with unspeakable wisdome shall sever the chaffâ— from the wheate the sheep from the goates the good from the bad with perfect equity shall give an upright sentence of absolution to the good of condemnation to the bad From whose judgement no excuse will exempt no cave can hide nor castle hold our comming to it not being a matter of liberty and freedome but of necessity In which last day when every man must answer for himselfe and in his own person where no proctour no advocate no substitute no surety no pledge no friend to answer for other but each man for himselfe the husband cannot for the wife the father for the son nor one friend for another Which shall discover and difference betweene hypocrites and true Christians both in regard of their nature and disposition and in respect of their state and condition 1. Those brutish goates who are separated and secluded to the left hand Although they claime an interest in Christ as well as true and faithfull Christians and call themselves by his name his servants and him their Lord ver 24. Although they sooth and flatter themselves in their sinnes saying when saw we Although they qualifie and justifie their wicked doings not onely in some particular action but also in whatsoever they are charged withall saying when saw wee thee an hungry c Yet Christ taking as denied to himselfe the duties of love which are denied to Christians v. 45. Hâ— having such a tender
care of all true Christians that hee registers all the wrongs which are done unto them minding in time to right the same v. 45. And regarding registring and remembring the least injuries that are done to the least of his brethren v. 45. shall have denouâ—ced against them that dreadfull doome Depart from me you cursed c. Depart from me a King a Saviour at whose right hand are pleasures for evermore into everlasting fire where their worme never dieth and their fire is not quenched with the Divel and his Angels a departure dolâ—full and dreadfull with such consorts into torments so eaâ—elâ—sse endlesse hopelesse and helplesse For you gave me not meatâ— c. you are not without just cause condemned the cause of your condemnation is in your selves and of your selves you have omitted good duties and sins of omission are no lesse dangerous and damnable then sins of coÌ„missioÌ„ You have been despisers of the poore carelesse contemners of Christians under the Crosse you did not feed cloath lodge visit me in my afflicted members you have been cruell and cruelty is a cursed thing and cruell persons are cursed creatures you have beene merciâ—esse men without compassion naturall affection and the sin of uâ—mercifullnesse comprehends all wickednesse and is contrary to all righteousnes and the mercilesse man is gacelesse and void of all goodnes because cruelty makes men most unlike to God Mat. 5. 48 and most like to the divell Ioh. 8. 1 Pet. 5. 8. Therfore depart from me you cursed c. 2 Aâ—d thoâ—e blesseâ— sheep staâ—ding at Christs right hand Although thâ—y are to farre from chalenging heaven for their merit that they dislike and disclaime al mention made of their good works in the cause of their salvation or justification saying when saw we thee an hungry naked c. yet Christ doth testifiâ—â—is good acceptance of their love shewed to others for his sake they shewing mercy to Christ in his living members and such as â—ack meate driâ—k c in comforting and commending them for these their works of mercy Not but that there are more works of mercy then those six for according to the severall kinds of miseriâ—s so are mercies distinguished Not but that Christians shall be commended at the day of judgement for other performances as well as these Witnesse Matth. 19. 27 28. You which have followed 〈…〉 in the regeneration shall c. Witnesse Matth. â—4 46. Blessed is that servant whom his Lord when he commeth shall find so doing And witnesse Matth. 25. 21. Well done good and faithfull servant c. Yet these inferiour workes of the second Table are onely named and preferred Because they are such as each man may performe Because they best discover the hypocrifie of counterfeit Christians And they are chosen for their witnesse not their worth That we therefore may when he shall appeare have confidence and not be ashamed before him at his comming That we therefore may stand in the number of those to whom the King shall say Come you blessed of my Father inherit the kingdome c. Let us shew these workes of mercy so farre forth as occasion and ability will serve and so often as others want and we have 2. You poore people at such times as these assaulted and tempted by Satan to seek succour from and to ease your smart by meanes divellish and diabolicall and to dishonour the Lord by lying stealing railing reviling murmuring and distrust Betake your selves therefore to your spirituall weapons and take unto you the whole armour of God that ye may be able to withstand in these evill dayes 1. Let your loynes be girt about with truth whereby you may be guarded and defended from loathsome lying and divellish dissimulation 2. Put upon you the brest plate of righteousnesse to shield and safeguard you against injurious violent and unjust dealings pilfering and purloining 3. Let your feet be shod with the preparation of the Gospell of peace that you may passe through comfortably and couragiously the many piercing pressures of pinching penury 4. Above all take the shield of faith That will so support you that you shall indure seeing by it him who is invisible Heb. 11. 27. 5. And take the helmet of salvation Hope which will comfort and consolate you against distracting discomfits and dreadfull feares strengthen and enable you to depend upon the Lord and expect with patient waiting without limiting the holy One of Israel helpe and deliverance from the Lord who is the health of your countenance and your God Psalme 42. 11. 6. And the sword of the Spirit which will defend you and drive away the tempter 1. This will store you with these and such like precious promises Psal 3â— 19. The Lord will keepe them alive in the time of famine who feare him and hope in his mercy Psal 34. 10. They that feare the Lord shall not want any good thing Psal 37. 16. A little that the righteous hath is better than the riches of many wicked Mat. 6. 33. First seeke the kingdome of heaven and c. 2. This will shew you that God feeds the fowles Luke 12. 24. Yea the most feeble and filthy ravens Psal 147. 9. the beasts Psal 104. Infants Psal 71. 6. and wicked men Gen 21. 14 19. 3. This will certifie you that our gracious God did feed the many Israelites which came out of Egypt in a desolate and barran wildernesse Elijah with ravens 1 King 17. 4 6. and a poore widow Ver. 9. in the time of famine 4. This will declare and demonstrate that the Lord is your Shepheard Psal 23. 1. and mercifull Father From which precious promises and practices of our good and gracious God you may thus arm and animate your selves and with this weapon wound the Divell dissipate and disanull his direfull darts to diffident distrustfulnesse 1. Hâ—th the true and unchangeable Iehovah who cannot lie Tit. 1. 1. whose promises are yea and Amen 2 Cor. 1. 20. made so many and such mercifull promises 2. Doth he feed and provide for the fowles of the aire the wild beasts of the desarts the wicked and ungodly the young and helplesse infants 3. Is it undeniably manifest that such who have depended upon God in extremities have beene sufficiently provided for Luke 22. 35. When I sent you without purse and scrip and shoes lacked ye any thing And they said Nothing By extraordinary meanes the ordinary failing Exod. 16. 4. Will wicked men feed their wicked and good children Will good men feed their godly and ungodly children Will bruit and savage beasts feed and provide for their young Will fowles of the aire feed and foster theirs And shall we distrust to whom those sure and certaine sweet and precious promises belong we being better than beasts birds and sonnes of Belial The Lord having beene our trust from our youth by whom we have beene holden up from the wombe Psal 71. 6. He being the same to us now he was to his chosen formerly
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