A sermon preached to the nobely-deseruing gentleman, Sir Thomas Warner And the rest of his companie: bound to the West-Indies. For their farevvell: At St. Buttolphs, Aldersgate, London. Septemb. 6. 1629. By Iohn Featly, Preacher of the Word of God.
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Ioshua is the Commander, the Israelites his Souldiers, and the Inhabitants of the Land of Promise are the Enemies whose destruction is threatned by the God of Warre. Heere are Iudgements to be executed,
Ioshua is the Commander, the Israelites his Soldiers, and the Inhabitants of the Land of Promise Are the Enemies whose destruction is threatened by the God of War. Here Are Judgments to be executed,
and furious Anger to be fed with the Blood of a Nation, and the desolation of a Country. The dismall day of a grim destruction, that must speake in the fiercest language of horror and amazement, is now hard at hand.
and furious Anger to be fed with the Blood of a nation, and the desolation of a Country. The dismal day of a grim destruction, that must speak in the Fiercest language of horror and amazement, is now hard At hand.
The Israelites, after a tyring and long continued Iourney, grow so weary, that their faint limbes are now as desirous of Rest, as before their scorching Thirst desired Water: Yet,
The Israelites, After a tiring and long continued Journey, grow so weary, that their faint limbs Are now as desirous of Rest, as before their scorching Thirst desired Water: Yet,
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lest they should enioy their Pleasures, before their Miseries had prepared a sufficient relish for them, they must not yet enter into their earthly Blisse: For behold their Commander is dead;
lest they should enjoy their Pleasures, before their Misery's had prepared a sufficient relish for them, they must not yet enter into their earthly Bliss: For behold their Commander is dead;
and what greater Affliction could strike them dumbe with ouer-cloyed Sorrow, then the losse of him, who should leade them to their Rest? yet to the end that they might know that he that commanded their Ruler, commands them to behold his Prouidence and Care ouer them;
and what greater Affliction could strike them dumb with overcloyed Sorrow, then the loss of him, who should lead them to their Rest? yet to the end that they might know that he that commanded their Ruler, commands them to behold his Providence and Care over them;
And lest the People should suspect their Generals Commission, it is giuen him by the King of Kings, in the 5, 6, 7, and 8. verses, but especially in the former and later words of my Text: Haue not I commanded thee? and I will bee with thee whithersoeuer thou goest.
And lest the People should suspect their Generals Commission, it is given him by the King of Kings, in the 5, 6, 7, and 8. Verses, but especially in the former and later words of my Text: Have not I commanded thee? and I will be with thee whithersoever thou goest.
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Yea, and to the intent that Ioshua should not bee ignorant of his dutie required, the Almighty (as it were) puts in the Conditions, Onely be strong, and of a good courage;
Yea, and to the intent that Ioshua should not be ignorant of his duty required, the Almighty (as it were) puts in the Conditions, Only be strong, and of a good courage;
Thus is my Text the compleat Commission: Haue not I, &c. The words imply a Voyage to make warre vpon a reiected Nation: I may therefore peraduenture incurre the rigid Censures of diuers heere present, whose homebred Security desires to nuzle it selfe in the sweet repose of a happy Peace. And may the God of Peace preserue our Kingdome in the Bond of Peace and Quietnesse till our Sauiours second Comming.
Thus is my Text the complete Commission: Have not I, etc. The words imply a Voyage to make war upon a rejected nation: I may Therefore Peradventure incur the rigid Censures of diverse Here present, whose Homebred Security Desires to nuzle it self in the sweet repose of a happy Peace. And may the God of Peace preserve our Kingdom in the Bound of Peace and Quietness till our Saviour's second Coming.
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Yet I am sure of Others that heare me this day, which cannot dislike the Subiect of my ensuing Sermon. My Text was chosen for some of vs most particularly, whose occasions command vs to take leaue of our Natiue Soile, that we may possesse the Land of the Hittites and Amorites, the Habitations of Saluage-Heathens, whose vnderstandings were neuer yet illuminated with the knowledge of their Maker. Yet will we not ingrosse the whole houres discourse:
Yet I am sure of Others that hear me this day, which cannot dislike the Subject of my ensuing Sermon. My Text was chosen for Some of us most particularly, whose occasions command us to take leave of our Native Soil, that we may possess the Land of the Hittites and amorites, the Habitations of Saluage-Heathens, whose understandings were never yet illuminated with the knowledge of their Maker. Yet will we not engross the Whole hours discourse:
Haue not I commanded, &c. Wherein obserue 1. His Power, included in the Maiesty of his speech. 2. His prouidence and care ouer his People, to giue them Ioshua. 2. A Promise. wherein 1. The Promise it selfe;
Have not I commanded, etc. Wherein observe 1. His Power, included in the Majesty of his speech. 2. His providence and care over his People, to give them Ioshua. 2. A Promise. wherein 1. The Promise it self;
& quae sunt Potestates, sunt a Deo ordinatae (saith Saint Paul, Rom. 13.1.) There is no Power, but of God; and the Powers that are made, are ordained of God. Here then Ioshua stands iustified, whose Command knew no other donor then the great Commander of Heauen and Earth. And againe, here God himselfe confutes the Epicures, by his owne language, making vse of his Potencie in the words of my Text. Could any man heere question his All-sufficient Power in doing whatsoeuer he pleaseth, the maiestie of his words would controule the petulancie of such blind follie:
& Quae sunt Potestates, sunt a God ordinatae (Says Faint Paul, Rom. 13.1.) There is no Power, but of God; and the Powers that Are made, Are ordained of God. Here then Ioshua Stands justified, whose Command knew no other donor then the great Commander of Heaven and Earth. And again, Here God himself confutes the Epicureans, by his own language, making use of his Potency in the words of my Text. Could any man Here question his All-sufficient Power in doing whatsoever he Pleases, the majesty of his words would control the petulancy of such blind folly:
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Haue not I commanded thee? I that sit in the high and holy place, to iudge those Miscreants, that dare question mine Authority. I, that haue created all things out of nothing, that nothing might hinder them from knowing their Creator. I, that threaten in Thunder, when vniust Mortals, following their owne wickednesse, prouoke my fury to throw vengeance vpon their disobedience. I, that controule the whole Fabricke of Nature, and can blow it away with the breath of my displeasure. Haue not I commanded thee? The Maiestie of his Stile is a strong argument of the Sufficiencie of his Power, against all that deny it.
Have not I commanded thee? I that fit in the high and holy place, to judge those Miscreants, that Dare question mine authority. I, that have created all things out of nothing, that nothing might hinder them from knowing their Creator. I, that threaten in Thunder, when unjust Mortals, following their own wickedness, provoke my fury to throw vengeance upon their disobedience. I, that control the Whole Fabric of Nature, and can blow it away with the breath of my displeasure. Have not I commanded thee? The Majesty of his Style is a strong argument of the Sufficiency of his Power, against all that deny it.
