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kingdom_n	heaven_n	life_n	lord_n	3,874	5	3.5801	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08552	The Christian conflict a treatise, shewing the difficulties and duties of this conflict, with the armour, and speciall graces to be exercised by Christian souldiers. Particularly applied to magistrates, ministers, husbands, wives, parents, children, masters, servants. The case of vsury and depopulation, and the errours of antinomists occasionally also discussed. Preached in the lecture of Kettering in the county of Northampton, and with some enlargement published by Ioseph Bentham, rector of the Church of Broughton in the same county.	Bentham, Joseph, 1594?-1671.	1635 (1635)	STC 1887; ESTC S113626	266,437	390

these being all and onely the holy ones of God these also fighting well the Lords battels in the generall calling of Christianity and in their personall and particular stations 3. In opposition to other fights they being terrene and earthly this spirituall and heavenly 4. In regard of the reward of this combat namely the Lord Iesus Gods favour heavens kingdome and eternall blisse 5. In regard of the matter of this warfare It is against the kingdome of the Divell for that of Christ and his Father It is against the flesh that unregenerate part of man which is corrupt vile and infected by sinne For the Spirit that new quality of holinesse which is created by the Spirit in the hearts of the elect It is against the kingdome of death darkenesse and damnation for heavens kingdome of life light and salvation CHAP. IV. This good warfare must be fought EVery good Christian doth and must of necessity fight this Doct. 3 good fight or warre this good warfare The Lord of hosts whose we are and whom we serve although Reas 1 he is a God of amity hath put such perpetuall enmity betweene the seed of the woman and the serpents that they shall ever be at defiance and ever wage warre against each other till time be no more This our God sends us into the field affords us all warlike necessaries bids us be strong and play the man yeelds us his helping hand and promiseth crownes to those that conquer Therefore of necessity we ought to fight 2. The nature of our enemies shewes the truth of this They beare an irreconciliable hatred against all mankind especially Christians To instance only in the principall and grand enemy the Divell whose inveterate malice against the blessed condition of the Lords precious ones whose insatiable thirsting after the ruine and perdition of all mankind and whose incessant unwearied painfulnesse to devoure soules are plainely and plentifully decyphered and described in his genuine and proper names expressing to the full the same The Word of truth cals him by the name of 1. A Dragon Rev. 12. 7. In regard of his terrible fiercenesse maintaining warre against the Lord Iesus Amongst Serpents saith Saint Chrysostome what is more fell or cruell Tom. 2. Hom. 15. in Mat. than a Dragon And of Dragons who so outragious and fierce as the great red Dragon the Divoll 2. An old Serpent Rev. 12 9. In regard of his wilinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of subtill observation finding out by experience craft furthered by the experience of many thousand yeares and in regard of his venimous subtilty exceeding dangerous and contrary to mankind 3. A lion yea a roaring lion 1 Pet. 5. 8. The Divell goeth about like a roaring lion A lion is a beast excelling others in strength and courage full of violence and fiercenesse given to devoure and destroy therefore called in Scripture sometimes Arich .i. a tearer renter or plucker Psal 7. 2. Lest he teare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck off my soule Kearieh like a lion Labi .i. couragious valiant Psal 57. 4. My soule is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart Lebaim lions Shachal .i. ramping fierce of nature Psal 91. 13. Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt trample on Shachal the Lion Kephir .i. lurking in covert places Psal 91. 13. Thou shalt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tread upon Kephir the young lion Laiish .i. subduing his prey Prov. 30. 30. Laiish a Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strongest c. In all which respects the Divell is truly a lion he being given to teare and devoure extream fierce and cruell lurking in secret to destroy walking ranging roaring and devouring 4. Satan that is an especiall enemy to God and man Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6. Satan came also among them 1 Cor. 5. 5. Deliver such a one to Satan 5. Divell Shed a waster Psal 106. 37. They sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Divel Leshedim to wastiers A Divell is a waster 6. The tempter of men to sin 1 Thess 3. 5. Lest the tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have tempted c. 7. A calumniator Matth. 4. 