The Christian conflict a treatise, shewing the difficulties and duties of this conflict, with the armour, and speciall graces to be exercised by Christian souldiers. Particularly applied to magistrates, ministers, husbands, wives, parents, children, masters, servants. The case of vsury and depopulation, and the errours of antinomists occasionally also discussed. Preached in the lecture of Kettering in the county of Northampton, and with some enlargement published by Ioseph Bentham, rector of the Church of Broughton in the same county.
A TREATISE, Shewing the Nature, together with the Difficulties and Dignity therof, and the Motives to encourage Christians to undertake this Warfare. I. TIM. I. XVIII. That thou by them might'st warre a good warfare.
A TREATISE, Showing the Nature, together with the Difficulties and Dignity thereof, and the Motives to encourage Christians to undertake this Warfare. I. TIM. I. XVIII. That thou by them Mightest war a good warfare.
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CHAP. I. Shewing the drift and occasion of this Discourse. THe life militant, spirituall, or temporall, in former times was neither disdained, nor dreaded:
CHAP. I. Showing the drift and occasion of this Discourse. THe life militant, spiritual, or temporal, in former times was neither disdained, nor dreaded:
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The Iewes went voluntarily to the battell, the quarrellous Ephraimites contended with Iephta, because he did not call them to fight against the children of Ammon: The three eldest sonnes of Iesse followed Saul to the battell.
The Iewes went voluntarily to the battle, the quarrellous Ephraimites contended with Jephtha, Because he did not call them to fight against the children of Ammon: The three eldest Sons of Iesse followed Saul to the battle.
Pythias the Lydian, when he had feasted Xerxes and his whole Army with great magnificence, profered moreover to give him treasure, not onely for provision,
Pythias the Lydian, when he had feasted Xerxes and his Whole Army with great magnificence, proffered moreover to give him treasure, not only for provision,
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Witnesse the many Kings of Canaan against Ioshua: Witnesse the two and thirty Kings with Benhadad, 1 King. 20. 16. Witnesse David, Iehoshaphat, &c. Witnesse our owne and forraine historicall narrations.
Witness the many Kings of Canaan against Ioshua: Witness the two and thirty Kings with Benhadad, 1 King. 20. 16. Witness David, Jehoshaphat, etc. Witness our own and foreign historical narrations.
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In like manner the Primitive Christians (as Ecclesiasticall Histories report) of their owne accord did thrust themselves into the hottest brunts of the Christian sight and combat, where they were sure to meet with bitter, yet honourable martyrdome.
In like manner the Primitive Christians (as Ecclesiastical Histories report) of their own accord did thrust themselves into the hottest brunts of the Christian sighed and combat, where they were sure to meet with bitter, yet honourable martyrdom.
And of such honourable esteeme likewise was the Christian warfare, that the glorious names of Christian, Church Militant, Protestant, &c. had their birth and beginning from the pious courage of the Christian souldier.
And of such honourable esteem likewise was the Christian warfare, that the glorious names of Christian, Church Militant, Protestant, etc. had their birth and beginning from the pious courage of the Christian soldier.
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In hearing their fore-fathers armes worthily given them for their valour in the field, and to be pictured like souldiers in harnesse when they are dead.
In hearing their Forefathers arms worthily given them for their valour in the field, and to be pictured like Soldiers in harness when they Are dead.
whiles election of men for warre is used as a dreyne to vent away the refuse and disordered people) partly in regard of mens womanish •ffeminatenesse, they have infused into themselves, by their nice and wanton education;
while election of men for war is used as a dreyne to vent away the refuse and disordered people) partly in regard of men's womanish •ffeminatenesse, they have infused into themselves, by their Nicaenae and wanton education;
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Concerning the former, I cease to say any more, leaving it to them whom it concernes to worke out of people this inbred cowardize, to infuse into them courage for Gods and their Countreyes cause,
Concerning the former, I cease to say any more, leaving it to them whom it concerns to work out of people this inbred cowardice, to infuse into them courage for God's and their Countries cause,
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and to restore the martiall mens esteeme (by better choice, discipline and countenance) to its pristine repute, these being a defence to our lives and livings.
and to restore the martial men's esteem (by better choice, discipline and countenance) to its pristine repute, these being a defence to our lives and livings.
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to indure with patient fortitude the bitter conflicts of the grand enemy Satan, and the hellish excursions of the Serpents side, to trample under foot with a holy disdain the taunting reproches and base usages of wickednesse,
to endure with patient fortitude the bitter conflicts of the grand enemy Satan, and the hellish excursions of the Serpents side, to trample under foot with a holy disdain the taunting Reproaches and base usages of wickedness,
For this cause I have selected this portion of Scripture, as the ground-worke whereupon to build the following discourse of the properties and prerogatives, the graces and glory, the service and solace, the furniture and felicity of the souldiers of the Lord Iesus.
For this cause I have selected this portion of Scripture, as the groundwork whereupon to built the following discourse of the properties and prerogatives, the graces and glory, the service and solace, the furniture and felicity of the Soldiers of the Lord Iesus.
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CHristianity is a warfare, wherein the Christian doth (as he ought of duty) warre a good warfare: 2 Cor. 10. 3, 4. For though we walke in the flesh, we do not warre after the flesh,
CHristianity is a warfare, wherein the Christian does (as he ought of duty) war a good warfare: 2 Cor. 10. 3, 4. For though we walk in the Flesh, we do not war After the Flesh,
for we wrestle not against flesh and bloud, but against, &c. 2 Tim. 2 3. Thou therefore as a good souldier of Christ. 2 Tim. 4. 7. I have fought a good fight.
for we wrestle not against Flesh and blood, but against, etc. 2 Tim. 2 3. Thou Therefore as a good soldier of christ. 2 Tim. 4. 7. I have fought a good fight.
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Those whose condition, calling and profession is to fight against the enemies of Christ and his Church, their life is a warfare, and they are souldiers.
Those whose condition, calling and profession is to fight against the enemies of christ and his Church, their life is a warfare, and they Are Soldiers.
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The latter proposition is evident by the many sacred injunctions in holy writ, to fight the good fight of faith, 1 Tim. 6. 12. 2 Tim. 2. 3, &c. By the examples of Gods Saints in all ages: Adam foyled in Paradise:
The latter proposition is evident by the many sacred injunctions in holy writ, to fight the good fight of faith, 1 Tim. 6. 12. 2 Tim. 2. 3, etc. By the Examples of God's Saints in all ages: Adam foiled in Paradise:
Those whose Lord is a Lord of hosts, souldiers and armies, themselves being part of his host and army, must needs be souldiers, and their life a warfare:
Those whose Lord is a Lord of hosts, Soldiers and armies, themselves being part of his host and army, must needs be Soldiers, and their life a warfare:
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For, since the fall of Angels, 1. There have beene, and while the world stands there will be two sides in the Church militant, the seed of the woman, and the serpents;
For, since the fallen of Angels, 1. There have been, and while the world Stands there will be two sides in the Church militant, the seed of the woman, and the Serpents;
twixt which there is constant enmity, Gen. 3. 15. Michael and the Dragon who are alwayes in combating, Rev. 12. 7. The Spirit and the flesh, 'twixt which there is an irreconciliable jarre and contrariety, Gal. 6. 7. God and Mammon, both which none can serve and obey, Matth. 6. 24. 2. And the true Church upon earth hath alwaies had,
betwixt which there is constant enmity, Gen. 3. 15. Michael and the Dragon who Are always in combating, Rev. 12. 7. The Spirit and the Flesh, betwixt which there is an irreconciliable jar and contrariety, Gal. 6. 7. God and Mammon, both which none can serve and obey, Matthew 6. 24. 2. And the true Church upon earth hath always had,
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They not being of the world, Iohn 5. 19. They being chosen out of the world, Iohn 5. 19. They reproving the world, testifying that the deeds thereof are evill, Iohn 7. 7. They being the womans seed, and borne after the Spirit.
They not being of the world, John 5. 19. They being chosen out of the world, John 5. 19. They reproving the world, testifying that the Deeds thereof Are evil, John 7. 7. They being the woman's seed, and born After the Spirit.
2. Christ Iesus who is their couragious Captaine, 2 Cor. 10. 5. to the obedience of Christ. 2 Tim. 2. 3. As a good souldier of Christ. Rev. 12. 7. Michael,.i. Christ Iesus that strong and mighty Prince and Captaine of the host of God, Iosh. 5. 13, 15.
2. christ Iesus who is their courageous Captain, 2 Cor. 10. 5. to the Obedience of christ. 2 Tim. 2. 3. As a good soldier of christ. Rev. 12. 7. Michael, i christ Iesus that strong and mighty Prince and Captain of the host of God, Joshua 5. 13, 15.
Secondly, the enemies prime leader and commander is the Divell, Iam. 4. 7. Resist the Divell. Rev. 12. 7. The Dragon fought and his angels:.i. The Divell (likened to a Dragon in regard of his terrible fiercenesse) who is the prince of that army which maintaineth warre against Christ, Rev. 20. 2. The Dragon which is the Divell.
Secondly, the enemies prime leader and commander is the devil, Iam. 4. 7. Resist the devil. Rev. 12. 7. The Dragon fought and his Angels: i The devil (likened to a Dragon in regard of his terrible fierceness) who is the Prince of that army which maintaineth war against christ, Rev. 20. 2. The Dragon which is the devil.
As for the king of those dreadfull and hellish locusts, the angels of the bottomlesse pit, Rev. 9. 11. the monstrous prevailing beast, Rev. 13. 1, 2. they are but the Divels substitutes.
As for the King of those dreadful and hellish Locusts, the Angels of the bottomless pit, Rev. 9. 11. the monstrous prevailing beast, Rev. 13. 1, 2. they Are but the Devils substitutes.
2. And all true professours which are faithfull family-governours, who (like inferiour officers) are helpers to the forenamed, Rom. 16. 9. 1 Cor. 16. 16. 1. With their prayers ( Ephes. 6. 18, 19. Pray for all Saints and for me. 1 Tim. 2. 1, 2. Pray for Kings and all all that are in authority ) in their Magistracy and Ministery.
2. And all true professors which Are faithful Family-governors, who (like inferior Officers) Are helpers to the forenamed, Rom. 16. 9. 1 Cor. 16. 16. 1. With their Prayers (Ephesians 6. 18, 19. prey for all Saints and for me. 1 Tim. 2. 1, 2. prey for Kings and all all that Are in Authority) in their Magistracy and Ministry.
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4. With their advise and counsell, conversation and good example among their neighbours and families. So on the contrary, 1. Wicked Magistrates, who by
4. With their Advice and counsel, Conversation and good Exampl among their neighbours and families. So on the contrary, 1. Wicked Magistrates, who by
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1. Impunity incourage offenders in mischiefe, making oft kingdomes thereby guilty of crying crimson si•nes. 2. Which condemne the harmelesse innocent contrary to charity, justice, the good of the commonwealth, and God himselfe.
1. Impunity encourage offenders in mischief, making oft kingdoms thereby guilty of crying crimson si•nes. 2. Which condemn the harmless innocent contrary to charity, Justice, the good of the commonwealth, and God himself.
3. And negligence in instructing their families, Glad the bad, make sad the good, disobey the Lord of life, serve the Prince of darknesse, damme up the current of sound profession, saving practice and knowledge:
3. And negligence in instructing their families, Glad the bad, make sad the good, disobey the Lord of life, serve the Prince of darkness, dam up the current of found profession, Saving practice and knowledge:
5. As in warfare, so in Christianity there is a compleat armour for the Christian souldier, Ephesians 6. 11, 12. Called the Armour of God, Ephesians 6. 11. Of light, Romans 13. 12. Of righteousnesse, 2 Corinth.
5. As in warfare, so in Christianity there is a complete armour for the Christian soldier, Ephesians 6. 11, 12. Called the Armour of God, Ephesians 6. 11. Of Light, Romans 13. 12. Of righteousness, 2 Corinth.
But the pernicious and perfidious traytour, who by base and unworthy cowardize, briberie, or the like, betrayes his cause, and countrey, condigne punishment.
But the pernicious and perfidious traitor, who by base and unworthy cowardice, bribery, or the like, betrays his cause, and country, condign punishment.
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and his owne conscience, shall be rewarded with a crowne of righteousnesse, 2 Timoth. 4. 7, 8. I have fought a good fight, — — henceforth there is laid up for mee a crowne of righteousnesse, which the LORD the righteous Iudge shall give mee at that day, &c. But the halting treacherous hypocrite, the downeright prophane wretch,
and his own conscience, shall be rewarded with a crown of righteousness, 2 Timothy 4. 7, 8. I have fought a good fight, — — henceforth there is laid up for me a crown of righteousness, which the LORD the righteous Judge shall give me At that day, etc. But the halting treacherous hypocrite, the downright profane wretch,
namely for the faith, Iude 3. therefore called the good fight of faith, 1 Tim. 6. 12. To obtaine an incorruptible crowne, 1 Cor. 9. 25. But we an incorruptible.
namely for the faith, Iude 3. Therefore called the good fight of faith, 1 Tim. 6. 12. To obtain an incorruptible crown, 1 Cor. 9. 25. But we an incorruptible.
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To keepe a good conscience void of offence to God and men, Acts 24 16. To please Christ who hath chosen us to be souldiers, 2 Tim. 2. 4. 3. After a good manner, Not after the flesh, although they live in the flesh, 2 Cor. 10. 3. Not with carnall weapons, 2 Cor. 10. 4. But spirituall:
To keep a good conscience void of offence to God and men, Acts 24 16. To please christ who hath chosen us to be Soldiers, 2 Tim. 2. 4. 3. After a good manner, Not After the Flesh, although they live in the Flesh, 2 Cor. 10. 3. Not with carnal weapons, 2 Cor. 10. 4. But spiritual:
namely to glorifie God, To obtaine the salvation which is in Christ Iesus with eternall glory, 2 Tim. 2. 10. To stand in the evill day, Eph. 6. 13. And to pull downe strong holds — exalting themselves against the knowledge of God, 2 Cor. 10. 4. 5.
namely to Glorify God, To obtain the salvation which is in christ Iesus with Eternal glory, 2 Tim. 2. 10. To stand in the evil day, Ephesians 6. 13. And to pull down strong holds — exalting themselves against the knowledge of God, 2 Cor. 10. 4. 5.
and sin, is a good warfare. But Christianity is a warfare which is the Lords, &c. against the Divell, &c. Therefore, &c. That warfare which is good in the five following respects, is a good warfare.
and since, is a good warfare. But Christianity is a warfare which is the lords, etc. against the devil, etc. Therefore, etc. That warfare which is good in the five following respects, is a good warfare.
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The Lord of hosts whose we are and whom we serve, although he is a God of amity, hath put such perpetuall enmity betweene the seed of the woman and the serpents, that they shall ever be at defiance,
The Lord of hosts whose we Are and whom we serve, although he is a God of amity, hath put such perpetual enmity between the seed of the woman and the Serpents, that they shall ever be At defiance,
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whose inveterate malice against the blessed condition of the Lords precious ones: whose insatiable thirsting after the ruine and perdition of all mankind:
whose inveterate malice against the blessed condition of the lords precious ones: whose insatiable thirsting After the ruin and perdition of all mankind:
and whose incessant unwearied painfulnesse to devoure soules, are plainely and plentifully decyphered and described in his genuine and proper names expressing to the full the same.
and whose incessant unwearied painfulness to devour Souls, Are plainly and plentifully deciphered and described in his genuine and proper names expressing to the full the same.
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Amongst Serpents (saith Saint Chrysostome) what is more fell or cruell than a Dragon? And of Dragons, who so outragious and fierce as the great red Dragon the Divoll?
among Serpents (Says Faint Chrysostom) what is more fell or cruel than a Dragon? And of Dragons, who so outrageous and fierce as the great read Dragon the Divoll?
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Laiish,.i. subduing his prey, Prov. 30. 30. Laiish, a Lion which is strongest, &c. In all which respects the Divell is truly a lion, he being given to teare and devoure, extream fierce and cruell, lurking in secret to destroy, walking, ranging, roaring and devouring.
Liaish, i subduing his prey, Curae 30. 30. Liaish, a lion which is Strongest, etc. In all which respects the devil is truly a Lion, he being given to tear and devour, extreme fierce and cruel, lurking in secret to destroy, walking, ranging, roaring and devouring.
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7. A calumniator, Matth. 4. 1. continually accusing the Saints before God, Rev. 12 9, 10. maliciously detracting and depraving the persons, words, actions, not of men onely,
7. A calumniator, Matthew 4. 1. continually accusing the Saints before God, Rev. 12 9, 10. maliciously detracting and depraving the Persons, words, actions, not of men only,
8. Seghnirim, Levit. 17. 7. rough, rugged, and hairie, for the horrour of their hiew wherein they appeared like Satyres, Isa. 13. 21. and other ugly creatures,
8. Seghnirim, Levit. 17. 7. rough, rugged, and hairy, for the horror of their hiew wherein they appeared like Satires, Isaiah 13. 21. and other ugly creatures,
these by their inspiration do inspire the hearts of Prophets, animate the inwards of beasts, do order the flying of birds, do governe lots, fulfill predictions, do fold in often falshoods with truths,
these by their inspiration do inspire the hearts of prophets, animate the inward of beasts, do order the flying of Birds, do govern lots, fulfil predictions, do fold in often falsehoods with truths,
for they are deceived and do deceive, they disorder life, disturbe sleepe, affright also secretly the spirits of the soule, beginning in the bodies, they wrest aside members, destroy health, they provoke diseases to compell to their service, that being fatted with the savour of altars,
for they Are deceived and do deceive, they disorder life, disturb sleep, affright also secretly the spirits of the soul, beginning in the bodies, they wrest aside members, destroy health, they provoke diseases to compel to their service, that being fatted with the savour of Altars,
and the ceased fires of beasts, they may seeme to have cured those things which they had bound fast, themselves being appointed for paine, they seeke to themselves companions of paine.
and the ceased fires of beasts, they may seem to have cured those things which they had bound fast, themselves being appointed for pain, they seek to themselves Sodales of pain.
These three ground-works I hope are surely laid, and sufficiently strengthened, to be a firme and fortified foundation, whereupon I may safely and surely build the following discourse by way of use and application.
These three groundworks I hope Are surely laid, and sufficiently strengthened, to be a firm and fortified Foundation, whereupon I may safely and surely built the following discourse by Way of use and application.
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This declares its commendable glory and praisefull dignity. Christians must fight this good warfare. And this demonstrates our many and necessary Christian duties.
This declares its commendable glory and praiseful dignity. Christians must fight this good warfare. And this demonstrates our many and necessary Christian duties.
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HOw ridiculous and absurdly foolish, yet much to be lamented is the groundlesse fancy and idle conceipt of those men, who crowne themselves with pleasant garlands of restfull security,
HOw ridiculous and absurdly foolish, yet much to be lamented is the groundless fancy and idle conceit of those men, who crown themselves with pleasant garlands of restful security,
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and to cry God mercy for their prodigious oathes, mercilesse usury, satanicall lies, and other their bloudy and crimson, constantly committed, and continually crying impieties;
and to cry God mercy for their prodigious Oaths, merciless Usury, satanical lies, and other their bloody and crimson, constantly committed, and continually crying impieties;
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To professe souldioury, being a wandering runnagado, to enjoy a souldiers stipend and title with a manumission to solace a mans selfe with friends and familiars:
To profess souldioury, being a wandering runnagado, to enjoy a Soldiers stipend and title with a manumission to solace a men self with Friends and familiars:
But to be drawne out to march in battell array, to encounter an impetuous, inexorable, puissant and bloud-thirsty enemy, not onely to skirmish a little,
But to be drawn out to march in battle array, to encounter an impetuous, inexorable, puissant and bloodthirsty enemy, not only to skirmish a little,
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but to fight it out pel mel, each side being forced to imploy its best and utmost warlike skill, strength and valour to vanquish and destroy the other, is (I suppose) an estate full of dreadfull feares, solicitous cares, painefull labours, excessive diligence, and watchfull vigilance.
but to fight it out pel mell, each side being forced to employ its best and utmost warlike skill, strength and valour to vanquish and destroy the other, is (I suppose) an estate full of dreadful fears, solicitous Cares, painful labours, excessive diligence, and watchful vigilance.
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thy profession is to be his souldier, than which, what estate more difficill? What condition more painefull? What life more laboursome? Where there are fightings without, and combats within:
thy profession is to be his soldier, than which, what estate more difficill? What condition more painful? What life more laboursome? Where there Are fightings without, and combats within:
It is a harder matter to leave and abandon sinne, to make progresse in piety, to live truly a Christian life, to mortifie the flesh, to crucifie the world, and resist the Divell:
It is a harder matter to leave and abandon sin, to make progress in piety, to live truly a Christian life, to mortify the Flesh, to crucify the world, and resist the devil:
to pray for enemies and persecutors, to repay benedictions for maledictions, to deny our selves, to beare the crosse, to forsake all, &c. than many vaine dreamers imagine.
to pray for enemies and persecutors, to repay benedictions for maledictions, to deny our selves, to bear the cross, to forsake all, etc. than many vain dreamers imagine.
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I speak not these things to daunt or dismay any: (for I hope to make it evidently apparent, that the weakest warriour of the Lord Iesus that will be counselled, shall victoriously vanquish) but to awake such doting dreamers, who are lull'd asleepe in Satans shackles, preferring a little dangerous ease-seeming security in the Divels slavish enthralments,
I speak not these things to daunt or dismay any: (for I hope to make it evidently apparent, that the Weakest warrior of the Lord Iesus that will be counseled, shall victoriously vanquish) but to awake such doting dreamers, who Are lulled asleep in Satan shackles, preferring a little dangerous ease-seeming security in the Devils slavish enthralments,
before a little happy and saving laborious diligence in the Lords army. SECT. 2. The errour of those who thinke earthly contentments their chiefest glory.
before a little happy and Saving laborious diligence in the lords army. SECT. 2. The error of those who think earthly contentment's their chiefest glory.
NO lesse fond and unsound is their brainelesse conceipt, who solace themselves in their noble birth, rich revenewes, large possessions, dainty diet, gay apparell, personall beauty, corporall health and abilities;
NO less found and unsound is their brainless conceit, who solace themselves in their noble birth, rich revenues, large possessions, dainty diet, gay apparel, personal beauty, corporal health and abilities;
Not these but those following, are the most glorious adorning ornaments to the Christian souldier, namely, a patient induring afflictions for the Lords sake, resisting unto blood:
Not these but those following, Are the most glorious adorning Ornament to the Christian soldier, namely, a patient enduring afflictions for the lords sake, resisting unto blood:
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an implacable encountering sin, Satan, the world, and the flesh with an unvanquished valour not at all moved to entertaine with a smiling looke their syrenian and bewitching enchauntments neither appaled a whit by their threatfull menaces, and terrible assaults;
an implacable encountering since, Satan, the world, and the Flesh with an unvanquished valour not At all moved to entertain with a smiling look their Syrian and bewitching enchantments neither appalled a whit by their threatfully menaces, and terrible assaults;
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being compleatly clad with the invincible armour of righteousnesse, having a dexterity to use the same, with its severall parts and peeces at every turne, to vanquish the enemy,
being completely clad with the invincible armour of righteousness, having a dexterity to use the same, with its several parts and Pieces At every turn, to vanquish the enemy,
but by his mind and manners; nor a souldier by his souldiers garment or arming girdle but by his courage and magnanimity, &c, SECT. 3. The errour of those who condemne Christianity because of some discords.
but by his mind and manners; nor a soldier by his Soldiers garment or arming girdle but by his courage and magnanimity, etc., SECT. 3. The error of those who condemn Christianity Because of Some discords.