To reade his Iudgements vpon the Israelites in their Iourney, for their stubborne Murmurings, would command the Peruser to a confident beliefe of his Iustice. To behold the Plagues he sent vpon K. Pharoah and all Egypt, would make the heathens themselues determine of his Prerogatiue-royall. Yea,
To read his Judgments upon the Israelites in their Journey, for their stubborn Murmurings, would command the Peruser to a confident belief of his Justice To behold the Plagues he sent upon K. Pharaoh and all Egypt, would make the Heathens themselves determine of his Prerogatiue-royall. Yea,
and to obserue his infinite store of seuerall Punishments for peruerse Sinners, would make the stubbornest offender acknowledge it sufficient when he shall say Haue not I commanded thee? Let Ioshua then stand vndaunted,
and to observe his infinite store of several Punishments for perverse Sinners, would make the stubbornest offender acknowledge it sufficient when he shall say Have not I commanded thee? Let Ioshua then stand undaunted,
It will not (I suppose) be impertinent here to instruct the ignorant in this Attribute of God, which is defined to bee the essentiall property of God, whereby he can and may worke whatsoeuer is agreeable to his nature; Yet that the Power of God hath seuerall acceptions. First it is taken for the Eternall Sonne of God, Iesus Christ our Sauiour, (as in 1 Cor. 1.24.) We preach Christ the Power of God.
It will not (I suppose) be impertinent Here to instruct the ignorant in this Attribute of God, which is defined to be the essential property of God, whereby he can and may work whatsoever is agreeable to his nature; Yet that the Power of God hath several acceptions. First it is taken for the Eternal Son of God, Iesus christ our Saviour, (as in 1 Cor. 1.24.) We preach christ the Power of God.
Thirdly Catachrestically, The Samaritanes called Simon Magus the Power of GOD, (Acts 8.10.) To whom they all gaue heede, from the least vnto the greatest, saying, This man is the great Power of God.
Thirdly Catachrestically, The Samaritans called Simon Magus the Power of GOD, (Acts 8.10.) To whom they all gave heed, from the least unto the greatest, saying, This man is the great Power of God.
Yet, to auoyde all erroneous mistaking herein, we must haue a care to distinguish betweene the Essentiall-Power of God, (now spoken of) and the Personall-Power: As the Power of Begetting, in the Father; the Power of being Begoten, in the Sonne; and the Power of Proceeding, in the Holy Ghost.
Yet, to avoid all erroneous mistaking herein, we must have a care to distinguish between the Essentiall-Power of God, (now spoken of) and the Personall-Power: As the Power of Begetting, in the Father; the Power of being Begotten, in the Son; and the Power of Proceeding, in the Holy Ghost.
And againe, wee must distinguish betweene the absolute and the actuall Omnipotencie of God; yet both remaining actiue. The former is such whereby God can perfectly doe whatsoeuer may be done,
And again, we must distinguish between the absolute and the actual Omnipotency of God; yet both remaining active. The former is such whereby God can perfectly do whatsoever may be done,
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From the former of these ariseth a question, Whether God can bring to passe things against Nature, stiled Impossibilities? To which we must distinguish betweene Impossibilia naturae, and Impossibilia naturâ, Things impossible of Nature to be done, which flye beyond the common pitch thereof,
From the former of these arises a question, Whither God can bring to pass things against Nature, styled Impossibilities? To which we must distinguish between Impossibilia naturae, and Impossibilia naturâ, Things impossible of Nature to be done, which fly beyond the Common pitch thereof,
and not to bee at the same instant, which is vtterly and absolutely impossible. By this latter the Papists are conuicted, which maintaine the Transubstantiation of Bread, into the very fleshly Body of Christ, and make the very indiuiduall Body in seuerall places at once.
and not to be At the same instant, which is utterly and absolutely impossible. By this latter the Papists Are convicted, which maintain the Transubstantiation of Bred, into the very fleshly Body of christ, and make the very Individu Body in several places At once.
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the Lord said, Can I hide from Abraham the thing which I doe? (as some Translations reade it) which may seeme to deny his Omnipotency: This is easily answered by the word, which is in the future tense,
the Lord said, Can I hide from Abraham the thing which I do? (as Some Translations read it) which may seem to deny his Omnipotency: This is Easily answered by the word, which is in the future tense,
yet it would be per NONLATINALPHABET, not that God could not hide from Abraham the destruction of Sodome and Gomorrha, but in the ardencie of his affection, that he was so good that he would not. Secondly, Gen. 19.22.
yet it would be per, not that God could not hide from Abraham the destruction of Sodom and Gomorrha, but in the ardency of his affection, that he was so good that he would not. Secondly, Gen. 19.22.
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Thirdly and lastly, Because God cannot lye, nor sinne, nor be deceiued, nor dye, therefore some would question his all-sufficient Power: But to this S. Austine answers, Ita haec non potest, vt potius si posset, minoris esset potestatis.
Thirdly and lastly, Because God cannot lie, nor sin, nor be deceived, nor die, Therefore Some would question his All-sufficient Power: But to this S. Augustine answers, Ita haec non potest, vt potius si posset, minoris esset potestatis.
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Could he admit of these things, it would instead of improuing, lessen his Power. He is called Omnipotent, because he can doe what he will, and not suffer what he will not;
Could he admit of these things, it would instead of improving, lessen his Power. He is called Omnipotent, Because he can do what he will, and not suffer what he will not;
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Thus haue I, as briefly as I might, waded through the first particular, considered in Ioshua's Commission, viZ. the Power of God, included in the Maiestie of his Speech: Now followes.
Thus have I, as briefly as I might, waded through the First particular, considered in Joshua's Commission, viZ. the Power of God, included in the Majesty of his Speech: Now follows.
He promised the Land of Canaan to the Israelites, whose Commander being dead, (lest they should rowte themselues with a Mutinie, to dash their hopes,) Ioshua, is placed ouer them by Diuine Authority. Thus was the Prouidence of God as well manifested in this,
He promised the Land of Canaan to the Israelites, whose Commander being dead, (lest they should rout themselves with a Mutiny, to dash their hope's,) Ioshua, is placed over them by Divine authority. Thus was the Providence of God as well manifested in this,
and will gouerne, and preserue by his Word, all his Creatures in generall, but more especially Those that belieue in his Word, to whom he giues the Holy Ghost for their Protector. Other definitions I neede not oppresse you with, lest I should become tedious.
and will govern, and preserve by his Word, all his Creatures in general, but more especially Those that believe in his Word, to whom he gives the Holy Ghost for their Protector. Other definitions I need not oppress you with, lest I should become tedious.
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Which is manifested 1. By the order of things visible. 2. By the consideration of God in himselfe. 3. By his Gouerning of all things, manifestly appearing. 4. By his Word, wherein in diuers places he hath made it euidently apparent.
Which is manifested 1. By the order of things visible. 2. By the consideration of God in himself. 3. By his Governing of all things, manifestly appearing. 4. By his Word, wherein in diverse places he hath made it evidently apparent.