1. continually accusing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints before God Rev. 12 9 10. maliciously detracting and depraving the persons words actions not of men onely but even of God himselfe Gen. 3. 3. 8. Seghnirim Levit. 17. 7. rough rugged and hairie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horrour of their hiew wherein they appeared like Satyres Isa 13. 21. and other ugly creatures and wherewith they terrified such as saw them 9. The wicked or malignant one 1 Ioh. 2. 13. for molesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with his fierce darts endeavouring mens ruine and misery Therefore such being the malice such the cruelty so great the craft and also the might yea since such is the nature of our enemy the Divell that he is an adversary an accuser and a tempter of mankind It cannot be but that a good Christian doth and must necessarily warre this good warfare against this grand enemy and his cursed instruments S. Cyprian Cyp. Quod idola non sunt Dei speaking of these our enemies saith These do lurke under detestable idols and images these by their inspiration do inspire the hearts of Prophets animate the inwards of beasts do order the flying of birds do governe lots fulfill predictions do fold in often falshoods with truths for they are deceived and do deceive they disorder life disturbe sleepe affright also secretly the spirits of the soule beginning in the bodies they wrest aside members destroy health they provoke diseases to compell to their service that being fatted with the savour of altars and the ceased fires of beasts they may seeme to have cured those things which they had bound fast themselves being appointed for paine they seeke to themselves companions of paine Therefore necessarily we must either warre this good warfare or slavishly submit to these our continuall fierce and fighting enemies These three ground-works I hope are surely laid and sufficiently strengthened to be a firme and fortified foundation whereupon I may safely and surely build the following discourse by way of use and application Christianity is a warfare This shewes its inevitable and inseparable dangers and uneasie difficulties Christianity is a good warfare This declares its commendable glory and praisefull dignity Christians must fight this good warfare And this demonstrates our many and necessary Christian duties CHAP. V. Vse 1. Shewing the errour of those who thinke Cristianity to be easie HOw ridiculous and absurdly foolish yet much to be lamented is the groundlesse fancy and idle conceipt of those men who crowne themselves with pleasant garlands of restfull security and pleasurefull delights imagining they may go

vanities enemies so restlesse and laboursome that a true Christian can have no rest no quiet is a holy and happy a pious and profitable warfare for Christianity is a good warfare True it is they hate but neither God godlinesse nor godly men but sinne because it is a breach of Gods sacred Law Rom. 7. 15. the evill that I hate True it is they love not namely the world nor the things in the world because they are enmity to the love of the father 1 Ioh. 2. 15. True it is they are not sociable namely with the fruitlesse works of darknesse Eph. 5. 11. Have no fellowship with the fruitlesse workes of darknesse True it is they do resist but not God like those that do resist his will Rom. 9. 19. Nor the lawfull powers and ordinance of God which who so resists resisteth the ordinance of God Rom. 13. 2. But the Divell and his Diabolicall subtilties 1 Pet. 5. 8. True it is they are winnowed and sifted buffeted and tempted troubled and terrified they have a flesh ever lusting against the Spirit frailties without fightings within But are they therefore and their profession to be abhorred as vicked and ungodly nothing lesse The more they hate the lesse they love the more they resist the lesse they are sociable in the former sense the better the men And the greater their combat the greater their comfort for thus doing they warre a good warfare SECT 4. The errour of those who submit to Satan and oppose goodnesse and piety DOth every Christian of duty and must he of necessity warre this good warfare against the Divell all his apostate angels and their fierie and infernall darts against the wicked world all vile vicious and ungodly mens feared frownes and fawning flatteries against the flesh and all its fowle and filthy lusts With what a face then O you sonnes of Belial dare you First which slavishly yeeld without any yea without your best and utmost resistance to be led captives by the Divell and his circumventing complices Secondly and you which are profest enemies to Christ and his kingdome to the power and practice of piety opposing tooth and nayle godlinesse and godly men with what face say I dare you take upon you the honourable name of Christian use the transcendent priviledges of Christianity and glory of the Lord