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HIERONS last Fare-well. A SERMON PREACHED AT MODBVRY IN DEVON, at the Funerall of that Reuerend and faithfull Seruant of Idesus Christ, M. SAMVEL HIERON. 2. TIMOTH. 4.7. I haue fought a good fight.
HIERONS last Farewell. A SERMON PREACHED AT MODBVRY IN DEVON, At the Funeral of that Reverend and faithful Servant of Idesus christ, M. SAMUEL HIERON. 2. TIMOTHY. 4.7. I have fought a good fight.
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THese words may haue a double consideration; either Relatiuely, or absolutely:
THese words may have a double consideration; either Relatively, or absolutely:
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Relatiuely, hauing dependance on the precedent verses, and so they seeme to be a motiue cause,
Relatively, having dependence on the precedent Verses, and so they seem to be a motive cause,
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or argument to moue Timothy, to goe on in the constant and sincere Preaching, and professing of the Gospell.
or argument to move Timothy, to go on in the constant and sincere Preaching, and professing of the Gospel.
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Absolutely, and so they are a testimonie, or confession, which the Apostle giueth of himselfe. Now confessions be of two kinds; voluntary or violent;
Absolutely, and so they Are a testimony, or Confessi, which the Apostle gives of himself. Now confessions be of two Kinds; voluntary or violent;
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and this is of the first sort, being free & without any coaction, or coĢpulsion vttered.
and this is of the First sort, being free & without any coaction, or compulsion uttered.
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In the words we may obserue two things: First, the person confessing; Secondly, the thing confessed.
In the words we may observe two things: First, the person confessing; Secondly, the thing confessed.
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The person confessing, may be considered in time past, or time future. The thing that he confessed, is laid downe first generally, then specially.
The person confessing, may be considered in time past, or time future. The thing that he confessed, is laid down First generally, then specially.
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Generally, that he had fought. Specially, that (he had not onely fought, but) he had fought a good fight. If Paul had said, I haue fought,
Generally, that he had fought. Specially, that (he had not only fought, but) he had fought a good fight. If Paul had said, I have fought,
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& staied there, how many might truly haue took vp the same speech, and with the yong man in the Gospell replied:
& stayed there, how many might truly have took up the same speech, and with the young man in the Gospel replied:
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All this haue I done from my youth vpward? But if a good fight be added, the answere of the Apostles to their Lord, concerning the fiue Loaues and few Fishes, may (by way of allusion) seeme to bee of force;All this have I done from my youth upward? But if a good fight be added, the answer of the Apostles to their Lord, Concerning the fiue Loaves and few Fish, may (by Way of allusion) seem to be of force;
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What are they among so many ? Many fight, few a good fight. In briefe, the cause in these words, is argued by the effect;What Are they among so many? Many fight, few a good fight. In brief, the cause in these words, is argued by the Effect;
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and the effect, by the kind or qualitie, bountie or goodnesse.
and the Effect, by the kind or quality, bounty or Goodness.
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Now would you haue the true sence? Shall I open the plaine meaning? This it is, for the partie;
Now would you have the true sense? Shall I open the plain meaning? This it is, for the party;
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hee may haue a manifold consideration. First, for his name, it was twofold, Saul, and Paul : for his nature, corrupt, sanctified:
he may have a manifold consideration. First, for his name, it was twofold, Saul, and Paul: for his nature, corrupt, sanctified:
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for his Profession, both the Righteousnesse of the Law, and the Gospell: for his Function, a Pharise, and an Apostle:
for his Profession, both the Righteousness of the Law, and the Gospel: for his Function, a Pharisee, and an Apostle:
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for his conuersation, a destroyer of the Saints, and a builder of them: A Murtherer, and a Martyr:
for his Conversation, a destroyer of the Saints, and a builder of them: A Murderer, and a Martyr:
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This is the worke of God, and ought to bee maruailous in our eyes.
This is the work of God, and ought to be marvelous in our eyes.
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Thus can the Creator of time alter the creature in time, though Time of it selfe change nothing. For the word fight:
Thus can the Creator of time altar the creature in time, though Time of it self change nothing. For the word fight:
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] vnderstand that fights are either Corporall, or Spirituall, with flesh and bloud: or principalities and powers, the latter heere meant. For goodnesse: ] that may be twofold; Naturall, or Morall: Naturall is also double.
] understand that fights Are either Corporal, or Spiritual, with Flesh and blood: or principalities and Powers, the latter Here meant. For Goodness: ] that may be twofold; Natural, or Moral: Natural is also double.
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First, the Essence of things, by which I vnderstand, matter, and forme, for whatsoeuer in the beginning was created, of these two principles was constituted:
First, the Essence of things, by which I understand, matter, and Form, for whatsoever in the beginning was created, of these two principles was constituted:
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yea, the very Angels themselues, though some otherwise iudge.
yea, the very Angels themselves, though Some otherwise judge.
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For, are they not perfect effects? Why then must they not haue all the foure causes? Againe, they are finite, therefore terminated in their Essence: If terminated in their Essence; then by matter and forme;
For, Are they not perfect effects? Why then must they not have all the foure Causes? Again, they Are finite, Therefore terminated in their Essence: If terminated in their Essence; then by matter and Form;
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for what else doth terminate things? And there is nothing without Limits of Essence saue only God, the first efficient of all things, being one most simple and pure act.
for what Else does terminate things? And there is nothing without Limits of Essence save only God, the First efficient of all things, being one most simple and pure act.
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The second naturall good, may be said to be the end;
The second natural good, may be said to be the end;
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that is, the fitnesse, and aptitude of a thing to accomplish that for the which it was first framed,
that is, the fitness, and aptitude of a thing to accomplish that for the which it was First framed,
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and wee are to know this, that the end, and goodnesse of a thing, are one and the same.
and we Are to know this, that the end, and Goodness of a thing, Are one and the same.
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As for example, wee say that is a good Ship, that is fitted to sayle well, a good Knife, made to cut well,
As for Exampl, we say that is a good Ship, that is fitted to sail well, a good Knife, made to Cut well,
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or a good Pen, that hath in it selfe an aptitude to write well. Now Sayling, Cutting, Writing, are their ends;
or a good Pen, that hath in it self an aptitude to write well. Now Sailing, Cutting, Writing, Are their ends;
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and if they haue in them a power, or abilitie to accomplish these ends, they may bee said to bee good, else not, in this second sence, Thus in the beginning, were all things made good, and very good. Good for Essence, for end;
and if they have in them a power, or ability to accomplish these ends, they may be said to be good, Else not, in this second sense, Thus in the beginning, were all things made good, and very good. Good for Essence, for end;
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And a thing may remayne good for it Matter, or Substance; but not for it qualitie, or end.
And a thing may remain good for it Matter, or Substance; but not for it quality, or end.
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Satan is still a good substance; for his materiall substance remayneth; But he wants this second goodnesse, to doe the will of God:
Satan is still a good substance; for his material substance remaineth; But he Wants this second Goodness, to do the will of God:
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he neyther now hath power, or will to accomplish that end, for the which he at the first was formed.
he neither now hath power, or will to accomplish that end, for the which he At the First was formed.
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A fine Watch may catch a fall, all the Wheeles by it may bee strooke out of order,
A fine Watch may catch a fallen, all the Wheels by it may be struck out of order,
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yet is it good still, for the matter of it:
yet is it good still, for the matter of it:
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An Instrument, may bee good for substance, yet, make no sweet or pleasant Musicke, because the strings are not rightly set and tuned;
an Instrument, may be good for substance, yet, make no sweet or pleasant Music, Because the strings Are not rightly Set and tuned;
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so is the condition now with Sathan; And of man also;
so is the condition now with Sathan; And of man also;
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for vntill the Lord tune the iarring strings of mans heart fit, and frame euery Wheele of the Soule, his best Musicke is not pleasing to God,
for until the Lord tune the jarring strings of men heart fit, and frame every Wheel of the Soul, his best Music is not pleasing to God,
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and all his Course, and Motion, doth but runne to discontent his Maker:
and all his Course, and Motion, does but run to discontent his Maker:
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for Adam our father, clyming so high into the Tree of Life, and eating of the forbidden fruit, catcht such a fal, (with whom (being in his Loynes) wee fell also) that all the Strings,
for Adam our father, climbing so high into the Tree of Life, and eating of the forbidden fruit, catched such a fall, (with whom (being in his Loins) we fell also) that all the Strings,
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and Wheeles of Soule and Body, were strooke quite out of tune and order. Now for a Morall good, it may also haue a twofold denomination:
and Wheels of Soul and Body, were struck quite out of tune and order. Now for a Moral good, it may also have a twofold denomination:
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First, the act, or secondly, the consequent of the act.
First, the act, or secondly, the consequent of the act.
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That may (I take it) bee called a morall, or diuine act, that is guided by the morall and diuine precept,
That may (I take it) bee called a moral, or divine act, that is guided by the moral and divine precept,
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as that may be called a Grammaticall art, that is ruled or done by the art or precept of Grammar.
as that may be called a Grammatical art, that is ruled or done by the art or precept of Grammar.
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He hath shewed thee, O man, what is good; He hath showed thee, Oh man, what is good;
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namely, to doe Iustice, to loue Mercie, to humble thy selfe, and to walke with thy God. namely, to do justice, to love Mercy, to humble thy self, and to walk with thy God.
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And this must needes be good, because the rule is good that guides the action. For euery thing is so farre good, as it is answerable to its rule:
And this must needs be good, Because the Rule is good that guides the actium. For every thing is so Far good, as it is answerable to its Rule:
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And Diuinitie is the only rule of all Morall and Diuine goodnesse;
And Divinity is the only Rule of all Moral and Divine Goodness;
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so farre as a man both in the integritie of his nature, and the conuersation of life answereth to this rule, hee is so much and no more neerer to all perfection of goodnesse.
so Far as a man both in the integrity of his nature, and the Conversation of life Answers to this Rule, he is so much and no more nearer to all perfection of Goodness.
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Adam was very good by Creation, but hee neuer was absolutely good by action: Because his actions were not guided by the Law of God;Adam was very good by Creation, but he never was absolutely good by actium: Because his actions were not guided by the Law of God;
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the only rule of all spirituall goodnesse.
the only Rule of all spiritual Goodness.
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The consequent or succeeding good that followeth the Morall act, I vnderstand to bee, the blessing which the Lord hath promised to conferre,
The consequent or succeeding good that follows the Moral act, I understand to be, the blessing which the Lord hath promised to confer,
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and bestow vpon all such as loue him and obey his Commandements; And in this sense, It was good for Dauid to draw neere vnto God.
and bestow upon all such as love him and obey his commandments; And in this sense, It was good for David to draw near unto God.
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For the end of the iust man, (whatsoeuer his present condition be) shalbe blessed. For the end of the just man, (whatsoever his present condition be) shall blessed.
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In a word, this is the summe, the true sence. In a word, this is the sum, the true sense.
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I Paul, who once was a proud Pharise, called Rabbi, in great estimation with the High Priests, breathing out threatnings against the Saints, persecuting them to strange Cities, making hauocke of the true Church, causing some to blaspheme, perswaded that I ought to doe many contrarie things against the Name of Iesus of Nazareth; yet now being extraordinarily conuerted, by his powerfull voyce from Heauen,
I Paul, who once was a proud Pharisee, called Rabbi, in great estimation with the High Priests, breathing out threatenings against the Saints, persecuting them to strange Cities, making havoc of the true Church, causing Some to Blaspheme, persuaded that I ought to do many contrary things against the Name of Iesus of Nazareth; yet now being extraordinarily converted, by his powerful voice from Heaven,
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and being appointed, and called, to be his Apostle:
and being appointed, and called, to be his Apostle:
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One that saw the Lord Iesus in the flesh, had the Gospell by Reuelation, freed from the spirit of Error, power to worke Miracles, skill in all Languages,
One that saw the Lord Iesus in the Flesh, had the Gospel by Revelation, freed from the Spirit of Error, power to work Miracles, skill in all Languages,
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and whose Commission was to preach through the World;
and whose Commission was to preach through the World;
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haue fought, that is, powerfully and plainly preached the glad tydings of Peace, gone on also thorow good report,
have fought, that is, powerfully and plainly preached the glad tidings of Peace, gone on also thorough good report,
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and euill report, bonds, imprisonment, and innumerable euils, in the sincere professing of the same, from the verie time of my Conuersion to this present:
and evil report, bonds, imprisonment, and innumerable evils, in the sincere professing of the same, from the very time of my Conversion to this present:
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I would haue thee my Sonne to know this fight, this my course is good, for act, for end, and profitable euery manner of way.
I would have thee my Son to know this fight, this my course is good, for act, for end, and profitable every manner of Way.