The Sorts of it, which are two, viz. 1. Generall, whereby GOD preserues all things in generall. 2. Speciall, whereby he doth more particularly tender the Faithfull.
The Sorts of it, which Are two, viz. 1. General, whereby GOD preserves all things in general. 2. Special, whereby he does more particularly tender the Faithful.
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Fiftly and lastly, The Effects of it, which are two-fold, viz. 1. Generall, to Create, Gouerne, Preserue, Cherish, and Defend vs. 2. Speciall, to his owne Elect, in giuing them his holy Spirit as a Preseruer, and in caring both for their Soules and Bodies.
Fifty and lastly, The Effects of it, which Are twofold, viz. 1. General, to Create, Govern, Preserve, Cherish, and Defend us 2. Special, to his own Elect, in giving them his holy Spirit as a Preserver, and in caring both for their Souls and Bodies.
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Thus you see here Gods especiall Prouidence ouer the Children of Israel, his chosen People, who for his Mercie-sake, his Promise-sake, and through his Loue, would not suffer them to wander vp and downe without a Guide; but vpon the death of Moses, he puts Ioshua in his stead,
Thus you see Here God's especial Providence over the Children of Israel, his chosen People, who for his Mercy-sake, his Promise sake, and through his Love, would not suffer them to wander up and down without a Guide; but upon the death of Moses, he puts Ioshua in his stead,
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Haue not I commanded thee? True, yet this Command is louing too, and out of that affection which hee had both to the People and to Ioshua, whom he first instructed, and then preferred.
Have not I commanded thee? True, yet this Command is loving too, and out of that affection which he had both to the People and to Ioshua, whom he First instructed, and then preferred.
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I could here remember the forwardnesse of our Times, wherein some, not knowing the burden of Authority, thinke themselues happy to weare the fauour of a Title, yet remaining ignorant in the dutie attending it.
I could Here Remember the forwardness of our Times, wherein Some, not knowing the burden of authority, think themselves happy to wear the favour of a Title, yet remaining ignorant in the duty attending it.
Honour was neuer more then a blast, which whistleth vp and downe, and rather studieth Fashions then Goodnesse: it is indeed a meere Ignis fatuus, leading men out of the right way,
Honour was never more then a blast, which whistleth up and down, and rather studieth Fashions then goodness: it is indeed a mere Ignis fatuus, leading men out of the right Way,
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but whether they haue all had their Authority from the Almighty, (as Ioshua in my Text ) with their Commission from Heauen, running in the Style of my Theame, Haue not I commanded thee? I question whether I may question.
but whither they have all had their authority from the Almighty, (as Ioshua in my Text) with their Commission from Heaven, running in the Style of my Theme, Have not I commanded thee? I question whither I may question.
Somtimes Adultery nibbles at the Baite; oftentimes Couetousnesse; but for the most part Pride: But where Desert challenges the preferment of Honour, the Lead so peizes the Corke, that it is iust betweene floating and sinking,
Sometimes Adultery nibbles At the Bait; oftentimes Covetousness; but for the most part Pride: But where Desert challenges the preferment of Honour, the Led so peizes the Cork, that it is just between floating and sinking,
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not purchased, but merited, shall not only haue his Commission with Ioshua, Haue not I commanded thee? but shall likewise haue the Promise with Ioshua too, I will be with thee whithersoeuer thou goest. Which is
not purchased, but merited, shall not only have his Commission with Ioshua, Have not I commanded thee? but shall likewise have the Promise with Ioshua too, I will be with thee whithersoever thou goest. Which is
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and determines that Person to bee most irreligiously ignorant that dares a contradiction. That Spirit which in the beginning moued vpon the waters, will wash the Peruerse into the extremity of Iudgemēt, vnlesse the preuētion of repentant teares pleads his reconciliation. Sparrows cannot take a flight,
and determines that Person to be most irreligiously ignorant that dares a contradiction. That Spirit which in the beginning moved upon the waters, will wash the Perverse into the extremity of Judgement, unless the prevention of repentant tears pleads his reconciliation. Sparrows cannot take a flight,
nor a haire fall from the head, till God hath granted a consent. The Scripture takes notice of these two Instances, as things vnder-valued in our opinion;
nor a hair fallen from the head, till God hath granted a consent. The Scripture Takes notice of these two Instances, as things under-valved in our opinion;
Gods Immensitie is without circumscription; his vbiquity without contradictiō; his Omni-presence without limitation: His Attributes haue all a relation each to other, and remaine indissoluble.
God's Immensity is without circumscription; his ubiquity without contradiction; his Omnipresence without limitation: His Attributes have all a Relation each to other, and remain indissoluble.
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Were he not Omni-present, we might deny his Omnipotencie, because he would not haue power then, to be euery-where: we might deny his Omni-science, because he could not know the actions of men, where he could not be.
Were he not Omnipresent, we might deny his Omnipotency, Because he would not have power then, to be everywhere: we might deny his Omniscience, Because he could not know the actions of men, where he could not be.
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How miserable thē we might become, being left to our selues, denying a future happines of Immortality, and expecting no more Blisse hereafter, iudge ye.
How miserable them we might become, being left to our selves, denying a future happiness of Immortality, and expecting no more Bliss hereafter, judge you.
GOD is in Heauen, in respect of his more ample Glory and Maiestie, because hee doth there most excellently make manifest his Power, Wisdome, Goodnesse, and Communication of his Gifts and Graces in the presence of the blessed Angels. We must vnderstand of him,
GOD is in Heaven, in respect of his more ample Glory and Majesty, Because he does there most excellently make manifest his Power, Wisdom, goodness, and Communication of his Gifts and Graces in the presence of the blessed Angels. We must understand of him,
yea, and he is in Hell, executing and viewing there the effects of his vnspeakable Iustice: But his Chaire of Estate (if I may so speak) is aboue in the Heauens; Nusquam est, quatenus a nullo continetur:
yea, and he is in Hell, executing and viewing there the effects of his unspeakable justice: But his Chair of Estate (if I may so speak) is above in the Heavens; Nusquam est, quatenus a nullo continetur:
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And lastly, hee is euery where by his Vertue, working and effecting his good pleasure. Thus then haue we determined of the Omni-presence of God, and the same essentiall.
And lastly, he is every where by his Virtue, working and effecting his good pleasure. Thus then have we determined of the Omnipresence of God, and the same essential.
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Here we renounce the Errors of the Vbiquitarians, who haue earnestly contended to proue the vbiquity of Christs humanity; but how vaine their Tenent is, let S. Austin speake, who in his 57 Epistle thus concludes of it, Vna persona Deus & homo est,
Here we renounce the Errors of the Ubiquitarians, who have earnestly contended to prove the ubiquity of Christ humanity; but how vain their Tenent is, let S. Austin speak, who in his 57 Epistle thus concludes of it, Una persona Deus & homo est,
God and Man make vp but one person, both of them vnited being the one Christ Iesus, who is euery where as he is God, but in Heauen only as he is Man. I dare not spend any time in the Arguments Pro & Contra concerning this point.