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for now if they wantonly dance and drink, sweare and swagger, or practice any such like tricks of youth, to grace and glad, to recreate and refresh themselves and others;
for now if they wantonly dance and drink, swear and swagger, or practice any such like tricks of youth, to grace and glad, to recreate and refresh themselves and Others;
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they are presently reproved by such medling Ministers, and their factious followers (as they call them.) Because many professors before they forsook their fellowly fraternity, were jocund and joviall, pert and pleasant companions:
they Are presently reproved by such meddling Ministers, and their factious followers (as they call them.) Because many professors before they forsook their fellowly fraternity, were jocund and jovial, pert and pleasant Sodales:
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And why? Love is lacking, peace is perished, unity is vanished, good-fellowship is gone: instead of kindly concord, and ami•ble amity, behold dissenting discord, and austere aversnesse.
And why? Love is lacking, peace is perished, unity is vanished, good-fellowship is gone: instead of kindly concord, and ami•ble amity, behold dissenting discord, and austere averseness.
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And is there not, O thou infatuated cavil•er, and intoxicated wrangler, a love which is bad, a hatred which is good? a pious discord and an impious concord? a godly aversnesse,
And is there not, Oh thou infatuated cavil•er, and intoxicated wrangler, a love which is bad, a hatred which is good? a pious discord and an impious concord? a godly averseness,
9. 22. A love not, 1 Ioh. 2. 15. An hating with a perfect hatred, Psal. 139. 22. And a have no fellowship, Eph. 5. 11. Certaine it is that Christ our Captaine set fire upon earth,
9. 22. A love not, 1 John 2. 15. an hating with a perfect hatred, Psalm 139. 22. And a have no fellowship, Ephesians 5. 11. Certain it is that christ our Captain Set fire upon earth,
namely his Gospell, kindling and raising trouble amongst wicked ones which resi•t it, Luke 12. 49. And it is most certaine that there is a peace not of Christs,
namely his Gospel, kindling and raising trouble among wicked ones which resi•t it, Lycia 12. 49. And it is most certain that there is a peace not of Christ,
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and a variance of Gods appointing, Matth. 10. 34, 35. And without all doubt, this fight of Christians against fleshly lusts, diabolicall temptations,
and a variance of God's appointing, Matthew 10. 34, 35. And without all doubt, this fight of Christians against fleshly Lustiest, diabolical temptations,
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and the worlds dreadfull troubles, and inchaunting vanities, enemies so restlesse and laboursome, that a true Christian can have no rest, no quiet, is a holy and happy, a pious and profitable warfare:
and the world's dreadful Troubles, and enchanting vanities, enemies so restless and laboursome, that a true Christian can have no rest, no quiet, is a holy and happy, a pious and profitable warfare:
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True it is, they love not, namely the world, nor the things in the world, because they are enmity to the love of the father, 1 Ioh. 2. 15. True it is, they are not sociable, namely with the fruitlesse works of darknesse, Eph. 5. 11. Have no fellowship with the fruitlesse workes of darknesse.
True it is, they love not, namely the world, nor the things in the world, Because they Are enmity to the love of the father, 1 John 2. 15. True it is, they Are not sociable, namely with the fruitless works of darkness, Ephesians 5. 11. Have no fellowship with the fruitless works of darkness.
True it is, they do resist, but not God, like those that do resist his will, Rom. 9. 19. Nor the lawfull powers and ordinance of God, which who so resists, resisteth the ordinance of God, Rom. 13. 2. But the Divell and his Diabolicall subtilties, 1 Pet. 5. 8. True it is, they are winnowed and sifted, buffeted, and tempted, troubled and terrified:
True it is, they do resist, but not God, like those that do resist his will, Rom. 9. 19. Nor the lawful Powers and Ordinance of God, which who so resists, Resisteth the Ordinance of God, Rom. 13. 2. But the devil and his Diabolical subtleties, 1 Pet. 5. 8. True it is, they Are winnowed and sifted, buffeted, and tempted, troubled and terrified:
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DOth every Christian of duty, and must he of necessity warre this good warfare against the Divell, all his apostate angels and their fierie and infernall darts;
Does every Christian of duty, and must he of necessity war this good warfare against the devil, all his apostate Angels and their fiery and infernal darts;
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against the wicked world, all vile, vicious, and ungodly mens feared frownes and fawning flatteries: against the flesh and all its fowle and filthy lusts?
against the wicked world, all vile, vicious, and ungodly men's feared frowns and fawning flatteries: against the Flesh and all its fowl and filthy Lustiest?
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With what a face then (O you sonnes of Belial) dare you (First, which slavishly yeeld without any, yea without your best and utmost resistance to be led captives by the Divell and his circumventing complices.
With what a face then (Oh you Sons of Belial) Dare you (First, which slavishly yield without any, yea without your best and utmost resistance to be led captives by the devil and his circumventing accomplices.
Secondly, and you which are profest enemies to Christ and his kingdome, to the power and practice of piety, opposing tooth and nayle godlinesse and godly men) with what face say I dare you take upon you the honourable name of Christian? use the transcendent priviledges of Christianity? and glory of the Lord Christ Iesus? 1. You are Christians:
Secondly, and you which Are professed enemies to christ and his Kingdom, to the power and practice of piety, opposing tooth and nail godliness and godly men) with what face say I Dare you take upon you the honourable name of Christian? use the transcendent privileges of Christianity? and glory of the Lord christ Iesus? 1. You Are Christians:
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why then doe you not stand in open defiance with, professe hatefull hostility against, and oppose with magnanimous resolutions, the fawning and fraudulent flatteries of this guilefull,
why then do you not stand in open defiance with, profess hateful hostility against, and oppose with magnanimous resolutions, the fawning and fraudulent flatteries of this guileful,
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and the fierce and furious conflicts of this raging world? And those other fleshly and hellish, impetuous, impious and implacable enemies of your precious soules? If a base unworthy coward daunted at the first approach of an enemy, without any resistance:
and the fierce and furious conflicts of this raging world? And those other fleshly and hellish, impetuous, impious and implacable enemies of your precious Souls? If a base unworthy coward daunted At the First approach of an enemy, without any resistance:
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o• a male-contented miscreant, affecting an enemies slavery more than a Soveraignes servitude, yeelding himselfe a slavish vassall to a tyrannizing foe, may glory in the denomination of a souldier,
o• a Malecontented miscreant, affecting an enemies slavery more than a Sovereigns servitude, yielding himself a slavish vassal to a tyrannizing foe, may glory in the denomination of a soldier,
Then may you which cowardly seeing onely afarre off dangers and difficulties approaching to assaile Christianity, without any opposition, or after some little conflict:
Then may you which cowardly seeing only afar off dangers and difficulties approaching to assail Christianity, without any opposition, or After Some little conflict:
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And you who (affecting the ignominious slavery of the world, the flesh and the Divell, more than the Lords precious service) yeeld up your selves to serve the lusts of your flesh, the vanities of this world,
And you who (affecting the ignominious slavery of the world, the Flesh and the devil, more than the lords precious service) yield up your selves to serve the Lustiest of your Flesh, the vanities of this world,
and the suggestions of Satan, may glory of your Christendome, because you are baptized, your names are recorded and registred amongst Christians, you are taught and trained by the chariots and horsemen of the Lord Iesus.
and the suggestions of Satan, may glory of your Christendom, Because you Are baptised, your names Are recorded and registered among Christians, you Are taught and trained by the chariots and horsemen of the Lord Iesus.
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2. You are Christians, and very active and busie for to withstand and hinder what you can with your utmost abilities such and such forward fellowes and their godly fraternity:
2. You Are Christians, and very active and busy for to withstand and hinder what you can with your utmost abilities such and such forward Fellows and their godly fraternity:
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As such a vipe•ine traytor is no good souldier in the judgement of that Master in warre S. Walter Rawleigh, who saith, It is not the punishment that makes a martyr — nor fighting that declares a ••liant man,
As such a vipe•ine traitor is no good soldier in the judgement of that Master in war S. Walter Raleigh, who Says, It is not the punishment that makes a martyr — nor fighting that declares a ••liant man,
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or whether because he doth defend his right, being well affected to him? To shew openly in countenance to take his part, to hold on his side, to beare good will to his businesse, and to defend him:
or whither Because he does defend his right, being well affected to him? To show openly in countenance to take his part, to hold on his side, to bear good will to his business, and to defend him:
but yet to execute or atchieve the enemies affaires, it farre worse we say, than if he having cast off the yoke of loyalty, had wholly given himselfe to the enemie, &c. These and all true Christians are souldiers,
but yet to execute or achieve the enemies affairs, it Far Worse we say, than if he having cast off the yoke of loyalty, had wholly given himself to the enemy, etc. These and all true Christians Are Soldiers,
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BY these three ground-works I having discovered the foolish and absurd conclusions, the dreadfull and desperate condition of many Christians (in briefe thus:
BY these three groundworks I having discovered the foolish and absurd conclusions, the dreadful and desperate condition of many Christians (in brief thus:
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Neither are worldly rejoycings, as dainty diet, gay attyre, noble birth, rich revenewes, the greatest garnishments of a Christian, as diverse do idly dreame.
Neither Are worldly rejoicings, as dainty diet, gay attire, noble birth, rich revenues, the greatest garnishments of a Christian, as diverse do idly dream.
3. Christians do of duty, and must of necessity fight this good warfare. Miserable therefore must they needs be which slavishly submit to serve the enemy:
3. Christians do of duty, and must of necessity fight this good warfare. Miserable Therefore must they needs be which slavishly submit to serve the enemy:
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or if you will, from this i•violable threefold cord conjoyned, and twisted into o•e, thus, Christianity is a good warfare, which the true Christian doth and must warre.
or if you will, from this i•violable threefold cord conjoined, and twisted into o•e, thus, Christianity is a good warfare, which the true Christian does and must war.
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Endeavour to furnish these warriours with profitable directions how to fight this good fight, so that they may escape and vanquish their violent and vigilant enemies:
Endeavour to furnish these warriors with profitable directions how to fight this good fight, so that they may escape and vanquish their violent and vigilant enemies:
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ALl you which wilbe good souldiers of Iesus Christ, must resolve with your selves to indure hardnesse, 2 Tim. 2. 3. Thou therefore as a good souldier of Christ, indure hardnesse: or suffer evill.
ALl you which will good Soldiers of Iesus christ, must resolve with your selves to endure hardness, 2 Tim. 2. 3. Thou Therefore as a good soldier of christ, endure hardness: or suffer evil.
I foretell you of this, because (as saith S. Walter Rawleigh) sharpe warre and the novelty of sudden violence use to dismay any state or countray, not inured to the like:
I foretell you of this, Because (as Says S. Walter Raleigh) sharp war and the novelty of sudden violence use to dismay any state or country, not inured to the like:
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Sharpe warre, sudden violences, dreadfull dangers are your portion, you must through •uch tribulation, Acts 14 22. We must through much tribulation enter into the kingdome of God.
Sharp war, sudden violences, dreadful dangers Are your portion, you must through •uch tribulation, Acts 14 22. We must through much tribulation enter into the Kingdom of God.
You must proceed from one affliction to another. You have Divels roaring and raging against you, seeking alwayes your destru•tion, to resist continually.
You must proceed from one affliction to Another. You have Devils roaring and raging against you, seeking always your destru•tion, to resist continually.
you must be tryed and tempted: you have continuall hostility: you are environed with assaylants: you are of the Church Militant, and are Christs souldiers, therefore you must indure hardnesse.
you must be tried and tempted: you have continual hostility: you Are environed with assailants: you Are of the Church Militant, and Are Christ Soldiers, Therefore you must endure hardness.
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In journeyings often, in perils of waters, in perils of robbers, in perils by countrey-men, in perils by heathen, in perils in the citie, in perils in the wildernesse, in perils in the sea, in perils among false brethren.
In journeyings often, in perils of waters, in perils of robbers, in perils by countrymen, in perils by heathen, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brothers.
in fastings often, in cold and nakednesse, &c. In tortures and temptings, mockings and scourgings, bonds and imprisonments, &c. In suffering all, or any of these;
in Fastings often, in cold and nakedness, etc. In tortures and temptings, mockings and scourgings, bonds and imprisonments, etc. In suffering all, or any of these;
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And that I may the better arme and accommodate you to indure the mouthes of lions, the violence of fire, cruelty of mockings, bitternesse of scourgings, painefulnesse of stoning, torture of sawing asunder, uncomfortablenesse of wandring in sheep skins and goat-skins, being destitute, afflicted, tormented, to suffer any of these or the like, (for we must not be our owne carvers or choosers) I will propound and briefly prosecute some few motives and inducements.
And that I may the better arm and accommodate you to endure the mouths of Lions, the violence of fire, cruelty of mockings, bitterness of scourgings, painfulness of stoning, torture of sawing asunder, uncomfortableness of wandering in sheep skins and goatskins, being destitute, afflicted, tormented, to suffer any of these or the like, (for we must not be our own carvers or choosers) I will propound and briefly prosecute Some few motives and inducements.
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1. The Church of Israel was put to shame, spoyled of their enemies as sheepe appointed for the slaughter, scattered amongst the Heathen, a reproach to their neighbours, a scorne and derision to them which were about them, a by-word among the Heathen, a shaking of the head amongst the people, sore broken in the place of Dragons, covered with the shadow of death, killed all the day long, counted as sheepe for the slaughter, Psalme 44. They were cut off, scattered, shewed hard things,
1. The Church of Israel was put to shame, spoiled of their enemies as sheep appointed for the slaughter, scattered among the Heathen, a reproach to their neighbours, a scorn and derision to them which were about them, a Byword among the Heathen, a shaking of the head among the people, soar broken in the place of Dragons, covered with the shadow of death, killed all the day long, counted as sheep for the slaughter, Psalm 44. They were Cut off, scattered, showed hard things,
and made to drinke the wine of astonishment, Psalme 60. 1, 2, 3. They were prooved, tryed as silver, brought into the net, they went through fire and water, Psalme 66. 10, 11, 12. Their bodies were given to be meat to the fowles of heaven,
and made to drink the wine of astonishment, Psalm 60. 1, 2, 3. They were proved, tried as silver, brought into the net, they went through fire and water, Psalm 66. 10, 11, 12. Their bodies were given to be meat to the fowls of heaven,
as when one cutteth or heweth wood upon the earth, Psalme 141. 7. They became tributarie, they wept sore in the night, they wanted comforters, their friends dealt treacherously with them, they went into captivity, they found no rest, their gates were desolate, their Priests did sigh, their virgins were a•f•icted, their adversaries were chiefe,
as when one cutteth or heweth wood upon the earth, Psalm 141. 7. They became tributary, they wept soar in the night, they wanted Comforters, their Friends dealt treacherously with them, they went into captivity, they found no rest, their gates were desolate, their Priests did sighs, their Virgins were a•f•icted, their Adversaries were chief,
Their mighty men were troden under foot, their young men were crushed, and the comforter which should relieve their soule was farre from them, &c. Lament. 1. &c. Yet for all this they did not forget God,
Their mighty men were trodden under foot, their young men were crushed, and the comforter which should relieve their soul was Far from them, etc. Lament. 1. etc. Yet for all this they did not forget God,
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their heart did not turne backe, neither did their steps decline from Gods lawes, Psalme 44. 17, 18. 2. Behold the prime and principall particular persons of the Lords band.
their heart did not turn back, neither did their steps decline from God's laws, Psalm 44. 17, 18. 2. Behold the prime and principal particular Persons of the lords band.
His life was a continued pilgrimage in strange Countreyes, accompanied with many evils, namely the malice and threats of Esau, a tedious and toylesome journey to Mesopotamia, hard service with his uncle Laban, feare of Esau at his returne home, the defiling of his daughter Dinah, Simeon and Levies tyrannicall cruelty, the wickednesse of his first-borne Reuben, the evill tydings of his sonnes by his best beloved Ioseph, and of the lamentable losse of his darling Ioseph, Iudahs mariage with a Canaanitish woman,
His life was a continued pilgrimage in strange Countries, accompanied with many evils, namely the malice and Treats of Esau, a tedious and toilsome journey to Mesopotamia, hard service with his uncle Laban, Fear of Esau At his return home, the defiling of his daughter Dinah, Simeon and Levies tyrannical cruelty, the wickedness of his firstborn Reuben, the evil tidings of his Sons by his best Beloved Ioseph, and of the lamentable loss of his darling Ioseph, Judas marriage with a Canaanitish woman,
the distastfull disdaine of his brother: Sauls continuall hatred and persecution: the scandalous slanders and false accusations of Sauls perverse parasites: Merab given from him: Michal given to ensnare him:
the distasteful disdain of his brother: Saul's continual hatred and persecution: the scandalous slanders and false accusations of Saul's perverse Parasites: Merab given from him: Michal given to ensnare him:
division of his people, and their destruction by the pestilence: The mocks of Michal, and the revilings of Shimei: Amnons foule fact and fearefull fall:
division of his people, and their destruction by the pestilence: The mocks of Michal, and the revilings of Shimei: Amnons foul fact and fearful fallen:
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and depriving him of his great houshold (those foure messengers of evill tydings and some few other excepted) by the aforesaid meanes, and all in one day.
and depriving him of his great household (those foure messengers of evil tidings and Some few other excepted) by the aforesaid means, and all in one day.
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And after when the Divell mooved God against him, and gets leave to shew his utmost force and fury against him, his life being saved, his body was smitten and surcharged with sore and smarting biles and botches from the sole of the foot to the crowne of the head, Chap. 2. 7. his wife tempts him, Ver. 10. His friends were miserable comforters, 16. 2. His brethren and acquaintance were estranged from him, 19. 13. His inward friends abhorred him, Ver. 19. His wife and servants accounted him a stranger, Ver. 15, 16, 17. Young children despised him, Ver. 18. Base fooles and unworthy vile ones scorned and derided him:
And After when the devil moved God against him, and gets leave to show his utmost force and fury against him, his life being saved, his body was smitten and surcharged with soar and smarting biles and botches from the sole of the foot to the crown of the head, Chap. 2. 7. his wife tempts him, Ver. 10. His Friends were miserable Comforters, 16. 2. His brothers and acquaintance were estranged from him, 19. 13. His inward Friends abhorred him, Ver. 19. His wife and Servants accounted him a stranger, Ver. 15, 16, 17. Young children despised him, Ver. 18. Base Fools and unworthy vile ones scorned and derided him:
Chap. 6. 2, 3. The arrowes of the Almighty were within him, the poyson whereof did drinke up his spirits, Ver 4. His flesh was clothed with wormes and clods of dust:
Chap. 6. 2, 3. The arrows of the Almighty were within him, the poison whereof did drink up his spirits, For 4. His Flesh was clothed with worms and clods of dust:
his skin was broken and become loathsome, 7. 5. He was full of tossings too and fro, scared with dreames and terrified with visions, 4. 14, &c. I might instance in Ionah, Elijah, and who not? But I will enlarge my selfe to name but one more.
his skin was broken and become loathsome, 7. 5. He was full of tossings too and from, scared with dreams and terrified with visions, 4. 14, etc. I might instance in Jonah, Elijah, and who not? But I will enlarge my self to name but one more.
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and his soule afflicted with feares and sorrowes, but especially at his death, besides those terrible conflicts of his with Gods wrath in his agony and passion:
and his soul afflicted with fears and sorrows, but especially At his death, beside those terrible conflicts of his with God's wrath in his agony and passion:
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2. Their severall sorts beeing various, passengers too and from Ierusalem, Matth, 27. 39. High-Priests, Ver. 41. Scribes, 41. Elders 41. Pharisees, 62. And theeves, 45.
2. Their several sorts being various, passengers too and from Ierusalem, Matthew, 27. 39. High priests, Ver. 41. Scribes, 41. Elders 41. Pharisees, 62. And thieves, 45.
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3. Their nature being brutish, barbarous, bloudy, cruell, spightfull, malicious, scornefull, and disgracefull, 38. to 45. 4. Their condition being base, Ver. 39. 44. And honourable, 42. bond, 44 and free, 39. 42. learned, 42. and unlearned;
3. Their nature being brutish, barbarous, bloody, cruel, spiteful, malicious, scornful, and disgraceful, 38. to 45. 4. Their condition being base, Ver. 39. 44. And honourable, 42. bound, 44 and free, 39. 42. learned, 42. and unlearned;
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39. civill, 42 and Ecclesiasticall, 42. religious, Ver. 42. and prophane, 39. 44. 5. Their drift being to bring into oblivion, hatred and utter contempt the person, office, doctrine and miracles of our Saviour amongst the people:
39. civil, 42 and Ecclesiastical, 42. religious, Ver. 42. and profane, 39. 44. 5. Their drift being to bring into oblivion, hatred and utter contempt the person, office, Doctrine and Miracles of our Saviour among the people:
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and to provoke and instigate our Saviour Christ to murmuring, impatience and grudging: to presumptuous tempting of God: to distrustfull doubtfullnesse and desperation.
and to provoke and instigate our Saviour christ to murmuring, impatience and grudging: to presumptuous tempting of God: to distrustful doubtfullnesse and desperation.
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and profession it being holy and religious, they being Scribes and Pharisees. And 2 Impious and ungodly, In regard of their speech it being spightfull and reproachfull;
and profession it being holy and religious, they being Scribes and Pharisees. And 2 Impious and ungodly, In regard of their speech it being spiteful and reproachful;
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and gesture, it being scornefull and disdainefull, Ver. 40, 41, 42, 44. 39. 2. Of the place mount Clavery, the high way, plaine field and place of passage too and fro.
and gesture, it being scornful and disdainful, Ver. 40, 41, 42, 44. 39. 2. Of the place mount Clavery, the high Way, plain field and place of passage too and from.
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Peter and Iohn were imprisoned, threatned, Act. 4. and beaten, 5. 40. The Proto-Martyr Steven was stoned, 7. Great persecution was raised against the Church, Chap. 8. Iames is beheaded and Peter imprisoned, 12. Paul is persecuted from Iconium, and stoned at Lystra, Chap. 14. Paul and Silas are whipped and imprisoned at Philippi, 16. Paul is persecuted at Thessalonica, 17. Taken and bound at Ierusalem, 21. Buffeted and sent prisoner to Felix, 23. Accused falsely by Tortullus and the Iewes, 25. And by him sent a dangerous voyage prisoner to Rome.