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And furthermore, let this then, my example, of Ę²alour, and Resolution, who am thy friend, thy Father, who am now to take my last farewell, whose face till that last day, thou must see no more, imbolden, encourage, quicken,
And furthermore, let this then, my Exampl, of Ę²alour, and Resolution, who am thy friend, thy Father, who am now to take my last farewell, whose face till that last day, thou must see no more, embolden, encourage, quicken,
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and stirre thee vp to walke, preach and professe, vntill thy changing come also.
and stir thee up to walk, preach and profess, until thy changing come also.
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This is that one thing I only would, this is that one thing thou oughtst and onely shouldst. This is that one thing I only would, this is that one thing thou Ought and only Shouldst.
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And thus, you seeing the plaine meaning of this parcell of Scripture, many things may bee obserued for our instruction:
And thus, you seeing the plain meaning of this parcel of Scripture, many things may be observed for our instruction:
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And first, from the Relation with the other, we note, that, Paul must be imitated of Timothies in preaching, professing.
And First, from the Relation with the other, we note, that, Paul must be imitated of Timothies in preaching, professing.
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The best patternes are best worthy our practice.
The best patterns Are best worthy our practice.
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Hence it is that Christ left vs an example, that wee might tread in his steps, Hence it is that christ left us an Exampl, that we might tread in his steps,
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And walke (that is, preach and professe) as you haue vs for an example, and as we follow Christ. And walk (that is, preach and profess) as you have us for an Exampl, and as we follow christ.
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Because that this is one reason why the liues of good men, are left recorded in Scripture, For whatsoeuer is written, is written for our Learning: Because that this is one reason why the lives of good men, Are left recorded in Scripture, For whatsoever is written, is written for our Learning:
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And what a cloud of Witnesses hath the Lord to this end committed to eternall memory in the Holy Letters? And what a cloud of Witnesses hath the Lord to this end committed to Eternal memory in the Holy Letters?
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Againe, if wee doe not this, nature it selfe will condemne vs: the very creatures will rise vp against vs: Again, if we do not this, nature it self will condemn us: the very creatures will rise up against us:
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who being yong and weake, imitate their Seniors and Superiors ; No bangling Kite, but with a high flyer will mend his pitch;
who being young and weak, imitate their Seniors and Superiors; No bangling Kite, but with a high flyer will mend his pitch;
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and shall not wee, being Eagles Birds, and borne from aboue, soare on high, hauing so many fore-runners,
and shall not we, being Eagles Birds, and born from above, soar on high, having so many forerunners,
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and excellent patternes set before vs?
and excellent patterns Set before us?
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And from hence wee may reprooue the Papists, that denie the people the Booke of God:
And from hence we may reprove the Papists, that deny the people the Book of God:
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so that they cannot tell how Paul preached, for matter, or manner, how he behaued himselfe, either as Preacher or Professor of the Gospell. Yea,
so that they cannot tell how Paul preached, for matter, or manner, how he behaved himself, either as Preacher or Professor of the Gospel. Yea,
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and it meets with many in our dayes, that be within vs, that though they be Timothies, yong Plants,
and it meets with many in our days, that be within us, that though they be Timothies, young Plants,
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yet they will not learne of Paul, either by precept or example: This smels of Pride, or Ignorance, or Idlenesse, or all.
yet they will not Learn of Paul, either by precept or Exampl: This smells of Pride, or Ignorance, or Idleness, or all.
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In the second place, this must be to direct the yonger men, that they haue a regard, to bee acquainted with Pauls manner of preaching and liuing:
In the second place, this must be to Direct the younger men, that they have a regard, to be acquainted with Paul's manner of preaching and living:
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and then to walke in his steps. Oh that wee would be wise, and not be too proud in our owne conceit!
and then to walk in his steps. O that we would be wise, and not be too proud in our own conceit!
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then should wee bee strong when wee are weake, and find Gods Wisdome manifested through our foolishnesse.
then should we be strong when we Are weak, and find God's Wisdom manifested through our foolishness.
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Could we imitate the best patternes, we should liue with credit, and dye with comfort. And heere we may obserue, that,
Could we imitate the best patterns, we should live with credit, and die with Comfort. And Here we may observe, that,
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A mans finall estate is not to be iudged by the beginning, but by the end. A men final estate is not to be judged by the beginning, but by the end.
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Paul began strangely, yet dyed a Martyr, and though his first dayes were bad, yet his latter being better, hee fought a good fight. Paul began strangely, yet died a Martyr, and though his First days were bad, yet his latter being better, he fought a good fight.
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Because all perfection is in the end, not in the beginning:
Because all perfection is in the end, not in the beginning:
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Hence it is that the Scripture runnes so much on the end, O that they were wise, then they would thinke of their latter end: then I vnderstood their end:
Hence it is that the Scripture runs so much on the end, Oh that they were wise, then they would think of their latter end: then I understood their end:
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you haue heard of the patience of Iob, and of his end. you have herd of the patience of Job, and of his end.
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For, because it often falleth out, that Hypocrites, like Saul, and Iudas, and Alexander, may beginne well,
For, Because it often falls out, that Hypocrites, like Saul, and Iudas, and Alexander, may begin well,
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and yet prooue Persecutors, resisting the Truth much in the end:
and yet prove Persecutors, resisting the Truth much in the end:
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And as a man (good only in appearance) may of a truth become naught:
And as a man (good only in appearance) may of a truth become nought:
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so may a bad man become verie good. The Sunne may rise cleere, and set vnder a cloud, shine bright in the morning, yet lowre in the euening:
so may a bad man become very good. The Sun may rise clear, and Set under a cloud, shine bright in the morning, yet lower in the evening:
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so may it be with the sonnes of men? This must teach vs to iudge righteous Iudgement:
so may it be with the Sons of men? This must teach us to judge righteous Judgement:
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Say not that hee is good, who beginnes well, but ends well: he that putteth on the Armour must not boast, as he that putteth it off.
Say not that he is good, who begins well, but ends well: he that putteth on the Armour must not boast, as he that putteth it off.
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This may much make for the comfort of such, as haue mis-spent the time of their youth;
This may much make for the Comfort of such, as have misspent the time of their youth;
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that truly repenting, the Lord accepteth of them in their age, and will not lay their former courses vnto their charge.
that truly repenting, the Lord Accepteth of them in their age, and will not lay their former courses unto their charge.
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I can tell you, that if wee were wounded in Spirit, nettled in Conscience, and tempted by Satan, that God would not accept of our latter dayes seruice;
I can tell you, that if we were wounded in Spirit, nettled in Conscience, and tempted by Satan, that God would not accept of our latter days service;
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then this Truth would be comfortable: But as to a full stomacke, euerie sweet thing is bitter:
then this Truth would be comfortable: But as to a full stomach, every sweet thing is bitter:
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so it is to him, that feeles not his miserie, a word, a world of comforts.
so it is to him, that feels not his misery, a word, a world of comforts.
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And heere we must be exhorted to perseuere, though we haue begunne well; Beware of imbracing the world with Demas, in thy last dayes;
And Here we must be exhorted to persevere, though we have begun well; Beware of embracing the world with Demas, in thy last days;
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haue a care to end in the Spirit:
have a care to end in the Spirit:
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for wee must sayle to the shore, runne to the end, and strike the Battaile thorow,
for we must sail to the shore, run to the end, and strike the Battle thorough,
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if wee will bee landed safe, winne the Prize, and be crowned.
if we will be landed safe, win the Prize, and be crowned.
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And is not here a strong motiue, to mooue impenitent persons to Repentance? to constraine them (as it were by a forced kind of necessitie) with the Prodigall, to returne to their Father: And is not Here a strong motive, to move impenitent Persons to Repentance? to constrain them (as it were by a forced kind of necessity) with the Prodigal, to return to their Father:
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and with Onesimus to their Master? And truely wee neuer make the right vse of Gods Mercie, vntill his bountifulnesse lead and allure vs to true Repentance.
and with Onesimus to their Master? And truly we never make the right use of God's Mercy, until his bountifulness led and allure us to true Repentance.
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And now to come more directly to the words: wee might handle them two wayes, considering Paul as a Preacher in his particular Charge,
And now to come more directly to the words: we might handle them two ways, considering Paul as a Preacher in his particular Charge,
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or as a Professor, in his generall Calling;
or as a Professor, in his general Calling;
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but because it is true of him in both, we will the rather insist of the latter;
but Because it is true of him in both, we will the rather insist of the latter;
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to wit, how that all men are considered generally (as Christians) Fighters: yea, and in their particular ranckes, and calling also.
to wit, how that all men Are considered generally (as Christians) Fighters: yea, and in their particular ranks, and calling also.
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So that the point hence will not to any seeme hard, which is, That the faithfull are Fighters, euery Christian is a Souldier.
So that the point hence will not to any seem hard, which is, That the faithful Are Fighters, every Christian is a Soldier.
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What though there bee many that goe vnarmed, strike not one stroke, refuse their Master,
What though there be many that go unarmed, strike not one stroke, refuse their Master,
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and throw away the Spirituall Weapons, for this Combat appointed? yet the point is plaine,
and throw away the Spiritual Weapons, for this Combat appointed? yet the point is plain,
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and the proofe of it is at hand.
and the proof of it is At hand.
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Did not the Lord of old set Enmitie, tell vs of a Combat, and that the Seed of the Woman should breake the Serpents head? This Battaile must be of force;
Did not the Lord of old Set Enmity, tell us of a Combat, and that the Seed of the Woman should break the Serpents head? This Battle must be of force;
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this Field is to bee fought: for the purpose of God shall stand.
this Field is to be fought: for the purpose of God shall stand.
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And what did the Wrastling of Israel prefigure, but this Fight? Yea Christ playeth vpon Earth,
And what did the Wrestling of Israel prefigure, but this Fight? Yea christ plays upon Earth,
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and hath his delights with the sonnes of men. and hath his delights with the Sons of men.
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Are not we commaded to stand fast, to quit vs like men, and be strong? And what meaneth all this ; are not we commanded to stand fast, to quit us like men, and be strong? And what means all this;
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if the faithfull were not Fighters? Fight the good Fight of Faith? I fight not as one that beateth the Ayre: if the faithful were not Fighters? Fight the good Fight of Faith? I fight not as one that beats the Air:
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We wrastle: You haue the same Fight, that you heare to be in mee, and saw in me. We wrestle: You have the same Fight, that you hear to be in me, and saw in me.
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And the Author to the Hebrewes saith, That they, after they had receiued Light, had a great Fight in affliction.
And the Author to the Hebrews Says, That they, After they had received Light, had a great Fight in affliction.
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Marke, after Light was receiued, the Combat followed; for it is in spirituall things, as in naturall.
Mark, After Light was received, the Combat followed; for it is in spiritual things, as in natural.
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First, before it thunder, wee see a Light, then heare the cracke or noyse, and after come great showres of wet and water:
First, before it thunder, we see a Light, then hear the Crac or noise, and After come great showers of wet and water:
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so God (as at the Creation) sayth, Let there bee light, in the time of our Regeneration;
so God (as At the Creation) say, Let there be Light, in the time of our Regeneration;
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after, we find a strange working in the Soule, a Quarrell, a Wound, and then commeth the sweete dew from Heauen to helpe vs, to heale vs. Will you see the reasons of this? shall arguments further confirme it?
After, we find a strange working in the Soul, a Quarrel, a Wound, and then comes the sweet due from Heaven to help us, to heal us Will you see the Reasons of this? shall Arguments further confirm it?
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Doe we not read in Scripture of a Prince, a Chiefetaine, or Captaine? And shall hee haue no followers? must he want his Souldiers? No,
Do we not read in Scripture of a Prince, a Chieftain, or Captain? And shall he have no followers? must he want his Soldiers? No,
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for if the one bee, the other is.
for if the one bee, the other is.
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The Father presupposeth a Child, the Shepheard a Flocke, the cause his effect, the shaddow a body,
The Father presupposeth a Child, the Shepherd a Flock, the cause his Effect, the shadow a body,
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and so doth a Captaine Souldiers; Souldiers a Combat: for these are Relatiue Arguments, and the one dependeth necessarily on the other.
and so does a Captain Soldiers; Soldiers a Combat: for these Are Relative Arguments, and the one dependeth necessarily on the other.
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Againe, is not mention made of weapons? are wee not bidden to take to vs, the whole or complete Armour of God? If Dauid take his Sling, Peter his Sword, Ionathan his Bow, Sampson his Iawbone,
Again, is not mention made of weapons? Are we not bidden to take to us, the Whole or complete Armour of God? If David take his Sling, Peter his Sword, Ionathan his Bow, Sampson his Jawbone,
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and Shamgar his Goad, is it not for an end? Why then, to fight: for the Enemies are in Armes, the Philistims bee in the Field;
and Shamgar his Goad, is it not for an end? Why then, to fight: for the Enemies Are in Arms, the philistines be in the Field;
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Goliah is vaunting, and daring to Battaile; and the Combat prepared.Goliath is vaunting, and daring to Battle; and the Combat prepared.