God and Man make up but one person, both of them united being the one christ Iesus, who is every where as he is God, but in Heaven only as he is Man. I Dare not spend any time in the Arguments Pro & Contra Concerning this point.
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Our Vse may be that of the Psalmist, (Psal. 139.7) Quo irem a Spiritu tuo? aut quo a facie tuâ fugerem? Whither shall we goe then from thy Spirit? or whither shall we fly from thy presence? He that is Omni-scient, knowes what we are:
Our Use may be that of the Psalmist, (Psalm 139.7) Quo irem a Spiritu tuo? Or quo a fancy tuâ fugerem? Whither shall we go then from thy Spirit? or whither shall we fly from thy presence? He that is Omniscient, knows what we Are:
and he that is Omni-present, is, and will be with vs whithersoeuer we goe, (according to the words of my Text,) I, the great Iehouah, who haue Heauen for my Throne, and Earth for my Foot-stoole; who know all things, gouerne & dispose of euery thing according to my pleasure;
and he that is Omnipresent, is, and will be with us whithersoever we go, (according to the words of my Text,) I, the great Jehovah, who have Heaven for my Throne, and Earth for my Footstool; who know all things, govern & dispose of every thing according to my pleasure;
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I (I say) will bee with thee Ioshua, in this thy progresse to the Land of Canaan; I will be with thee directiuely, to teach thee what thou shalt doe: I will be with thee powerfully, to giue thee ability of performance,
I (I say) will be with thee Ioshua, in this thy progress to the Land of Canaan; I will be with thee Directively, to teach thee what thou shalt do: I will be with thee powerfully, to give thee ability of performance,
and to cheere thee vp in thy Voyage. Yea, I will bee with thee correctiuely, to punish those which disobey my Command, sent vnto them by thee. I will be with thee without intermission of time;
and to cheer thee up in thy Voyage. Yea, I will be with thee correctiuely, to Punish those which disobey my Command, sent unto them by thee. I will be with thee without intermission of time;
I may here then direct my speech in generall to all that are here present, who shall at any time vndertake the Commission of Ioshua: Let them be assured, that if God hath giuen them their Authority with a Haue not I commanded thee? the same God will also giue them the Promise, I will be with thee.
I may Here then Direct my speech in general to all that Are Here present, who shall At any time undertake the Commission of Ioshua: Let them be assured, that if God hath given them their authority with a Have not I commanded thee? the same God will also give them the Promise, I will be with thee.
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Those that ride abroad without this Promise, may daily heare of the seuerall afflictions, which they, aswell as others, haue beene, or may be bitten with.
Those that ride abroad without this Promise, may daily hear of the several afflictions, which they, aswell as Others, have been, or may be bitten with.
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But more particularly We, whose intent it is (with Gods assistance) to plough vp the foamie Billowes of the vast Ocean; whose Resolutions haue commanded to visite another World, (as Geographers haue termed it) Wee (I say) must first be sure that our Commission runs in the words of my Text, Haue not I commanded thee? and then doubt not but the Promise will ensue vpon it, I will be with thee.
But more particularly We, whose intent it is (with God's assistance) to plough up the foamy Billows of the vast Ocean; whose Resolutions have commanded to visit Another World, (as Geographers have termed it) we (I say) must First be sure that our Commission runs in the words of my Text, Have not I commanded thee? and then doubt not but the Promise will ensue upon it, I will be with thee.
He that can doe whatsoeuer he pleaseth, cannot promise but what hee will performe. Whether it be in his furie, as the Plagues he sent vpon Aegypt, vpon Pharoah, and all his household: Or whether it be in mercie, as the deliuering of Lot: Or meerely in his indulgent and fatherly Loue, as to Ioshua and the Israelites, in my Text. But it may seeme strange that God should first command Ioshua to goe with the Israelites into the Land of Canaan, and yet promise him to be with him whithersoeuer he went.
He that can do whatsoever he Pleases, cannot promise but what he will perform. Whither it be in his fury, as the Plagues he sent upon Egypt, upon Pharaoh, and all his household: Or whither it be in mercy, as the delivering of Lot: Or merely in his indulgent and fatherly Love, as to Ioshua and the Israelites, in my Text. But it may seem strange that God should First command Ioshua to go with the Israelites into the Land of Canaan, and yet promise him to be with him whithersoever he went.
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Obserue we then that the Promises of God concerning this Life, are alwaies conditionall. If ye consent and obey, ye shall eate the good things of the Land:
Observe we then that the Promises of God Concerning this Life, Are always conditional. If you consent and obey, you shall eat the good things of the Land:
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And (as it is in my Text) Onely be strong, and of a good courage, &c. Againe, God promised to be with him whithersoeuer he went, prouided alwaies that hee went no whither,
And (as it is in my Text) Only be strong, and of a good courage, etc. Again, God promised to be with him whithersoever he went, provided always that he went no whither,
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yea, and his Protection also to bring him safely ashore, that he might learne a better obedience. And if Ioshua here, in passing ouer Iordan, shape not his Course for the Land of Canaan, he may likewise finde that God will be with him whithersoeuer he goes, either as a Iudge to punish, or as an Omnipotent God, to bring him backe, peraduenture to the Land of Promise.
yea, and his Protection also to bring him safely ashore, that he might Learn a better Obedience. And if Ioshua Here, in passing over Iordan, shape not his Course for the Land of Canaan, he may likewise find that God will be with him whithersoever he Goes, either as a Judge to Punish, or as an Omnipotent God, to bring him back, Peradventure to the Land of Promise.
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Thus will God be with Vs too, whithersoeuer we goe. If we repaire to his Temple with honest hearts, and truly-religious intentions, he will bee with vs in our Prayers, and adde zeale and deuotion vnto them.
Thus will God be with Us too, whithersoever we go. If we repair to his Temple with honest hearts, and truly-religious intentions, he will be with us in our Prayers, and add zeal and devotion unto them.
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He will be with vs at Sermons, and adde Attention and Memory vnto vs. Hee will be with vs at the Sacrament of the Bodie and Blood of our Redeemer, and fit vs for it with Faith and Repentance, yea and with all other necessarie duties: that so when wee returne home to our houses, he may be then also with vs, in our Practise of the former pious Duties; yea all our life time, by his Protection; at our deaths by Comfort; and after that in Glory.
He will be with us At Sermons, and add Attention and Memory unto us He will be with us At the Sacrament of the Body and Blood of our Redeemer, and fit us for it with Faith and Repentance, yea and with all other necessary duties: that so when we return home to our houses, he may be then also with us, in our Practise of the former pious Duties; yea all our life time, by his Protection; At our death's by Comfort; and After that in Glory.