Peter and John were imprisoned, threatened, Act. 4. and beaten, 5. 40. The Proto-Martyr Steven was stoned, 7. Great persecution was raised against the Church, Chap. 8. James is beheaded and Peter imprisoned, 12. Paul is persecuted from Iconium, and stoned At Lystra, Chap. 14. Paul and Silas Are whipped and imprisoned At Philippi, 16. Paul is persecuted At Thessalonica, 17. Taken and bound At Ierusalem, 21. Buffeted and sent prisoner to Felix, 23. Accused falsely by Tortullus and the Iewes, 25. And by him sent a dangerous voyage prisoner to Room.
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1. The Church of God which is the beloved Citty and new Ierusalem, Rev. 20. 9. 21. 2. Gods tabernacle and his habitation, 21. 3. The Lambes wife, 19. 7. 21. 9. The woman cloathed with the Sun, having the Moone under her feet,
1. The Church of God which is the Beloved city and new Ierusalem, Rev. 20. 9. 21. 2. God's tabernacle and his habitation, 21. 3. The Lambs wife, 19. 7. 21. 9. The woman clothed with the Sun, having the Moon under her feet,
and upon her head a crowne of twelve starres, 12. 1. led by the Lambe to the fountaine of living waters, 7. 17. Having God and his Christ to rule her, 1. 1. 22. 3. was to be trodden downe, 11. 2. forty moneths or one thousand two hundred sixty daies:
and upon her head a crown of twelve Stars, 12. 1. led by the Lamb to the fountain of living waters, 7. 17. Having God and his christ to Rule her, 1. 1. 22. 3. was to be trodden down, 11. 2. forty months or one thousand two hundred sixty days:
was to slee and escape into the wildernesse as the Israelites sleeing from Pharaoh, 12. 6. where she was to be hid and nourished being persecuted by the beast and Dragon, 11. 7. And overcome 13. 7. although afterwards shee prevailes, 17. 14. 19. 19.
was to slee and escape into the Wilderness as the Israelites sleeing from Pharaoh, 12. 6. where she was to be hid and nourished being persecuted by the beast and Dragon, 11. 7. And overcome 13. 7. although afterwards she prevails, 17. 14. 19. 19.
2. The Preachers of Christ Iesus, which are starres and Angels 1, 2, 3. preaching Prophets, 11. 3. 14. 6. Against Babylon, which hath made all nations drinke of the wrath of her fornication, 14. 8. And those who worship the beast and his image,
2. The Preachers of christ Iesus, which Are Stars and Angels 1, 2, 3. preaching prophets, 11. 3. 14. 6. Against Babylon, which hath made all Nations drink of the wrath of her fornication, 14. 8. And those who worship the beast and his image,
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and those which receive his marke, Ver. 9. And exhorting men to feare God, and worship him, Ver. 7. These are killed, 11. 7. And beheaded, 20. 4. 3. True Christians who are said to dwell in heaven, 13. 6. which worship God, 11. 16. which are without guile, 14. 5. Not defiled with women, 14. 12. who reverence the voice of Christs Ministers, 4. 9, 10. 5. 14. follow Gods Commandements, 14. 12. which are written in the Lambes booke of life, 21. 27. Refuse to take the beasts marke, 15. 2. who have the Lord and his waies in admiration, 15. 3, 4. who followed the Lambe, 14. 4. having his fathers name in their foreheads, Ver. 1. which were sealed for assurance, Chap. 7. These were & are to be afflicted, 11. 7. overcome and killed, 13. 7. How these things have been verified is related in Ecclesiasticall Histories, which record of the ten bloudy and barbarous primitive persecutions, which were so cruell, that under Trajan (In whose reigne Simeon the second Bishop of Ierusalem a man of 120. yeares old, was tortured and crucified) such a weight of persecutions did presse the Church, and such infinite number of Martyrs were daily slaine, that Pliny the second which then did governe the province being very much troubled at the multitude of the slaine, declared to the Emperour that innumerable thousands of men were daily killed, in whom by enquiry there was found no offence committed nor any thing done against the Romane lawes but this only, that they did sing before day hymnes to a God they called Christ.
and those which receive his mark, Ver. 9. And exhorting men to Fear God, and worship him, Ver. 7. These Are killed, 11. 7. And beheaded, 20. 4. 3. True Christians who Are said to dwell in heaven, 13. 6. which worship God, 11. 16. which Are without guile, 14. 5. Not defiled with women, 14. 12. who Reverence the voice of Christ Ministers, 4. 9, 10. 5. 14. follow God's commandments, 14. 12. which Are written in the Lambs book of life, 21. 27. Refuse to take the beasts mark, 15. 2. who have the Lord and his ways in admiration, 15. 3, 4. who followed the Lamb, 14. 4. having his Father's name in their foreheads, Ver. 1. which were sealed for assurance, Chap. 7. These were & Are to be afflicted, 11. 7. overcome and killed, 13. 7. How these things have been verified is related in Ecclesiastical Histories, which record of the ten bloody and barbarous primitive persecutions, which were so cruel, that under Trajan (In whose Reign Simeon the second Bishop of Ierusalem a man of 120. Years old, was tortured and Crucified) such a weight of persecutions did press the Church, and such infinite number of Martyrs were daily slain, that pliny the second which then did govern the province being very much troubled At the multitude of the slain, declared to the Emperor that innumerable thousands of men were daily killed, in whom by enquiry there was found no offence committed nor any thing done against the Roman laws but this only, that they did sing before day Hymns to a God they called christ.
Lyons, Beares, Libards, Bulls, and every kinde of cruell beast were used, yea the cruelty of all beasts, men and elements were armed against the worshippers of God.
Lyons, Bears, Libards, Bulls, and every kind of cruel beast were used, yea the cruelty of all beasts, men and elements were armed against the worshippers of God.
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Some cast into the sea, some slaine, some crucified with their feet upward, &c. Some had their flesh torne of with potsh•ards, some rent in peeces with trees bowed together.
some cast into the sea, Some slain, Some Crucified with their feet upward, etc. some had their Flesh torn of with potsh•ards, Some rend in Pieces with trees bowed together.
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Chap. 9. They were beaten with slaves, with rod•, with whips, &c. They were hanged up their hands being bound behind them, stretched out with pulleyes,
Chap. 9. They were beaten with slaves, with rod•, with whips, etc. They were hanged up their hands being bound behind them, stretched out with pulleys,
Yea such and so great were the torments, that the Historian saith, who can repeate? who can disclose? who can expresse how they were slaine with axes, their thighes were broken, they were hang'd up like swines flesh,
Yea such and so great were the torments, that the Historian Says, who can repeat? who can disclose? who can express how they were slain with axes, their thighs were broken, they were hanged up like Swine Flesh,
Yet for all these things, their courage was undaunted and impregnable, witnesse the brave and blessed answer of Policarpus, fourescore and six yeares I have served Christ and he never hurt me,
Yet for all these things, their courage was undaunted and impregnable, witness the brave and blessed answer of Polycarp, fourescore and six Years I have served christ and he never hurt me,
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how can I now blaspheme my King which hath saved me? Witnesse the invincible patience of Blandina and Attalus: Witnesse the free and voluntary speech of Philoromus, of Phileas, why doe you vainely tempt the constancy of the man? Why would you make him who is a beleever an infidell? Doe you not see that his eares heare not your words? His eyes see not your teares? How can he whose eyes see and stedfastly regard heavenly glory be turned with terrene teares? Witnesse that rich and faithfull Victorianus greatly in favour with his King who answered the messengers from his Soveraigne.
how can I now Blaspheme my King which hath saved me? Witness the invincible patience of Blandina and Attalus: Witness the free and voluntary speech of Philoromus, of Phileas, why do you vainly tempt the constancy of the man? Why would you make him who is a believer an infidel? Do you not see that his ears hear not your words? His eyes see not your tears? How can he whose eyes see and steadfastly regard heavenly glory be turned with terrene tears? Witness that rich and faithful Victorian greatly in favour with his King who answered the messengers from his Sovereign.
Witnesse all those Primitive Martyrs and our late blessed brethren of happy memory in those bloudy Marian daies and since. 1 Did Christ himselfe our head Master and Governour? Did the Church (the body and building of Christ) in all ages? (some few short breathings excepted) and its particular members? Doth the Church at this day in other places endure much hardnesse as the souldiers of Christ? Are the two witnesses now warred against overcome and in killing as some probably thinke? And shall not we the souldiers of this Captaine, the members of this body, the Warriours of the same band prepare us patience,
Witness all those Primitive Martyrs and our late blessed brothers of happy memory in those bloody Marian days and since. 1 Did christ himself our head Master and Governor? Did the Church (the body and building of christ) in all ages? (Some few short breathings excepted) and its particular members? Does the Church At this day in other places endure much hardness as the Soldiers of christ? are the two Witnesses now warred against overcome and in killing as Some probably think? And shall not we the Soldiers of this Captain, the members of this body, the Warriors of the same band prepare us patience,
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Christians are like Merchants in great perills, before they can enjoy their wished haven; like travellers in an enemies countrey abiding much hardship, before they are free from danger:
Christians Are like Merchant's in great perils, before they can enjoy their wished Haven; like travellers in an enemies country abiding much hardship, before they Are free from danger:
we must through much tribulation enter into the kingdome of heaven, Acts 14. 22. Yea all that will live godly in Christ must suffer persecution, 2 Tim. 3. 12. We are Gods wheate which must be threshed:
we must through much tribulation enter into the Kingdom of heaven, Acts 14. 22. Yea all that will live godly in christ must suffer persecution, 2 Tim. 3. 12. We Are God's wheat which must be threshed:
many a time have they afflicted me from my youth, yet they have not prevailed against me said Israel long agoe, Psal. 129. 1, 2. upon this rock will I build my Church and the gates of hell shall not prevaile against it saith our Saviour, Matth. 16. 18. we are troubled on every side yet not distressed;
many a time have they afflicted me from my youth, yet they have not prevailed against me said Israel long ago, Psalm 129. 1, 2. upon this rock will I built my Church and the gates of hell shall not prevail against it Says our Saviour, Matthew 16. 18. we Are troubled on every side yet not distressed;
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yea by all sorts of traders and traffiquers to get gaine: bitter pills, piercing plaisters, uncomfortable cuttings, and fe•refull launcings are suffered to obtai•e health.
yea by all sorts of traders and traffickers to get gain: bitter pills, piercing plasters, uncomfortable cuttings, and fe•refull lancings Are suffered to obtai•e health.
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As the Dragon pursuing the woman, Rev. 12. 1. yet procuring her greater preservation. As the file grating the iron, yet making it clearer and brighter.
As the Dragon pursuing the woman, Rev. 12. 1. yet procuring her greater preservation. As the file grating the iron, yet making it clearer and Brighter.
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6. These make tryall of our zeale, love and constancy, being to us as the furnace to the gold, to try and proove us, Prov. 17. 3. and our hope waiting, Psalm. 123. 2. Rom. 8. 24. Faith not seene, 2 Cor. 4. 18. Heb. 11. 7. 13. 20. and patience induring, Iam. 5. 4. Heb. 12. 1. 7. These stirre up our zeale, love and devotion in praising and serving God, and make us more diligent in the same.
6. These make trial of our zeal, love and constancy, being to us as the furnace to the gold, to try and prove us, Curae 17. 3. and our hope waiting, Psalm. 123. 2. Rom. 8. 24. Faith not seen, 2 Cor. 4. 18. Hebrew 11. 7. 13. 20. and patience enduring, Iam. 5. 4. Hebrew 12. 1. 7. These stir up our zeal, love and devotion in praising and serving God, and make us more diligent in the same.
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9. These oft times turne to the inlargement of Gods Church, such being the riches of his mercifull providence, that he turnes the weaknesse of his children,
9. These oft times turn to the enlargement of God's Church, such being the riches of his merciful providence, that he turns the weakness of his children,
and inlargement of the Church, Acts 8. 1, 4. The Lord workes by contraries, and beats the Divell with his owne weapons, he shewes that mens wisdome is foolishnesse with him:
and enlargement of the Church, Acts 8. 1, 4. The Lord works by contraries, and beats the devil with his own weapons, he shows that men's Wisdom is foolishness with him:
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then doth he most of all publish it, making those painefull Preachers, and pious Professours like fragrant spices, brayed and pounded, to smell the sweeter,
then does he most of all publish it, making those painful Preachers, and pious Professors like fragrant spices, brayed and pounded, to smell the Sweeten,
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and indued with faith, hope, patience, meeknesse, and such like gifts and graces, for this man it is good, that is, a thing honest, just, right, comely, commendable and of good report, Iohn 15. 20. Or a blessed and happy, profitable and gainefull thing for him to beare the yoke,
and endued with faith, hope, patience, meekness, and such like Gifts and graces, for this man it is good, that is, a thing honest, just, right, comely, commendable and of good report, John 15. 20. Or a blessed and happy, profitable and gainful thing for him to bear the yoke,
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namely of Christ Iesus, both of subjection and obedience, and of afflictions, crosses, calamities of all sorts, inward temptations and outward troubles.
namely of christ Iesus, both of subjection and Obedience, and of afflictions, Crosses, calamities of all sorts, inward temptations and outward Troubles.
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Acts 5. 41. Peter and Iohn departed rejoycing that they were counted worthy to suffer shame for Christs name, Chap. 16. 25. Paul and Silas sang praises to God after they were beaten with many stripes, thrust into the inward prison, their feet being made fast in the stockes.
Acts 5. 41. Peter and John departed rejoicing that they were counted worthy to suffer shame for Christ name, Chap. 16. 25. Paul and Silas sang praises to God After they were beaten with many stripes, thrust into the inward prison, their feet being made fast in the stocks.
Thirdly, Whether it be true or no (I know not) that is recorded of the Muscovians, that it is holden for a great grace in Muscovia for a servant to be stricken of his master, a wife of her husband,
Thirdly, Whither it be true or not (I know not) that is recorded of the Muscovians, that it is held for a great grace in Muscovy for a servant to be stricken of his master, a wife of her husband,
For if any of the Nobles happen to be stricken with a cudgell, he replies, Health and safety attend you my Lord and great King, who hast vouchsafed to reclaime me by these stripes.
For if any of the Nobles happen to be stricken with a cudgel, he replies, Health and safety attend you my Lord and great King, who hast vouchsafed to reclaim me by these stripes.
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From hence it was that the Saints did glory in tribulation, Rom. 5. 3. And Saint Paul in the crosse of our Lord Iesus Christ, Gal. 6. 17. These being glorious scarres and honourable maimes:
From hence it was that the Saints did glory in tribulation, Rom. 5. 3. And Saint Paul in the cross of our Lord Iesus christ, Gal. 6. 17. These being glorious scars and honourable maims:
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These being laudable liveries of a Christian souldier, making him conformable to Christ his heavenly Captaine and prevailing Conquerer, 1 Pet. 4. 13, 14. By these we glorifie the God of all glory, Iohn 11. 19. Yea the Church and our selves, Eph. 3. 13. Yea so farre forth, that the greater the crosse, the greater the comfort in this languishing life,
These being laudable liveries of a Christian soldier, making him conformable to christ his heavenly Captain and prevailing Conqueror, 1 Pet. 4. 13, 14. By these we Glorify the God of all glory, John 11. 19. Yea the Church and our selves, Ephesians 3. 13. Yea so Far forth, that the greater the cross, the greater the Comfort in this languishing life,
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But many of Gods dearest darlings and beloved favourites are destroyed in fiery tryals, and open persecution by fire and faggot, slaughtering swords, fainting famine,
But many of God's dearest darlings and Beloved favourites Are destroyed in fiery trials, and open persecution by fire and faggot, slaughtering swords, fainting famine,
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Stormes and tempests drive the mariners to the haven; so troubles and afflictions the elect to their happy haven, a•d inexpugnable rocke, Christ Iesus.
Storms and tempests drive the Mariners to the Haven; so Troubles and afflictions the elect to their happy Haven, a•d inexpugnable rock, christ Iesus.
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or like the stony ground, who when persecution or affliction ariseth for the Words sake, immediatly are offended, Mar. 4. 17. True in counterfeit, not in currant Christians:
or like the stony ground, who when persecution or affliction arises for the Words sake, immediately Are offended, Mar. 4. 17. True in counterfeit, not in currant Christians:
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yet the sound Christian like a good ship, governed by a discreet and wise pilot, the more he is rocked and tossed with these boysterous billowes, the faster he saileth.
yet the found Christian like a good ship, governed by a discreet and wise pilot, the more he is rocked and tossed with these boisterous billows, the faster he saileth.
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A ship and ship-man are of great credit after (but not before) they have indured many sturdy weather-beating stormes, according to that of S. Cyprian, A Pilot is knowne in a tempest;
A ship and shipman Are of great credit After (but not before) they have endured many sturdy weather-beating storms, according to that of S. Cyprian, A Pilot is known in a tempest;
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of Davids reproachfull revilings, 2 Samuel 16. 10. of Iobs extraordinary and unspeakable losse, Iob 1. 21. And of all evill, Amos 3. 7. Consider therefore advisedly,
of Davids reproachful revilings, 2 Samuel 16. 10. of Jobs extraordinary and unspeakable loss, Job 1. 21. And of all evil, Amos 3. 7. Consider Therefore advisedly,
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9. To wean and withdraw our doting desires from the sweet and sugred baits and be witching enticements of this deceitfull world, these crucifying us to the world,
9. To wean and withdraw our doting Desires from the sweet and sugared baits and be witching enticements of this deceitful world, these crucifying us to the world,
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10. Or to make mute and put to shamefull silence Satan and his cursed co-adjutours, divellishly cavilling against the Saints, saying, such and such are religious for sinister respects; gaine, favour, or the like:
10. Or to make mute and put to shameful silence Satan and his cursed coadjutors, devilishly caviling against the Saints, saying, such and such Are religious for sinister respects; gain, favour, or the like:
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Iob and other sincere servants of God, delivered into the hands of Satan and his cruell complices, have manifested the contrary to these slanderous objecters, that they serve God faithfully as well in afflicting adversity,
Job and other sincere Servants of God, Delivered into the hands of Satan and his cruel accomplices, have manifested the contrary to these slanderous Objectors, that they serve God faithfully as well in afflicting adversity,
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as in delighting prosperity, Iob 13. 15. Although he kill me, yet will I trust in him. 2. Corinthians 6. 4, 5. But in all things approoving our selves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, &c.
as in delighting Prosperity, Job 13. 15. Although he kill me, yet will I trust in him. 2. Corinthians 6. 4, 5. But in all things approving our selves as the Ministers of God, in much patience, in afflictions, in necessities, in Distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in Fastings, etc.
his staffe, wherewith he beats in ▪ and having no ability to touch, smite, or do any thing against us without leave and license from our good and gracious God, are either
his staff, wherewith he beats in ▪ and having no ability to touch, smite, or do any thing against us without leave and license from our good and gracious God, Are either
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1. Men, such as cruell Cain, scoffing Ishmael, profane Esau, the ungodly Philistims, Midianites, Moabites, Egyptians, &c. Amongst whom the peculiar people of God live like lillies amongst thornes, like sheep amongst wolves;
1. Men, such as cruel Cain, scoffing Ishmael, profane Esau, the ungodly philistines, midianites, Moabites, egyptians, etc. among whom the peculiar people of God live like lilies among thorns, like sheep among wolves;
and bloudy cruelty, whetted on, and sharpned by hellish fury, and humane malice, yet can they onely kill our bodies, Luk. 12. 4. which must of necessity die, Heb. 9. 27. It being appointed unto all men once to die.
and bloody cruelty, whetted on, and sharpened by hellish fury, and humane malice, yet can they only kill our bodies, Luk. 12. 4. which must of necessity die, Hebrew 9. 27. It being appointed unto all men once to die.
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3. That although they aime at nothing lesse, yet their scourging of us tends to our greater good, Rom. 8. 28. we knowing that all things work together for good to them that love God.
3. That although they aim At nothing less, yet their scourging of us tends to our greater good, Rom. 8. 28. we knowing that all things work together for good to them that love God.
for as a tender-hearted father when he hath sufficiently corrected his child, rends and teares the rod in peeces, throwes and casts it from him with indignation,
for as a tender-hearted father when he hath sufficiently corrected his child, rends and tears the rod in Pieces, throws and Cast it from him with Indignation,
witnesse Pharaoh, Ahab, Iezabel, Saul, Achitophel, Haman, yea all the savage and bloudy persecutors of Gods people, from their great grandfather Cain, with whom the Lord is sore displeased,
witness Pharaoh, Ahab, Jezebel, Saul, Ahithophel, Haman, yea all the savage and bloody persecutors of God's people, from their great grandfather Cain, with whom the Lord is soar displeased,
for he was but a little displeased (with his children) and they helped forward the affliction, Zach. 1. 15. The Lord was wrath with his people, he gave them into their hands, they shewed them no mercy,
for he was but a little displeased (with his children) and they helped forward the affliction, Zach 1. 15. The Lord was wrath with his people, he gave them into their hands, they showed them no mercy,
Antiochus that barbarous beast who had tormented other mens bowels with many and strange torments, was plagued with a paine of the bowels which was remedilesse,
Antiochus that barbarous beast who had tormented other men's bowels with many and strange torments, was plagued with a pain of the bowels which was remediless,
and sore torments of the inward parts, &c. 2. Maccab. 9. 5, 6. Yea all the members of his body were much pained, ver. 7. the worms rose up out of the body of this wicked man,
and soar torments of the inward parts, etc. 2. Maccab 9. 5, 6. Yea all the members of his body were much pained, ver. 7. the worms rose up out of the body of this wicked man,
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as he intreated other men, so died he a miserable death in a strange countrey in the mountaines, 28. The Herodian family, by whose cruell commandements the harmlesse infants, Iohn the Baptist and the Apostle S. Iames were martyred, plagued with dolefull & dreadfull destruction.
as he entreated other men, so died he a miserable death in a strange country in the Mountains, 28. The Herodian family, by whose cruel Commandments the harmless Infants, John the Baptist and the Apostle S. James were martyred, plagued with doleful & dreadful destruction.
Herod the great, besides the many miseries and tragicall calamities which befell his family, he was smitten with a disease so hidcous and horrible that manifested the Lords wrathful revenge for his bloudy and crimson crying cruelties.
Herod the great, beside the many misery's and tragical calamities which befell his family, he was smitten with a disease so hidcous and horrible that manifested the lords wrathful revenge for his bloody and crimson crying cruelties.
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an inflammation of the bladder, rottennesse of the privie members, full of wormes, besides often and difficult breathing, coivulsions of all the members:
an inflammation of the bladder, rottenness of the privy members, full of worms, beside often and difficult breathing, coivulsions of all the members:
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2. Herod Antipas that notable hypocrite who beheaded Iohn, and derided Christ, an enemy to the Church and truth, was vanquished and banished with Herodias to Vienna.