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And haue not the faithfull foes? Doe not the Canaanites campe in the Valleys? Are not the Aramites, and Arabians in the Mountaines? What shall I say? The sonnes of Anakim are not all slaine; though their father sleepe.
And have not the faithful foes? Do not the Canaanites camp in the Valleys? are not the Aramites, and Arabians in the Mountains? What shall I say? The Sons of Anakim Are not all slain; though their father sleep.
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And these foes bee, either forraine, or neerer home: within vs, or without vs: without vs, first, Satan :
And these foes be, either foreign, or nearer home: within us, or without us: without us, First, Satan:
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secondly, all his Souldiers: within vs, first, corruption: secondly, death.
secondly, all his Soldiers: within us, First, corruption: secondly, death.
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And first for Satan, was hee not a Murtherer from the beginning? doth he not daily goe about, Like a roaring Lion, seeking whom he may deuoure? Is not this that Red Dragon, that coloureth and choaketh himselfe with the bloud of the Saints? Doe you thinke that this Herod is dead? Will Time alter his nature? or will the death of many satisfie him? No, he groweth worse, and worse;
And First for Satan, was he not a Murderer from the beginning? does he not daily go about, Like a roaring lion, seeking whom he may devour? Is not this that Read Dragon, that coloureth and choketh himself with the blood of the Saints? Do you think that this Herod is dead? Will Time altar his nature? or will the death of many satisfy him? No, he grows Worse, and Worse;
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and hauing the lesser time to quarrell, the greater woe shall be to the Inhabitants of the Earth.
and having the lesser time to quarrel, the greater woe shall be to the Inhabitants of the Earth.
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Wee are commanded to resist the Deuill. Then shall he not oppose? Was Adam, the first, Iob, the Iust, Paul the Prince of the Apostles,
we Are commanded to resist the devil. Then shall he not oppose? Was Adam, the First, Job, the Just, Paul the Prince of the Apostles,
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and Iesus Christ the Righteous tempted wounded, buffetted, and mooued from place to place by him? and dost thou thinke to escape his hote, his fierie Darts? Let Israel goe out of Egypt, to serue his God;
and Iesus christ the Righteous tempted wounded, buffeted, and moved from place to place by him? and dost thou think to escape his hight, his fiery Darts? Let Israel go out of Egypt, to serve his God;
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this Pharaoh will be vp in Armes, and pursue: Let the Babe Iesus bee borne; The Infants shall be beheaded:
this Pharaoh will be up in Arms, and pursue: Let the Babe Iesus be born; The Infants shall be beheaded:
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Let a little corne and good seed bee sowne in the furrowes of the Soule; This enuious man will be casting in Tares:
Let a little corn and good seed be sown in the furrows of the Soul; This envious man will be casting in Tares:
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or else hee shall haue his Kingdome weakned, his Scepter remooued, and not so large a Crop of Cockle, at the time of Haruest.
or Else he shall have his Kingdom weakened, his Sceptre removed, and not so large a Crop of Cockle, At the time of Harvest.
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Againe, his friends will also be our foes, and dare vs daily to fight. Again, his Friends will also be our foes, and Dare us daily to fight.
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If this Iehu but cry, Who is on my side, who? multitudes will follow him:
If this Iehu but cry, Who is on my side, who? Multitudes will follow him:
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this Ahab hath his hundreds of false prophets:
this Ahab hath his hundreds of false Prophets:
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this Serpent hath brood of his owne bowels, that like the Want, or Mole, can swimme the Sea, creepe vnder the Earth, transforme themselues into Angels of Light,
this Serpent hath brood of his own bowels, that like the Want, or Mole, can swim the Sea, creep under the Earth, transform themselves into Angels of Light,
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and bee readie to blow vp Prince and Nobles, with fire and Gunpowder. Hee hath Caine to kill: Ismael, to scoffe:
and be ready to blow up Prince and Nobles, with fire and Gunpowder. He hath Cain to kill: Ishmael, to scoff:
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Rabshakeh to rayle, especially, if they bee intreated to speake in another Language.Rabshakeh to rail, especially, if they be entreated to speak in Another Language.
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At a word, he hath Sanballats; Tobiahs Siluer-smiths, Copper-smiths, and of all kinds of Callings, to set vp his Kingdome.
At a word, he hath Sanballats; Tobiah's Silversmiths, Copper-smiths, and of all Kinds of Callings, to Set up his Kingdom.
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Esau cryed out, hee was vndone: Dauid, Woe is mee:Esau cried out, he was undone: David, Woe is me:
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and why? for they dwelt amongst a people of polluted lips, and that abhorred peace.
and why? for they dwelled among a people of polluted lips, and that abhorred peace.
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Their throats were an open Sepulchre:
Their throats were an open Sepulchre:
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their Tongues like Razours, hote as the coales of Iuniper, the poyson of Aspes vnder their lips,
their Tongues like Razors, hight as the coals of Juniper, the poison of Asps under their lips,
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and their mouthes full of cursing and bitternesse;
and their mouths full of cursing and bitterness;
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their feete swift to shead bloud, destruction and calamitie in their wayes, and no feare of God before their eyes. their feet swift to shed blood, destruction and calamity in their ways, and no Fear of God before their eyes.
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Ieremiah complained, that his Mother had brought him forth, a man of Contention; he heard the rayling of many, all his familiars watched for his halting; Jeremiah complained, that his Mother had brought him forth, a man of Contention; he herd the railing of many, all his familiars watched for his halting;
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saying, It may be that hee is deceiued; so shall wee preuaile against him, and execute our vengeance, vpon him.
saying, It may be that he is deceived; so shall we prevail against him, and execute our vengeance, upon him.
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For these being of their Father the Deuill, his worke they will doe: though they goe at the last to ruine and destruction with him. For these being of their Father the devil, his work they will do: though they go At the last to ruin and destruction with him.
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And thus much for our forraine foes, that seeme the further from vs: Our home-bred, and more dangerous aduersaries follow, being two also.
And thus much for our foreign foes, that seem the further from us: Our Homebred, and more dangerous Adversaries follow, being two also.
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And the one of them is corruption, so called, because that he rotteth, and corrupteth, as much as in him is, his contrarie.
And the one of them is corruption, so called, Because that he rotteth, and corrupteth, as much as in him is, his contrary.
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This olde man will send out whole swarmes of lusts, to destroy the new.
This old man will send out Whole swarms of Lustiest, to destroy the new.
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Hence wee are bidden, as Strangers, and Pilgrimes to abstaine from fleshly lusts, that fight against the Soule.
Hence we Are bidden, as Strangers, and Pilgrims to abstain from fleshly Lustiest, that fight against the Soul.
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This pricke, or stab was sent to buffet Paul, and neuer could he be rid of it, till death.
This prick, or stab was sent to buffet Paul, and never could he be rid of it, till death.
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It is called a pricke in the flesh:
It is called a prick in the Flesh:
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by which I vnderstand, (omitting all other interpretations) the verie act, or motion of the vnregenerate part, often called flesh, who, by his contrarie lusting, hindreth a man in the performance of all good duties.
by which I understand, (omitting all other interpretations) the very act, or motion of the unregenerate part, often called Flesh, who, by his contrary lusting, hindereth a man in the performance of all good duties.
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And the reasons of this interpretation, are two; And the Reasons of this Interpretation, Are two;
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first, in all probabilitie that which Paul complaines the most against elsewhere, is that, that he most praid against in this place, and it was the bodie of death;
First, in all probability that which Paul complains the most against elsewhere, is that, that he most prayed against in this place, and it was the body of death;
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the Law in his flesh, rebelling against the Law of his minde, and leading him captiue vnto the Law of sinne, which was in his members. the Law in his Flesh, rebelling against the Law of his mind, and leading him captive unto the Law of sin, which was in his members.
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Secondly, thus I also reason, that which doth most molest, and trouble all Gods Children, is it that did the most trouble Paul, (Paul as a Christian.) But this prick, the act of corruption, the stab of the old man, doth most molest all Gods Children, Ergo Paul, why? Aske an experienced Professor, what doth the most trouble him in any good dutie? his answere will bee, In Prayer, wandering thoughts, carrying the mind from God;
Secondly, thus I also reason, that which does most molest, and trouble all God's Children, is it that did the most trouble Paul, (Paul as a Christian.) But this prick, the act of corruption, the stab of the old man, does most molest all God's Children, Ergo Paul, why? Ask an experienced Professor, what does the most trouble him in any good duty? his answer will be, In Prayer, wandering thoughts, carrying the mind from God;
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so that like a man, who maketh a round Circle, fetching a circumference, wee neuer come neere him,
so that like a man, who makes a round Circle, fetching a circumference, we never come near him,
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but in the first word (Our) and last word (Amen) as the two points, in the very period of the Motion, and the Circles perfection.
but in the First word (Our) and last word (Amen) as the two points, in the very Period of the Motion, and the Circles perfection.
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Also, let a man speake, or preach the Word of God, how is a good man grieued that this pricke buffets him, striking his head awry, that he aimes not at the right end,
Also, let a man speak, or preach the Word of God, how is a good man grieved that this prick buffets him, striking his head awry, that he aims not At the right end,
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or marke? weakning the spirit, that his speech wants Salt to season it, Grace to powder it, causing the poore Soule (when she comes to her selfe) and viewes her wandering, to cry out, What haue I done? so that I had the rather apply it to many,
or mark? weakening the Spirit, that his speech Wants Salt to season it, Grace to powder it, causing the poor Soul (when she comes to her self) and views her wandering, to cry out, What have I done? so that I had the rather apply it to many,
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then one particular sin, or act. But it is called the Messenger of Satan? True;
then one particular since, or act. But it is called the Messenger of Satan? True;
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for Satan was the Authour of it at the beginning; sinne had his originall from Satan, and is the accursed seed of a cursed father.
for Satan was the Author of it At the beginning; sin had his original from Satan, and is the accursed seed of a cursed father.
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Againe, Satan is no more willing to send this Messenger, but he is as ready to goe his errand,
Again, Satan is no more willing to send this Messenger, but he is as ready to go his errand,
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and in these and more respects, it may bee called the Deuils Messenger. But it is said to bee in the flesh, not from the flesh?
and in these and more respects, it may be called the Devils Messenger. But it is said to be in the Flesh, not from the Flesh?
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Wee must note, that it is in it, as the forme in the matter, and from it,
we must note, that it is in it, as the Form in the matter, and from it,
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as the act is from the forme. Againe, in the flesh, may be read from the flesh. Compare the 1. Kings 8.30. with 2. Chron. 6.21.
as the act is from the Form. Again, in the Flesh, may be read from the Flesh. Compare the 1. Kings 8.30. with 2. Chronicles 6.21.
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But here a question may bee demanded, viz. how grace and corruption, being adiuncts, and adiuncts being consentany arguments, can fight, being in the same subiect.
But Here a question may be demanded, viz. how grace and corruption, being adjuncts, and adjuncts being consentany Arguments, can fight, being in the same Subject.
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I answere, First, that they may haue a double consideration, not only as adiuncts, but also as owners of the same subiect, in which they are, and to which they adhere;
I answer, First, that they may have a double consideration, not only as adjuncts, but also as owners of the same Subject, in which they Are, and to which they adhere;
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as two men in the same Boat, may diuersly be considered, for they are but adiuncts to the Boat in one sence,
as two men in the same Boat, may diversely be considered, for they Are but adjuncts to the Boat in one sense,
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and in another, it may bee an adiunct to either of them. The one laying title to it, saith it is his, and he wil goe Eastward:
and in Another, it may be an adjunct to either of them. The one laying title to it, Says it is his, and he will go Eastward:
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The other denieth that, and saith it is his, and he wil carrie it Westward.
The other Denieth that, and Says it is his, and he will carry it Westward.
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Thus the arguments being altered, and the one rowing one way, and the other another, comes the Combat.
Thus the Arguments being altered, and the one rowing one Way, and the other Another, comes the Combat.
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So Grace like an Owner, saith, that hee hath a true title to the man (for God hath put him into possession) and would carrie him to Heauen.
So Grace like an Owner, Says, that he hath a true title to the man (for God hath put him into possession) and would carry him to Heaven.
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Corruption denyeth that; (for sayth he) I haue been owner longer then thee; therefore he is mine, and shall to Hell-ward;Corruption denyeth that; (for say he) I have been owner longer then thee; Therefore he is mine, and shall to Hellward;
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and hence from their contrary lusting, may grow a quarrell.
and hence from their contrary lusting, may grow a quarrel.