Christ Iesus 1. You are Christians why then doe you not stand in open defiance with professe hatefull hostility against and oppose with magnanimous resolutions the fawning and fraudulent flatteries of this guilefull and the fierce and furious conflicts of this raging world And those other fleshly and hellish impetuous impious and implacable enemies of your precious soules If a base unworthy coward daunted at the first approach of an enemy without any resistance or after some sleight velitation or skirmish o● a male-contented miscreant affecting an enemies slavery more than a Soveraignes servitude yeelding himselfe a slavish vassall to a tyrannizing foe may glory in the denomination of a souldier because he hath received presse-money was recorded in the Generals lists and rank'd and trayn'd by the captaine of his hand Then may you which cowardly seeing onely afarre off dangers and difficulties approaching to assaile Christianity without any opposition or after some little conflict And you who affecting the ignominious slavery of the world the flesh and the Divell more than the Lords precious service yeeld up your selves to serve the lusts of your flesh the vanities of this world and the suggestions of Satan may glory of your Christendome because you are baptized your names are recorded and registred amongst Christians you are taught and trained by the chariots and horsemen of the Lord Iesus 2. You are Christians and very active and busie for to withstand and hinder what you can with your utmost abilities such and such forward fellowes and their godly fraternity you indeavour with might and maine to advance prophanenesse Antichristianity and Atheisme therefore you are souldiers and being Christians are therefore Christian souldiers Alas you collect absurdly and conclude weakly A rascall rebell may as well argue for his prodigious villanies and say he is of English birth and in continuall combats although against his annointed Soveraigne his loyall Liegemen and faithfull subjects therefore a good English souldier As such a vipe●ine traytor is no good souldier in the judgement of that Master in warre S. Walter Rawleigh who saith It is not the 〈…〉 e 3. pa● 5 17. punishment that makes a martyr nor fighting that declares a ●●liant man but fighting in a good cause Even so such nomina●l Christians although they sight yet are not Christian souldiers their fighting being against the Lord and his annointed Tell me saith S. Chrysostome how may we discerne a souldier whether by that because as an officer he doth defend the King and is maintained by him and is called his or whether because he doth defend his right being well affected to him To shew openly in countenance to take his part to hold on his side to beare good will to his businesse and to defend him but yet to execute or atchieve the enemies affaires it farre worse we say than if he having cast off the yoke of loyalty had wholly given himselfe to the enemie c. These and all true Christians are souldiers and both sorts fight but under contrary captaines and commanders for ends and causes much dissenting Salvian gives a Salv. lib. 8. pag. 269. reason of this repugnancy The chiefest cause of their discord saith he is the diversity of will because either it cannot at all or scarcely come to passe that any doth love the same thing in another from which himselfe doth dissent It is not therefore without cause that they hate those in whom they see all things envious and adverse to themselves For the one live continually in wickednesse the other in innocencie they in lust these in ch●stitie they in brothell houses these in solitarie places they almost continually with the Divell these without intermission with Christ They are not therefore to be esteemed good Christian souldiers although they fight they not warring this good warfare SECT 5. Christianity is a good warfare which the true Christian doth and must warre BY these three ground-works I having discovered the foolish and absurd conclusions the dreadfull and desperate condition of many Christians in briefe thus 1. Christianity is a warfare more dangerous difficulties therefore accompany it than many fondly imagine Neither is every one fitted for this so honourable yet hard profession it being too harsh for nice and delicate persons and effeminate cowards Neither are worldly rejoycings as dainty diet gay attyre noble birth rich revenewes the greatest garnishments of a Christian as diverse do idly dreame 2. Christianity is a good warfare Palpable therefore is the foolish absurdity of such concluders who condemne Christianity its profession and professours for its discording oppositions it being so much the better in generall