2. Herod Antipas that notable hypocrite who beheaded John, and derided christ, an enemy to the Church and truth, was vanquished and banished with Herodias to Vienna.
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Pilate that wicked judge who condemned our blessed Saviour being called home againe to Rome, laid violent hands upon himselfe, his dead body was tormented by spirits after a dreadfull manner, &c.
Pilate that wicked judge who condemned our blessed Saviour being called home again to Room, laid violent hands upon himself, his dead body was tormented by spirits After a dreadful manner, etc.
N•ro that infernall fury, breathing out rigorous and raging persecutions against Gods people, after divers dreadfull distresses, hearing that he was judged by the Senate an enemy, and was sought for to bee punished after the ancient custome,
N•ro that infernal fury, breathing out rigorous and raging persecutions against God's people, After diverse dreadful Distresses, hearing that he was judged by the Senate an enemy, and was sought for to be punished After the ancient custom,
Domitian as Eusebius reports, a great persecutor of the Church of God, was slaine in his chamber by his owne servants, his wife Domitia being privy thereunto,
Domitian as Eusebius reports, a great persecutor of the Church of God, was slain in his chamber by his own Servants, his wife Domitia being privy thereunto,
Trajan, Hadrian and Antoninus, not onely tasted of, but also drunke deepe of the Lords cup of plagues and punishments for the bloud of his Saints, which they with such beastly and greedy crueltie and immanity had shed as water upon the earth.
Trajan, Hadriani and Antoninus, not only tasted of, but also drunk deep of the lords cup of plagues and punishments for the blood of his Saints, which they with such beastly and greedy cruelty and immanity had shed as water upon the earth.
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Dioclesians (under whom was the greatest and most grievous persecution) direfull and deserved destruction for his cruelty against the members of the Lord Iesus, is described in the Chapter following in the same Oration.
Diocletians (under whom was the greatest and most grievous persecution) direful and deserved destruction for his cruelty against the members of the Lord Iesus, is described in the Chapter following in the same Oration.
Maximinus vanquished by Licinius was plagued of God as followeth, Therefore a torment sent by the speciall appointment of God did suddenly take him, taking its beginning from his flesh,
Maximinus vanquished by Licinius was plagued of God as follows, Therefore a torment sent by the special appointment of God did suddenly take him, taking its beginning from his Flesh,
others because the whole body being swelled, there was no hope of health remaining, and because they could not do any thing to heale him, were also cruelty slaine.
Others Because the Whole body being swelled, there was no hope of health remaining, and Because they could not do any thing to heal him, were also cruelty slain.
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Afterwards the Arrians persecution raged so through the whole Easterne parts, yea the whole Romane empire, especially Constantinople, that scarce any bloud-thirsty Nero did exercise such cruelty as the Arrians did against Orthodoxe Christians.
Afterwards the Arians persecution raged so through the Whole Eastern parts, yea the Whole Roman empire, especially Constantinople, that scarce any bloodthirsty Nero did exercise such cruelty as the Arians did against Orthodox Christians.
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Arrius sitting to ease nature his inwards and all his bowells did run out, and so in such a place he came to naught and fearefully perished with a kinde of death fitting such a blasphemous and filthy wretch.
Arius sitting to ease nature his inward and all his bowels did run out, and so in such a place he Come to nought and fearfully perished with a kind of death fitting such a blasphemous and filthy wretch.
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but certaine whosoever did it, he was a Minister of Gods will) and being thus wounded, he filled his hand with bloud, threw it into the ayre, uttering these words, O Galilaean thou hast •v•rcome.
but certain whosoever did it, he was a Minister of God's will) and being thus wounded, he filled his hand with blood, threw it into the air, uttering these words, Oh Galilaean thou hast •v•rcome.
A little before the death of this bloudy wretch Libanius Iulians teacher in Paganisme, scoffingly asked a Christian Schoolemaster, what the Carpenters sonne was doing, he answered, he prepareth a coffi• for Iulian, which was ••ortly fulfilled.
A little before the death of this bloody wretch Libanius Julians teacher in Paganism, scoffingly asked a Christian Schoolmaster, what the Carpenters son was doing, he answered, he Prepareth a coffi• for Iulian, which was ••ortly fulfilled.
when the excrements were no more convayed out by their passages, but that cursed mouth, which had beene the instrument of blasphemy, was the passage of them.
when the excrements were no more conveyed out by their passages, but that cursed Mouth, which had been the Instrument of blasphemy, was the passage of them.
They report that his wife, a woman singular good in saith, said to her husband, It is meet (O husband) that thou shouldest praise Christ the Saviour, who by this instruction hath sh•wed thee his power:
They report that his wife, a woman singular good in Says, said to her husband, It is meet (Oh husband) that thou Shouldst praise christ the Saviour, who by this instruction hath sh•wed thee his power:
Eudoxia the Empresse of Constantinople, that wretched Herodias, and implacable persecutrix of renowned Chrysostome, who alwaies breathed out bloud and bitternesse against him, was smitten with death the fourth day after his banishment for that cause,
Eudoxia the Empress of Constantinople, that wretched Herodias, and implacable persecutrix of renowned Chrysostom, who always breathed out blood and bitterness against him, was smitten with death the fourth day After his banishment for that cause,
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and both shee and other his enraged enemies brought Gods judgements upon the city (namely a fearefull hayle) and themselves, as Sozomen and Socrates report.
and both she and other his enraged enemies brought God's Judgments upon the City (namely a fearful hail) and themselves, as Sozomen and Socrates report.
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Hunericus, called sceleratissimus, most wicked in whose dayes if any shall goe about to shew those things which are done in the city of Carthage he cannot shew, no not the names of the torments.
Hunericus, called sceleratissimus, most wicked in whose days if any shall go about to show those things which Are done in the City of Carthage he cannot show, no not the names of the torments.
Alboinus who vowed to root out all Christians, and ragingly began to performe the same, compelling his wife Rosomond ( being merry in Verona) to drinke out of her fathers skull, whom he had slaine, was slaine by Helmichild, perswaded so to doe by Rosomond in revenge of that indignity offered to her.
Alboinus who vowed to root out all Christians, and ragingly began to perform the same, compelling his wife Rosamund (being merry in Verona) to drink out of her Father's skull, whom he had slain, was slain by Helmichild, persuaded so to do by Rosamund in revenge of that indignity offered to her.
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Gilimer a bloudy parricide and cruell persecutor of the faithfull being overcome by Bellisarius, and inclosed in a hill desired a friend of his to send him a harpe, a loafe and a spunge, a loafe,
Gilimer a bloody Parricide and cruel persecutor of the faithful being overcome by Belisarius, and enclosed in a hill desired a friend of his to send him a harp, a loaf and a sponge, a loaf,
De Rom•, (a bloudy persecutour of them of Merindol) was the most wicked and cruell man and afflicted the poore Christians with most cruell torments that could be devised, the least paine that ever he tormented any by, was this:
De Rom•, (a bloody persecutor of them of Merindol) was the most wicked and cruel man and afflicted the poor Christians with most cruel torments that could be devised, the least pain that ever he tormented any by, was this:
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and to be hold•n before a great fire, and so to end their lives, whereof the King being advertised commanded that he should be cast into prison and condemned, whereof he having knowledge, withdrew himselfe to Avinion, whereas within a short space he fell sicke of a terrible disease, unknowne to any Physition, extreame paines and torments were in all his body,
and to be hold•n before a great fire, and so to end their lives, whereof the King being advertised commanded that he should be cast into prison and condemned, whereof he having knowledge, withdrew himself to Avignon, whereas within a short Molle he fell sick of a terrible disease, unknown to any physician, extreme pains and torments were in all his body,
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and there commanded to be well intreated, but no man durst come neare unto him for the great stinch that came out of his body, insomuch that the flesh fell away by great peeces and gobbets:
and there commanded to be well entreated, but no man durst come near unto him for the great stinch that Come out of his body, insomuch that the Flesh fell away by great Pieces and gobbets:
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his body was repleate with sores full of vermine, and wormes, and oftentimes in great rage he would say, in what paine and torment am I now? now I remember the great evills,
his body was replete with sores full of vermin, and worms, and oftentimes in great rage he would say, in what pain and torment am I now? now I Remember the great evils,
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Who will kill me? and deliver me out of this distresse that I languish not in these torments? And he himselfe not being able to abid• the stinch of his body, assaied divers times to kill himselfe but he had not the power so to doe,
Who will kill me? and deliver me out of this distress that I languish not in these torments? And he himself not being able to abid• the stinch of his body, assayed diverse times to kill himself but he had not the power so to do,
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To reherse onely the horrible end of Rockwood the chief• stirrer up, of all the afflictions afore spoken of (against the Protestants in Callice) when even to the last breath staring and raging, he cryed he was utterly damned, being willed to ask God mercy who was ready to forgive all that asked mercy of him, he brayed and cryed out, all to late,
To rehearse only the horrible end of Rockwood the chief• stirrer up, of all the afflictions afore spoken of (against the Protestants in Callice) when even to the last breath staring and raging, he cried he was utterly damned, being willed to ask God mercy who was ready to forgive all that asked mercy of him, he brayed and cried out, all to late,
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2. Or Divels. True it is, the divels malice against us is inveterate, and so exceeding great, that he will not be wanting to doe us what mischiefe soever he can,
2. Or Devils. True it is, the Devils malice against us is inveterate, and so exceeding great, that he will not be wanting to do us what mischief soever he can,
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and daring to contend with Michael. Yet need we not either faint or feare but must and may encounter his fierce and fiery darts, with comfort and courage, with patience and puissance. To this end consider
and daring to contend with Michael. Yet need we not either faint or Fear but must and may encounter his fierce and fiery darts, with Comfort and courage, with patience and puissance. To this end Consider
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1. That this divell so potent and politique, so malevolent and mischievous, is subject and subordinate to God our mercifull protector and gracious father, from whom the evill spirit received a commission to deceive Ahabs false Prophets, 1 King. 22. 21, 23. Sathan had license and liberty given and granted to afflict Iob, Iob 1. 12. 2. 6. And without whose leave the Divells could not enter into swine, Matth. 8. 31. 2. That as the raging restlesse Ocean cannot exceed its limited bounds, Iob 38. 10, 11. So neither can this raging ravenous lyon transcend his permitted limits:
1. That this Devil so potent and politic, so malevolent and mischievous, is Subject and subordinate to God our merciful protector and gracious father, from whom the evil Spirit received a commission to deceive Ahabs false prophets, 1 King. 22. 21, 23. Sathan had license and liberty given and granted to afflict Job, Job 1. 12. 2. 6. And without whose leave the Devils could not enter into Swine, Matthew 8. 31. 2. That as the raging restless Ocean cannot exceed its limited bounds, Job 38. 10, 11. So neither can this raging ravenous Lion transcend his permitted Limits:
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He may sift Saint Peter yet can he not make his faith to faile, Luk. 22. 31, 32. He may buffet Saint Paul, but not vanquish him, 2 Cor. 12. 9. endure we therefore hardnesse.
He may sift Saint Peter yet can he not make his faith to fail, Luk. 22. 31, 32. He may buffet Saint Paul, but not vanquish him, 2 Cor. 12. 9. endure we Therefore hardness.
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Stay a little, pause a while, examine strictly and seriously, some of those particular pressures which seeme most dreadfull and distastfull, ponder punctually and precisely upon them:
Stay a little, pause a while, examine strictly and seriously, Some of those particular pressures which seem most dreadful and distasteful, ponder punctually and precisely upon them:
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1. Heare what Bias a heathen man, when he lost all by the enemies spoyling his countrey Priene, said, I carry whatsoever is mine with me meaning his vertue and learning.
1. Hear what Bias a heathen man, when he lost all by the enemies spoiling his country Priene, said, I carry whatsoever is mine with me meaning his virtue and learning.
2. Heare what rich and religious Paulinus, Bishop of Nola said, when the cruell Goths had ruined the citty and robbed him of all as well as others, Lord I am not grieved for gold and silver, thou knowest where all my treasure is, namely in heaven, where it could not be taken from him.
2. Hear what rich and religious Paulinus, Bishop of Nola said, when the cruel Gothis had ruined the City and robbed him of all as well as Others, Lord I am not grieved for gold and silver, thou Knowest where all my treasure is, namely in heaven, where it could not be taken from him.
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They have lost all: whether have they lost their piety? whether their faith? whether the good things of the inward man, which is rich before God? These are the riches of Christians.
They have lost all: whither have they lost their piety? whither their faith? whither the good things of the inward man, which is rich before God? These Are the riches of Christians.
Godlinesse is their gaine, loosing therefore these things they cry all with Iob, rich within, poore without, naked came I, &c. blessed be the name, &c.
Godliness is their gain, losing Therefore these things they cry all with Job, rich within, poor without, naked Come I, etc. blessed be the name, etc.
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7. Consider what promises our Saviour makes to all such who forsake houses, lands, or any thing for his sake and the Gospels, Matth. 19. 28. saying such shall receive an hundred fold, that is, he shall obtaine so much glory,
7. Consider what promises our Saviour makes to all such who forsake houses, Lands, or any thing for his sake and the Gospels, Matthew 19. 28. saying such shall receive an hundred fold, that is, he shall obtain so much glory,
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He who forsakes a mother, that he may love more his mother the Church, hath not he an hundred fold more then a carnall mother? He who forsakes a brother that he may have Christ his brother, hath not he better then an hundred brothers? saith Saint Chrysostome.
He who forsakes a mother, that he may love more his mother the Church, hath not he an hundred fold more then a carnal mother? He who forsakes a brother that he may have christ his brother, hath not he better then an hundred Brother's? Says Saint Chrysostom.
Secondly, Art thou astonied and affrighted with feare of famine, a misery so ponderous and insupportable, that David made choyce of the destroying pestilence, 2 Sam. 24. The distressed Lepers of the slaying sword rather then this, 2 Kin. 7. 4, 5. That it is called one of Gods evill arrowes, Ezek. 5. 16. And no marvaile, it causing the Israelites to desire Egiptiacall bondage rather then this, Ex. 16. 3. It constraining tender-hearted mothers to eat their owne children, 2 King. 6. 28, 29. Notwithstanding arme and animate thy selfe to endure even this. And that by considering
Secondly, Art thou astonished and affrighted with Fear of famine, a misery so ponderous and insupportable, that David made choice of the destroying pestilence, 2 Sam. 24. The distressed Lepers of the slaying sword rather then this, 2 Kin. 7. 4, 5. That it is called one of God's evil arrows, Ezekiel 5. 16. And no marvel, it causing the Israelites to desire Egyptiacal bondage rather then this, Ex. 16. 3. It constraining tender-hearted mother's to eat their own children, 2 King. 6. 28, 29. Notwithstanding arm and animate thy self to endure even this. And that by considering
It brought the riotous lascivious prodigall to sight and sense of his sin, to true and saving repentance, Luk, 15. 14, 15, 16. It hath taken those whom it hath killed from the miseries of this life,
It brought the riotous lascivious prodigal to sighed and sense of his since, to true and Saving Repentance, Luk, 15. 14, 15, 16. It hath taken those whom it hath killed from the misery's of this life,
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nor can constraine Gods people to prove Apostates, Rom. 8. 35. What shall separate us from the love of God in Christ? shall famine? Nay, &c. 2 Cor. 11. 27.
nor can constrain God's people to prove Apostates, Rom. 8. 35. What shall separate us from the love of God in christ? shall famine? Nay, etc. 2 Cor. 11. 27.
Thirdly, Doth the thought of captivity so cruell, which usually is accompanied with wofull lamentation, spightfull reproaches, unaptnesse to serve God.
Thirdly, Does the Thought of captivity so cruel, which usually is accompanied with woeful lamentation, spiteful Reproaches, unaptness to serve God.
Psal. 127. 1, 3, 4. Losse of peculiar inheritance, bitter bondage, and slavish subjection even to servants, Lam. 5. 2. 5. 8. Yet animate thy selfe to endure this also, which indeed is most miserable,
Psalm 127. 1, 3, 4. Loss of peculiar inheritance, bitter bondage, and slavish subjection even to Servants, Lam. 5. 2. 5. 8. Yet animate thy self to endure this also, which indeed is most miserable,
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to be well is not in a place, but in a man himselfe — short exile shall translate thee sooner to thy country, and give thee another country better by farre, whence they shall be banished that wished thee an exile.
to be well is not in a place, but in a man himself — short exile shall translate thee sooner to thy country, and give thee Another country better by Far, whence they shall be banished that wished thee an exile.
although under barbarous savages, a though in the bowels of the whale, & bottome of the sea, witnesse Ioseph, Daniel, and Ionah. Since the Church of God in generall,
although under barbarous savages, a though in the bowels of the whale, & bottom of the sea, witness Ioseph, daniel, and Jonah. Since the Church of God in general,
Let every souldier of Christ Iesus for the glory of God and his Gospell, for Christ and his conscience sake, having an assured hope of the unperishable crowne of glory, grounded upon the infallible promise of the Lord of glory, resolve to endure even this also.
Let every soldier of christ Iesus for the glory of God and his Gospel, for christ and his conscience sake, having an assured hope of the unperishable crown of glory, grounded upon the infallible promise of the Lord of glory, resolve to endure even this also.
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yea so that the very remembrance thereof doth amaze and appale thee? for thou art certainly perswaded thou canst not endure such and such terrible tortures and dolorous deaths,
yea so that the very remembrance thereof does amaze and appall thee? for thou art Certainly persuaded thou Canst not endure such and such terrible tortures and dolorous death's,
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And why maist not thou have the same Christian resolution to endure, the same pious courage & comfort in suffering, which the former Martyrs had? you are men & so were they.
And why Mayest not thou have the same Christian resolution to endure, the same pious courage & Comfort in suffering, which the former Martyrs had? you Are men & so were they.
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To them it was given in the behalfe of Christ to suffer for his sake, Phil. 1. 29. and why may it not be granted to you also? we want those valourous resolutions, that undaunted courage,
To them it was given in the behalf of christ to suffer for his sake, Philip 1. 29. and why may it not be granted to you also? we want those valorous resolutions, that undaunted courage,
What then? we give our children small knives to make & mend pens for writing, greater to carve and cut their meat, not swords, not bills or such like instruments,
What then? we give our children small knives to make & mend pens for writing, greater to carve and Cut their meat, not swords, not bills or such like Instruments,
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and we use the same conscionable care and diligence by the same sanctified meanes to obtaine the selfe same graces, we need not feare the enjoyment of them.
and we use the same conscionable care and diligence by the same sanctified means to obtain the self same graces, we need not Fear the enjoyment of them.
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But why O you Christian souldiers are you afraid to endure and suffer death for Christ and his Gospels sake? That a man whose chiefest treasure, hearty affections, heaven and happinesse is here upon earthly felicities, should tremble at the sight and remembrance of death, is no unwonted thing, it marring all his mirth and merriment:
But why Oh you Christian Soldiers Are you afraid to endure and suffer death for christ and his Gospels sake? That a man whose chiefest treasure, hearty affections, heaven and happiness is Here upon earthly felicities, should tremble At the sighed and remembrance of death, is no unwonted thing, it marring all his mirth and merriment:
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But that you whose God is the Lord, who are the souldiers of Christ, whose treasure is laid up in heaven, (to whom I onely now speake) should bee afraid of death, should not entertaine it as a welcome messenger of gladsome newes, is not a little to be wondered at, and much to be lamented.
But that you whose God is the Lord, who Are the Soldiers of christ, whose treasure is laid up in heaven, (to whom I only now speak) should be afraid of death, should not entertain it as a welcome Messenger of gladsome news, is not a little to be wondered At, and much to be lamented.
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the righteous are called to comfort, the wicked are drawne to punishment. 1. This ends our toylesome rigorous race, and brings us to our triumphant reward.
the righteous Are called to Comfort, the wicked Are drawn to punishment. 1. This ends our toilsome rigorous raze, and brings us to our triumphant reward.
from innumerable sicknesses, inevitable and insupportable diseases, to immutable safety, and perfect sanity. 6. By this we are taken from dolefull paine, to delightfull pleasure:
from innumerable Sicknesses, inevitable and insupportable diseases, to immutable safety, and perfect sanity. 6. By this we Are taken from doleful pain, to delightful pleasure:
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from servile bondage, to joyfull liberty: from our wearisome pilgrimage, to our wished home: from our earthly rotten tabernacles, to our heavenly mansions:
from servile bondage, to joyful liberty: from our wearisome pilgrimage, to our wished home: from our earthly rotten Tabernacles, to our heavenly mansions:
namely an immediate fellowship of Father, Sonne and Holy Ghost, that holy Trinity, blessed forever, of all those holy and heavenly Angells, which continued in their first estate,
namely an immediate fellowship of Father, Son and Holy Ghost, that holy Trinity, blessed forever, of all those holy and heavenly Angels, which continued in their First estate,
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3. Our knowledge then being abundantly more excellent then Adams in Paradise, whose then was such, that at the first view and sight he knew all creatures,
3. Our knowledge then being abundantly more excellent then Adams in Paradise, whose then was such, that At the First view and sighed he knew all creatures,
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and his wife so exactly, as to give names signifying their natures. 4. Our knowledge then without all comparison surpassing that of the Disciples in the Mount, and of Dives in hell:
and his wife so exactly, as to give names signifying their nature's. 4. Our knowledge then without all comparison surpassing that of the Disciples in the Mount, and of Dives in hell:
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This is the common condition of all mankind, Hebr. 9. 27. This I know (saith S. Augustine) that no man hath died, which must not sometimes have died. Yea the Heathen Poet could say, It is necessary for all mortall men to die.
This is the Common condition of all mankind, Hebrew 9. 27. This I know (Says S. Augustine) that no man hath died, which must not sometime have died. Yea the Heathen Poet could say, It is necessary for all Mortal men to die.
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or feare all by living? Neither am I ignorant, how foolishly men choose to live long under feare of so many deaths, rather than by once dying to feare none afterwards.
or Fear all by living? Neither am I ignorant, how foolishly men choose to live long under Fear of so many death's, rather than by once dying to Fear none afterwards.
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5. Art thou daunted and dismayed, fearing that thy dead body shall want buriall, which is a promised blessing, Gen. 15. 15. The deniall whereof a threatned curse, Ier. 22. 19. For which the holy men of God have beene so carefull as to provide their sepulchers before their death, 1 King. 13. 30. Mat. 27. 60. And to take order for their sepulture whiles they lived, Gen. 49. 29. 50. 5. 13. 1 King.
5. Art thou daunted and dismayed, fearing that thy dead body shall want burial, which is a promised blessing, Gen. 15. 15. The denial whereof a threatened curse, Jeremiah 22. 19. For which the holy men of God have been so careful as to provide their sepulchers before their death, 1 King. 13. 30. Mathew 27. 60. And to take order for their sepulture while they lived, Gen. 49. 29. 50. 5. 13. 1 King.