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Againe, though they be contraries, yet they may be in the same subiect, and more, in the very same part of the subiect, at the same time,
Again, though they be contraries, yet they may be in the same Subject, and more, in the very same part of the Subject, At the same time,
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but not in the same degree or measure, but more weake and remisly;
but not in the same degree or measure, but more weak and remissly;
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as white and black, heat and cold or diuers colours in varnish, mixed, and mingled together:
as white and black, heat and cold or diverse colours in varnish, mixed, and mingled together:
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but at the same time, in the highest degree, to bee in the selfe-same part of the subiect, is impossible.
but At the same time, in the highest degree, to be in the selfsame part of the Subject, is impossible.
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The second internall Enemie is Death, against whom we are to warre, and combat;
The second internal Enemy is Death, against whom we Are to war, and combat;
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as this foe came first into the World, so must he goe the last out of it;
as this foe Come First into the World, so must he go the last out of it;
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For the last Enemie to bee destroyed is Death. For the last Enemy to be destroyed is Death.
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This close Aduersarie comes stealing vpon vs at vnawares, and giues vs a deadly wound with his sting;
This close Adversary comes stealing upon us At unawares, and gives us a deadly wound with his sting;
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And euery man must haue about and battaile with him, before hee enter into Heauen:
And every man must have about and battle with him, before he enter into Heaven:
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except a few that shall bee liuing at the last Day, yet their change may be called a kind of Combat:
except a few that shall be living At the last Day, yet their change may be called a kind of Combat:
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and strange is this to thinke:
and strange is this to think:
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for although this Warriour, with Dauid, hath slaine his ten thousand, yet hee neuer hath enough.
for although this Warrior, with David, hath slain his ten thousand, yet he never hath enough.
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And whatsoeuer the great Gallants of our dayes, in their hot bloud, and height of their valor, may imagine;
And whatsoever the great Gallants of our days, in their hight blood, and height of their valour, may imagine;
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yet the verie sight of this foe, will make the stoutest, and strongest of their hearts to tremble.
yet the very sighed of this foe, will make the Stoutest, and Strongest of their hearts to tremble.
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PHARAOH, but hearing, (yet hee was a King) that hee was come neere his home, could then cry, Let Israel bee gone,
PHARAOH, but hearing, (yet he was a King) that he was come near his home, could then cry, Let Israel be gone,
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and serue his God, when all other iudgements would not worke effectually with him.
and serve his God, when all other Judgments would not work effectually with him.
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Let Nabal that drunken Foole, bee come to his wits, and sober, the tydings of such a Messenger to fetch him, will make him as cold as a stone,
Let Nabal that drunken Fool, be come to his wits, and Sobrium, the tidings of such a Messenger to fetch him, will make him as cold as a stone,
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and his liue heart to dye within him. But yet heere is comfort for a Christian;
and his live heart to die within him. But yet Here is Comfort for a Christian;
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for Christ, their Captaine, hath bruised this Serpents head, depriued him of his sting, and remooued that bitter and poysoned water from vnder his tongue:
for christ, their Captain, hath Bruised this Serpents head, deprived him of his sting, and removed that bitter and poisoned water from under his tongue:
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he hath changed his nature, put the glorious vayle of the Gospell ouer his vgly countenance, through which, they that with the eye of Faith behold him,
he hath changed his nature, put the glorious Vail of the Gospel over his ugly countenance, through which, they that with the eye of Faith behold him,
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though they may feare at the first, as Moses, to touch his Rod, yet at the last, they shall haue boldnesse, and imbrace him.
though they may Fear At the First, as Moses, to touch his Rod, yet At the last, they shall have boldness, and embrace him.
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And last of all, Christians must be Souldiers: for otherwise they cannot obtaine the Crowne. He that ouer-commeth, must be clothed in white:
And last of all, Christians must be Soldiers: for otherwise they cannot obtain the Crown. He that Overcometh, must be clothed in white:
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And such as fight manfully vnder their Captaine, shall haue the Garland of Life. So that you see, that the faithfull are fighters:
And such as fight manfully under their Captain, shall have the Garland of Life. So that you see, that the faithful Are fighters:
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for they haue a Lord Generall: Secondly, Weapons and Armour: Thirdly, Enemies without them, and within them;
for they have a Lord General: Secondly, Weapons and Armour: Thirdly, Enemies without them, and within them;
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without them, Satan, and his Souldiers: within them, Corruption, Death. And last, which is not the least, no Combat, no Crowne:
without them, Satan, and his Soldiers: within them, Corruption, Death. And last, which is not the least, no Combat, no Crown:
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And from this point thus proued, many profitable Corrolaries spring, & like streames, from their fountaine, doe flow.
And from this point thus proved, many profitable Corollaries spring, & like streams, from their fountain, do flow.
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And first of all, heere is confuted that fond opinion of the vulgar, that thinke Heauen may bee had, without warre, and garments, tumbling in bloud:
And First of all, Here is confuted that found opinion of the Vulgar, that think Heaven may be had, without war, and garments, tumbling in blood:
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these Dreamers imagine, that the Deuill (to vse the Worlds Prouerbe) is dead, or that he hath no power to preuaile against them;
these Dreamers imagine, that the devil (to use the World's Proverb) is dead, or that he hath no power to prevail against them;
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defying, spitting, and scorning, yet alas, they are tooke captiue of him at his will, and with Simon Magus, in the gall of bitternesse and bonds of iniquitie.
defying, spitting, and scorning, yet alas, they Are took captive of him At his will, and with Simon Magus, in the Gall of bitterness and bonds of iniquity.
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They dreame, that they are borne to a Kingdome, and cannot misse of the Crowne; and where is their ground? why, Gods eternall Election.
They dream, that they Are born to a Kingdom, and cannot miss of the Crown; and where is their ground? why, God's Eternal Election.
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O, say such, If I be ordained to life, then shall I bee saued: if predestinated to death;
O, say such, If I be ordained to life, then shall I be saved: if predestinated to death;
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why it is in vaine to fight, for I must be damned; But these must learne, if they haue a lust to doe it;
why it is in vain to fight, for I must be damned; But these must Learn, if they have a lust to do it;
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That Gods Decree excludes not, but includes the meanes, that leade to the end. Iobs dayes are numbred, his bounds he cannot passe:
That God's decree excludes not, but includes the means, that lead to the end. Jobs days Are numbered, his bounds he cannot pass:
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What? shall he therefore neither eat, drinke, sleepe, or vse lawfull recreation? Not a haire shall fall from the heads of all the men in the Ship,
What? shall he Therefore neither eat, drink, sleep, or use lawful recreation? Not a hair shall fallen from the Heads of all the men in the Ship,
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for the Angell of God hath sayd it: for the Angel of God hath said it:
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shall Paul therefore let it sinke or swim? no, if these abide not in the same; yee cannot be safe.
shall Paul Therefore let it sink or swim? no, if these abide not in the same; ye cannot be safe.
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Therefore, bee it knowne, that if God haue chosen thee before eternitie, thou must bee created, called, iustified, sanctified,
Therefore, be it known, that if God have chosen thee before eternity, thou must be created, called, justified, sanctified,
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and fight manfully, before thou bee saued Lay thy hand now vpon thy mouth, some out no more such mud, cast farre this filth from thee,
and fight manfully, before thou be saved Lay thy hand now upon thy Mouth, Some out no more such mud, cast Far this filth from thee,
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and learne at the length, lest it prooue too late, That the faithfull are fighters, and all Christians bee Souldiers.
and Learn At the length, lest it prove too late, That the faithful Are fighters, and all Christians be Soldiers.
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It is true that the Lord knoweth who are his, his foundation remaineth sure: yet euery one that desireth to bee sealed, saued, must depart from iniquity:
It is true that the Lord Knoweth who Are his, his Foundation remains sure: yet every one that Desires to be sealed, saved, must depart from iniquity:
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for as he hath his seale, we must haue ours.
for as he hath his seal, we must have ours.
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Againe, here is reprehended a second sort, that thinke it the easiest matter of a thousand, to go to Heauen.
Again, Here is reprehended a second sort, that think it the Easiest matter of a thousand, to go to Heaven.
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It is a question amongst some, whether it be harder, to enter into the Kingdome of God,
It is a question among Some, whither it be harder, to enter into the Kingdom of God,
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or goe to the Church, and publike Congregation:
or go to the Church, and public Congregation:
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And too many there bee, that iudge the one as easie as the other, making in their shallow conclusion, the like equall proportion.
And too many there be, that judge the one as easy as the other, making in their shallow conclusion, the like equal proportion.
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To what end then is it, that wee are bidden to striue, worke, proue, resist, stand fast, fight, quit you like men, let no man take away your Crowne ? If it were so easie a matter, shall we thinke that Satan will not resist, tempt,
To what end then is it, that we Are bidden to strive, work, prove, resist, stand fast, fight, quit you like men, let no man take away your Crown? If it were so easy a matter, shall we think that Satan will not resist, tempt,
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and cast his fierie and fierce Darts at vs, if we warre against him? Will not the beasts of Ephesus yell, roare,
and cast his fiery and fierce Darts At us, if we war against him? Will not the beasts of Ephesus yell, roar,
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and deuoure such as doe awake them out of the sleepe of sinne? Who will, that is wise, imagine, that corruption will not sprawle,
and devour such as do awake them out of the sleep of sin? Who will, that is wise, imagine, that corruption will not sprawl,
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like Esau ? kicke with the heele, and cuffe vs on the face, as the High Priest bid Paul? and is it possible to liue in Meshek, and Kedar, and not to bee opposed? breathe in the Ayre,
like Esau? kick with the heel, and cuff us on the face, as the High Priest bid Paul? and is it possible to live in Meshek, and Kedar, and not to be opposed? breathe in the Air,
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and feed on the Creatures, and not to be mortall? Away then with this fond conceit;
and feed on the Creatures, and not to be Mortal? Away then with this found conceit;
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for they that thus erre in vanitie, vanitie shall bee their change. These Sleepers Crowne shall, like Sauls Speare, be stolne from them;
for they that thus err in vanity, vanity shall be their change. These Sleepers Crown shall, like Saul's Spear, be stolen from them;
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their best hopes shall make them one day ashamed, their candle must bee put out, & their house, like the Spyders Web, perish:
their best hope's shall make them one day ashamed, their candle must be put out, & their house, like the Spiders Web, perish:
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for hee that doth not ouercome, shall not be crowned; Heauen suffereth violence, and the violent take it by force.
for he that does not overcome, shall not be crowned; Heaven suffers violence, and the violent take it by force.
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And in the third place, I might soundly lesson such, that haue no care at all to bee acquainted with their Enemies;
And in the third place, I might soundly Lesson such, that have no care At all to be acquainted with their Enemies;
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or that thinke all the World is at peace with them;
or that think all the World is At peace with them;
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or that like a Child being offended, casteth downe his weapons, as it doth all things in the hand.
or that like a Child being offended, Cast down his weapons, as it does all things in the hand.
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Fye, what a multitude of these haue wee? of whom we may say, that they are like Laish, a lazie people:
Fie, what a multitude of these have we? of whom we may say, that they Are like Laish, a lazy people:
uh, q-crq dt n1 pp-f d vhb pns12? pp-f ro-crq pns12 vmb vvi, cst pns32 vbr j np1, dt j n1:
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some haue the eye of the minde put out, and like Saul at his Conuersion goe, they know not whither;
Some have the eye of the mind put out, and like Saul At his Conversion go, they know not whither;
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others like Mephibosheth, and Adonibezech, are lame both of feete, and fingers:
Others like Mephibosheth, and Adonibezek, Are lame both of feet, and fingers:
n2-jn vvb np1, cc vvb, vbr j av-d pp-f n2, cc n2:
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some as Samson, when they bee to fight, want their weapons, and so like puling boyes, put the finger in the eye, and fall a weeping.
Some as samson, when they be to fight, want their weapons, and so like puling boys, put the finger in the eye, and fallen a weeping.
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Alasse, alasse, how many take Caine, for his Keeper, the Wolfe, for the Sheepe, and in stead of the true Shepheard, an Hireling!
Alas, alas, how many take Cain, for his Keeper, the Wolf, for the Sheep, and in stead of the true Shepherd, an Hireling!
uh, uh, c-crq d vvb np1, p-acp po31 n1, dt n1, p-acp dt n1, cc p-acp n1 pp-f dt j n1, dt n1!
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They beleeue euery report, giue credit to each person, and so like the foolish Birds, be insnared.
They believe every report, give credit to each person, and so like the foolish Birds, be Ensnared.
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Satan leadeth some blind-folded, as the Prophet did the people vnto Samaria, vnto the land of darknesse, Satan leads Some blindfolded, as the Prophet did the people unto Samaria, unto the land of darkness,
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before their eyes bee opened, and their Enemies be discerned; only heares the dissimilitude; the one found fauour, the other shall not be freed.
before their eyes be opened, and their Enemies be discerned; only hears the dissimilitude; the one found favour, the other shall not be freed.