semblance and shew If not in practice yet in profession For as all inferiour bodies are ruled by the Moone all the Starres are lightened or darkened by the Sun all celestiall bodies caried as the first mover so subjects generally as their Princes As the rivers tast of their fountaines or springs so people of their Princes properties As members are ruled by their head so people by their Princes As children by their parents as servants by their masters Scilicet vulgus manant exempla regentum so subjects by their Soveraignes Such as is the Prince such will the people be is an ancient saying a Tales solentesse in Republica cives quales sunt principes Plato in Epist Citizens are wont to be such in the common-wealth as are their Princes saith Plato b Solent plerunque homines vitam princ●pis intueri Herodian Men for the most part do usually looke upon the conversation of their Prince saith Herodian c Regis ad exemplum totus componitur or●is Claudian The whole world is disposed to the example of Kings saith Claudian It is therfore more than needfull of extraordinary waight and moment and of urgent necessity that we should pray for Kings and all in authority over us 1. Not onely if they were vile and wicked Gen. 20. 7 17. 47. 7. Exod. 8. 30. 1 Sam. 16. 1. Dan. 6. 21. 1 Tim. 2. 1 2. 2. But also that we should powre out our hearts and soules unto the Lord that we should be constant continuall and importunate petitioners at the throne of grace for our godly kings and governours Ios 1. 17. 1 Kin. 1. 3. Psal 20. 1. 72. 1 15. and that fervently instantly with zeal and earnestnes for even the strongest the wisest wealthiest and most godly Princes and Rulers have need of their peoples prayers for the safety of their persons soules and bodies as also for the good successe of their government Psal 72. 1 15. 118. 25. What and if therefore not onely diverse deboist and licentious riotous and tosse-pot swinish drunkards who oft times drinke their wit out of their heads their health out of their bodies and God out of their soules had rather drinke day after day and night after night a whole moneth together the Kings Majesties health than pray in fervency and privacy one houre for the same But also many more moderate men deem it true devotion to drinke hourely and openly beyond excesse for the Kings health and welfare and a part of precisenesse to make a conscience of praying constantly and privately for the same and therefore they for their parts make drinking of healths a principall part of their devotion and piety towards higher Powers and to go in lieu of their prayers in private for them thinking they have manifested more really and truly their love piety service and duty unto them and done them more and reall good honour and service in carousing and quaffing of their healths than if they had prayed for them As if great men had more need of healthings than of prayers or as if healths were the best prayers they could put up for them or the best and most acceptable sacrifices they could offer up to God in their behalfe When as in truth although many vilifie and upbraid deforme and deride scorne and scoffe at disparage and disgrace all such who will not roare and revell quaffe and carouse play the good fellowes in the worlds language and health it they being reformed and reclaimed from their drunken courses and company taunting and taxing them of unmannerly unsociablenesse singular stoicisme and surlinesse disdainfull and discontented discourtesie and degenerousnesse proud and pragmaticall peevishnesse rusticall rudenesse coy and uncomplementall clownishnesse humourous and scrupulous perversnesse of factious indiscreet over-scrupulous precisenesse these heathenish healths are but the panders bawds and attendants to intemperance excesse and drunkennesse These were a part of the Divels homage sacrifice and service at the first and had him for their Authour as saith S. Augustine and S. Basil I intreat you saith S. Augustine and adjure you by the Aug. de Tempore Serm. 231. dreadfull day of judgement that you would banish when you feast together that filthy custome of drinking by which in a large measure without measure three by three willing or unwilling are wont to drinke as being the poyson of the Divell for that unhappy custome doth yet remaine as a relique of Pagans and whosoever shall practise this at his owne or other mens feasts let him not doubt but he hath sacrificed to the Divell S. Basil also in his Sermon against surfeiting and drunkennesse shewing the drunken healths and rounds which were in use among the pot-companions of his times not much differing from ours saith a little before They have the Divell the authour of that law and sinne the reward of the victory These are condemned and long since cryed downe by the ancient Fathers and others Augustine Basil Ambrose and others S. Ambrose the corrupt cursed and common custome of swaggering Belials in their hellish humours Let us drinke to the health of the Emperour say Amb. cap. 17. de Helia Jejunie they and whosoever pledgeth not his health let him bee guilty of devotion A fantasie of pious devotion Let us drinke for the health