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The thicknesse of the Hils cannot withstand the Immensitie of the God-head; insomuch that they which shall repaire to thē for shelter, shall finde the words of the Psalmist verified;
The thickness of the Hills cannot withstand the Immensity of the Godhead; insomuch that they which shall repair to them for shelter, shall find the words of the Psalmist verified;
If they say that the Darknesse of the night shall couer them, they shall find that The Darknesse is no Darknesse with God, but the Night is as cleere as the Day: The Darknesse and the Light to him are both alike.
If they say that the Darkness of the night shall cover them, they shall find that The Darkness is no Darkness with God, but the Night is as clear as the Day: The Darkness and the Light to him Are both alike.
Hell feeles the Seueritie of his Iustice: Earth knowes the Power of his Greatnesse: and Heauen is filled with the bounteous Goodnesse of his Mercie. Thus is he with vs here, to ouersee vs: in Heauen, to Crowne vs: and in Hell, to torment the Reprobates. What manner of persons then ought we to be in all holinesse and vprightnesse of life? He that runs on in his Sinnes (iust like a Moath about the Candle in the night) playes with hell-fire, till at last it consumes him.
Hell feels the Severity of his justice: Earth knows the Power of his Greatness: and Heaven is filled with the bounteous goodness of his Mercy. Thus is he with us Here, to oversee us: in Heaven, to Crown us: and in Hell, to torment the Reprobates. What manner of Persons then ought we to be in all holiness and uprightness of life? He that runs on in his Sinnes (just like a Moath about the Candle in the night) plays with hell-fire, till At last it consumes him.
yet harbouring still some bosome-sinne, imitates a Fly shut vp in a Chamber at noone day, which beholding the daylight through the glasse, beates it selfe to death against that which discouers the light:
yet harbouring still Some bosome-sinne, imitates a Fly shut up in a Chamber At noon day, which beholding the daylight through the glass, beats it self to death against that which discovers the Light:
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But he whose heart is vpright, and conuersation iust, flies vp in his Meditations to the highest Heauens, to prepare a place for what is yet imprisoned vpon Earth.
But he whose heart is upright, and Conversation just, flies up in his Meditations to the highest Heavens, to prepare a place for what is yet imprisoned upon Earth.
and sets vp a Piller of Praiers, to make it the Gate of Heauen. When he sleepes, he is clambering vpon Iacobs Ladder vp to Heauen: And when he wakes, he finds God with him then too, ready to accept of his Sacrifice, and protect him vnder the shadow of his wings.
and sets up a Pillar of Prayers, to make it the Gate of Heaven. When he sleeps, he is clambering upon Iacobs Ladder up to Heaven: And when he wakes, he finds God with him then too, ready to accept of his Sacrifice, and Pact him under the shadow of his wings.
The whole Vniuerse can as easily teach vs the Omni-presence, as the Omni-potencie of God, and confound the Assertions of heathenish Infidelity. Ioshua therfore here durst neither question the Power of God, whether hee could be with him, nor his Truth, whether hee would be with him whithersoeuer he went.
The Whole Universe can as Easily teach us the Omnipresence, as the Omnipotency of God, and confound the Assertions of Heathenish Infidelity. Ioshua Therefore Here durst neither question the Power of God, whither he could be with him, nor his Truth, whither he would be with him whithersoever he went.
but without that, no Promise, nor fauourable Presence. GOD will be with vs in Peace, to preserue vs in vnity: in the Warres, to giue vs the Victorie: in our Natiue Soile, to blesse vs with Plentie; and in forraigne-parts, to enrich vs with Prosperity; prouided alwaies that (with Ioshua ) wee receiue our Command from the GOD of Heauen. But if being commanded, we runne into disobedience; our Peace shall bee corrupted with perpetuall Alarums; our Warres shall deuoure vs;
but without that, no Promise, nor favourable Presence. GOD will be with us in Peace, to preserve us in unity: in the Wars, to give us the Victory: in our Native Soil, to bless us with Plenty; and in forraigne-parts, to enrich us with Prosperity; provided always that (with Ioshua) we receive our Command from the GOD of Heaven. But if being commanded, we run into disobedience; our Peace shall be corrupted with perpetual Alarms; our Wars shall devour us;
our owne Country shall lye waste; and when we seeke abroad, we shall perish where none shall haue compassion on vs. Let vs thē more especially, which must looke vndaunted vpon Death it selfe, by the protection of our Maker, and see his workes of wonder in the Deepes; that must flye from hence vpon the wings of the Wind to the wast places of the Earth, to plant the knowledge of his goodnes who commands vs to goe;
our own Country shall lie waste; and when we seek abroad, we shall perish where none shall have compassion on us Let us them more especially, which must look undaunted upon Death it self, by the protection of our Maker, and see his works of wonder in the Deeps; that must fly from hence upon the wings of the Wind to the wast places of the Earth, to plant the knowledge of his Goodness who commands us to go;
Let vs (I say) more especially assure our selues that we are dispatched with Ioshuas Commission, that the Sea may be but a Iordan vnto vs, and the Land we goe to inhabit, a Canaan. Our examples must as much teach the Saluages what we obey, as our Precepts, whom we obey. Our Religion must be aswell clad in Sinceritie, as our Strength in Courage; that so those ignorant Infidels obseruing our religious Conuersation, may ioyne with vs in a happy Resolution. Our equall Steps,
Let us (I say) more especially assure our selves that we Are dispatched with Joshuas Commission, that the Sea may be but a Iordan unto us, and the Land we go to inhabit, a Canaan. Our Examples must as much teach the Salvages what we obey, as our Precepts, whom we obey. Our Religion must be aswell clad in Sincerity, as our Strength in Courage; that so those ignorant Infidels observing our religious Conversation, may join with us in a happy Resolution. Our equal Steps,
and vpright behauior thus inflaming the hearts of the Ignorant, it may peraduēture proue in a short space, a greater taste to disswade them from beleeuing vs to be Gods, then to perswade them to beleeue that there is a God. Thus may those which are yet without, be comforted,
and upright behaviour thus Inflaming the hearts of the Ignorant, it may Peradventure prove in a short Molle, a greater taste to dissuade them from believing us to be God's, then to persuade them to believe that there is a God. Thus may those which Are yet without, be comforted,
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It was his Promise to Ioshua, and doubtlesse it is the same to vs; the Conditions aswell as the Commission still running alike, Onely be strong and of a good courage:
It was his Promise to Ioshua, and doubtless it is the same to us; the Conditions aswell as the Commission still running alike, Only be strong and of a good courage:
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When GOD imposed this Taxe vpon the Creatures for Adams disobedience, all things tumultuously stole into a Mutinie. The Earth suddenly hatched an abortiue Contention, insomuch that the Thornes and Thistles witnessed their strife, by a greedy scratching of each other.
When GOD imposed this Tax upon the Creatures for Adams disobedience, all things tumultuously stole into a Mutiny. The Earth suddenly hatched an abortive Contention, insomuch that the Thorns and Thistles witnessed their strife, by a greedy scratching of each other.