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And, seeing that the Fighters bee faithfull, and the faithfull Fighters;
And, seeing that the Fighters be faithful, and the faithful Fighters;
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it may make much for the comfort of such as haue opposition within them, or without them;
it may make much for the Comfort of such as have opposition within them, or without them;
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for truly, this is a sure signe, that thou art a Souldier.
for truly, this is a sure Signen, that thou art a Soldier.
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Doest thou imagine, that a man can bee broke out of Satans Gaole, and he not make hue and cry after him? shall the Sinner be put into the endlesse Riuer of Gods running Mercies;
Dost thou imagine, that a man can be broke out of Satan Gaol, and he not make hue and cry After him? shall the Sinner be put into the endless River of God's running mercies;
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and shall not the Deuill angle for him? Will not the Prince awake, when the Subiects are at warre with him? And therefore the more that thou art tempted by the Deuill, the more cause thou hast to gather comfort:
and shall not the devil angle for him? Will not the Prince awake, when the Subjects Are At war with him? And Therefore the more that thou art tempted by the devil, the more cause thou hast to gather Comfort:
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for after remission of sinne, is placed, Lead vs not into temptation.
for After remission of sin, is placed, Led us not into temptation.
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Againe, doth the World hate thee, count thee, with Paul, a Play-sellow, runne with Caine, and seeke to kill thee? Why, know, shee loueth her owne, cryeth peace vnto them shee affecteth,
Again, does the World hate thee, count thee, with Paul, a Play-sellow, run with Cain, and seek to kill thee? Why, know, she loves her own, Cries peace unto them she affects,
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and alwayes lulleth them in her soft and lined lap.
and always lulleth them in her soft and lined lap.
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God would haue a wicked one in the Arke, that the Church and Truth might neuer be without opposition.
God would have a wicked one in the Ark, that the Church and Truth might never be without opposition.
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Christ hath said, that in the World wee shall haue many persecutions: the Seruant is not greater then his Master: christ hath said, that in the World we shall have many persecutions: the Servant is not greater then his Master:
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and if they haue done this to a greene Tree, alwayes fruitfull, what will they doe to a dry that is barren and seldome beareth? Therefore neuer bee daunted:
and if they have done this to a green Tree, always fruitful, what will they do to a dry that is barren and seldom bears? Therefore never be daunted:
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Satans seede will sting, although it cannot kill; it will be like Dan, and the Adder biting vs by the heele:
Satan seed will sting, although it cannot kill; it will be like Dan, and the Adder biting us by the heel:
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but be thou of good comfort, The elder shall serue the younger: for Christ hath ouer-come the World.
but be thou of good Comfort, The elder shall serve the younger: for christ hath overcome the World.
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And what if we finde a strange change in our selues, causing vs cry with Rebeccah, (when the Twins stroue in her wombe) Why am I thus? or with Ieremiah, Is any mans sorrow like to my sorrow? Or with Manoah, We shall die: And what if we find a strange change in our selves, causing us cry with Rebecca, (when the Twins strove in her womb) Why am I thus? or with Jeremiah, Is any men sorrow like to my sorrow? Or with Manoah, We shall die:
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for haue we not seene the Lord? Yet all this is ground of great ioy, matter of exceeding mirth;for have we not seen the Lord? Yet all this is ground of great joy, matter of exceeding mirth;
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for saluation is come vnto thy house.
for salvation is come unto thy house.
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I know that young Conuerts, in the pangs of regeneration, wonder to see such an alteration in themselues, imagining, that neuer any person hath found comfort in that condition.
I know that young Converts, in the pangs of regeneration, wonder to see such an alteration in themselves, imagining, that never any person hath found Comfort in that condition.
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But vse thou the meanes, and thy feare shall be expelled, thy spirit healed, thy corruption weakned;
But use thou the means, and thy Fear shall be expelled, thy Spirit healed, thy corruption weakened;
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and thou, at the last, shalt either be able to say with Dauid, Now, Soule, returne vnto thy rest:
and thou, At the last, shalt either be able to say with David, Now, Soul, return unto thy rest:
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or else with Paul, at the last, thou shalt heare that pleasant, and still voice, rowning thee in the eare, My grace is sufficient for thee:
or Else with Paul, At the last, thou shalt hear that pleasant, and still voice, rowning thee in the ear, My grace is sufficient for thee:
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for my power is made manifest in weaknesse. for my power is made manifest in weakness.
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And be thou assured, vntill Satan rage, the Flesh pricke, the World persecute, and Death terrifie, thou wast neuer a Christian Souldier, entred into the lists of the fight, and in possibilitie of heauen;
And be thou assured, until Satan rage, the Flesh prick, the World persecute, and Death terrify, thou wast never a Christian Soldier, entered into the lists of the fight, and in possibility of heaven;
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For they that are of the Lambs part, are called, and faithfull, and chosen, and therefore, must vnder-goe in some degree, what the Fore-runner, For they that Are of the Lambs part, Are called, and faithful, and chosen, and Therefore, must undergo in Some degree, what the Forerunner,
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and Finisher of their Faith hath suffered. Let Satan tempt me; corruption like a body lade me; the World deride me; Death looke grim vpon me;
and Finisher of their Faith hath suffered. Let Satan tempt me; corruption like a body lade me; the World deride me; Death look grim upon me;
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Then will I say, I either am, or shall be a Christian Souldier. The fift vse, is for our instruction;
Then will I say, I either am, or shall be a Christian Soldier. The fift use, is for our instruction;
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that before we beginne the Battaile (for this is Christs counsaile) wee would cast vp our accounts, and consider of our abilitie,
that before we begin the Battle (for this is Christ counsel) we would cast up our accounts, and Consider of our ability,
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lest we, seeming to beginne in the Spirit, end in the Flesh. Wee must take heede, that wee doe not rush into the battaile, without mature deliberation,
lest we, seeming to begin in the Spirit, end in the Flesh. we must take heed, that we do not rush into the battle, without mature deliberation,
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but well weigh with whom, and about what we haue to deale.
but well weigh with whom, and about what we have to deal.
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Many haue seemed resolute at the first, that haue runne away at the last, and so all their labour hath beene lost.
Many have seemed resolute At the First, that have run away At the last, and so all their labour hath been lost.
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Young Christians are like young Souldiers, strike hard for awhile, lay on lode, and anon retyre.
Young Christians Are like young Soldiers, strike hard for awhile, lay on load, and anon retire.
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We see in experience, that some Gallants standing on the shore, and seeing a ship vnder sayle, the flags spred, hearing the allarum of the Drum, sound of the Trumpet,
We see in experience, that Some Gallants standing on the shore, and seeing a ship under sail, the flags spread, hearing the alarum of the Drum, found of the Trumpet,
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and report of the Peeces, lanch out valiantly:
and report of the Pieces, launch out valiantly:
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But when they, through the smell of the Pumpe, or tempest and stormes of the Sea, haue beene tossed to and fro, tumbled out of their Cabbin, and Sea-sicke exceedingly;
But when they, through the smell of the Pump, or tempest and storms of the Sea, have been tossed to and from, tumbled out of their Cabin, and Seasick exceedingly;
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vow, that if they once come to land, they will be for euer after wiser: And the very same, for want of consideration, befalleth many, that beginne this spirituall combat. We must beginne the battell;
Voelli, that if they once come to land, they will be for ever After Wiser: And the very same, for want of consideration, befalls many, that begin this spiritual combat. We must begin the battle;
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as men goe into the water to bathe, not too hot, nor too cold: for extremes in all things are full of danger.
as men go into the water to bathe, not too hight, nor too cold: for extremes in all things Are full of danger.
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And last of all, seeing that the faithfull are fighters, we must labour for what may further vs in this combat,
And last of all, seeing that the faithful Are fighters, we must labour for what may further us in this combat,
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and to cast off what might hinder vs in winning the field: wee must take to vs the whole Armour of God:
and to cast off what might hinder us in winning the field: we must take to us the Whole Armour of God:
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Our loynes must be girded about with Verity: the plate of Iustice vpon our brests: the Gospell of peace must couer our feete; Our loins must be girded about with Verity: the plate of justice upon our breasts: the Gospel of peace must cover our feet;
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aboue all, we must take the shield of Faith, the helmet of Hope, and the sword of the Spirit. above all, we must take the shield of Faith, the helmet of Hope, and the sword of the Spirit.
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Who will run into the battell vnarmed? What man is so mad, but will haue his weapons with him? else, would wee not count such a person desperate? Put on therefore the complete Armour of the Lord:
Who will run into the battle unarmed? What man is so mad, but will have his weapons with him? Else, would we not count such a person desperate? Put on Therefore the complete Armour of the Lord:
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And pray all manner of prayer: for prayer like oyle, and exercise, keepeth the furniture, and weapons from rusting.
And pray all manner of prayer: for prayer like oil, and exercise, Keepeth the furniture, and weapons from rusting.
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And take these rules for thy further direction. 1. First, know thou thy particular place and standing:
And take these rules for thy further direction. 1. First, know thou thy particular place and standing:
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learne in what part of the battell thou art to war vnder thy Captayne; nothing sooner loseth the field, but when men presume aboue their place, and abilitie.
Learn in what part of the battle thou art to war under thy Captain; nothing sooner loses the field, but when men presume above their place, and ability.
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Some will command, that are to be coĢmanded; Others march in the Fore-front, that should be in the Reareward.
some will command, that Are to be commanded; Others march in the Forefront, that should be in the Rearward.
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A third runneth with a Musket, that should only kindle the match: and so brings confusion, if not death and destruction.
A third Runneth with a Musket, that should only kindle the match: and so brings confusion, if not death and destruction.
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That may truely be said of the people: that sometimes the people themselues vttered: You take too much vpon you, you Moses and Aaron.
That may truly be said of the people: that sometime the people themselves uttered: You take too much upon you, you Moses and Aaron.
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For almost all will either bee Captaynes, or Coronels, or they will none of the Crowne, recoile,
For almost all will either be Captains, or Coronels, or they will none of the Crown, recoil,
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like an ouercharged Cannon, and not fight one stroke in the combat.
like an overcharged Cannon, and not fight one stroke in the combat.
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2. Againe, he that will so fight, as he may not beate the ayre, but winne the field, must get strength, and courage:
2. Again, he that will so fight, as he may not beat the air, but win the field, must get strength, and courage:
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we must be strong in the Lord, and the power of his might.
we must be strong in the Lord, and the power of his might.
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How often doth Dauid pray for the Spirit of life and power? How doth he presse it vpon others, Be strong,
How often does David pray for the Spirit of life and power? How does he press it upon Others, Be strong,
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& c? For to what end is it to haue weapons, to know his standing,
& c? For to what end is it to have weapons, to know his standing,
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if he want strength to wield them, and wound the Aduersary? Weakenesse must be remoued,
if he want strength to wield them, and wound the Adversary? Weakness must be removed,
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or willingnesse will bee to no purpose.
or willingness will be to no purpose.
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Wee must striue therefore for the Spirit of power, as well as for a sound minde.
we must strive Therefore for the Spirit of power, as well as for a found mind.
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Knowledge may guide vs, but strength must support our selues, and wound others. 3. Besides, we must endeuour also for wisedome:
Knowledge may guide us, but strength must support our selves, and wound Others. 3. Beside, we must endeavour also for Wisdom:
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it was Christs charge, Be wise, &c. Wisedome must not be forgotten.
it was Christ charge, Be wise, etc. Wisdom must not be forgotten.
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Paul, an old beaten Souldier cryes often out, Walke wisely: Be filled with all wisedome and spirituall vnderstanding. Paul, an old beaten Soldier cries often out, Walk wisely: Be filled with all Wisdom and spiritual understanding.
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Want of skill is a great want in a man of any calling, and much to be desired in this;
Want of skill is a great want in a man of any calling, and much to be desired in this;
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for our Aduersaries are very politike, and so must we be, if wee would preuaile.
for our Adversaries Are very politic, and so must we be, if we would prevail.
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Put a sword into a mans hand that hath will without skill, and he will either smite flat-way,
Put a sword into a men hand that hath will without skill, and he will either smite flat-way,
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or wound his friend, for his aduersary. Therefore (I say) Get wisedome, get vnderstanding:
or wound his friend, for his adversary. Therefore (I say) Get Wisdom, get understanding:
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for when these enter into thy heart, they shall preserue thee. Paul was admirable in this;for when these enter into thy heart, they shall preserve thee. Paul was admirable in this;
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reade but the Acts, and you shall see, hee killed more by policy, then prowesse: yet like Simeon and Leui, these must goe together to slay our Sychemites.
read but the Acts, and you shall see, he killed more by policy, then prowess: yet like Simeon and Levi, these must go together to slay our Sychemites.
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4. Furthermore, we are to cast off what will hinder, as to put on what will helpe.