of the armies the prowesse of the Earles for the health of children c. These are such an indignity to good and holy men that they desire not to have others drinke or pledge their healths For as Saint Augustine saith None can offer Aug. Serm. 23. de Tempore a greater indignity to the holy Angels and holy men than they who by drinking in their names doe assay to kill their soules For in so doing they do make such the patrons causes and occasions of their drunkennesse and riot Yea their healths and names are made a common prologue and passage an ordinary shoe-horne and usuall inlet unto and a frequent plea and patronage to beare out and a not unusuall apologie to extenuate if not excuse the excesse intemperance and drunkennesse of roaring ruffians and of loose and beastly drunkards Yet these being supreame and soveraigne supporters in this our warfare to stablish and sustaine the kingdome of the Lord Iesus the womans seed and to supplant and subvert the Serpents side or Satans kingdome let us like loyall loving religious and obedient subjects drinke for our owne health and never surcease to sollicit but with all sedulity and diligence petition at the throne of grace and heartily pray for his Majesties health and happy raigne and for all that are in authority that they may not bee weaker or worse than in former times and ages that they may not be wanton and wilfull secure and carelesse but valiant and warlike ruling with strength vertuous and wise ruling by reason and righteousnesse Pray therefore and say Give the King thy judgement O Lord and thy righteousnesse to the Kings sonne c. Psalme

garden corne to fields and fishes to the sea 2. These being the building of a mans house Gen. 16. ● Deut. 25 9. Ruth 4. 11. 2 Sam. 7. 11 12 27. and therefore the Hebrewes derive Ben of Banah to build Loving children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the building of their parents 3. These being the prime possession of parents their chiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heritage and inheritance Gen. 4. 1. I have possessed a man of the Lord. Psal 127. 3. An inheritance 4. These being an ornament to their parents being 1. As arrowes keen and sharpe in the hands of a mighty man And therefore as a quiver of arrowes did adorne and accommodate an archer and a man of warre so do children their parents Psal 127. 2. As olive plants some higher some lower some lesser some bigger some younger some elder deck and beautifie a seminary so children are a glorious ornament to those families from whence they are as from nurseries bestowed into the world 3. As carved and polished stones and pillars of the Temple which were not onely profitable to uphold the whole fabrick but being finely hewen curiously and cunningly wrought did decke adorne and beautifie the materiall Temple so children well brought up and educated did build up and polish the spirituall Church of God and as it is a credit to a gentleman to have a company of tall fellowes to wait on him so it is an ornament and credit to a man to have a company of well-nurtur'd children 5. These being as fruit to trees therefore called the fruit of the wombe Deut. 28. 4. Psal 28. 3. 132. 11. Fruit they are because they are derived and descended from the bodies of parents as fruit springs from a tree They are also delightfull to parents as fruit is to our tast and mouth The more fruitfull a tree the more blessed in our esteeme So children and childrens children are a great blessing Psal 128. 6. 6. These being such favours that the having of them is a blessing 1. In nature which teacheth all creatures to seek the procreation of their kind men naturally desiring them when they are wanting greatly affecting them if enjoyed much lamenting the losse of them these being the works of nature in us 2. In grace whether they are good or bad grace teacheth us to esteeme them a blessing 1. If good and gracious for then not onely a mans name is hereby continued upon earth his substance remaineth in his name the common-wealth by him is furnished with good members but also the mysticall body of Christ is hereby inlarged and augmented 2. If evill for then the justice of God is glorified in their destruction and they may be the progenitours of pious persons This nature teacheth not Yea these are such a blessing that the want of them was esteemed formerly a curse and a reproch Gen. 30. 23. 20. 18. 1 Sam. 1. 6. Iudg. 11. 38. Luk. 1. 25. Men should not murmure at or mislike the increase of children as a burden for thus to do is an evident argument of a distrustfull and desperate minde 2 Kin. 4. 43. Ps 147. 9. Mat. 6. 26 16. 31. But wanting they are to beg them of God who openeth the barren wombe Gen. 15. 1. 25 21 30. 22. 1 Sam. 1. 10. Luk. ● 13. 3. All married folk chiefly and principally ought to desire children for the increase of Gods Church and Kingdome Pray they must that they may bring forth and traine up many children to the Lord 1 Sam. 1. 