And Diogenes, If I shall not feele it, what hurt will tearing in peeces do me? Yea they had many generall consolations against want of buriall, as these and such like.
And Diogenes, If I shall not feel it, what hurt will tearing in Pieces do me? Yea they had many general consolations against want of burial, as these and such like.
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The same wave of water which causeth men to suffer shipwracke, doth burie them: the bodies of those which are fastned unto gibbets consume into buriall:
The same wave of water which Causes men to suffer shipwreck, does bury them: the bodies of those which Are fastened unto gibbets consume into burial:
6. Do quipping taunts, scornefull reproches, slanderous backbitings, insolent mocks and flouting nick-names dread thee, thou deeming them so insupportable that thou canst not indure them? these being threatned as a great and grievous commination, Ier. 24. 9. Ezek. 14. 8. These having caused the most patient men to complaine and cry as Iob, Chap. 30. 1. But now they that are younger than I, have me in derision, &c. Vers. 9. And now am I their •ong and by-word.
6. Do quipping taunts, scornful Reproaches, slanderous backbitings, insolent mocks and flouting nicknames dread thee, thou deeming them so insupportable that thou Canst not endure them? these being threatened as a great and grievous commination, Jeremiah 24. 9. Ezekiel 14. 8. These having caused the most patient men to complain and cry as Job, Chap. 30. 1. But now they that Are younger than I, have me in derision, etc. Vers. 9. And now am I their •ong and Byword.
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Ieremie, Chap. 18. 18, 19. Then said they, come and let us smite him with the tongue, &c. These having urged Gods dearest jewels and peculiar people to imprecate as Elisha 2 King. 2. 24. And he turned backe,
Ieremie, Chap. 18. 18, 19. Then said they, come and let us smite him with the tongue, etc. These having urged God's dearest Jewels and peculiar people to imprecate as Elisha 2 King. 2. 24. And he turned back,
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David to wish evill to Doeg, and Ieremie against those who smote him with the tongue, Ier. 18. 21. These being so keene and cutting, that they are called persecution, Gal. 4. 29. Persecuted him that was borne after the spirit.
David to wish evil to Doeg, and Ieremie against those who smote him with the tongue, Jeremiah 18. 21. These being so keen and cutting, that they Are called persecution, Gal. 4. 29. Persecuted him that was born After the Spirit.
1. That if all the black-mouth'd barking bedlam Bellal• of Satans kennell in the whole world, should belch out the most imbittered obloquies and hellish calumniations against us;
1. That if all the black-mouthed barking bedlam Bellal• of Satan kennel in the Whole world, should belch out the most imbittered Obloquies and hellish calumniations against us;
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yet can they not deale worse with us in this kind, than their cursed companions have done to our blessed Saviour and his happy Saints, who have beene as sharply stung by the serpents seed, as we can:
yet can they not deal Worse with us in this kind, than their cursed Sodales have done to our blessed Saviour and his happy Saints, who have been as sharply stung by the Serpents seed, as we can:
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and shall we think much to pledge them? Iob was a song and a by-word to base fooles, Chap. 30. 9. David a song to filthy drunkards, Psal. 69. 12. Elijah accounted and called the Kings enemy, 1 Kin. 21. 20. and a troubler of Israel, Chap. 18. 17. S. Paul a pestilent fellow, a mover of sedition,
and shall we think much to pledge them? Job was a song and a Byword to base Fools, Chap. 30. 9. David a song to filthy drunkards, Psalm 69. 12. Elijah accounted and called the Kings enemy, 1 Kin. 21. 20. and a troubler of Israel, Chap. 18. 17. S. Paul a pestilent fellow, a mover of sedition,
an heretick, Act. 24. 5. 14. Our Saviour blessed for ever, a blasphemer, Mat. 9. 3. a drunkard and a glutton, 11. 9. a deceiver, 27. 63. Were David, Iob, S. Paul the Saints & our blessed Saviour falsly accused, scornefully mocked, &c. & shall we unwillingly walk in those paths wherein such pious people have usually walked.
an heretic, Act. 24. 5. 14. Our Saviour blessed for ever, a blasphemer, Mathew 9. 3. a drunkard and a glutton, 11. 9. a deceiver, 27. 63. Were David, Job, S. Paul the Saints & our blessed Saviour falsely accused, scornfully mocked, etc. & shall we unwillingly walk in those paths wherein such pious people have usually walked.
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And if any good man (as many have) hath the applause and commendation of this viperine brood, yet it's 1. either to hurt him by bewitching him by these fawning flatteries, to sip a little of the times corruptions,
And if any good man (as many have) hath the applause and commendation of this viperine brood, yet it's 1. either to hurt him by bewitching him by these fawning flatteries, to sip a little of the times corruptions,
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or tickling and enticing him hereby to desire earnestly, and affect promiscuous reputation, or wooing him by this meanes to winke at their wickednesse,
or tickling and enticing him hereby to desire earnestly, and affect promiscuous reputation, or wooing him by this means to wink At their wickedness,
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Thus carpers at godlinesse and goodnesse set godly men one against another, little considering that one man may be more infirme and weake than another;
Thus carpers At godliness and Goodness Set godly men one against Another, little considering that one man may be more infirm and weak than Another;
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Thus these subtill Satanicall tongue-smiters of Saints and sanctity commend some excellent and eminent men to discredit others more closely, cruelly and cunningly, not out of any love or liking they have to their rare gifts, or precious graces;
Thus these subtle Satanical tongue-smiters of Saints and sanctity commend Some excellent and eminent men to discredit Others more closely, cruelly and cunningly, not out of any love or liking they have to their rare Gifts, or precious graces;
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and all the consorts of their blessed society, including in the end, even these in their black bill of all are naught. As for example, such and such men are good men,
and all the consorts of their blessed society, including in the end, even these in their black bill of all Are nought. As for Exampl, such and such men Are good men,
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3. That these railing Rabshakehs, scoffing Ishmaels, and all the infernall troupe and rabble of those who revile and reproach, disgrace and deride men for godlinesse sake, are but fooles or men destitute of wit,
3. That these railing Rabshakehs, scoffing Ishmaels, and all the infernal troop and rabble of those who revile and reproach, disgrace and deride men for godliness sake, Are but Fools or men destitute of wit,
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1. Should we see a man tumble and wallow willingly and delightfully in the myre, we would certainly conclude the man is mad, drunk, out of his right mind:
1. Should we see a man tumble and wallow willingly and delightfully in the mire, we would Certainly conclude the man is mad, drunk, out of his right mind:
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3. Should we see a man all the time of seeding, summer and harvest, when all good husbands are busily imployed to fit and furnish themselves with necessary livelihood, to run gadding after bables and butterflies, unnecessary, unusefull,
3. Should we see a man all the time of seeding, summer and harvest, when all good Husbands Are busily employed to fit and furnish themselves with necessary livelihood, to run gadding After babbles and butterflies, unnecessary, unuseful,
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when all wise merchants seriously with all sedulity do providently, principally seek those precious heavenly pearles, trading and trafiquing for the same in the conscionable use of the meane•, do then with earnestnesse and eagernesse pursue the fruitlesse and not needfull fading some and froth of this transitory world.
when all wise merchant's seriously with all sedulity do providently, principally seek those precious heavenly Pearls, trading and trafficking for the same in the conscionable use of the meane•, do then with earnestness and eagerness pursue the fruitless and not needful fading Some and froth of this transitory world.
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and choose to be a galley-slave to some tyrannicall tyrant, from whom nothing could be expected save terrible tortures, terrours and torments, would we not avouch the man to be mad? But all wicked men disdainfully (if not despightfully) reject Gods service accompanied with,
and choose to be a Galley slave to Some tyrannical tyrant, from whom nothing could be expected save terrible tortures, terrors and torments, would we not avouch the man to be mad? But all wicked men disdainfully (if not despitefully) reject God's service accompanied with,
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and affording all comforts and contentments, for Satans slavish servitude, wherein there is not the least shew or shadow of consolation and contentment,
and affording all comforts and contentment's, for Satan slavish servitude, wherein there is not the least show or shadow of consolation and contentment,
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But all wicked men throw themselves unavoidably into Gods fore displeasure, which is unutterably dangerous and dreadfull for the enjoyment of the works of darknesse which are not onely filthy, but also unfruitfull.
But all wicked men throw themselves avoidable into God's before displeasure, which is unutterably dangerous and dreadful for the enjoyment of the works of darkness which Are not only filthy, but also unfruitful.
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So then, disgracefull deriders of men for godlinesse, they are but fooles, yea bruit beasts in the Scripture sense, which termeth them, In regard of their ignorance, Oxen, Psal. 22. 12. Kine, Amos 4. 1. Wild Asses, Iob 24. 5. And M•les, Psal. 32. 12. Inregard of their luxury, Goats, Ezek. 34. 17. And horses, Ier. 5. 8. In regard of their cruelty, Lions, Psal. 22. 13. Dragons, Ezek. 29. 3. Ram•, 37. 17, 21. Beares, Isa. 11. 7. And Dogs, Psal. 22. 16. In regard of their subtilty, Wolves, Isa. 11. 6. And Foxts, Ezek. 13. 4. And in regard of their malice, Aspes, Isa. 11. 8. Cockatrices, Spiders, 59. 5. Ʋipers, Mat. 3. 7. And Scorpions, Rev. 9 3. If a mad man or an ignorant ideot should revile us, raile at us, scorne, deride and say all manner of evill against us, we would pitie the m•n,
So then, disgraceful deriders of men for godliness, they Are but Fools, yea bruit beasts in the Scripture sense, which termeth them, In regard of their ignorance, Oxen, Psalm 22. 12. Kine, Amos 4. 1. Wild Asses, Job 24. 5. And M•les, Psalm 32. 12. In regard of their luxury, Goats, Ezekiel 34. 17. And Horses, Jeremiah 5. 8. In regard of their cruelty, Lions, Psalm 22. 13. Dragons, Ezekiel 29. 3. Ram•, 37. 17, 21. Bears, Isaiah 11. 7. And Dogs, Psalm 22. 16. In regard of their subtlety, Wolves, Isaiah 11. 6. And Foxts, Ezekiel 13. 4. And in regard of their malice, Asps, Isaiah 11. 8. Cockatrices, Spiders, 59. 5. Ʋipers, Mathew 3. 7. And Scorpions, Rev. 9 3. If a mad man or an ignorant idiot should revile us, rail At us, scorn, deride and say all manner of evil against us, we would pity the m•n,
Why then when these fooles, of all sorts the most foolish, gnash their teeth, nod their heads, make mowes and say all manner of evill against us, do we not pitie the men,
Why then when these Fools, of all sorts the most foolish, gnash their teeth, nod their Heads, make mows and say all manner of evil against us, do we not pity the men,
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and disregard their absurd speeches, and irksome gestures? Why therfore cannot we endure, yea altogether slight and disregard the brawling barking of these churlish •curres, the hissings of these serpentine aspes and adders, the bleatings and blatterings of thefe beasts and vaine bablers, seeing they doe but their kinde?
and disregard their absurd Speeches, and irksome gestures? Why Therefore cannot we endure, yea altogether slight and disregard the brawling barking of these churlish •curres, the hissings of these serpentine asps and Adders, the bleatings and blatterings of thief beasts and vain babblers, seeing they do but their kind?
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As Kings and Potentates, wise and wealthy men sustaine no losse of subjection, reverence, or of any thing they have interest in because mad men, fooles and beasts put no difference twixt them, and other men:
As Kings and Potentates, wise and wealthy men sustain no loss of subjection, Reverence, or of any thing they have Interest in Because mad men, Fools and beasts put no difference betwixt them, and other men:
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and prevailing at the throne of grace, have their graces as radiant and glorious, and their rightand interest to the bloud of Christ and crowne of life as certaine and well sealed,
and prevailing At the throne of grace, have their graces as radiant and glorious, and their rightand Interest to the blood of christ and crown of life as certain and well sealed,
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2. But much good, so saith our Saviour, Matth. 5. 11, 12. Blessed — when all men speake all manner of evill against you falsly for my sake, rejoyce and be exceeding glad,
2. But much good, so Says our Saviour, Matthew 5. 11, 12. Blessed — when all men speak all manner of evil against you falsely for my sake, rejoice and be exceeding glad,
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as well as we in particular are deepely damnified, for by meanes of such false aspersions cast upon us, the raging tongues of dogged Doog• are stirred up and set on worke to snarle and snap at all forward professours:
as well as we in particular Are deeply damnified, for by means of such false Aspersions cast upon us, the raging tongues of dogged Doog• Are stirred up and Set on work to snarl and snap At all forward professors:
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2. And our owne good names, which are more precious then odoriferous ointments, and of greater worth and value than all our substance, by these currish, barking,
2. And our own good names, which Are more precious then odoriferous ointments, and of greater worth and valve than all our substance, by these currish, barking,
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and envenomed biting Belials, lie wounded and bleeding even to extreame disgrace, being gored and pierced by the keene and cutting tongues (more sharpe than swords) of stigmaticall Satanists, which being a losse so invaluable and irrecoverable, who can indure?
and envenomed biting Belials, lie wounded and bleeding even to extreme disgrace, being gored and pierced by the keen and cutting tongues (more sharp than swords) of stigmatical Satanists, which being a loss so invaluable and irrecoverable, who can endure?
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or leaving undone duties that must be done, then woe to you by whom the offence commeth, Matth. 18. 7. 2 Sam. 12. 14. because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is borne unto thee shall surely die.
or leaving undone duties that must be done, then woe to you by whom the offence comes, Matthew 18. 7. 2 Sam. 12. 14. Because by this deed thou hast given great occasion to the enemies of the Lord to Blaspheme, the child also that is born unto thee shall surely die.
But you onely scandalizing, why should the men of this world pursue so enragedly with fierce and furious out-cries, all pious Professours of the same truth? Were all the twelve selected Apostles incarnate Divels,
But you only scandalizing, why should the men of this world pursue so enragedly with fierce and furious Outcries, all pious Professors of the same truth? Were all the twelve selected Apostles incarnate Devils,
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and will reward, from a pure heart, and faith unfained, to the praise and glory of God, consequently the workes of God, Iohn 6. 28. or good works, Eph. 2. 10. In regard of matter, manner,
and will reward, from a pure heart, and faith unfeigned, to the praise and glory of God, consequently the works of God, John 6. 28. or good works, Ephesians 2. 10. In regard of matter, manner,
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barbarously and bloudily back-bitten, as Abimelech, for relieving David, 2 Sam. 22. 9. or otherwise wounded by cruell tongues, it being unjustly, with evils never acted nor intended:
barbarously and bloodily back-bitten, as Abimelech, for relieving David, 2 Sam. 22. 9. or otherwise wounded by cruel tongues, it being unjustly, with evils never acted nor intended:
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And who was ever free? was Christ? Did they not judge, and in judging hardly censure our blessed Saviour? Did he therefore leave off doing his Fathers will? Grew he to passionate impatience? Nothing lesse.
And who was ever free? was christ? Did they not judge, and in judging hardly censure our blessed Saviour? Did he Therefore leave off doing his Father's will? Grew he to passionate impatience? Nothing less.
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True it is, the uneasie dangers, unpleasant troubles and rough afflictions of Gods children, Christs souldiers, are exceeding great: Psal. 48. 3. horrible pit.
True it is, the uneasy dangers, unpleasant Troubles and rough afflictions of God's children, Christ Soldiers, Are exceeding great: Psalm 48. 3. horrible pit.
And very many, Psal. 34. 19. And as boysterous impetuous surging waves succeeding one another. The Lord our gracious Father having so appointed and decreed:
And very many, Psalm 34. 19. And as boisterous impetuous surging waves succeeding one Another. The Lord our gracious Father having so appointed and decreed:
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Yet it is as true, that there is no danger so de•pe, no griefe so great, no temptation so tumultuous and troublous, no trouble so tempestuous, out of which God cannot or will not deliver his Church and chosen children, Psal. 40. 2. He brought me out of an horrible pit, out of the myrie clay, &c. Psalme 34. 19. But the Lord delivers him out of all.
Yet it is as true, that there is no danger so de•pe, no grief so great, no temptation so tumultuous and troublous, no trouble so tempestuous, out of which God cannot or will not deliver his Church and chosen children, Psalm 40. 2. He brought me out of an horrible pit, out of the miry clay, etc. Psalm 34. 19. But the Lord delivers him out of all.
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He being their strong and powerfull Redeemer, Isa. 45. 1. He being the mighty rock of their salvation, Psal. 95. 1. Their impregnable shield and invincible buckler, Psal. 18. 2. The Lord of hosts and armies, Psal. 46. 7. 11. And that great and potent Prince, Dan. 12. 1. And therefore Though they are dreadfull,
He being their strong and powerful Redeemer, Isaiah 45. 1. He being the mighty rock of their salvation, Psalm 95. 1. Their impregnable shield and invincible buckler, Psalm 18. 2. The Lord of hosts and armies, Psalm 46. 7. 11. And that great and potent Prince, Dan. 12. 1. And Therefore Though they Are dreadful,
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2. Admit they are evill to some, yet they are not so to all, they were good for David, Psal. 119. 71. And are good to be borne of some from their youth, L•ment. 3. 27. Although in their owne nature of themselves properly.
2. Admit they Are evil to Some, yet they Are not so to all, they were good for David, Psalm 119. 71. And Are good to be born of Some from their youth, L•ment. 3. 27. Although in their own nature of themselves properly.
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As they are an argument and evidence of Gods love and fatherly care: As they are a meanes of sanctification, mortification, vivification, conversion, repentance, reformation of life;
As they Are an argument and evidence of God's love and fatherly care: As they Are a means of sanctification, mortification, vivification, conversion, Repentance, Reformation of life;
As they cause us to know our selves and our sins, Gen. 42. 21. As they shew to others the corruption of nature in the Saints, Ezek. 39. 23. As they teach men true obedience, Iob 33. 19. Ier. 31. 18, 19. As they provoke and stirre up to fervent prayer, Psal. 107. 6. As they shew the certainty and equity of Gods threats;
As they cause us to know our selves and our Sins, Gen. 42. 21. As they show to Others the corruption of nature in the Saints, Ezekiel 39. 23. As they teach men true Obedience, Job 33. 19. Jeremiah 31. 18, 19. As they provoke and stir up to fervent prayer, Psalm 107. 6. As they show the certainty and equity of God's Treats;
As they purge from sin and corruption, Pro. 20. 30. Mal. 3. 3. As they preserve from destruction and evill, Isa. 57. 1, 2. As they are a path-way to the kingdome of heaven, Acts 14. 22. As they conforme a man to Christ, and as they make us compassionate and able to comfort others, They are not evill but good. Endure them therefore.
As they purge from since and corruption, Pro 20. 30. Malachi 3. 3. As they preserve from destruction and evil, Isaiah 57. 1, 2. As they Are a pathway to the Kingdom of heaven, Acts 14. 22. As they conform a man to christ, and as they make us compassionate and able to Comfort Others, They Are not evil but good. Endure them Therefore.
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1. Hath Christ our faultlesse Master, that Lamb without spot and blemish, and his holyest Saints and members endured afflictions, Christ for our sakes, they for his?
1. Hath christ our faultless Master, that Lamb without spot and blemish, and his Holiest Saints and members endured afflictions, christ for our sakes, they for his?
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6. Are they most truculent or terrible in countenance of them as namely The spoyling of outward substance, so sadding; affrighting famine so dreadfull: cruell captivity so uncomfortable: violent death so dismaying: want of buriall so unseemely;
6. are they most truculent or terrible in countenance of them as namely The spoiling of outward substance, so sadding; affrighting famine so dreadful: cruel captivity so uncomfortable: violent death so dismaying: want of burial so unseemly;
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Then surely we as the souldiers of Christ will resolve to endure hardnesse, undergoing it with willingnesse, Heb. 11. 25. submitting our selves to it with readinesse, Mat. 26. 39. yea the tartest tryalls, most rough and cruell calamities and dreadfull persecutions through Gods helpe and assistance, for the Lords sake: namely,
Then surely we as the Soldiers of christ will resolve to endure hardness, undergoing it with willingness, Hebrew 11. 25. submitting our selves to it with readiness, Mathew 26. 39. yea the tartest trials, most rough and cruel calamities and dreadful persecutions through God's help and assistance, for the lords sake: namely,
1. For righteousnesse, conscience, Christ, and Christianity sake, 1 Pet. 2. 20. 3. 17. 4. 16. Isa. 59. 15. for welldoing suffering for these ends being thank-worthy, 1 Pet. 2. 19. and acceptable with God, Ver. 20. to which we are called, Ver. 21. for which we are pronounced blessed and happy, 1 Pet. 3. 14. 4. 14. of which we need not be ashamed, 4. 16. and for which we have cause to glorifie God, ibid. namely
1. For righteousness, conscience, christ, and Christianity sake, 1 Pet. 2. 20. 3. 17. 4. 16. Isaiah 59. 15. for welldoing suffering for these ends being thankworthy, 1 Pet. 2. 19. and acceptable with God, Ver. 20. to which we Are called, Ver. 21. for which we Are pronounced blessed and happy, 1 Pet. 3. 14. 4. 14. of which we need not be ashamed, 4. 16. and for which we have cause to Glorify God, Ibid. namely
2. We suffering After a right manner, scil. with enduring patience, 2 Thess. 1. 4. 1. Pet. 2. 20. Persisting constancy, Luke 22. 28. Heb. 10. 39. Chearefull rejoycing, Col. 1. 24. 1 Pet. 4. 13. And loving prayer for our afflicting persecutors according to Christs commandement, Mat. 5. 44 The pious practise of our blessed Saviour, Luk. 23. 34,
2. We suffering After a right manner, scil. with enduring patience, 2 Thess 1. 4. 1. Pet. 2. 20. Persisting constancy, Lycia 22. 28. Hebrew 10. 39. Cheerful rejoicing, Col. 1. 24. 1 Pet. 4. 13. And loving prayer for our afflicting persecutors according to Christ Commandment, Mathew 5. 44 The pious practice of our blessed Saviour, Luk. 23. 34,
and we a good conscience towards God, we purpose constantly to endure griefe, hatred, persecution or any manner of afflictions as the souldiers of Christ Iesus.
and we a good conscience towards God, we purpose constantly to endure grief, hatred, persecution or any manner of afflictions as the Soldiers of christ Iesus.
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AS a souldier ought not onely to have a forehand resolution to endure hardnesse, but he must likewise fit and furnish himselfe with necessary defensive and offensive weapons,
AS a soldier ought not only to have a forehand resolution to endure hardness, but he must likewise fit and furnish himself with necessary defensive and offensive weapons,
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even so the souldier of the Lord Iesus must joyne to his constant purpose of suffering, 1. Knowledge of the parts and pieces of the armour of God, Eph. 6. 11. so called because it is prescribed by God in his Word, given of God by his spirit,
even so the soldier of the Lord Iesus must join to his constant purpose of suffering, 1. Knowledge of the parts and Pieces of the armour of God, Ephesians 6. 11. so called Because it is prescribed by God in his Word, given of God by his Spirit,
The parts of severall pieces of which impregnable armour of proofe are six in number, largely deciphered and described by the Lord himselfe, Eph. 6. 14, 15, &c. namely a girdle, a breast-plate, shooes, a shield, a helmet and a sword.