4. Furthermore, we Are to cast off what will hinder, as to put on what will help.
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We must put off sinne, that hangeth on so close, and all other impediments.
We must put off sin, that hangs on so close, and all other impediments.
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Hee that warreth, intangleth not himselfe with the things of this life, that he may please his Master. He that Warreth, intangleth not himself with the things of this life, that he may please his Master.
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Loue of earthly things out of vs, and corruption cherished within vs, may not be suffred to a resolute spirituall Souldier.
Love of earthly things out of us, and corruption cherished within us, may not be suffered to a resolute spiritual Soldier.
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As GOD would not haue faint-hearted persons to fight, no more can he endure such whose affections are at home, with wife, goods, &c. when his person is in the field. As GOD would not have fainthearted Persons to fight, no more can he endure such whose affections Are At home, with wife, goods, etc. when his person is in the field.
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5. These will faint, and cause others, by their cowardly examples, to faint also.
5. These will faint, and cause Others, by their cowardly Examples, to faint also.
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And (thus beloued) when you know your owne Station, keep it, be not like Iudes Planets, wandring.
And (thus Beloved) when you know your own Station, keep it, be not like Iudes Planets, wandering.
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Christian Souldiers should not neede, like spirits, to be coniured in their Circles. Put on the right armour:
Christian Soldiers should not need, like spirits, to be conjured in their Circles. Put on the right armour:
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Dauid cannot walke in Sauls, he must not ouer-come with such carnall weapons; no, no, they must be spirituall, that will wound, and kill our Goliah, the Philistim;David cannot walk in Saul's, he must not overcome with such carnal weapons; no, no, they must be spiritual, that will wound, and kill our Goliath, the Philistim;
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and when thou hast done this, labour for skill, striue for strength: for the one would fight, but without the other cannot, the other can and will,
and when thou hast done this, labour for skill, strive for strength: for the one would fight, but without the other cannot, the other can and will,
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but if he be not guided, hurt will follow. The next point to be noted, is, That a Christians fight is a good fight.
but if he be not guided, hurt will follow. The next point to be noted, is, That a Christians fight is a good fight.
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I may say of it, as Salomon speaketh of wisedome; The merchandize thereof is better then siluer, and the gaine thereof greater then gold;
I may say of it, as Solomon speaks of Wisdom; The merchandise thereof is better then silver, and the gain thereof greater then gold;
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It is more precious then pearles, and all things that thou canst desire, are not to be compared vnto it. It is more precious then Pearls, and all things that thou Canst desire, Are not to be compared unto it.
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Harken what testimony this old beaten Souldier still giueth of it. It was prophesied of Timothy, that he should fight a good fight.
Harken what testimony this old beaten Soldier still gives of it. It was prophesied of Timothy, that he should fight a good fight.
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And he like a grand Captayne, or great Commander, chargeth him to fight this good fight of faith:
And he like a grand Captain, or great Commander, charges him to fight this good fight of faith:
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in these his words the same thing is meant.
in these his words the same thing is meant.
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And what saith the Campe elsewhere? I will goe and returne to my first Captayne; And what Says the Camp elsewhere? I will go and return to my First Captain;
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for when I fought vnder his Banner āŖ it was better with me, then now. Dauid (or some other worthy Warrior) disputed the case, it seemeth:for when I fought under his Banner āŖ it was better with me, then now. David (or Some other worthy Warrior) disputed the case, it seems:
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whether it was better to fight the battailes of the World, or of the Lord? But at the length, he makes this resolute conclusion:
whither it was better to fight the battles of the World, or of the Lord? But At the length, he makes this resolute conclusion:
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Its good for me to draw neere vnto God. Its good for me to draw near unto God.
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Truly (Beloued) it neuer goeth so well with a Christian Souldier, as when he is taking of the Lambs part, warring against the Dragon & his followers,
Truly (beloved) it never Goes so well with a Christian Soldier, as when he is taking of the Lambs part, warring against the Dragon & his followers,
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and manfully fighting the battailes of his Lord.
and manfully fighting the battles of his Lord.
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And it may be called good, either in respect of the fight, or the effects that follow the very act,
And it may be called good, either in respect of the fight, or the effects that follow the very act,
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or the consequents that succeede, and ensue, the combat being ended. For first:
or the consequents that succeed, and ensue, the combat being ended. For First:
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Did not Elohim, who created all things of nothing, garnished the heauens, framed the crooked Serpent, gathereth the windes into his fist, spanneth the great Globe with his hand,
Did not Elohim, who created all things of nothing, garnished the heavens, framed the crooked Serpent, gathereth the winds into his fist, spanneth the great Globe with his hand,
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and that saith to the proud waues, Hither shalt thou come, and no farther, appoint the same? And how can this God doe any thing that is not good? If he appoint the field, we need not to feare but it is a lawfull, and good fight.
and that Says to the proud waves, Hither shalt thou come, and no farther, appoint the same? And how can this God do any thing that is not good? If he appoint the field, we need not to Fear but it is a lawful, and good fight.
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2. Againe, who is the Lord Generall, and Leader of this Armie? Is it not Christ Iesus, God-Man? Wee may say of him, (and more too) as the people did of Dauid, that he is worth a thousand thousand of vs all.
2. Again, who is the Lord General, and Leader of this Army? Is it not christ Iesus, God-Man? we may say of him, (and more too) as the people did of David, that he is worth a thousand thousand of us all.
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Who euer vnderstood this, but with admiration? Surely he neuer sinned, yet fought this fight:
Who ever understood this, but with admiration? Surely he never sinned, yet fought this fight:
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therefore it cannot but be good and very good.
Therefore it cannot but be good and very good.
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3. The Spirit also doth summon these Souldiers, and conducteth them into the field, hee leadeth into euery truth; 3. The Spirit also does summon these Soldiers, and conducteth them into the field, he leads into every truth;
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for he is Truth it selfe. And what comfort may this yeeld euery Christian Souldier, that he hath such a Guider, and Conducter vnto the combat!
for he is Truth it self. And what Comfort may this yield every Christian Soldier, that he hath such a Guider, and Conductor unto the combat!
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4. The new man, and first-borne, the part regenerate, is the Fighter.
4. The new man, and firstborn, the part regenerate, is the Fighter.
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These are all of the free-womans seede, and haue the marke of Christ their Captayne in their fore-heads: and these Souldiers cannot sinne.
These Are all of the free-woman's seed, and have the mark of christ their Captain in their foreheads: and these Soldiers cannot sin.
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5. The weapons for this combat, prepared, and appointed, they are not carnall, but spirituall, mightie, from God, 5. The weapons for this combat, prepared, and appointed, they Are not carnal, but spiritual, mighty, from God,
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and able to ouer-throw the strongest holds of Satan, either within vs, or without vs. These weapons are like the sword of Saul, and bow of Ionathan, that neuer returned emptie:
and able to overthrow the Strongest holds of Satan, either within us, or without us These weapons Are like the sword of Saul, and bow of Ionathan, that never returned empty:
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hee that strikes with these, alwayes kils his foe, and wins the field. 6. And last of all;
he that strikes with these, always kills his foe, and wins the field. 6. And last of all;
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is it not for their owne right, that they thus warre? I remember what Iphtah said to the King of the children of Ammon: Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse? So, shall not we fight for that, which our GOD hath commanded vs to fight for? And if it was warrantable for him to doe the one, of a truth its good for vs to doe the other:
is it not for their own right, that they thus war? I Remember what Iphtah said to the King of the children of Ammon: Wouldst not thou possess that which Chemosh thy god gives thee to possess? So, shall not we fight for that, which our GOD hath commanded us to fight for? And if it was warrantable for him to do the one, of a truth its good for us to do the other:
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And thus you see, in regard of the act, or fight it selfe āŖ it is good,
And thus you see, in regard of the act, or fight it self āŖ it is good,
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and none dares (except hee would make God, Christ, the holy Ghost, the new Man, the Spirituall weapons,
and none dares (except he would make God, christ, the holy Ghost, the new Man, the Spiritual weapons,
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and heauens priuiledges, to be sins, and sinners) deny it. Againe, the consequents of this fight confirme it further.
and heavens privileges, to be Sins, and Sinners) deny it. Again, the consequents of this fight confirm it further.
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And they bee either honor or profit. For honor, none greater.
And they be either honour or profit. For honour, none greater.
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Pauls wounds that he receiued in this hot skirmish, are more honor to him, then if hee had beene adorned with all the ornaments of Nature and the World. Paul's wounds that he received in this hight skirmish, Are more honour to him, then if he had been adorned with all the Ornament of Nature and the World.
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The memoriall of the iust shall be blessed, and euery faithfull Souldier shall be had in euerlasting remembrance; The memorial of the just shall be blessed, and every faithful Soldier shall be had in everlasting remembrance;
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their names shall flourish on earth, and be foreuer ingrauen in heauen. And it is profitable euery manner of way: their names shall flourish on earth, and be forever engraved in heaven. And it is profitable every manner of Way:
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for it hath the promises of this life, and the life to come.
for it hath the promises of this life, and the life to come.
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And is not that a matter of great worth, of infinite moment? They are called great and precious promises:
And is not that a matter of great worth, of infinite moment? They Are called great and precious promises:
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for first, they bring food and rayment, fit and conuenient. Secondly, the curse by Christ our Captayne is remoued, the infection is tooke away.
for First, they bring food and raiment, fit and convenient. Secondly, the curse by christ our Captain is removed, the infection is took away.
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Our father Adam steeped all our bread in such a liquor, as without this fight, it will bee like Iohns little booke,
Our father Adam steeped all our bred in such a liquour, as without this fight, it will be like Iohns little book,
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though sweet in the mouth, yet bitter in the belly.
though sweet in the Mouth, yet bitter in the belly.
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And our drinke, like the waters of Marah, if this tree alter not the taste, rather kill, then cure vs. 3. Wee shall haue inward peace, that passeth all vnderstanding. And our drink, like the waters of Marah, if this tree altar not the taste, rather kill, then cure us 3. we shall have inward peace, that passes all understanding.
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A thing often spoke of, but seldome felt by experience; this ioy is vnvtterable, glorious. 4. The good Angels shall pitch their Tents about vs, preserue vs in their hands:
A thing often spoke of, but seldom felt by experience; this joy is unutterable, glorious. 4. The good Angels shall pitch their Tents about us, preserve us in their hands:
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so that wee shall not see death, or dash our foot against a stone, vntill wee haue finished our course,
so that we shall not see death, or dash our foot against a stone, until we have finished our course,
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and our best hopes be crowned, neuer making ashamed:
and our best hope's be crowned, never making ashamed:
cc po12 js n2 vbb vvn, av-x vvg j:
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For all things shall worke together (marke that, not apart) for good, to them that loue God, For all things shall work together (mark that, not apart) for good, to them that love God,
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and are chosen of his purpose to this combat. Besides, this fight hath the promises of the world to come, and they bee many. and Are chosen of his purpose to this combat. Beside, this fight hath the promises of the world to come, and they be many.
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1. First, death shall bee to such, aduantage, better then the day wherein they were borne:
1. First, death shall be to such, advantage, better then the day wherein they were born:
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for Christ our Generall hath tooke away her sting, like a Droane shee may feare vs with her humming, but not hurt vs. for christ our General hath took away her sting, like a Drone she may Fear us with her humming, but not hurt us
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2. The soules, at the separation, by the Angels shall be apprehended, and instantly carryed into heauen, either for our safetie and comfort,
2. The Souls, At the separation, by the Angels shall be apprehended, and instantly carried into heaven, either for our safety and Comfort,
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or in that the soules are ignorant of that iourney. God could (we deny not) immediately bring them thither, but hee will not:
or in that the Souls Are ignorant of that journey. God could (we deny not) immediately bring them thither, but he will not:
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for his Angels are, and must be ministring Spirits, for the good of those elect Souldiers.
for his Angels Are, and must be ministering Spirits, for the good of those elect Soldiers.
c-acp po31 n2 vbr, cc vmb vbi j-vvg n2, p-acp dt j pp-f d j-vvn n2.
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3. They, then shall rest from their labours, sing glorie to the Lambe, and with a rauishing and spirituall longing, expect the finall end of this combat, and perfection of all things.
3. They, then shall rest from their labours, sing glory to the Lamb, and with a ravishing and spiritual longing, expect the final end of this combat, and perfection of all things.