11. Ps 128. 3. 144. 12. one pearle is more worth and farre better then many pebbles One lambe than many wolves one Isaac then many Ishmaels one Iacob then many Esaus Desire we children therefore not onely to preserve and propagate our name and memory on earth which sinners may doe Gen. 11. 4. 2 Sam. 18. 18. Matth. 5 46. but to build the house of Israel to amplifie and enlarge the Church of God 1. And therefore men and women should bee carefull conscionably to marry in the Lord Gen. 6 2 4. Nehem. 13. 24. 1 Cor. 7 14 39. The prophanation of marriage is the fountaine of pollution sin and wickednesse and consequently of shame and confusion both in Church and Common-wealth in religion and pollicy And one speciall prophanation is when choice is made according to lust rather then law reason wisdome discretion Religion Gen. 6 2. 2. They should use sobriety and chastity in marriage Heb. 13. 4. 1 Tim. 4. 5. 3. They should traine up and teach their children true religion timely Pro. 22. 6. 4. As also pray without ceasing to God for them This was a meanes which being prescribed and practised by Monica Saint Augustines Mother freed him from those sottish seducements and horrible heresies of the Manichees into which he was deepely plunged for thus he writes For almost nine August confess lib. 4. cap. 11. yeares were finished in which I was tumbled in that mudde of that bottomelesse pit and in the darknesse of false-hood when I attempted to arise I was more dangerously hurt But when that chaste pious and well advised widdow such as thou dost love being now doubtlesse more cheerefull in hope yet not more unfruitfull in mourning did not cease at all times of her prayers to bewaile to thee of me her prayers came before thee and yet thou didst as yet suffer me to be rolled and enwrapped in that darknesse When afterwards as he saith his Mother intreated a certaine Bishop to vouchsafe to talke with her son to refute his errours to shew him the evills hee had learned and teach him good the Bishop refused telling her I was yet unteachable Chap. 12. because I was as yet puffed up with the novelty of the heresie and had disquieted many unlearned with very many doubts But let him alone saith he and continue praying to God for him and he himselfe by reading will finde what that error is and how great that wickednesse is she not resting herewith satisfied but still urging him by intreating him more and plentifully weeping that he would see mee and reason with me hee beeing forthwith displeased with wearinesse Depart from me saith he as sure as thou livest it cannot be that a sonne of such teares should perish What and if many blackmouthd Belials and Bedlam parents breath and belch out against their children in rage and fury yea oft times with 1. Much bitternesse and blasphemy cruell cursings Little considering that such evill speeches are the badge and brand of wicked men Psal 10. 7. his mouth is full of cursing c. who shall be turned into hell Psal 9. 17. 2. Little considering that as they love cursing so it shall come unto them and as they delight not in blessing so it shall be far from them Psal 109. 18. 3. Little considering that not onely cursing of God himselfe Levit. 24. 11 15. an

and depend of whom you so much talke and triumph being well weighed rightly understood bee suffered to signifie and set downe their owne mindes and meanings are found not to favour but to fight against you Fifthly If universally all sorts of religions paganish popish and pure heathenish hereticall and heavenly with Centur. 5 de bares●●●● unity and unanimity the hereticall Manichees onely that I know of except who wickedly said it is better to bee an Vsurer then an husbandman because an Vsurer doth not teare the members of God which are in trees c. as the husbandman doth Cry out against and condemne usury as unlawfull Sixthly If the expresse testimonies of sacred Scripture being rightly understood and interpreted by the most Orthodoxe yea almost all Divines doe condemne as accursed usury of all sorts Then are not you in any warrantable way comfortable or Christian course of life or in any safe or saint-like station prescribed and appointed by Christ our Generall regulated and ranged under the rule and regiment of Christ our Commander or appropriated and assigned to this station and standing by Christ our Captaine How therefore dare you call Christ Lord and Master you not departing from iniquity Why doe you malepertly march under the enobling ensigne of Christian religion you treacherously and terribly trampling under foot the faint and feeble the weake and languishing souldiers of our God your selves oft causing their penury and poverty Why doe you not quake and tremble Iudas-like to cry all haile to Christ our Commander you being against him in wretchedly refusing to be martialled in any of these Christian and comfortable rankes and files of his faithfull