The parts of several Pieces of which impregnable armour of proof Are six in number, largely deciphered and described by the Lord himself, Ephesians 6. 14, 15, etc. namely a girdle, a breastplate, shoes, a shield, a helmet and a sword.
and a sword for the right, of each particular somewhat. SECT. 2. The Christians girdle. Their girdle what it is, how put on, its necessity, dignity, and severall parts.
and a sword for the right, of each particular somewhat. SECT. 2. The Christians girdle. Their girdle what it is, how put on, its necessity, dignity, and several parts.
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and their bodies sted lie, that they may be able to stand the surer and h•ld out the longer. 3 And hide the joynts of their armour that they may not be seene,
and their bodies stead lie, that they may be able to stand the Surer and h•ld out the longer. 3 And hide the Joints of their armour that they may not be seen,
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so using the same for necessity, strength, and ornament, as we may see, Iob 12. 18, 21. 33. 3. Isa. 23. 10. Even so the Christian souldier, hath his girdle of truth, namely
so using the same for necessity, strength, and ornament, as we may see, Job 12. 18, 21. 33. 3. Isaiah 23. 10. Even so the Christian soldier, hath his girdle of truth, namely
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First, Truth of judgement, or a rectified judgement agreeing with the Word of God, grounded upon it and warranted by it, desirous by it to be reformed, wherein it hath beene mis-informed, to receive further illumination from it,
First, Truth of judgement, or a rectified judgement agreeing with the Word of God, grounded upon it and warranted by it, desirous by it to be reformed, wherein it hath been misinformed, to receive further illumination from it,
and increase of saving knowledge by it, remaining sound in practicall faylings, giving no warrant to any decayes, 2 Pet. 1. 12. And therefore the true doctrine of the Gospell may be called, not onely true doctrine,
and increase of Saving knowledge by it, remaining found in practical failings, giving no warrant to any decays, 2 Pet. 1. 12. And Therefore the true Doctrine of the Gospel may be called, not only true Doctrine,
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3. True faith, Heb. 11. 1. Faith is the substance of things, &c. 4. True love, 1 Cor. 13. 4. Charity suffereth long and is kinde, charity envieth not, charity vaunteth not it selfe.
3. True faith, Hebrew 11. 1. Faith is the substance of things, etc. 4. True love, 1 Cor. 13. 4. Charity suffers long and is kind, charity Envieth not, charity vaunteth not it self.
5. True humility, Ioh. 13. 15. For I have given you an example that you should do as I have done, Phil. 2. 13. 6. True meekenesse, Matth. 11. 29. I am meeke and lowly in heart.
5. True humility, John 13. 15. For I have given you an Exampl that you should do as I have done, Philip 2. 13. 6. True meekness, Matthew 11. 29. I am meek and lowly in heart.
Secondly, Truth of heart or uprightnesse and sincerity which is void of deceipt and counterfeting, which assureth a man that his sins are pardoned, Psal 32. 2. That his waies please God, 119. 2. That he is a citizen of the heavenly Ierusalem, Ps. 15. 2. 24. 4. Mat. 5. 8. Which interesseth a man that owns and possesseth it in all good things.
Secondly, Truth of heart or uprightness and sincerity which is void of deceit and counterfeiting, which assureth a man that his Sins Are pardoned, Psalm 32. 2. That his ways please God, 119. 2. That he is a citizen of the heavenly Ierusalem, Ps. 15. 2. 24. 4. Mathew 5. 8. Which interesseth a man that owns and Possesses it in all good things.
Which covereth a multitude of sins, 1 King. 15. 14. • Chro. 16. 9. Which makes Gods graces thrive in the soule, Ioh. 1. 47. And the enjoyer thereof to approve his heart to the searcher of al hearts.
Which Covereth a multitude of Sins, 1 King. 15. 14. • Chro 16. 9. Which makes God's graces thrive in the soul, John 1. 47. And the enjoyer thereof to approve his heart to the searcher of all hearts.
Which is a comfortable cordiall at the dismall day of death, Isa. 38. 3. And makes a man acceptable with the Lord, Ps. 51. 6. Without which no true repentance.
Which is a comfortable cordial At the dismal day of death, Isaiah 38. 3. And makes a man acceptable with the Lord, Ps. 51. 6. Without which no true Repentance.
Ioel 2. 12. No profitable hearing of the Word of God, Luk. 8. 12, 13, 14, 15. No prevailing prayer, Psal. 66 18. And without which the most glorious and glittering actions are but filthy abominations and odious hypocriticall performances.
Joel 2. 12. No profitable hearing of the Word of God, Luk. 8. 12, 13, 14, 15. No prevailing prayer, Psalm 66 18. And without which the most glorious and glittering actions Are but filthy abominations and odious hypocritical performances.
Thirdly, Truth of speech, uttering things as they be without guilefull fraud & falshood the mouth agreeing with the minde & matter which is uttered, Ps. 15. 2. Eph. 4. •5.
Thirdly, Truth of speech, uttering things as they be without guileful fraud & falsehood the Mouth agreeing with the mind & matter which is uttered, Ps. 15. 2. Ephesians 4. •5.
provoking God to wrath & indignation, Ps. 5. 6. Depriving of that matchlesse crowne and incomparable kingdome of glory, Rev. 22. 15. And plunging into that hideous and horrible insupportable lake of fire and brimstone, Rev, 21. 8.
provoking God to wrath & Indignation, Ps. 5. 6. Depriving of that matchless crown and incomparable Kingdom of glory, Rev. 22. 15. And plunging into that hideous and horrible insupportable lake of fire and brimstone, Rev, 21. 8.
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Fourthly, Truth of action when deeds are just being done truly and uprightly when there is fidelity and faithfullnesse betweene man and man in keeping just covenants promises and bargaines, Psal. 15. 4. 1 Cor. 13. 6. This truth of judgement, heart tongue and action is this girdle wherewith the Christian souldier must be girded.
Fourthly, Truth of actium when Deeds Are just being done truly and uprightly when there is Fidis and faithfulness between man and man in keeping just Covenants promises and bargains, Psalm 15. 4. 1 Cor. 13. 6. This truth of judgement, heart tongue and actium is this girdle wherewith the Christian soldier must be girded.
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Without the third men are but loth some lyars speaking against their mindes & consciences: And without the last diabolical deceivers and odious dissemblers.
Without the third men Are but loath Some liars speaking against their minds & Consciences: And without the last diabolical deceivers and odious dissemblers.
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for what greater beauty to religion (which the more true the more excellent) the• sound•es & evidence of truth? what greater ornament to a Saint then truth & singlenes of heart winning approbation & commendation from God, Act. 13 22. What Angelicall eloquence or rhetoricall discoursing so gracefull & praise-worthy as to speake truth? yea and what doth crowne and commend a man so much as honest plaine and faithfull dealing.
for what greater beauty to Religion (which the more true the more excellent) the• sound•es & evidence of truth? what greater ornament to a Saint then truth & singleness of heart winning approbation & commendation from God, Act. 13 22. What Angelical eloquence or rhetorical discoursing so graceful & praiseworthy as to speak truth? yea and what does crown and commend a man so much as honest plain and faithful dealing.
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Truth of heart was the ground of Iobs courage & constancy, Chap. 27. 5, 6 gave an edge & quickni•g to Hezekiahs prayer, Isa. 38. 3. and made David bold to appeale from mens,
Truth of heart was the ground of Jobs courage & constancy, Chap. 27. 5, 6 gave an edge & quickni•g to Hezekiah's prayer, Isaiah 38. 3. and made David bold to appeal from men's,
and refer himself to Gods tryall & examination, Ps. 26. 1. Truth in communication flowing from sincerity of heart, not any by-respects, being in all a mans speeches, concerning matters of greatest consequence,
and refer himself to God's trial & examination, Ps. 26. 1. Truth in communication flowing from sincerity of heart, not any by-respects, being in all a men Speeches, Concerning matters of greatest consequence,
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and strong supporters to pious men, Iob 31. 5. And undeniable demonstrations, that the heart is a good fountaine, the sincerity whereof keepes the tongue from lying,
and strong supporters to pious men, Job 31. 5. And undeniable demonstrations, that the heart is a good fountain, the sincerity whereof keeps the tongue from lying,
and the whole cariage of a man from deceitfull dissimulation. This girdle of truth being both beautifull and beneficiall, honorable and helpfull, adorning and assisting, for strength and ornament.
and the Whole carriage of a man from deceitful dissimulation. This girdle of truth being both beautiful and beneficial, honourable and helpful, adorning and assisting, for strength and ornament.
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Is. 55. 1, 2. hide & treasure up ye word in your hearts carefully, Ps. 119. 11. Let it dwel in you plētifully & richly in al wisdom, Col. 3. 16. Let Gods heavenly word be alwaies a light to your feet and a lanthorne unto your paths, Psal. 119. 105. And your continuall constant counsellours, Psal. 119. 24.
Is. 55. 1, 2. hide & treasure up you word in your hearts carefully, Ps. 119. 11. Let it dwell in you plentifully & richly in all Wisdom, Col. 3. 16. Let God's heavenly word be always a Light to your feet and a lanthorn unto your paths, Psalm 119. 105. And your continual constant counsellors, Psalm 119. 24.
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That you may be wiser then your enemies, Psal. 119. 98. have more understanding then your teachers, Ver. 99. And understand more then the ancient, Ver, 1•0.
That you may be Wiser then your enemies, Psalm 119. 98. have more understanding then your Teachers, Ver. 99. And understand more then the ancient, For, 1•0.
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This being amiable and lovely beyond expression, Psal. 119. 97. Sweet and luscious beyond comparison, Ver. 103. precious and profitable beyond imagination, 105. 162. comfortable and cordiall beyond apprehension, Ver. 143. This being truth,
This being amiable and lovely beyond expression, Psalm 119. 97. Sweet and luscious beyond comparison, Ver. 103. precious and profitable beyond imagination, 105. 162. comfortable and cordial beyond apprehension, Ver. 143. This being truth,
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He shall not come before God, Iob 13. 16, He heapes up wrath, 36. 13. And he is most, wofull, Matth. 23. And how mercy inestimable and ineffable attends the sincere and upright man.
He shall not come before God, Job 13. 16, He heaps up wrath, 36. 13. And he is most, woeful, Matthew 23. And how mercy inestimable and ineffable attends the sincere and upright man.
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See one place for instance, Psal. 84. 11. The Lord will give grace and glory, &c. Where five speciall prerogatives and priviledges of such men are set downe: Two metaphorically, Sun and Shield, and three other familiarly, Grace and Glory, and every good thing.
See one place for instance, Psalm 84. 11. The Lord will give grace and glory, etc. Where five special prerogatives and privileges of such men Are Set down: Two metaphorically, Sun and Shield, and three other familiarly, Grace and Glory, and every good thing.
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and influence, yet the Lord himselfe hath greater power over their soules. I say, the Lord who thus is resembled to the Sun, is their Sun; that is, illumination, direction, consolation: therefore,
and influence, yet the Lord himself hath greater power over their Souls. I say, the Lord who thus is resembled to the Sun, is their Sun; that is, illumination, direction, consolation: Therefore,
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1. Such cannot want light, either understanding, judgement, knowledge, or comfort, life, strength, and health. 2. The Lord will guide their wayes, and direct their thoughts and counsels.
1. Such cannot want Light, either understanding, judgement, knowledge, or Comfort, life, strength, and health. 2. The Lord will guide their ways, and Direct their thoughts and Counsels.
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3. The Lord will comfort them in all their afflictions, tribulations and persecutions. 2. The Lord is their shield or safety, protection and preservation.
3. The Lord will Comfort them in all their afflictions, tribulations and persecutions. 2. The Lord is their shield or safety, protection and preservation.
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Shielding these fore-named, by his mercy and favour, Psal. 5. 12. 61. 7. By his powerfull right hand, Psal. 18 35. By his omnipotent arme, Psal. 44. 3. By his faithfull truth, Psal. 91 4. And by his grace, 2 Cor. 12 9.
Shielding these forenamed, by his mercy and favour, Psalm 5. 12. 61. 7. By his powerful right hand, Psalm 18 35. By his omnipotent arm, Psalm 44. 3. By his faithful truth, Psalm 91 4. And by his grace, 2 Cor. 12 9.
2. Earthly shields save and shelter from bodily darts onely; this from spirituall also. 3. Earthly shields save and shelter from some kinds of bodily dangers, this from all.
2. Earthly shields save and shelter from bodily darts only; this from spiritual also. 3. Earthly shields save and shelter from Some Kinds of bodily dangers, this from all.
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They being more often, more earnestly, and more universally urged and inforced, than any other, in the Prophets, by Iohn Baptist, our Saviour, and his Apostles.
They being more often, more earnestly, and more universally urged and enforced, than any other, in the prophets, by John Baptist, our Saviour, and his Apostles.
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Take it for those other principall graces of saving knowledge joyned with faith, John 17. 3. Regeneration, Iohn 3. 5. Spirituall regiment, Rom. 8. 14. Repressing ill motions, Gal. 5. 17. Stirring up good, Isa. 11. 2. Which are the fruits of the Spirit, Gal. 5. 22. Amongst the which these are in number of the best, sc. an utter dislike of sinne because it is sinne, Rom. 7. An hungry desire to be at unity with God in Christ, Psal. 4. 6. And the gift of hearty prayer, Zach. 12. 10. Rom. 8. 26. Sound and saving comfort in distresse,
Take it for those other principal graces of Saving knowledge joined with faith, John 17. 3. Regeneration, John 3. 5. Spiritual regiment, Rom. 8. 14. Repressing ill motions, Gal. 5. 17. Stirring up good, Isaiah 11. 2. Which Are the fruits of the Spirit, Gal. 5. 22. among the which these Are in number of the best, sc. an utter dislike of sin Because it is sin, Rom. 7. an hungry desire to be At unity with God in christ, Psalm 4. 6. And the gift of hearty prayer, Zach 12. 10. Rom. 8. 26. Found and Saving Comfort in distress,
as in outward calamities, and trouble of conscience, Rom. 5. 2, 3. Inward, spirituall, sound and saving strength to do the waightiest duties of a mans calling,
as in outward calamities, and trouble of conscience, Rom. 5. 2, 3. Inward, spiritual, found and Saving strength to do the Weightiest duties of a men calling,
and to catch hold of Gods mercy in Christ. 2. In time of temptation to resist the same, being as hard a matter as for drie wood to resist the fire. 3. To forsake all for Christs sake. 4. To acknowledge Gods providence, to rejoyce in it, to rely upon it in the want of ordinary meanes,
and to catch hold of God's mercy in christ. 2. In time of temptation to resist the same, being as hard a matter as for dry wood to resist the fire. 3. To forsake all for Christ sake. 4. To acknowledge God's providence, to rejoice in it, to rely upon it in the want of ordinary means,
Neither are they altogether base, but in part honourable and glorious. Nor alwayes contemptible, but somtimes (sooner or later) glorious, exalted, and honoured;
Neither Are they altogether base, but in part honourable and glorious. Nor always contemptible, but sometimes (sooner or later) glorious, exalted, and honoured;
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as in other, so in this grace of sincerity or truth of heart, 1 Pet. 2. 2. As new-borne babes desire the sincere milke of the Word, that ye may grow thereby.
as in other, so in this grace of sincerity or truth of heart, 1 Pet. 2. 2. As newborn babes desire the sincere milk of the Word, that you may grow thereby.
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5. By their constant and continuall sucking such sweet and savoury nutriment, they grow in comelinesse and courage, in strength and stature. Thus do we
5. By their constant and continual sucking such sweet and savoury nutriment, they grow in comeliness and courage, in strength and stature. Thus do we
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3. Let no inchaunting syrenian songs of worldly delightfull pleasures, nor golden offers or enjoyments of earthly contentments slake or asswage your earnest longings after this substantiall, sound, and savoury soule-feasting food.
3. Let no enchanting Syrian songs of worldly delightful pleasures, nor golden offers or enjoyments of earthly contentment's slake or assuage your earnest longings After this substantial, found, and savoury soul-feasting food.
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4. Let the possession and enjoyment of this comfort in the greatest distresses, ravish your hearts and soules with unperishable and ineffable consolations.
4. Let the possession and enjoyment of this Comfort in the greatest Distresses, ravish your hearts and Souls with unperishable and ineffable consolations.
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Love it unconceiveably beyond expression, Psal. 119. 97. Preferre and prize it above thousands of gold and silver, Psal. 119. 72. Rejoyce in it more than in great spoyles, Vers. 162. Relish it more savourly and sweetly than honey and the honey-combe, Vers. 103.
Love it unconceivably beyond expression, Psalm 119. 97. Prefer and prize it above thousands of gold and silver, Psalm 119. 72. Rejoice in it more than in great spoils, Vers. 162. Relish it more savourly and sweetly than honey and the honeycomb, Vers. 103.
1. This is the precise precept and commandement of your most absolute Soveraigne Lord, and the direct will of your good God and gracious Father, Psal. 15. 2. Eph. 4 25. 2. One maine end of speech is to declare and expresse the meaning of the mind and heart.
1. This is the precise precept and Commandment of your most absolute Sovereign Lord, and the Direct will of your good God and gracious Father, Psalm 15. 2. Ephesians 4 25. 2. One main end of speech is to declare and express the meaning of the mind and heart.
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3. That the contrary hereunto, namely lying, is dreadfull and damnable. 1. Being the Divels darling daughter, whose father he is, Ioh. 8. 44. 2. Being severely censured and sharpely condemned by the light of nature in meerely morall Heathen men.
3. That the contrary hereunto, namely lying, is dreadful and damnable. 1. Being the Devils darling daughter, whose father he is, John 8. 44. 2. Being severely censured and sharply condemned by the Light of nature in merely moral Heathen men.
We ordaine that all men and women speake the truth in all things, and if any be taken in a lie, committing no other fault, that immediatly he be put to death.
We ordain that all men and women speak the truth in all things, and if any be taken in a lie, committing no other fault, that immediately he be put to death.
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Amongst the Lawes which Periander made for the Corinthians, this was one, We ordaine and command, that if any man or woman which to the prejudice of another shall tell any lie, shall for the space of a moneth carie a stone in their mouth:
among the Laws which Periander made for the Corinthians, this was one, We ordain and command, that if any man or woman which to the prejudice of Another shall tell any lie, shall for the Molle of a Monn carry a stone in their Mouth:
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Not of Christ, who is the way and the truth, Iohn 14. 6. Not agreeable to true Religion taught and contained in the Gospell which is truth, Gal. 3. 1. Not consonant to the Word of God containing true doctrine,
Not of christ, who is the Way and the truth, John 14. 6. Not agreeable to true Religion taught and contained in the Gospel which is truth, Gal. 3. 1. Not consonant to the Word of God containing true Doctrine,
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4. He loseth all right and interest in the tree of life, shuts himselfe without the Church triumphant in heaven, to have part and portion with damned rebels and reprobates in that lake which burneth with fire and brimstone, which is the second death, Rev. 21. 14, 15. and 21. 8.
4. He loses all right and Interest in the tree of life, shuts himself without the Church triumphant in heaven, to have part and portion with damned rebels and Reprobates in that lake which burns with fire and brimstone, which is the second death, Rev. 21. 14, 15. and 21. 8.
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How like you this you licentious lyars? You'l lie for advantage to cozen and cheat men in buying and bargaining, to defraud your brethren, to cloke your other horrid impieties:
How like you this you licentious liars? You'll lie for advantage to cozen and cheat men in buying and bargaining, to defraud your brothers, to cloak your other horrid impieties:
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Do you like your infernall father? Do you not blush for shame (professing Christianity) to be worse than Pagans? Doth it please you to have no interest in God,
Do you like your infernal father? Do you not blush for shame (professing Christianity) to be Worse than Pagans? Does it please you to have no Interest in God,
Remember that from his all-seeing presence (whose eye is in every place, beholding the good and the bad, Prov. 15. 3. who is the searcher of the heart and reines) nothing can conceale or cover either your selves or your closest actions:
remember that from his All-seeing presence (whose eye is in every place, beholding the good and the bad, Curae 15. 3. who is the searcher of the heart and reins) nothing can conceal or cover either your selves or your closest actions:
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nor yet any nooke or hiding place in the utmost parts of the whole earth, Psal. 139. 7, 8, 9. For he is privy to the many motions, into and from all places:
nor yet any nook or hiding place in the utmost parts of the Whole earth, Psalm 139. 7, 8, 9. For he is privy to the many motions, into and from all places:
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and to all and every position of downe-sitting, up-rising or lying downe: Ver. 2, 3, 4, 5. Yea to every secret thought of the inmost closet of the heart, 13. 15. 23. Neither can any part or parcell, degree or distinction of time, hide from him to whom the dreadfull darkenesse,
and to all and every position of downsit, uprising or lying down: Ver. 2, 3, 4, 5. Yea to every secret Thought of the inmost closet of the heart, 13. 15. 23. Neither can any part or parcel, degree or distinction of time, hide from him to whom the dreadful darkness,
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And confidently affirmeth that it is a note of blessednesse, and a matter of rejoycing to suffer for the truth, Matth. 5. 10, 11. Though these pronounce it perillous.
And confidently Affirmeth that it is a note of blessedness, and a matter of rejoicing to suffer for the truth, Matthew 5. 10, 11. Though these pronounce it perilous.
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2. As for truth of heart, it is the most absolute soveraigne antidote and preservative against disturbing desperation, Iob 27. 5, 6. A most strong supporting prop and pillar to uphold a man in the midst of his manifold miseries and miscariages:
2. As for truth of heart, it is the most absolute sovereign antidote and preservative against disturbing desperation, Job 27. 5, 6. A most strong supporting prop and pillar to uphold a man in the midst of his manifold misery's and miscarriages:
and a most cordiall comforter in the most fearefull distresses, Isa. 38. 3. Remember O Lord how I have walked before thee in truth, and with a perfect heart.
and a most cordial comforter in the most fearful Distresses, Isaiah 38. 3. remember Oh Lord how I have walked before thee in truth, and with a perfect heart.