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4. In the day appointed, when this quarrell shall be ended, (for it shall be finished, (to allude lawfully to an vnlawfull recreation) when the last of these men-souldiers are borne,
4. In the day appointed, when this quarrel shall be ended, (for it shall be finished, (to allude lawfully to an unlawful recreation) when the last of these men-souldiers Are born,
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and borne againe) then shall the Soule descend from Heauen into the Graue, bee infused into the same bodie, where in former time shee had her habitation:
and born again) then shall the Soul descend from Heaven into the Grave, be infused into the same body, where in former time she had her habitation:
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But it shall bee farre more glorious, for it shall be without all corruption, spot, or wrinkle:
But it shall be Far more glorious, for it shall be without all corruption, spot, or wrinkle:
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It shall be Spirituall, hauing power to ascend, or descend, immortall, and abiding glorious for euer:
It shall be Spiritual, having power to ascend, or descend, immortal, and abiding glorious for ever:
pn31 vmb vbi j, vhg n1 pc-acp vvi, cc vvi, j, cc vvg j p-acp av:
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For Christ shall change our vile bodies, and make them like to his glorious bodie, by that power whereby he is able to subdue all things to himselfe.
For christ shall change our vile bodies, and make them like to his glorious body, by that power whereby he is able to subdue all things to himself.
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But some may obiect, What, shall that body ryse againe? how can this be? For suppose that a Wolfe eat a Man, a Lion the Wolfe, Birds the Lion, and Men the Birds; how can this be possible!
But Some may Object, What, shall that body rise again? how can this be? For suppose that a Wolf eat a Man, a lion the Wolf, Birds the lion, and Men the Birds; how can this be possible!
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I answere, that the bodies were at the first composed, and made of the foure Elements, Fire, Ayre, Water, Earth;
I answer, that the bodies were At the First composed, and made of the foure Elements, Fire, Air, Water, Earth;
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and therefore, in the last change, they can but be resolued into their first principles;
and Therefore, in the last change, they can but be resolved into their First principles;
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And is it not more easie for the Lord, who is infinite in knowledge and power, to recollect this matter,
And is it not more easy for the Lord, who is infinite in knowledge and power, to recollect this matter,
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and bring it into forme, then at the first, to make all things of nothing? Yes assuredly;
and bring it into Form, then At the First, to make all things of nothing? Yes assuredly;
cc vvb pn31 p-acp n1, av p-acp dt ord, pc-acp vvi d n2 pp-f pix? uh av-vvn;
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and no art of man can annihilate one graine of Sand, totally separating the forme and the matter;
and no art of man can annihilate one grain of Sand, totally separating the Form and the matter;
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for it is an infinite power. Some hold, a Palingenesian, or transmutation of Elements, but they are deceiued:
for it is an infinite power. some hold, a Palingenesian, or transmutation of Elements, but they Are deceived:
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for the first forme can neuer be totally separated from the first matter; in part it may; As for example:
for the First Form can never be totally separated from the First matter; in part it may; As for Exampl:
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Cast water into the fire, the fire will by its act, eate of some of the matter,
Cast water into the fire, the fire will by its act, eat of Some of the matter,
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and by its owne forme informe it; And then the water contracteth its forme into its owne matter;
and by its own Form inform it; And then the water contracteth its Form into its own matter;
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and so in the end, hauing much forme, and little matter, it seemeth then to flye away from its opposite.
and so in the end, having much Form, and little matter, it seems then to fly away from its opposite.
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Therefore this is but a childish cauill; for Elements are not annihilated, or wholly transmutated, so that the same bodie may ryse.
Therefore this is but a childish cavil; for Elements Are not annihilated, or wholly transmutated, so that the same body may rise.
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What if they were? What, Is any thing impossible to God? Shall wee so thinke? God forbid,
What if they were? What, Is any thing impossible to God? Shall we so think? God forbid,
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so bee it as it doe not (and this doth not) contradict his nature.
so be it as it do not (and this does not) contradict his nature.
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And here a question may arise;
And Here a question may arise;
cc av dt n1 vmb vvi;
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Whether hee, that wanted a member, as hand, foot, &c. at his birth, shall haue it at the Resurrection restored?
Whither he, that wanted a member, as hand, foot, etc. At his birth, shall have it At the Resurrection restored?
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Yes, for it is an imperfection, then a fruit of sinne;
Yes, for it is an imperfection, then a fruit of sin;
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then it came firstly, from the first Adam: Then must the second Adam remoue it, (vnderstand of the Elect only) or hee should not recouer what the first lost:
then it Come firstly, from the First Adam: Then must the second Adam remove it, (understand of the Elect only) or he should not recover what the First lost:
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And some hold, that the very bodies of the Reprobate shall bee made more excellent, that they may vndergoe the greater torment;
And Some hold, that the very bodies of the Reprobate shall be made more excellent, that they may undergo the greater torment;
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but certainly the Elect shall be satisfied with Christs glorious Image. But some may obiect against this, and say, Then shall more ryse then was sowne; but Certainly the Elect shall be satisfied with Christ glorious Image. But Some may Object against this, and say, Then shall more rise then was sown;
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if hee that had not a hand, now haue?
if he that had not a hand, now have?
cs pns31 cst vhd xx dt n1, av vhb?
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No, for man in his Mothers Wombe, is as much in offence, as when he is of age, but not in quantitie. Take a Pecke of Meale;
No, for man in his Mother's Womb, is as much in offence, as when he is of age, but not in quantity. Take a Peck of Meal;
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Lay leauen of it, it will bee greater in quantitie, not in essence or matter. Againe, God can make that deformed masse, a well formed man, yet adde no matter;
Lay leaven of it, it will be greater in quantity, not in essence or matter. Again, God can make that deformed mass, a well formed man, yet add no matter;
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as we see a Bell mist in the casting, of the selfe-same matter may bee made perfect.
as we see a Bell missed in the casting, of the selfsame matter may be made perfect.
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So God, the great Bel-founder of all the World, shall take out the Soule for a time,
So God, the great Bel-founder of all the World, shall take out the Soul for a time,
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and cast the bodie anew, in the Furnace of the Earth, after put them together;
and cast the body anew, in the Furnace of the Earth, After put them together;
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and then Aarons Bels in the Sanctuarie neuer rang so sweet a peale, as these Bels shall, in the eares of the Lord of Hosts, for euer, and euer.
and then Aaron's Bells in the Sanctuary never rang so sweet a peal, as these Bells shall, in the ears of the Lord of Hosts, for ever, and ever.
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5. Fiftly, then shall not only all their wounds and skars bee cured, but they shall tread the Prince of the World, Satan,
5. Fifty, then shall not only all their wounds and skars be cured, but they shall tread the Prince of the World, Satan,
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and all their Enemies, vnder foot, yea, they shall see their foes suffer the vengeance of eternall fire,
and all their Enemies, under foot, yea, they shall see their foes suffer the vengeance of Eternal fire,
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for troubling them in their flight to Heauen.
for troubling them in their flight to Heaven.
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That spirituall Pharaoh, with his huge Hoste, shall be swallowed vp by the Red Sea of endlesse destruction, without all hope of recouery.
That spiritual Pharaoh, with his huge Host, shall be swallowed up by the Read Sea of endless destruction, without all hope of recovery.
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6. Lastly, they haue a promise that their Habitation, shalbe Heauen; their Companions, Christ & his Angels, all fellow-Souldiers;
6. Lastly, they have a promise that their Habitation, shall Heaven; their Sodales, christ & his Angels, all fellow-Souldiers;
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their ioy full, and for euer. their joy full, and for ever.
po32 n1 j, cc p-acp av.
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What a place is this, where all haue fulnesse of ioy, fulnesse with constancie, and constancie with fulnesse for all eternitie?
What a place is this, where all have fullness of joy, fullness with constancy, and constancy with fullness for all eternity?
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If these things now were laid all together, truely vnderstood, seriously thought vpon, and without doubting beleeued, who would not,
If these things now were laid all together, truly understood, seriously Thought upon, and without doubting believed, who would not,
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or could not affirme the proposition for a truth, that a Christians fight is a good fight? good for act, for euer, for both.
or could not affirm the proposition for a truth, that a Christians fight is a good fight? good for act, for ever, for both.
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The vses in their order now follow.
The uses in their order now follow.
dt n2 p-acp po32 n1 av vvi.
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This then in the first place, iustly reproueth such persons that thinke basely of Religion, reputing it neyther honourable, nor profitable.
This then in the First place, justly Reproveth such Persons that think basely of Religion, reputing it neither honourable, nor profitable.
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How many cry out, that gaine is godlinesse! no profit had in fighting the Lords Battaile.
How many cry out, that gain is godliness! no profit had in fighting the lords Battle.
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What is that Captaine, that wee should serue him, desiring to learne another good? Haue wee not too many of these amongst vs that foame out their filthy froth, fight against Christ,
What is that Captain, that we should serve him, desiring to Learn Another good? Have we not too many of these among us that foam out their filthy froth, fight against christ,
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and his Souldiers, whose tongues walke against Heauen and Earth, crying, What get these with gadding to Sermons, reading so much; (for they allow some Scripture:) being so precise,
and his Soldiers, whose tongues walk against Heaven and Earth, crying, What get these with gadding to Sermons, reading so much; (for they allow Some Scripture:) being so precise,
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and strict? Why, I haue told thee in part what they haue in possession, and what in possibilitie;
and strict? Why, I have told thee in part what they have in possession, and what in possibility;
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for no tongue can speake, or heart fully conceiue the riches of this spoile, man, or Angell.
for no tongue can speak, or heart Fully conceive the riches of this spoil, man, or Angel.
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Suppose, that thou hast rich attire, but it is infected; daintie dyet, but poysoned; many things, but all in the end shall worke for euill;
Suppose, that thou hast rich attire, but it is infected; dainty diet, but poisoned; many things, but all in the end shall work for evil;
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what a miserie is this? Yet this is the estate of Satans Souldiers.
what a misery is this? Yet this is the estate of Satan Soldiers.
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Besides this, hee deales with his Followers, as the Philistims by Samson, takes away their strength, puls out their eyes, makes them draw in bonds and fetters,
Beside this, he deals with his Followers, as the philistines by samson, Takes away their strength, puls out their eyes, makes them draw in bonds and fetters,
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and if hee reioyce in any thing, it is in their bloud-shed and endlesse destruction.
and if he rejoice in any thing, it is in their bloodshed and endless destruction.
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But we will leaue them, and pittie them, hoping in time they may take the Lambes part, and fight this good Combat.
But we will leave them, and pity them, hoping in time they may take the Lambs part, and fight this good Combat.
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This may serue to incourage all those Souldiers to go on, with an vndaunted resolution, and not to shrinke or shiuer, though they be crusht and disgraced:
This may serve to encourage all those Soldiers to go on, with an undaunted resolution, and not to shrink or shiver, though they be crushed and disgraced:
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euery one cryeth out, Who will shew vs any good? as if then had they found it, they would follow it.
every one Cries out, Who will show us any good? as if then had they found it, they would follow it.
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Why, this is that good thing so many haue groped after; wherefore bee yee of good courage, strike hard, stand fast, and bee strong.
Why, this is that good thing so many have groped After; Wherefore be ye of good courage, strike hard, stand fast, and be strong.
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If thou be out of heart, thinke what an honour it is to be slaine in this field,
If thou be out of heart, think what an honour it is to be slain in this field,
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and that all thy wounds againe shall be cured, yea the sooner thou art killed, thou shalt bee crowned;
and that all thy wounds again shall be cured, yea the sooner thou art killed, thou shalt be crowned;
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for by death we ouercome, get the victorie.
for by death we overcome, get the victory.
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When I consider how the children of Babel, the Papists, doe spill their bloud like water, on the ground,
When I Consider how the children of Babel, the Papists, do spill their blood like water, on the ground,
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for their Antichrist, Lord, thinke I then;
for their Antichrist, Lord, think I then;
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what should wee doe, that are the sonnes of Bethel, for our Christ, that hath bin slaine himselfe, to deliuer vs from the sting of the first,
what should we do, that Are the Sons of Bethel, for our christ, that hath been slain himself, to deliver us from the sting of the First,
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and wound of the second death!
and wound of the second death!
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But (alas) these Meditations come not but like Strangers, to our minds, and what cold, and short entertainment haue they!
But (alas) these Meditations come not but like Strangers, to our minds, and what cold, and short entertainment have they!
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And this the reason, that we are so loth to leape, or lanch out, shrinke at the sight of a Ship, cry out at the cracke of a Cannon,
And this the reason, that we Are so loath to leap, or launch out, shrink At the sighed of a Ship, cry out At the Crac of a Cannon,
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and tremble at the report of the narrow mouthed Peece: We (beloued) haue not resisted vnto bloud;
and tremble At the report of the narrow mouthed Piece: We (Beloved) have not resisted unto blood;
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God hath giuen vs better dayes;
God hath given us better days;
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fire and faggot haue beene kept afarre, and what a shame is it then, that wee are so weake, faint, halting,
fire and faggot have been kept afar, and what a shame is it then, that we Are so weak, faint, halting,
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and readie vpon the least assault, to be turned out of the way? And therefore if any be giddie-headed in this combat,
and ready upon the least assault, to be turned out of the Way? And Therefore if any be giddy-headed in this combat,
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like a man running through a swift water, or streame;
like a man running through a swift water, or stream;
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let him looke ouer to the shoare of Heauen, see what a pleasant landing there is,
let him look over to the shore of Heaven, see what a pleasant landing there is,
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and thousands of Angels to giue him entertainment: haue thou respect with Moses, to the recompence of reward:
and thousands of Angels to give him entertainment: have thou respect with Moses, to the recompense of reward:
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thinke of a better Resurrection, and with thy forerunner set before the eye of thy Soule, that glory prepared for thee.
think of a better Resurrection, and with thy forerunner Set before the eye of thy Soul, that glory prepared for thee.