and loyall souldiers How can you looke for or expect the rich and redundant reward of Christian warriours you having no station or standing in this warfare or if it is any yet such as is unchristian and unlawfull If Fathers Councells Lawes your owne Authors Religions of all sorts and the Word of God the ground and piller of truth may bee credited 1. For the Fathers Epist lib. 9. Epist 10. Saint Ambrose saith Thou shalt not put thy money to usury because it is written He that putteth not his money to usury shall dwell in the Tabernacle of God for he is a supplanter who taketh the profit gotten of usury therefore let a Christian man if he hath give money as not expecting to receive it or without faile receiving onely the principall which he gave Againe The Lib. offic 3. Chap. 3. Lord forbids us to hurt each other when he forbids to defraud the hireling of his wages and when hee doth determine that money should bee restored without usury If any man taketh usury saith the same Father hee doth commit theft The same Lib. de bono mort is Chap. 12. Chap. 12. Ibid. Chap. 9. Chap. 14. Father hath divers Chapters upon Tobie against usury saying An Vsurer is a Divell Nothing is more horrible then an Vsurer he is an odious man and his money is a viper which brings forth and conceives all evill Moses doth shew in Exodus what is to kill namely to impose usury for it doth strangle and which is worse it doth choake the soule of the creditour Saint Augustine hath many notable passages against usury In Psal 36 I would not saith he that you should bee Vsurers and therefore I would not because God would not for if I would not and God would doe it but if God would not although I was willing hee should doe it to his owne hurt who should doe it But whence is it manifest that God is against this It is said in a certaine place hee that putteth not his money to usury and how detestable hatefull and execrable this is I consider because the Vsurers themselves doe also know Againe If thou shalt lend out to In the same Psalme usury to a man that is shalt give thy money lent to him of whom thou dost expect to receive something more then thou gavest not onely money but any thing more then thou gavest whether the same be wheate or whether it be wine or oyle or any thing else if thou expectest to receive more then thou gavest thou art an Vsurer and in this to bee condemned and not commended Againe what are those usuries but sinnes which In Psal 71 are called debts Againe what shall I say of moneys gotten by Epist 54 Mared usury which the lawes themselves and judges command to be restored whether is hee more cruell which stealeth or by force taketh something from a rich man or who cruelly slayeth a poore man with usury Saint Basil is hotter against usury saying Ezekiel placeth In. Is●l 14. with us 15. usury amongst the greatest evils and to receive more then the principall dogs receiving more waxe gentle an Vsurer receiving is provoked art thou rich doe not take art thou poore do not take He termes Vsurers Dogs monsters vipers and divels Saint Chrysostome saith There is nothing more filthy or cruell Hom. 5. ●n M●tth ● th●n usury for such doe gaine by other mens perills and obtaineth greater profits by the misfortune of others He goeth on shewing what usury he would have them seeke for namely heaven and before he saith su●h usury as he wisheth unto namely in being mercifull bringeth a kingdome but this hell that is a signe of piety this of covetousnesse Againe Christ saith he commands us to lend money not by usury because hee who lends his money to usury seemes at the first to give his own Hom. 12. ●n M 〈…〉 ● but in truth he doth not give his owne but takes that which is anothers he seemes to succour necessity but in truth he sends a greater necessi●y hee l●oseth from one band and bindes in many bands and hee doth not give for the justice of God but for his owne gaine usury m●ney is like the biting of an aspe for as he who is smitten with an aspe falleth a sleepe pleasantly and so in the sweetnesse of sleepe dieth so hee who receiveth of usury is delighted for the present as if hee had received a good turn● and so in the delight of a benefit perceiveth not how he is Hom. 41. i● Gen. 17. made captive Againe In these sensible moneys the Lord forbiddeth that any should take usury why and for what cause Because both is damnified the borrower is consumed with penury and the lender increasing his riches doth heape together to himselfe a multitude of sinnes 2. Councells The Councells condemning usury are very many In the Concil ●libert f●ure hu●dred yeere after Christ it was in Councells decreed That if any Clergy man was detected to take usury he should be d●graded If any lay man was proved to have taken usury and being reprooved promised to leave it and to exact it no more that he should be pardoned but if he continued in that iniquity that he should be cast out of the Church That