The most curious cates, costly garments, harmonious musicke, sweet perfumes, and all other delights of the sonnes of men, which do most abound in the Courts of Kings, could not solace Hezekiah so on his bed of sicknesse,
The most curious cates, costly garments, harmonious music, sweet perfumes, and all other delights of the Sons of men, which do most abound in the Courts of Kings, could not solace Hezekiah so on his Bed of sickness,
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Neither are those many judgements inflicted upon the upright, tokens of Gods irefull indignation, but of his fatherly love and favour, Heb. 12. 6. And as for the harsh conceits and rash contumelious censorious conclusions of other men, they may not dishearten nor cannot dismay an upright man, who hath boldnesse towards God,
Neither Are those many Judgments inflicted upon the upright, tokens of God's ireful Indignation, but of his fatherly love and favour, Hebrew 12. 6. And as for the harsh conceits and rash contumelious censorious conclusions of other men, they may not dishearten nor cannot dismay an upright man, who hath boldness towards God,
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when his owne heart doth not condemne him, 1 Ioh. 3. 21. 3 And as for those pernicious periclitations proposed against plaine dealing and true speaking, they are not reall, onely pretended, witnesse the common and usuall practises of most men, desiring to deale and commerce with such whom they are perswaded will deale truly and plainly.
when his own heart does not condemn him, 1 John 3. 21. 3 And as for those pernicious periclitations proposed against plain dealing and true speaking, they Are not real, only pretended, witness the Common and usual practises of most men, desiring to deal and commerce with such whom they Are persuaded will deal truly and plainly.
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Witnesse Gods curse against gaine gotten deceitfully, Prov. 20. 17. And Gods many mercifull favours promised to the upright man, Psal. 1 12. 1, 2, 3, &c. And as for those railing reproaches, distrustfull disgraces,
Witness God's curse against gain got deceitfully, Curae 20. 17. And God's many merciful favours promised to the upright man, Psalm 1 12. 1, 2, 3, etc. And as for those railing Reproaches, distrustful disgraces,
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and to lead a holy and upright life, in the generall calling of Christianity, and in your particular vocations This is not righteousnesse of imputation which is by faith:
and to led a holy and upright life, in the general calling of Christianity, and in your particular vocations This is not righteousness of imputation which is by faith:
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This being a necessary inevitable path-way, wherein we must constantly walk to attaine eternall salvation, Luk. 1. 75. 1 Cor. 6. 9. No unrighteous person, &c. This being necessary to testifie our obedience, to witnesse our thankfulnesse, to evidence our justification and election, to manifest our faith,
This being a necessary inevitable pathway, wherein we must constantly walk to attain Eternal salvation, Luk. 1. 75. 1 Cor. 6. 9. No unrighteous person, etc. This being necessary to testify our Obedience, to witness our thankfulness, to evidence our justification and election, to manifest our faith,
Say not beloved brethren, that this righteousnesse is nothing worth, all our things being but losse and dung, Phil. 3. 8. and our righteousnesse as filthy rags, Isa. 64. 6. For though in it selfe it is defective and opposed to Christs righteousnesse, it is but losse:
Say not Beloved brothers, that this righteousness is nothing worth, all our things being but loss and dung, Philip 3. 8. and our righteousness as filthy rags, Isaiah 64. 6. For though in it self it is defective and opposed to Christ righteousness, it is but loss:
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A causelesse admonition, righteous men being geason, Proverbs 28. 6. A witlesse exhortation in regard of wise mens judgements, who so highly commend those vertues of wisdome and righteousnesse.
A causeless admonition, righteous men being geason, Proverbs 28. 6. A witless exhortation in regard of wise men's Judgments, who so highly commend those Virtues of Wisdom and righteousness.
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Yet in truth the words containe a double dehortation, from a double extremity, in a double vertue inforced by a double reason drawne from a double danger,
Yet in truth the words contain a double dehortation, from a double extremity, in a double virtue enforced by a double reason drawn from a double danger,
2. Passive, altogether freely bestowed upon us, which is called inherent, and stiled in the Scripture the righteousnesse of man, of workes, of the law.
2. Passive, altogether freely bestowed upon us, which is called inherent, and styled in the Scripture the righteousness of man, of works, of the law.
Secondly, Civill or politicall, which only is not here understood, but both kinds probably joyntly. 1. The words being generall, and generally understood, they comprehend the speciall.
Secondly, Civil or political, which only is not Here understood, but both Kinds probably jointly. 1. The words being general, and generally understood, they comprehend the special.
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How agree these words with Salomons wisdome els where? Exhorting, perswading, and earnestly provoking all men to a continuall and carefull study of wisdome and justice?
How agree these words with Solomon's Wisdom Else where? Exhorting, persuading, and earnestly provoking all men to a continual and careful study of Wisdom and Justice?
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Is Salomon contrary to himselfe? Doth hee contradict the whole course of Scripture? For who is hee among the Prophets or Apostles, Fathers or Philosophers, that doth not exhort to a contrary course? To grow and increase, to studie and strive for perfection, both in knowledge and practice of honesty, piety, and godlinesse?
Is Solomon contrary to himself? Does he contradict the Whole course of Scripture? For who is he among the prophets or Apostles, Father's or Philosophers, that does not exhort to a contrary course? To grow and increase, to study and strive for perfection, both in knowledge and practice of honesty, piety, and godliness?
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Not from sound wisdome or justice, but from seeming wisdome, and a seeming shew of justice that is fained and false, Ier. 9. 23. Not that any selfe-wisedome can bee counted too little, or any seeming justice not over-much.
Not from found Wisdom or Justice, but from seeming Wisdom, and a seeming show of Justice that is feigned and false, Jeremiah 9. 23. Not that any self-wisdom can be counted too little, or any seeming Justice not overmuch.
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Secondly, Some in shew, not in deed, as hollow-hearted halting hypocrites, who are usually too just, being strict in a righteousnesse they frame and make to themselves, not grounded on Gods Word, Marke 7. 4 counting such things to be sinne, which by Gods law are not made sinne, being censorious busie-bodies without just ground or warrant.
Secondly, some in show, not in deed, as hollowhearted halting Hypocrites, who Are usually too just, being strict in a righteousness they frame and make to themselves, not grounded on God's Word, Mark 7. 4 counting such things to be sin, which by God's law Are not made sin, being censorious busybodies without just ground or warrant.
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Thirdly, Some are righteous or religious in deed, not in shew, as weake believers. Fourthly, Some both in shew and substance, as all sincerehearted and open Professours.
Thirdly, some Are righteous or religious in deed, not in show, as weak believers. Fourthly, some both in show and substance, as all sincerehearted and open Professors.
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And although scrupulous superstition, Mar. 7. 2. Glozing hypocrisie, Matth. 7. 3, 4, 5. And blind preposterous zeale, Rom. 10. 2. are too much justice, by which men are too religious:
And although scrupulous Superstition, Mar. 7. 2. Glozing hypocrisy, Matthew 7. 3, 4, 5. And blind preposterous zeal, Rom. 10. 2. Are too much Justice, by which men Are too religious:
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yet in the sound and sufficient practice of piety, observing to do all the commandements of the Lord, Deut. 6. 25. fearing God and keeping his commandements, Eccles. 12. 13. Following the Lords direction in his Word, Mica. 6. 8. No man can be too just, because none can be too much truly religious.
yet in the found and sufficient practice of piety, observing to do all the Commandments of the Lord, Deuteronomy 6. 25. fearing God and keeping his Commandments, Eccles. 12. 13. Following the lords direction in his Word, Mica. 6. 8. No man can be too just, Because none can be too much truly religious.
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2. Doe not you (like those corrupt governours of Israel, 1 Kings 21. and prophane perplexed Pilate, Iohn 9. 10, 11.) sit in judgement upon the righteous,
2. Do not you (like those corrupt Governors of Israel, 1 Kings 21. and profane perplexed Pilate, John 9. 10, 11.) fit in judgement upon the righteous,
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And against God, such being the apple of his eye, Zach. 2. 8. 3. Doe not you by suborning, supporting, or setting others on worke, harme the guiltlesse:
And against God, such being the apple of his eye, Zach 2. 8. 3. Do not you by suborning, supporting, or setting Others on work, harm the guiltless:
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4. Do not you suffer others to condemne or kill, to harme 〈1 line〉 〈1 line〉 so doing you are accessaries at least, Exod. 2•. 29. Deut. 22. 8. Io〈 … 〉 9. 12, 13, 17. Prov. 2•. 11, 12. 5. D〈 … 〉 not by inhumanitie and crueltie oppresse the inferiour helpelesse men.
4. Do not you suffer Others to condemn or kill, to harm 〈1 line〉 〈1 line〉 so doing you Are accessaries At least, Exod 2•. 29. Deuteronomy 22. 8. Io〈 … 〉 9. 12, 13, 17. Curae 2•. 11, 12. 5. D〈 … 〉 not by inhumanity and cruelty oppress the inferior helpless men.
For so doing, you will fill y〈 … 〉 h•gh with bloud, Isa. 1. 15. Swallow up the〈 … 〉 Amos 8. 4 ▪ 7. Ear up people like bread, Psal. 14. 4. 53. 4. And procure many bitter pitteou• cries to God and men against you, •ch. 5 1. 11. 13.
For so doing, you will fill y〈 … 〉 h•gh with blood, Isaiah 1. 15. Swallow up the〈 … 〉 Amos 8. 4 ▪ 7. Ear up people like bred, Psalm 14. 4. 53. 4. And procure many bitter pitteou• cries to God and men against you, •ch. 5 1. 11. 13.
That so you may follow your pi•us for• 〈 ◊ 〉, Luke 23. 50. and testifie your sincere obedience to Gods soveraigne commandements, Zach. •. 16. 2. You fathers begetting, 1 Cor. 4. 14. Mothers travailing in birth, Gal. 4. 19. And N••ses, • Thes. •. Feeding soules to eternall life:
That so you may follow your pi•us for• 〈 ◊ 〉, Lycia 23. 50. and testify your sincere Obedience to God's sovereign Commandments, Zach •. 16. 2. You Father's begetting, 1 Cor. 4. 14. Mother's travailing in birth, Gal. 4. 19. And N••ses, • Thebes •. Feeding Souls to Eternal life:
1. By pining, causing Gods people to be cut off and destroyed for lack of knowledge, Hos. 4. 6. 2. By pernicious p••s••ing ▪ departing out of the way, causing many to stumble at the law, corrupting the couenant of Levi, Mal. •. 8. Teaching 〈 ◊ ◊ 〉 for sacred truths.
1. By pining, causing God's people to be Cut off and destroyed for lack of knowledge, Hos. 4. 6. 2. By pernicious p••s••ing ▪ departing out of the Way, causing many to Stumble At the law, corrupting the Covenant of Levi, Malachi •. 8. Teaching 〈 ◊ ◊ 〉 for sacred truths.
Mi•ing and mingling the dreggy lee• of our owne •rossie devices, amidst the delicate divine doctrine of the omnipotent, omniscient, unchangeable Iehovah.
Mi•ing and mingling the dreggy lee• of our own •rossie devices, amid the delicate divine Doctrine of the omnipotent, omniscient, unchangeable Jehovah.
Like those corrupt glossers, who taught as truth that swearing by the Temple was nothing, by the gold thereof a great offence, Mat. 13. 18. 3. By slothfull negligence, occasioning the keene and glittering sword of divine displeasure to sweepe away obstinate offenders in their iniquities.
Like those corrupt glossers, who taught as truth that swearing by the Temple was nothing, by the gold thereof a great offence, Mathew 13. 18. 3. By slothful negligence, occasioning the keen and glittering sword of divine displeasure to sweep away obstinate offenders in their iniquities.
4. By over-lading our faint and feeble brethren with the •nerous burdens of unnecessary things, thereby incurring the inevitable woe of the Lord Iesus, Luke 11. 46. And the sharp check and controll of that ancient Primitive Apostolicall Synod, Acts 15. 10. 28.
4. By overlading our faint and feeble brothers with the •nerous burdens of unnecessary things, thereby incurring the inevitable woe of the Lord Iesus, Lycia 11. 46. And the sharp check and control of that ancient Primitive Apostolical Synod, Acts 15. 10. 28.
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5. By corrupt contagious counsell and evill example, stumbling, scandalizing or weakening our brethren, Rom. 14. 21. Gal. 2. 13. 1. But let us imitating the Lords holy Prophets, 1 Sam. 12. 19. 23. His well-beloved blessed Sonne that great and faithfull shepheard, Ioh. 17. And his pious Apostles, 1 Tim. 2. 1. Pray without c•asing for the Lords people.
5. By corrupt contagious counsel and evil Exampl, stumbling, scandalizing or weakening our brothers, Rom. 14. 21. Gal. 2. 13. 1. But let us imitating the lords holy prophets, 1 Sam. 12. 19. 23. His well-beloved blessed Son that great and faithful shepherd, John 17. And his pious Apostles, 1 Tim. 2. 1. prey without c•asing for the lords people.
2. Let us obeying those sacred injunctions so frequently incul••ted in sacred Writ, Feed my lambes, Feed my sheep, •r•ach in season, and out of season.
2. Let us obeying those sacred injunctions so frequently incul••ted in sacred Writ, Feed my Lambs, Feed my sheep, •r•ach in season, and out of season.
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For, their backwardnesse cannot excuse our negligence. Our labour is with God though lost with men, Isa. 49. 14: We must speake although they will not heare, Ezek. 2. 5. That we may magnifie the riches of Gods mercies, justifie his righteous judgements, leave them without excuse, Ezek. 2. 5. and save our owne soules.
For, their backwardness cannot excuse our negligence. Our labour is with God though lost with men, Isaiah 49. 14: We must speak although they will not hear, Ezekiel 2. 5. That we may magnify the riches of God's Mercies, justify his righteous Judgments, leave them without excuse, Ezekiel 2. 5. and save our own Souls.
That so both they, we, and you may serve God, not onely in the generall calling of Christianity, endeavouring therein to live uprightly, walking in the righteous statutes of God.
That so both they, we, and you may serve God, not only in the general calling of Christianity, endeavouring therein to live uprightly, walking in the righteous statutes of God.
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That so we may not onely be free from the Divels, (for he armes his souldiers with oppression, cruelty, deceipt, false weights and measures usually, &c.) but also weare Gods brest-plate, which is love, mercy, godly and faithfull dealing to our brethren with a good conscience,
That so we may not only be free from the Devils, (for he arms his Soldiers with oppression, cruelty, deceit, false weights and measures usually, etc.) but also wear God's breastplate, which is love, mercy, godly and faithful dealing to our brothers with a good conscience,
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Put therefore this armour into your breasts, that is, your hearts, that so your hearts being upright, they may teach our eyes to see, our eares to heare, our tongues to speake, our feet to go, our hands to labour,
Put Therefore this armour into your breasts, that is, your hearts, that so your hearts being upright, they may teach our eyes to see, our ears to hear, our tongues to speak, our feet to go, our hands to labour,
1. Our mighty Lord and dread Soveraigne Iehovah; whose souldiers we are, and whom we serve, may be honoured, Mat. 5. 16. 2. We may beautifie and adorne our noble Christian profession thereby.
1. Our mighty Lord and dread Sovereign Jehovah; whose Soldiers we Are, and whom we serve, may be honoured, Mathew 5. 16. 2. We may beautify and adorn our noble Christian profession thereby.
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3. We may be assured of our effectuall calling and spirituall adoption, 1 Iob. 2. 9. and ascertained of our eternall election and salvation, 2 Pet. 1. 10. 4. And preserved from being mortally wounded by sin:
3. We may be assured of our effectual calling and spiritual adoption, 1 Job 2. 9. and ascertained of our Eternal election and salvation, 2 Pet. 1. 10. 4. And preserved from being mortally wounded by since:
for where the breast-plate is well put on, sin hath no power to kill downeright; this being as contrary to sin, as water is to fire. SECT. 4. The Christians shooes.
for where the breastplate is well put on, since hath no power to kill downright; this being as contrary to since, as water is to fire. SECT. 4. The Christians shoes.
The feet of the body its lowest members the organs and instruments of motion of supporting the same, carying it from place to place, being safe kept and guided, uphold the body, passing through or over many rough or ragged waies, hard and harsh passages.
The feet of the body its lowest members the organs and Instruments of motion of supporting the same, carrying it from place to place, being safe kept and guided, uphold the body, passing through or over many rough or ragged ways, hard and harsh passages.
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Whereas if these are maimed, naked or unfenced (although the other parts have sufficient furniture) man marcheth forward especially if through thorny and craggie paths,
Whereas if these Are maimed, naked or unfenced (although the other parts have sufficient furniture) man marches forward especially if through thorny and craggy paths,
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and against the keene and glittering, the sharpe and piercing swords, speares and pikes of inraged foes, limpingly, fearfully, uncomfortably, and dangerously desperately.
and against the keen and glittering, the sharp and piercing swords, spears and pikes of enraged foes, limpingly, fearfully, uncomfortably, and dangerously desperately.
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and other such commodious defences, against such miseries and inconveniences, hurts and incumbrances those members (and in regard of them our bodies) are incident and liable unto.
and other such commodious defences, against such misery's and inconveniences, hurts and encumbrances those members (and in regard of them our bodies) Are incident and liable unto.
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and feet from hurts and wounds, least these being battered and broken, harmed and hurt, and able to stand no longer themselves should dangerously perish. The will;
and feet from hurts and wounds, lest these being battered and broken, harmed and hurt, and able to stand no longer themselves should dangerously perish. The will;
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when we goe into the house of the Lord, Eccles. 5. 1. We are to ponder the path• of these our feet and remove them from evill, Pr•. 4. 26, 27. To make Gods Word a light and lampe unto these our feet, Psal. 119. 105. To desire the Lord to uphold our going in his paths that these footsteps do not slip, Psal. 17. 5. And to have them shod with the preparation of the Gospell of peace.
when we go into the house of the Lord, Eccles. 5. 1. We Are to ponder the path• of these our feet and remove them from evil, Pr•. 4. 26, 27. To make God's Word a Light and lamp unto these our feet, Psalm 119. 105. To desire the Lord to uphold our going in his paths that these footsteps do not slip, Psalm 17. 5. And to have them shod with the preparation of the Gospel of peace.
So the Gospell of peace armeth and prepareth the feet, or affections of a Christian souldier, to passe undauntedly through the manifold sharpe dangers and difficulties of the way:
So the Gospel of peace armeth and Prepareth the feet, or affections of a Christian soldier, to pass undauntedly through the manifold sharp dangers and difficulties of the Way:
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defending ▪ them from the hellish rage and malice of Sathan and his cruell complices, and guiding them in the happy and heavenly journey to the kingdome of God.
defending ▪ them from the hellish rage and malice of Sathan and his cruel accomplices, and guiding them in the happy and heavenly journey to the Kingdom of God.
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What though many are shod by the Divell with his shooes, sc. a preparation against the Gospell, to afflict Gods Church, punish his children, persecute his servants, speake evill of them and slander the Gospell?
What though many Are shod by the devil with his shoes, sc. a preparation against the Gospel, to afflict God's Church, Punish his children, persecute his Servants, speak evil of them and slander the Gospel?
Is it necessary O you souldiers of Christ to perswade you to be shod with the preparation of the Gospell of peace? Sure I am each reasonable man knowing the feet to be naturally so nice and tender that if we goe abroad barefoot stones will hurt them, thornes will pricke them:
Is it necessary Oh you Soldiers of christ to persuade you to be shod with the preparation of the Gospel of peace? Sure I am each reasonable man knowing the feet to be naturally so Nicaenae and tender that if we go abroad barefoot stones will hurt them, thorns will prick them:
and perceiving the necessary use of shooes to cover and keepe our feet from such like incommodious inconveniences, is carefull to have these members well fortified, fenced and shod, that he may goe on with boldnesse and courage whatsoever the way be.
and perceiving the necessary use of shoes to cover and keep our feet from such like incommodious inconveniences, is careful to have these members well fortified, fenced and shod, that he may go on with boldness and courage whatsoever the Way be.
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troublesome taunts ▪ variety of vexations, terrible temptations: many times full of persecutions by tortures and torments, losse of goods, lives and liberties,
troublesome taunts ▪ variety of vexations, terrible temptations: many times full of persecutions by tortures and torments, loss of goods, lives and Liberties,
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and all sorts of afflictions, more harsh and grievous to a naked heart and soule, then thorne• and thistles, briars and brambles to bare and unguarded feet:
and all sorts of afflictions, more harsh and grievous to a naked heart and soul, then thorne• and thistles, briers and brambles to bore and unguarded feet:
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be as carefull to have his soule well armed, and fenced with the preparation of the Gospell of peace (without which there is no possibility of going on, much lesse of holding out in that way) that so he may not onely dare to adventure into,
be as careful to have his soul well armed, and fenced with the preparation of the Gospel of peace (without which there is no possibility of going on, much less of holding out in that Way) that so he may not only Dare to adventure into,
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Thus armed and shod, the Lords valiant Worthies in all ages have passed through the piercing pike• of the most outragious opposing occurrences, of their many and maligning enemies, not daunted with nor dreading,
Thus armed and shod, the lords valiant Worthies in all ages have passed through the piercing pike• of the most outrageous opposing occurrences, of their many and maligning enemies, not daunted with nor dreading,
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Whereas these spirituall shooes dec•e beautifie and adorne our steps and goings, making our waies and workes seemely and right, Cant. 7. 1. That therefore we may be alwaies really and readily prepared and protected against all the sorts and severall kindes of troubles and temptations.
Whereas these spiritual shoes dec•e beautify and adorn our steps and goings, making our ways and works seemly and right, Cant 7. 1. That Therefore we may be always really and readily prepared and protected against all the sorts and several Kinds of Troubles and temptations.
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5. So that we may be strengthened and enabled to cheare up and consolate others groaning under like burdensome pressures, 2 Cor. 1. 4 6. 6. So that wee may stand out to the end to fight a good fight, to finish our course and obtaine the crowne of righteousnesse, 2 Tim. 4 7, 8. Let us be carefull to have our f•et sh•d with the preparation of the Gospell of peace. SECT. 5. The Christians shield.
5. So that we may be strengthened and enabled to cheer up and consolate Others groaning under like burdensome pressures, 2 Cor. 1. 4 6. 6. So that we may stand out to the end to fight a good fight, to finish our course and obtain the crown of righteousness, 2 Tim. 4 7, 8. Let us be careful to have our f•et sh•d with the preparation of the Gospel of peace. SECT. 5. The Christians shield.
Psal. 18 ▪ 2. The Lord is my buckler ) to those which trust in him, Psal. 18. 30. Thus is faith a shield bearing off and beating back the fierce temptations of Sathan,
Psalm 18 ▪ 2. The Lord is my buckler) to those which trust in him, Psalm 18. 30. Thus is faith a shield bearing off and beating back the fierce temptations of Sathan,
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I having formerly spoken unto you of this most necessary, profitable and comfortable, of this first and mother grace of graces, most of all setting forth Gods glory, acknowledging his wisedome, truth, power, holinesse, justice and mercy, in another discourse,
I having formerly spoken unto you of this most necessary, profitable and comfortable, of this First and mother grace of graces, most of all setting forth God's glory, acknowledging his Wisdom, truth, power, holiness, Justice and mercy, in Another discourse,
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First, Although many prophane persons and popishly perswaded thinke and say, that so much preaching and learning of faith is a let and hinderance to good workes, making men carelesse of piety and charity.
First, Although many profane Persons and popishly persuaded think and say, that so much preaching and learning of faith is a let and hindrance to good works, making men careless of piety and charity.