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The Elements not contented with Peace, fell at variance too, so that the Fire wanting ability to ouercome the Water hissed at the conquerour: and that part of Ayre which was detained in the bowels of the Earth, shooke the foundation when it triumphed in a Victory. Ouid Metā.
The Elements not contented with Peace, fell At variance too, so that the Fire wanting ability to overcome the Water hissed At the conqueror: and that part of Air which was detained in the bowels of the Earth, shook the Foundation when it triumphed in a Victory. Ovid Metā.
Yea, and to shew the corruption that wee our selues fell into, the whole World seeming (as it were) too little to containe two Brothers, Abels blood must be the price of Caines reuenge.
Yea, and to show the corruption that we our selves fell into, the Whole World seeming (as it were) too little to contain two Brother's, Abel's blood must be the price of Caines revenge.
But as in other things, so in this, is his Goodnesse manifested too, in that he punishes Rebellion with extirpation; & makes Religion inherit, where spotted Vice seekes its subuersion. It is apparant by those whom the Israelites are sent to supplant.
But as in other things, so in this, is his goodness manifested too, in that he Punishes Rebellion with extirpation; & makes Religion inherit, where spotted Vice seeks its subversion. It is apparent by those whom the Israelites Are sent to supplant.
The Canaanites, which liued in the height of sensuality, must be humbled now in the depth of Miserie. The great Law-giuer obserues such a legall course in his Iustice, that whom Plenty hath swelled vp to the disease of wickednesse, Pouerty shall bee Physicke to bring them to humility. And againe, Those that haue suffered the Slauerie of Bondage, to be free for his Seruice, shall inherit a Canaan, to encourage them in their Integritie. The Israelites which were exposed to the tyrannie of injustice vnder the Aegyptian Pharoah, must be comforted againe with Milke and Honey. But lest a sodaine Liberty should procure their forgetfulnes of him that relieued them in miserie, a tedious Iourney must vsher them to Repose. They are come neere Iordan, and their Commander (poore wretches) surrenders vp his Soule to the Giuer thereof. Yet no sooner is he deceased, then Ioshua is raised.
The Canaanites, which lived in the height of sensuality, must be humbled now in the depth of Misery. The great Lawgiver observes such a Legal course in his justice, that whom Plenty hath swelled up to the disease of wickedness, Poverty shall be Physic to bring them to humility. And again, Those that have suffered the Slavery of Bondage, to be free for his Service, shall inherit a Canaan, to encourage them in their Integrity. The Israelites which were exposed to the tyranny of injustice under the Egyptian Pharaoh, must be comforted again with Milk and Honey. But lest a sudden Liberty should procure their forgetfulness of him that relieved them in misery, a tedious Journey must usher them to Repose. They Are come near Iordan, and their Commander (poor wretches) surrenders up his Soul to the Giver thereof. Yet no sooner is he deceased, then Ioshua is raised.
And lest hee should pleade excuse through a diffident Infidelity, Moses before his death ( Deut. 31.6.) encourages him, saying, Bee strong, and of a good courage:
And lest he should plead excuse through a diffident Infidelity, Moses before his death (Deuteronomy 31.6.) encourages him, saying, be strong, and of a good courage:
Bee not afraid, neither be dismaid, for thy Lord thy God it is he that doth go with thee, he will not faile thee, nor forsake thee. The Injunction from Heauen still remaines the same, Be strong, and of a good courage.
be not afraid, neither be dismayed, for thy Lord thy God it is he that does go with thee, he will not fail thee, nor forsake thee. The Injunction from Heaven still remains the same, Be strong, and of a good courage.
But shall he command Ioshua to bee strong, who hath said himselfe, that hee delighteth not in any mans Strength? Alas (Beloued) What haue wee which wee haue not receiued from him? If I speake of strength; Loe hee is strong (saith holy Iob, chap. 9.19.) wherefore whomsoeuer he commandeth to be strong, his very Word strengthens both the command and the commanded. But because ye should not run blindfold in an error,
But shall he command Ioshua to be strong, who hath said himself, that he delights not in any men Strength? Alas (beloved) What have we which we have not received from him? If I speak of strength; Lo he is strong (Says holy Job, chap. 9.19.) Wherefore whomsoever he commands to be strong, his very Word strengthens both the command and the commanded. But Because you should not run blindfold in an error,
& be muffled with the cōmon opinion of the World, intituling euery rash and immoderate heate with the name of valour, the sequell Discourse shall rectifie your iudgements.
& be muffled with the Common opinion of the World, intituling every rash and immoderate heat with the name of valour, the sequel Discourse shall rectify your Judgments.
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The of it howsoeuer is somthing which is honest & good, otherwise it is styled madnesse and cruelty. That which is thus good and honest, is either for God, our Country, or our King. The Subject of Valour is that part of the Minde wherein (in the absence of it) Feare or Audacity keep their quarter.
The of it howsoever is something which is honest & good, otherwise it is styled madness and cruelty. That which is thus good and honest, is either for God, our Country, or our King. The Subject of Valour is that part of the Mind wherein (in the absence of it) fear or Audacity keep their quarter.
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The Object that it lookes vpon is Danger. The Forme of it is a Meane betweene the two Contraries: and the true end, in briefe, is that which is well-pleasing to God. It is wrought in vs, and becomes ours in this manner.
The Object that it looks upon is Danger. The Form of it is a Mean between the two Contraries: and the true end, in brief, is that which is Well-pleasing to God. It is wrought in us, and becomes ours in this manner.
Thirdly and lastly, He sends his holy Spirit to cheere vs vp, that we may boldly suffer whatsoeuer befals vs. St. Bernard would haue euery valiant mans Action be thus tempered;
Thirdly and lastly, He sends his holy Spirit to cheer us up, that we may boldly suffer whatsoever befalls us Saint Bernard would have every valiant men Actium be thus tempered;
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Sit Iustitia (saith he) in affectu, Prudentia in intellectu, Fortitudo in effectu, & Temperantia in vsu. There must bee Iustice in our affection; Wisdome in our vnderstanding; Courage in the eff cting of it;
Fit Iustitia (Says he) in affectu, Prudence in intellectu, Fortitudo in effectu, & Temperantia in vsu. There must be justice in our affection; Wisdom in our understanding; Courage in the eff cting of it;
But let me not forget the rashnesse of our Age, which writes him Valiant, that dares thrust himselfe into a Challenge for a slight offence, and hazard his Soule for the steame of a word. Reason cannot pleade excuse for him who mortgages that Iewell for the vanity of a word, which cost our Sauiour the price of Blood.
But let me not forget the rashness of our Age, which writes him Valiant, that dares thrust himself into a Challenge for a slight offence, and hazard his Soul for the steam of a word. Reason cannot plead excuse for him who mortgages that Jewel for the vanity of a word, which cost our Saviour the price of Blood.