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What if thy bodie fall in the Wildernesse of this World? The Lord hath it in his keeping; Rise againe it shall;
What if thy body fallen in the Wilderness of this World? The Lord hath it in his keeping; Rise again it shall;
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therefore be stedfast, immooueable, abundant alway in the Worke of the Lord, seeing that you know, that your labor is not in vaine in the Lord.
Therefore be steadfast, immoveable, abundant always in the Work of the Lord, seeing that you know, that your labour is not in vain in the Lord.
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And when our fellow-souldiers fall by vs, let vs thinke that our Captaine is also a Surgion, a Physician,
And when our fellow-soldiers fallen by us, let us think that our Captain is also a Surgeon, a physician,
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and will one day cure all our wounds, and then shall we for euer remaine together.
and will one day cure all our wounds, and then shall we for ever remain together.
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Paul would haue all his fellow-souldiers in this case, to comfort one another with these words, 1. Thess. 4. vlt. Paul would have all his fellow-soldiers in this case, to Comfort one Another with these words, 1. Thess 4. Ult.
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And here may be a vse of instruction, to such as haue not yet regarded to fight in this Field:
And Here may be a use of instruction, to such as have not yet regarded to fight in this Field:
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take knowledge of thy ignorance, and carelessenesse, and now beginne to change thy Captaine, thou must bee vnder one of these Generals:
take knowledge of thy ignorance, and carelessness, and now begin to change thy Captain, thou must be under one of these Generals:
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God, or the Deuill the Lambe, or the Dragon; Christ, or Belial. Awake therefore, thou that sleepest;
God, or the devil the Lamb, or the Dragon; christ, or Belial. Awake Therefore, thou that Sleepest;
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stand vp from the dead, and Christ shall giue thee light; all conuenient furniture, Ephes. 5.14.
stand up from the dead, and christ shall give thee Light; all convenient furniture, Ephesians 5.14.
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But some may obiect, it was good for Paul, who was an Apostle, and excellent in the Church, but not for mee.
But Some may Object, it was good for Paul, who was an Apostle, and excellent in the Church, but not for me.
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I answer, as good for thee as for him, in some respects, and in others better.
I answer, as good for thee as for him, in Some respects, and in Others better.
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1. First, thou hast the same Captaine. 2. Secondly, the same pay; for the promises are not made to any person, for his greatnesse, and learning sake:
1. First, thou hast the same Captain. 2. Secondly, the same pay; for the promises Are not made to any person, for his greatness, and learning sake:
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but as hee is a Christian, and for his goodnesse:
but as he is a Christian, and for his Goodness:
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Therefore, Paul in the next verse following my Text, to take away this doubt, addeth, that a Crowne of Righteousnesse is by the righteous Iudge layd vp, not for himselfe only,
Therefore, Paul in the next verse following my Text, to take away this doubt, adds, that a Crown of Righteousness is by the righteous Judge laid up, not for himself only,
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but for all them also that fight, and loue his appearing.
but for all them also that fight, and love his appearing.
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3. We escape many wounds that he had, as Circumcision: this made Zipora call her Husband, Bloudie Husband, Exodus 4.25.
3. We escape many wounds that he had, as Circumcision: this made Zipora call her Husband, Bloody Husband, Exodus 4.25.
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How often was hee whipped? bare in his bodie the markes of the Lord Iesus? which lashes, and stripes, we haue escaped.
How often was he whipped? bore in his body the marks of the Lord Iesus? which Lashes, and stripes, we have escaped.
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And no doubt but they set it on for the hatred they bore him, and as doth appeare, by that impression,
And no doubt but they Set it on for the hatred they boar him, and as does appear, by that impression,
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and skarres, that were to bee seene in him.
and skarres, that were to be seen in him.
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4. He fought with beasts at Ephesus. Some thinke, after the custome of that Countrey, hee was cast vnto them:
4. He fought with beasts At Ephesus. some think, After the custom of that Country, he was cast unto them:
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but howeuer, the Fight was fierce, and tart to flesh and bloud. 5. We warre a shorter time (for the most part) then he did;
but however, the Fight was fierce, and tart to Flesh and blood. 5. We war a shorter time (for the most part) then he did;
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and this is some priuiledge, though it were but rest for a day, or houre; and to the spoyle so much the sooner.
and this is Some privilege, though it were but rest for a day, or hour; and to the spoil so much the sooner.
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We care not how short a time we serue for our freedome, how speedily we haue ended, and dispatched our daily businesse.
We care not how short a time we serve for our freedom, how speedily we have ended, and dispatched our daily business.
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And is not a fauour, in a short time, to winne the Field, and possesse the Heauen?
And is not a favour, in a short time, to win the Field, and possess the Heaven?
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6. He oft fought alone, and had many Aduersaries;
6. He oft fought alone, and had many Adversaries;
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for he confessed that at his being at Rome (where then was Peter ) all men forsooke him, not one to assist him.
for he confessed that At his being At Room (where then was Peter) all men forsook him, not one to assist him.
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And a greater griefe must it needs be to him; for company in suffering is comfortable:
And a greater grief must it needs be to him; for company in suffering is comfortable:
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And there is a woe pronounced to him, that is (thus) left alone.
And there is a woe pronounced to him, that is (thus) left alone.
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7. And last of all, his triall was so hot, his foes so fierce, that he resisted vnto bloud.
7. And last of all, his trial was so hight, his foes so fierce, that he resisted unto blood.
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What should I more say? For if wee would seriously ponder of these things, we could not but gather life and spirit,
What should I more say? For if we would seriously ponder of these things, we could not but gather life and Spirit,
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and like Iehu, march on furiously: or, Deborah, valiantly.
and like Iehu, march on furiously: or, Deborah, valiantly.
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But wee, many of vs, haue the prize in our hands, yet (alas) wee want hearts.
But we, many of us, have the prize in our hands, yet (alas) we want hearts.
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Well (beloued) I can tell you this, that when death approcheth, and iudgement through her,
Well (Beloved) I can tell you this, that when death Approaches, and judgement through her,
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as through a window lookes vs in the face;
as through a window looks us in the face;
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then this fight will bee found to be of worth, and a greater good, then all the glorie, and pompe of the world.
then this fight will be found to be of worth, and a greater good, then all the glory, and pomp of the world.
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But if Pauls patterne, the goodnesse of the fight, and the priuiledges, that we aboue many of our Brethren, in time past,
But if Paul's pattern, the Goodness of the fight, and the privileges, that we above many of our Brothers, in time past,
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and at this present partake of, will not moue vs to fight, and fight resolutely;
and At this present partake of, will not move us to fight, and fight resolutely;
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let vs then set before vs the fearefull wrath, and dreadfull vengeance, that is prepared for such as neuer began this fight,
let us then Set before us the fearful wrath, and dreadful vengeance, that is prepared for such as never began this fight,
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or if they haue, yet endure not to the end.
or if they have, yet endure not to the end.
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And let that also awake vs with Samson, when the Philistims were vpon him, and cause each of vs to flie for his life:
And let that also awake us with samson, when the philistines were upon him, and cause each of us to fly for his life:
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For necessitie sometimes makes the faint and fearefull-hearted Souldier, valiant. Consider therefore what I haue said, and the Lord giue you vnderstanding in these things. Amen.
For necessity sometime makes the faint and fearefull-hearted Soldier, valiant. Consider Therefore what I have said, and the Lord give you understanding in these things. Amen.
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And last of all, here might Parents be moued to bring vp their children in the feare of the Lord.
And last of all, Here might Parents be moved to bring up their children in the Fear of the Lord.
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It were a blessed thing, that we could trayne vp our seed vnder such a Generall, to be Captaynes;
It were a blessed thing, that we could train up our seed under such a General, to be Captains;
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then should we haue comfort in them at our latter end. But Parents, for the most part, busie not themselues with matters of that nature:
then should we have Comfort in them At our latter end. But Parents, for the most part, busy not themselves with matters of that nature:
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yet they will that their children receiue the presse-money, weare weapons, goe armed;
yet they will that their children receive the press-money, wear weapons, go armed;
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but neuer teach, or trayne them vp vnder whom, or how to fight, the more is the pitty.
but never teach, or train them up under whom, or how to fight, the more is the pity.
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But now be yee better aduised; make thy sonnes of Gods Family, of Christs Campe, of the number of the Faithfull:
But now be ye better advised; make thy Sons of God's Family, of Christ Camp, of the number of the Faithful:
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so shalt thou bee a louing Father, and tender Mother.
so shalt thou be a loving Father, and tender Mother.
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Otherwise, thou hast but made him by nature, the Slaue and Souldier of Satan, child of perdition.
Otherwise, thou hast but made him by nature, the Slave and Soldier of Satan, child of perdition.
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And what an honor will it be to Parents at that last Day of appearing,
And what an honour will it be to Parents At that last Day of appearing,
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when they can say to this great Captayne, as he himselfe to his Lord Generall, Here am I,
when they can say to this great Captain, as he himself to his Lord General, Here am I,
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and the Souldiers that thou hast giuen me? For know, that yet a very little while, and he that will come, shall come, and will not tarry.
and the Soldiers that thou hast given me? For know, that yet a very little while, and he that will come, shall come, and will not tarry.
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Againe, where Paul saith, Paul hath fought a good fight; obserue, That it is not a sinne simply, to speake the best of ones selfe.
Again, where Paul Says, Paul hath fought a good fight; observe, That it is not a sin simply, to speak the best of ones self.
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2. That a Murtherer, may dye a Martyr; a Persecuter, an Apostle; in a word, a great Sinner, a rare Saint.
2. That a Murderer, may die a Martyr; a Persecutor, an Apostle; in a word, a great Sinner, a rare Saint.
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Here we see, that a bloudy Persecuter, dyed Christs resolute Souldier: and the same may befall in our dayes āŖ Againe note,
Here we see, that a bloody Persecutor, died Christ resolute Soldier: and the same may befall in our days āŖ Again note,
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3. That Gods Saints on earth, haue no abiding Citie. Paul must depart;
3. That God's Saints on earth, have no abiding city. Paul must depart;
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his fight is fought, his course is finished, calling things that are not, as though (already) they were.
his fight is fought, his course is finished, calling things that Are not, as though (already) they were.
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4. That a well-led life yeelds comfort at the day of death. For Paul speaks this with reioycing.
4. That a well-led life yields Comfort At the day of death. For Paul speaks this with rejoicing.
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5. That a good man in his life, wisheth the Church might flourish after his death.
5. That a good man in his life, wishes the Church might flourish After his death.
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This was the cause why Paul so prest Timothy to preach, hee being ready to depart.
This was the cause why Paul so pressed Timothy to preach, he being ready to depart.
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6. That certaintie of perseuerance may be had, being rightly sought for. Besides others that I omit.
6. That certainty of perseverance may be had, being rightly sought for. Beside Others that I omit.
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And now all that I haue to say, seeing wee are fighters, and one of our Worthies fallen, is this, Let vs be the more watchfull ouer our selues, and the closer knit together.
And now all that I have to say, seeing we Are fighters, and one of our Worthies fallen, is this, Let us be the more watchful over our selves, and the closer knit together.
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Let vs goe vp as one man, hauing our affections vnited, like the Leuiathans skales, that no sword can either pierce them, or diuide them.
Let us go up as one man, having our affections united, like the Leuiathans scales, that no sword can either pierce them, or divide them.
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For a Kingdome diuided against it selfe, cannot stand: and the diuisions of Ruben will but make great thoughts of heart.
For a Kingdom divided against it self, cannot stand: and the divisions of Reuben will but make great thoughts of heart.
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And because the eye that now seeth me (in this place) may see me no more;
And Because the eye that now sees me (in this place) may see me no more;
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and the eare that now heareth mee (out of this place) may heare me no more;
and the ear that now hears me (out of this place) may hear me no more;
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my last speech to you (my Brethren) shall be that charge Ioseph gaue to his brethren at their parting:
my last speech to you (my Brothers) shall be that charge Ioseph gave to his brothers At their parting:
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Fall not out, neither be stirred (one against another) by the way. Amen. FINIS. Fallen not out, neither be stirred (one against Another) by the Way. Amen. FINIS.
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