But in the regenerate man, neither words nor actions can preuaile for Reuenge, because Vengeance is mine, and I will repay it, (saith the Lord. ) Yet mistake me not (Beloued) For as we ought to be cowardly in the performance of things prohibited,
But in the regenerate man, neither words nor actions can prevail for Revenge, Because Vengeance is mine, and I will repay it, (Says the Lord.) Yet mistake me not (beloved) For as we ought to be cowardly in the performance of things prohibited,
so should we striue for valour in the execution of that which is iust. When I condemne euery common Duell, I approue of our lawfull Wars; and where the Souldier fights vpon iust authoritie, that man is either ignorantly fillie,
so should we strive for valour in the execution of that which is just. When I condemn every Common Duel, I approve of our lawful Wars; and where the Soldier fights upon just Authority, that man is either ignorantly filly,
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or miserably detestable that honours not the Calling. The slight reward which the noble Souldier receiues from the mouths of many in this age, may strike vs into a feare lest we shall hereafter cry for those whom wee now despise,
or miserably detestable that honours not the Calling. The slight reward which the noble Soldier receives from the mouths of many in this age, may strike us into a Fear lest we shall hereafter cry for those whom we now despise,
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and shamefull requitall for the ineffable miseries and hazards which a Souldier suffers abroad, when at home hee shall bee bitten with the aspine Tongues of some venemous Cowards whose property it is to vnder-value what they dare not vnder-goe.
and shameful requital for the ineffable misery's and hazards which a Soldier suffers abroad, when At home he shall be bitten with the aspine Tongues of Some venomous Cowards whose property it is to undervalue what they Dare not undergo.
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These are strong indeede, but onely in their poysonous Breath, and their good courage proues Pedancie expressing it selfe in a speedy flight, not standing the shocke of opposition. I could be farre more copious in the iust prosecution hereof,
These Are strong indeed, but only in their poisonous Breath, and their good courage Proves Pedancie expressing it self in a speedy flight, not standing the shock of opposition. I could be Far more copious in the just prosecution hereof,
Howsoeuer, giue me leaue to admonish the Souldier too, that he may know that swelling Oathes, prophane and execrable Curses, and surfeiting vpon all vncleane and ignominious filthinesse, disgraces the Person, and reflects in part vpon the Profession, not without a staine of Reproach. They surely cannot be strong, and of a good courage, whō vice, not order instructs in vndigested rashnes. It is Ioshua only that is strong, & of a good courage, because his Cause is iust, his conscience vpright, his Religion Zealous, and God his Protector; for vice and valour neuer yet agreed in one.
Howsoever, give me leave to admonish the Soldier too, that he may know that swelling Oaths, profane and execrable Curses, and surfeiting upon all unclean and ignominious filthiness, disgraces the Person, and reflects in part upon the Profession, not without a stain of Reproach. They surely cannot be strong, and of a good courage, whom vice, not order instructs in undigested rashness. It is Ioshua only that is strong, & of a good courage, Because his Cause is just, his conscience upright, his Religion Zealous, and God his Protector; for vice and valour never yet agreed in one.
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O let vs then, who (as I hope) are all Ioshuas, holy and religious, be strong and of a good courage, that we may neither feare the Arrow that flyeth by day, nor the Instruments of War that speake in fury:
O let us then, who (as I hope) Are all Joshuas, holy and religious, be strong and of a good courage, that we may neither Fear the Arrow that flies by day, nor the Instruments of War that speak in fury:
for Dauid may kill Goliah; Saul may slay his thousand, & Dauid his ten thousand, whē God giues the word, to be strong, &c. He that enioines vs to it, can and will expect our performance; and requires that whom he cherishes, should not be afraid, neither bee dismaid. Which is
for David may kill Goliath; Saul may slay his thousand, & David his ten thousand, when God gives the word, to be strong, etc. He that enjoins us to it, can and will expect our performance; and requires that whom he Cherishes, should not be afraid, neither be dismayed. Which is
Contraries then appeare most manifest when they are neerely ioyned each to other, as in blacke and white; heate and cold, and the like. Right so is it here:
Contraries then appear most manifest when they Are nearly joined each to other, as in black and white; heat and cold, and the like. Right so is it Here:
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Only take the definition of it from Arist: out of the second of his Rhet. where he determines it to be A certaine Griefe and trembling of the Mind, arising from the serious thought of some insuing Euill, which may bring vpon vs either Trouble or Destruction. Should then a Ioshua feare, hee might suffer the censure of men,
Only take the definition of it from Arist: out of the second of his Rhetoric where he determines it to be A certain Grief and trembling of the Mind, arising from the serious Thought of Some ensuing Evil, which may bring upon us either Trouble or Destruction. Should then a Ioshua Fear, he might suffer the censure of men,
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Dangers he must needs vndergoe, that runs the hazard of Trauels and Warre: But where GOD commands vs not to bee afraid, the Perils are preuented by the word of authority. Should Ioshua feare the wounds hee might perhaps receiue from his Enemies; yet God is that good Samaritane that can powre Oyle into them.
Dangers he must needs undergo, that runs the hazard of Travels and War: But where GOD commands us not to be afraid, the Perils Are prevented by the word of Authority. Should Ioshua Fear the wounds he might perhaps receive from his Enemies; yet God is that good Samaritan that can pour Oil into them.
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Should he feare the pangs of a dry and scorching Thirst; He that before opened the Rocke, and the waters gushed out, is as powerfull now as he was at that time.
Should he Fear the pangs of a dry and scorching Thirst; He that before opened the Rock, and the waters gushed out, is as powerful now as he was At that time.
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or at least it might giue a suspition of their vnbeliefe concerning that happiest life of Glorie. To suspect a danger before it comes, is to rush into Misery before our times:
or At least it might give a suspicion of their unbelief Concerning that Happiest life of Glory. To suspect a danger before it comes, is to rush into Misery before our times:
He that striues to preuent a Mischiefe, and yet loses the present time in the feare of that which is to come, fals wretched before it was appointed for him.
He that strives to prevent a Mischief, and yet loses the present time in the Fear of that which is to come, falls wretched before it was appointed for him.
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Why should Ioshua then feare, or be dismaid, whom God almighty promiseth to preserue? Ignorat gratiam libertatis, quem ligat seruitus timoris, (saith S. Greg. ) He knowes not the blessing of Libertie, which lies imprisoned in the bondage of Feare. Let them be dismaid, whose sicke Soules, deepe in a Consumption, forget to hope for a future remedy.
Why should Ioshua then Fear, or be dismayed, whom God almighty promises to preserve? Ignorant gratiam libertatis, Whom Lies seruitus Fear, (Says S. Greg.) He knows not the blessing of Liberty, which lies imprisoned in the bondage of fear. Let them be dismayed, whose sick Souls, deep in a Consumption, forget to hope for a future remedy.
A pure and vndefiled conscience needs no Shield to guard it from the fury of an Aduersary. Ioshua may well feare if once he disobey, but till then let him be afraid to feare, lest thereby he be dismaid. Should we attribute the euent of Warre to Fortune, the Heathen Poet would encourage the dullest spirit.
A pure and undefiled conscience needs no Shield to guard it from the fury of an Adversary. Ioshua may well Fear if once he disobey, but till then let him be afraid to Fear, lest thereby he be dismayed. Should we attribute the event of War to Fortune, the Heathen Poet would encourage the dullest Spirit.
Fortuna fortes metuit, Ignauos premit, (saith Senec.) Fortune stands afraid of those that are valiant, but plaies vpon the Cowards. Yet we that acknowledge the vanity of that heathenish Idoll, must confesse with Salomon, that The Horse is prepared for Battell,
Fortuna forts metuit, Ignauos premit, (Says Seneca) Fortune Stands afraid of those that Are valiant, but plays upon the Cowards. Yet we that acknowledge the vanity of that Heathenish Idol, must confess with Solomon, that The Horse is prepared for Battle,
but God giueth the Victorie. (Pro. 22.31.) Yet it may appeare strange, that God should command Ioshua not to feare, when as his Statutes run perpetually, Feare ye the Lord. There is indeed a twofold feare, Filiall, and Seruile: the former arising from a true affection we beare to our Creator, and feare to offend because we loue him.
but God gives the Victory. (Pro 22.31.) Yet it may appear strange, that God should command Ioshua not to Fear, when as his Statutes run perpetually, fear you the Lord. There is indeed a twofold Fear, Filial, and Servile: the former arising from a true affection we bear to our Creator, and Fear to offend Because we love him.
The latter is onely a feare of the euill of Punishment, arising from a guilty conscience. The former is commanded, the latter forbidden in my Text. But this is a base feare of our Enemies, not to be suffered.
The latter is only a Fear of the evil of Punishment, arising from a guilty conscience. The former is commanded, the latter forbidden in my Text. But this is a base Fear of our Enemies, not to be suffered.
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Let vs die, (saies he) and rush into the midst of our Enemies; the only safety the conquered know, is to haue no safety. Shall then the Heathen out-doe vs, in that which Religion teaches vs to be perfect? No, (Beloued) let vs goe on valiantly and couragiously when wee haue occasion,
Let us die, (Says he) and rush into the midst of our Enemies; the only safety the conquered know, is to have no safety. Shall then the Heathen outdo us, in that which Religion Teaches us to be perfect? No, (beloved) let us go on valiantly and courageously when we have occasion,
You that liue at home vnder your owne Vines, and eate the fruites of your owne Trees; that feele not the terror of want, nor the heate of Miseries, to you it belongs to be valiant in suffering (if occasion shall happen) any persecution or crosse which God may iustly inflict vpon you, either as a Punishment or Tryal. Besides ye must be valiant in the Conflict against the World, the Flesh, and the Deuill, lest if they ouercome, destruction sodainely come vpon you,
You that live At home under your own Vines, and eat the fruits of your own Trees; that feel not the terror of want, nor the heat of Misery's, to you it belongs to be valiant in suffering (if occasion shall happen) any persecution or cross which God may justly inflict upon you, either as a Punishment or Trial. Beside you must be valiant in the Conflict against the World, the Flesh, and the devil, lest if they overcome, destruction suddenly come upon you,
If the surging waues of a swelling Sea smoke out threats and anger, yet he that walked vpon the water and breathed a calme, can doe the like for vs too;
If the surging waves of a swelling Sea smoke out Treats and anger, yet he that walked upon the water and breathed a Cam, can do the like for us too;
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When the tempestuous Winds buzze in our eares, and seeme to speake the language of death, he that once charm'd them with Peace; be still; can doe the like for vs too;
When the tempestuous Winds buzz in our ears, and seem to speak the language of death, he that once charmed them with Peace; be still; can do the like for us too;
the same Condition, that wee bee not afraid, neither bee dismaid. Let me adde then S. Austins words of Consolation, Deus tibi totum est; si sitias, Aqua tibi est;
the same Condition, that we be not afraid, neither be dismayed. Let me add then S. Austins words of Consolation, Deus tibi totum est; si sitias, Aqua tibi est;
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and if thou art naked, he will cloathe thee with Immortalitie. O let vs then, who intend (by the diuine Prouidence ) to sing the Lords Song, in a strange Land, here make our promise vnto the Almighty, That he shall be the Lord our God,
and if thou art naked, he will cloth thee with Immortality. Oh let us then, who intend (by the divine Providence) to sing the lords Song, in a strange Land, Here make our promise unto the Almighty, That he shall be the Lord our God,
But before we depart, it remaines that the Testimonie of our Faith, Repentance, Loue, Zeale, and all other diuine Graces be sealed here in the face of the Congregation. See how for our Farewell Christ hath inuited vs all vnto a Feast; O let vs draw neere,
But before we depart, it remains that the Testimony of our Faith, Repentance, Love, Zeal, and all other divine Graces be sealed Here in the face of the Congregation. See how for our Farewell christ hath invited us all unto a Feast; Oh let us draw near,
and receiue our sweet Iesus into the bosomes of our Soules, that he may receiue vs into the Armes of his Mercie: Our louing Sauiour did eate of the Bread of Affliction, that we might eate of the Bread of Life: Our Iesus drunke of the Waters of Marah, that wee might drinke of the sweet Springs of Liuing-Water. Come, let vs feast then both with him,
and receive our sweet Iesus into the bosoms of our Souls, that he may receive us into the Arms of his Mercy: Our loving Saviour did eat of the Bred of Affliction, that we might eat of the Bred of Life: Our Iesus drunk of the Waters of Marah, that we might drink of the sweet Springs of Liuing-Water. Come, let us feast then both with him,
that his victorious Death may be to vs a triumphant Life. Thus when we haue all eaten and dranke together the assurance of our Adoption and Saluation, let vs depart in Peace, with Ioy in the holy Ghost.
that his victorious Death may be to us a triumphant Life. Thus when we have all eaten and drank together the assurance of our Adoption and Salvation, let us depart in Peace, with Joy in the holy Ghost.
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For vs, that must arise, and seeke out a farther habitation, we will beg of the Almighty with a vnanimous consent, that he will be graciously pleased to speake vnto vs, in the words of my Text: Haue not I commanded you? Onely be strong, and of a good courage:
For us, that must arise, and seek out a farther habitation, we will beg of the Almighty with a unanimous consent, that he will be graciously pleased to speak unto us, in the words of my Text: Have not I commanded you? Only be strong, and of a good courage:
And to all of vs may the God of Grace so plenteously giue and bestow his Blessings, that wee may not want his louing Protection in this Life, nor the fruition of Glory together in the Life to come.
And to all of us may the God of Grace so plenteously give and bestow his Blessings, that we may not want his loving Protection in this Life, nor the fruition of Glory together in the Life to come.
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