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But all who want faith even their consciences are defiled, Tit. 1. 15. Secondly, Although godlesse Atheists conceive faith to be some fained fiction, or some unnecessary thing,
But all who want faith even their Consciences Are defiled, Tit. 1. 15. Secondly, Although godless Atheists conceive faith to be Some feigned fiction, or Some unnecessary thing,
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2. In the estimation and judgement of the sanctified and illuminated people of God affirming, and professing that faith is more pretious then gold, 1 Pet. 1. 7.
2. In the estimation and judgement of the sanctified and illuminated people of God affirming, and professing that faith is more precious then gold, 1 Pet. 1. 7.
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which promises are of the greatest blessings, 2 Cor. 6. 16, 18 1 Tim. 4. 8. 2 Tim. 4. 8. And the surest promises tha• can be made, 2 Cor. 1. 20. Heb. 10. 23.
which promises Are of the greatest blessings, 2 Cor. 6. 16, 18 1 Tim. 4. 8. 2 Tim. 4. 8. And the Surest promises tha• can be made, 2 Cor. 1. 20. Hebrew 10. 23.
Faith without workes being a vaine, and unprofitable faith, Iames 2. 14. A dead and livelesse faith, Iames 2. 17. 26. A fained and false faith, Iam. 2. •0.
Faith without works being a vain, and unprofitable faith, James 2. 14. A dead and Lifeless faith, James 2. 17. 26. A feigned and false faith, Iam. 2. •0.
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2. Little considering that saving graces are not to be severed each from other, but carefully and continually to be knit together, 2 Pet. 1. 5. 8. 3. Little considering that saving graces are energeticall, operative, or stirring, and working graces.
2. Little considering that Saving graces Are not to be severed each from other, but carefully and continually to be knit together, 2 Pet. 1. 5. 8. 3. Little considering that Saving graces Are energetical, operative, or stirring, and working graces.
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So that vertue shewes it selfe in action; Knowledge practiseth obedience. Temperance restraines the appetite. Godlinesse desires, and endeavours to please God in all things.
So that virtue shows it self in actium; Knowledge Practiseth Obedience. Temperance restrains the appetite. Godliness Desires, and endeavours to please God in all things.
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Brotherly-kindnesse exerciseth well-wishing, well-speaking, and well-doing. And faith workes by love. 4. Little considering that saving graces are gainefull and fruitfull graces, gaining glory to God; good to the Church; Sonnes to the Father;
Brotherly kindness Exerciseth Well-wishing, well-speaking, and welldoing. And faith works by love. 4. Little considering that Saving graces Are gainful and fruitful graces, gaining glory to God; good to the Church; Sons to the Father;
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yea of all others, 2 Pet. 1. 9. He that lackes these, that is, all or any of these, alwaies and altogether is blind, and cannot see afarre, &c. 6. Little considering that all his popular plausible, and pharisaicall performances in Gods worship are vaine and vacant without that faith unfained of Gods elect.
yea of all Others, 2 Pet. 1. 9. He that lacks these, that is, all or any of these, always and altogether is blind, and cannot see afar, etc. 6. Little considering that all his popular plausible, and pharisaical performances in God's worship Are vain and vacant without that faith unfeigned of God's elect.
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Without which Obedience is not acceptable, Rom. 14. 23. Prayer not prevailing, Rom. 10 14. And confession not available, Rom. 10. 10. The fruit not being good which comes not from this roote The water being polluted which streames not from this fountaine.
Without which obedience is not acceptable, Rom. 14. 23. Prayer not prevailing, Rom. 10 14. And Confessi not available, Rom. 10. 10. The fruit not being good which comes not from this root The water being polluted which streams not from this fountain.
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yet let every true Christian souldier of Christ Iesus highly prise, and labour for that peerelesse precious faith which is proper only to Gods chosen children,
yet let every true Christian soldier of christ Iesus highly prize, and labour for that peerless precious faith which is proper only to God's chosen children,
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For that faith which defends the spirituall warriour from all sorts of temptations cast against him by his spirituall enemies, holding out Christ and the efficacie and power of his obedience and suffering against all their viperine and virulent trucu•ent and terrible assaults and temptations,
For that faith which defends the spiritual warrior from all sorts of temptations cast against him by his spiritual enemies, holding out christ and the efficacy and power of his Obedience and suffering against all their viperine and virulent trucu•ent and terrible assaults and temptations,
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Above all therfore take the shield of faith ▪ for without this all is nothing If it were possible to have truth righteousnesse, &c. and lacke faith all these are nothing.
Above all Therefore take the shield of faith ▪ for without this all is nothing If it were possible to have truth righteousness, etc. and lack faith all these Are nothing.
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The full, and p•rfect redemption of our soules, and bodies, Titus 2. 13, 14. The resurrection of the flesh, I•b 19. 26, 27. Act. 24, 15. The life everlasting, Heb. 12. 23. And the glorification of the Church, • C•r. 4. 17.
The full, and p•rfect redemption of our Souls, and bodies, Titus 2. 13, 14. The resurrection of the Flesh, I•b 19. 26, 27. Act. 24, 15. The life everlasting, Hebrew 12. 23. And the glorification of the Church, • C•r. 4. 17.
3. That by this we may come to God, Heb. 11. 6. So as To offer acceptable sacrifices or services in his sight, Micah 6. So as to seeke for his favour,
3. That by this we may come to God, Hebrew 11. 6. So as To offer acceptable Sacrifices or services in his sighed, micah 6. So as to seek for his favour,
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A thankfull acceptance of those promises, though as yet unperformed. A contempt of this world, acknowledging, and confessing our selves strangers in it. 13.
A thankful acceptance of those promises, though as yet unperformed. A contempt of this world, acknowledging, and confessing our selves Strangers in it. 13.
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So that we may not only comfortably combate with, but also couragiously conquer, 1. Our guilefull and fraudulent flesh, purifying our hearts by faith, Act. 15. 9. 2. The insinuating inchantments,
So that we may not only comfortably combat with, but also courageously conquer, 1. Our guileful and fraudulent Flesh, purifying our hearts by faith, Act. 15. 9. 2. The insinuating enchantments,
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For we are saved by faith, Eph. 2. 8. And by hope, Rom. 8. 24. Faith purifieth the heart, Act. 15. 9. And hope purifieth the heart, 1 Ioh. 3. 3. Faith gives full assurance, Heb. 10. 22. And hope gives full assurance, Heb. 6. 11. Faith makes patient, Isa. 28. 16. And hope doth the same, Rom. 8. 25. Yet is it a grace different and distinct from,
For we Are saved by faith, Ephesians 2. 8. And by hope, Rom. 8. 24. Faith Purifieth the heart, Act. 15. 9. And hope Purifieth the heart, 1 John 3. 3. Faith gives full assurance, Hebrew 10. 22. And hope gives full assurance, Hebrew 6. 11. Faith makes patient, Isaiah 28. 16. And hope does thee same, Rom. 8. 25. Yet is it a grace different and distinct from,
and necessary and needfull to be added to faith, to uphold and cherish the same. Faith beleeveth the truth of Gods Word, and imbraceth Gods promises as true.
and necessary and needful to be added to faith, to uphold and cherish the same. Faith Believeth the truth of God's Word, and Embraceth God's promises as true.
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First, what and if Satan armeth his souldiers with a certaine kind of hope of salvatio•, perswading them to fin under hope of repentance, ascertaining them that without all doubt they shall go to h•aven, although they live licentiously;
First, what and if Satan armeth his Soldiers with a certain kind of hope of salvatio•, persuading them to fin under hope of Repentance, ascertaining them that without all doubt they shall go to h•aven, although they live licentiously;
& wickedly wallow in the most dreadfull damnable deeds of darknes. Little considering that this their hope is but a deceitfull deluding mockery of the divel, & a vaine hope;
& wickedly wallow in the most dreadful damnable Deeds of darkness. Little considering that this their hope is but a deceitful deluding mockery of the Devil, & a vain hope;
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Witnesse Davids fervent and frequent forcing himselfe to hope in God, and fortifying himselfe against the contrary, Ps. 42. 2, 5, 6. 43. 5. Witnesse the many let• and impediments, which as obstacle• hinder and keepe many and many men from sound and saving hope,
Witness Davids fervent and frequent forcing himself to hope in God, and fortifying himself against the contrary, Ps. 42. 2, 5, 6. 43. 5. Witness the many let• and impediments, which as obstacle• hinder and keep many and many men from found and Saving hope,
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namely, Satans slie and subtill guilefull deceipts and falsehoods, the thwart and froward condition of the flesh, hating purity, without which no true hope, 1 Ioh. 3. 3. Witnesse the many selfe-seducing deceits grounded upon vaine, groundlesse,
namely, Satan sly and subtle guileful Deceits and falsehoods, the thwart and froward condition of the Flesh, hating purity, without which no true hope, 1 John 3. 3. Witness the many selfe-seducing Deceits grounded upon vain, groundless,
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& false hopes, wherby every man almost, although never so sensuall & sinfull, hopes to be saved, Isa. 57. 10 Thou art wearied in the greatnes of thy way,
& false hope's, whereby every man almost, although never so sensual & sinful, hope's to be saved, Isaiah 57. 10 Thou art wearied in the greatness of thy Way,
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Although all such wh• are without Christ, being aliens from the common-wealth of Israel, and strangers from the covenant of promise have no hope, Eph. 2. 12. And onely those, who have grace, have good hope, 2 Thess. 2. 16.
Although all such wh• Are without christ, being aliens from the commonwealth of Israel, and Strangers from the Covenant of promise have no hope, Ephesians 2. 12. And only those, who have grace, have good hope, 2 Thess 2. 16.
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like the proud and tombe-like Pharisees, who hoped for heaven and happinesse because they were Abraham• children (as if they could see with other men• eyes, walke with other mens feet,
like the proud and tombe-like Pharisees, who hoped for heaven and happiness Because they were Abraham• children (as if they could see with other men• eyes, walk with other men's feet,
and live by another mans eating) Matth. 3. 9. But they deceived themselves, and discredited Abraham ▪ Matth. 5. 20. Except your righteousnesse exceed the righteousnesse of the, &c. 3. Or upon some personall perfunctory performances of some duties of piety, although only formally for fashion;
and live by Another men eating) Matthew 3. 9. But they deceived themselves, and discredited Abraham ▪ Matthew 5. 20. Except your righteousness exceed the righteousness of thee, etc. 3. Or upon Some personal perfunctory performances of Some duties of piety, although only formally for fashion;
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not faithfully and for conscience sake, like those boasting braggard• Matth. 7. 22. Lord, Lord have we not prophecied in thy name? and in thy name have cast out Divels? and in thy name done many wonderfull workes? Who yet were sent away with this fearefull farewell, Depart from mee yee workers of iniquity, 23. And like the foolish Virgins, counterfet,
not faithfully and for conscience sake, like those boasting braggard• Matthew 7. 22. Lord, Lord have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works? Who yet were sent away with this fearful farewell, Depart from me ye workers of iniquity, 23. And like the foolish Virgins, counterfeit,
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and hypocriticall Christians, which because they did some things as the wise Virgins or sincere and sound Christians in religion did (being like unto them in many things, namely, 1 Both having Lamps, Matth. 25. 3, 4. The lamps of both giving light, v. 8. Both going forth together to meete Christ, v. 6. Both waiting for his comming, v. 5. Both slumbering and sleeping, v. 5. Both awaking at the noise of his comming, v. 6. Both seeking to enter into his bed-chamber, v. 10, 11.) hoped to be saved as well as those other wise virgins, whose lamps had oyle, their faith being true and lively working by love,
and hypocritical Christians, which Because they did Some things as the wise Virgins or sincere and found Christians in Religion did (being like unto them in many things, namely, 1 Both having Lamps, Matthew 25. 3, 4. The lamps of both giving Light, v. 8. Both going forth together to meet christ, v. 6. Both waiting for his coming, v. 5. Both slumbering and sleeping, v. 5. Both awaking At the noise of his coming, v. 6. Both seeking to enter into his bedchamber, v. 10, 11.) hoped to be saved as well as those other wise Virgins, whose lamps had oil, their faith being true and lively working by love,
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and who were ready, v. 10. that is, such who beleeved, and repented, who were elect, adopted, justified, who were regenerate and sanctified, who watched,
and who were ready, v. 10. that is, such who believed, and repented, who were elect, adopted, justified, who were regenerate and sanctified, who watched,
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and waited having their loynes girt, and their lamps burning: Although they were essentially and expressely differenced and distinguished each from other: yea, so that
and waited having their loins girded, and their lamps burning: Although they were essentially and expressly differenced and distinguished each from other: yea, so that
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Although they wish to themselves the end of the righteous, and to be partakers of their portion in the life to come (though they like not to walke in their steps whilst they live) saying, Open to us.
Although they wish to themselves the end of the righteous, and to be partakers of their portion in the life to come (though they like not to walk in their steps while they live) saying, Open to us.
at the instrument in stead of the author, at the servants in stead of the master, at the foot in stead of the head, at the cisterne in stead of the fountaine. They asked preposterously or disorderly: Righteousnesse before remission of sins; Sanctification before sorrow for sin; Pardon before repentance.
At the Instrument in stead of the author, At the Servants in stead of the master, At the foot in stead of the head, At the cistern in stead of the fountain. They asked preposterously or disorderly: Righteousness before remission of Sins; Sanctification before sorrow for since; Pardon before Repentance.
For why? although they went to buy: yet it was To buy base mettals; copper for gold, false wares for good, as the matter without the meanes of salvation. Or meanes without the matter:
For why? although they went to buy: yet it was To buy base metals; copper for gold, false wares for good, as the matter without the means of salvation. Or means without the matter:
Or Saints merits, relicks, and such false and forged trash. To buy with false coyne, counterfet silver; Having a desire without endeavour: Having endeavour without desire: Or both cold and carelesse. Their desires being faithlesse; Their requests carelesse;
Or Saints merits, Relics, and such false and forged trash. To buy with false coin, counterfeit silver; Having a desire without endeavour: Having endeavour without desire: Or both cold and careless. Their Desires being faithless; Their requests careless;
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What and if I say those three sorts of sottish and seduced soules before mentioned suffer themselves to be sinfully st•pisied, and satanically surprised.
What and if I say those three sorts of sottish and seduced Souls before mentioned suffer themselves to be sinfully st•pisied, and satanically surprised.
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2. That hope, wherof we have sound and sufficient evidence, Heb. 11. 1. for which we can give good reason, 1 Pet. 3. 15. least we be like banckerout braving braggards, who boast of Lordships, lands,
2. That hope, whereof we have found and sufficient evidence, Hebrew 11. 1. for which we can give good reason, 1 Pet. 3. 15. least we be like bankrupt braving braggarts, who boast of Lordship's, Lands,
2. Desire instant and insatiable to be delivered from the bondage of corruption into the glorious liberty of the sonnes of God, Rom. 8. 19, 20. Or to be partakers of its hope, 1 Cor. 9. 10.
2. Desire instant and insatiable to be Delivered from the bondage of corruption into the glorious liberty of the Sons of God, Rom. 8. 19, 20. Or to be partakers of its hope, 1 Cor. 9. 10.
3 Piety, and purity, purging and purifying the owner and possessour thereof, 1 Ioh. 3. 3. 4. And that hope, which hath Gods image and superscription charactred and ingraven on it.
3 Piety, and purity, purging and purifying the owner and possessor thereof, 1 John 3. 3. 4. And that hope, which hath God's image and superscription charactered and engraven on it.
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3. By the legacy of Christ, bequeathing his to his Father, desiring him, who promised to grant whatsoever he should aske, to keepe his Saints, that they might be where he is, Iohn 17.
3. By the legacy of christ, bequeathing his to his Father, desiring him, who promised to grant whatsoever he should ask, to keep his Saints, that they might be where he is, John 17.
agreeable to that saying of David, Psal. 27. 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living, this (like an old mans staffe) sustaining us.
agreeable to that saying of David, Psalm 27. 13. I had fainted unless I had believed to see the Goodness of the Lord in the land of the living, this (like an old men staff) sustaining us.
4. This being our anchor whereunto we may safely trust, though afflictions and temptations like stormes be raised against us, Heb. 6. 19. Which hope we have as an anchor of the soule, both sure and stedfast.
4. This being our anchor whereunto we may safely trust, though afflictions and temptations like storms be raised against us, Hebrew 6. 19. Which hope we have as an anchor of the soul, both sure and steadfast.
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Hebr. 4. 12. For the Word of God is quicke, and powerfull, and sharper than any two edged sword. Rev. 1. 16. Out of his mouth went a sharpe two edged sword.
Hebrew 4. 12. For the Word of God is quick, and powerful, and sharper than any two edged sword. Rev. 1. 16. Out of his Mouth went a sharp two edged sword.
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and by it he drave away the tempter, Mat. 4. 4, 10. With this Sword he confronted and confounded his foes, Matth. 22. and defended himselfe against their conflict, Matth. 12. With this sword Apollos conquered, convincing the Iewes,
and by it he drave away the tempter, Mathew 4. 4, 10. With this Sword he confronted and confounded his foes, Matthew 22. and defended himself against their conflict, Matthew 12. With this sword Apollos conquered, convincing the Iewes,
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against infidelity the mother, root, and fountaine of other sinnes, the greatest, most dangerous, and damnable of all other sinnes, Iohn 16. 9. the principall law of the kingdome of darknesse, which the subtill serpent endeavours to make reigne most in the lives of men.
against infidelity the mother, root, and fountain of other Sins, the greatest, most dangerous, and damnable of all other Sins, John 16. 9. the principal law of the Kingdom of darkness, which the subtle serpent endeavours to make Reign most in the lives of men.
2. This will maintaine and defend Hope that comfortable assurer, effectuall expecter, and affable applier of Gods precious promises and comfortable consolations to come;
2. This will maintain and defend Hope that comfortable assurer, effectual expecter, and affable applier of God's precious promises and comfortable consolations to come;
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that sure and stedfast anchor, stay and staffe of the soule, strengthening and supporting the same, making it inexpugnable and unshaken in the most furious incursions of the raging waves, stormes,
that sure and steadfast anchor, stay and staff of the soul, strengthening and supporting the same, making it inexpugnable and unshaken in the most furious incursions of the raging waves, storms,
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and billowes of worldly troubles, pressures, persecutions, and reproachfull oppositions: against death, the prince of terrours, the end and summe of feared evils:
and billows of worldly Troubles, pressures, persecutions, and reproachful oppositions: against death, the Prince of terrors, the end and sum of feared evils:
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and against dreadfull desperation, the highest degree in every kind of distresse; the greatest opposite to saving faith, making all Gods promises false and fained;
and against dreadful desperation, the highest degree in every kind of distress; the greatest opposite to Saving faith, making all God's promises false and feigned;
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the mother and fosterer of tumults, terrours, and perplexing anxieties, the worst of sinnes, than which nothing is worse, it putting man into a hell upon earth, wherein he must abide torments beyond all compasse of conceipt, or expression of tongue.
the mother and fosterer of tumults, terrors, and perplexing anxieties, the worst of Sins, than which nothing is Worse, it putting man into a hell upon earth, wherein he must abide torments beyond all compass of conceit, or expression of tongue.
3. This will protect and preserve Truth, the glory and crowne of Religion (which the more true, the more excellent) invincible truth, which cannot be overcome,
3. This will Pact and preserve Truth, the glory and crown of Religion (which the more true, the more excellent) invincible truth, which cannot be overcome,
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Against the doctrine of Divels, or such which come from the Divell, and keep men (embracing and receiving the same) fast in his snares and fetters, 1 Tim. 4. 1.
Against the Doctrine of Devils, or such which come from the devil, and keep men (embracing and receiving the same) fast in his snares and fetters, 1 Tim. 4. 1.
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Against the unsavoury, sowre, contagious, corrupt doctrine of false teachers, or their lying leaven polluting the sweetnesse of heavenly doctrine by their glosses, Mat. 16.
Against the unsavoury, sour, contagious, corrupt Doctrine of false Teachers, or their lying leaven polluting the sweetness of heavenly Doctrine by their Glosses, Mathew 16.
Against those deceiptfull doctrines of Balaa•, Rev. 2. 14. damnable heresies, 2 Pet. 2. 1. those lies in hypocrisie, 1 Tim. 4. 2. those perverse things drawing men from the way of truth, Acts 20. 29. And all other things which ought not to be taught, Tit. 1 11. Wherefore (saith S. Peter ) I will not be negligent to put you alwayes in remembrance of these things,
Against those deceitful doctrines of Balaa•, Rev. 2. 14. damnable heresies, 2 Pet. 2. 1. those lies in hypocrisy, 1 Tim. 4. 2. those perverse things drawing men from the Way of truth, Acts 20. 29. And all other things which ought not to be taught, Tit. 1 11. Wherefore (Says S. Peter) I will not be negligent to put you always in remembrance of these things,
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When you see the abomination of desolation, Matth. 24. 15. that is, When you see wicked heresie which is the band of Antichist stand in the holy places of the Church;
When you see the abomination of desolation, Matthew 24. 15. that is, When you see wicked heresy which is the band of Antichrist stand in the holy places of the Church;
4. This will maintaine Christ the Prince of peace, Isa. 9. 6. The foundation of the Church, 1 Pet. 2. 4. The Angell of Gods presence, Isa. 63. 9. And of the covenant, Mal. 3. 1. The consolation and glory of Israel, the salvation of God, the annointed of the Lord,
4. This will maintain christ the Prince of peace, Isaiah 9. 6. The Foundation of the Church, 1 Pet. 2. 4. The Angel of God's presence, Isaiah 63. 9. And of the Covenant, Malachi 3. 1. The consolation and glory of Israel, the salvation of God, the anointed of the Lord,
and the light of the Gentiles, Luke 2. 23. 26. 30. 32. The branch of the Lord, Isa. 11. 1. And of righteousnesse, Ier. 33. 15. The soule-refreshing,
and the Light of the Gentiles, Lycia 2. 23. 26. 30. 32. The branch of the Lord, Isaiah 11. 1. And of righteousness, Jeremiah 33. 15. The Soul-refreshing,
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and strongly sustaining rocke, 1 Cor. 10. 4. the Head and Captaine of the Church, Rev. 12. 7. The Lord of life and glory, Acts 3. 15. The King immortall, 1 Tim. 1. 17. The worlds judge, 2 Tim. 4. 1. The Sonne of God, Mat. 3. 17. And God himselfe.
and strongly sustaining rock, 1 Cor. 10. 4. the Head and Captain of the Church, Rev. 12. 7. The Lord of life and glory, Acts 3. 15. The King immortal, 1 Tim. 1. 17. The world's judge, 2 Tim. 4. 1. The Son of God, Mathew 3. 17. And God himself.
as Kings, Emperours, and Angels, 2 Thess. 2. That man of sinne and sonne of perdition, 2 Thess. 2. That slie and subtill adversary of Christ in sheepes clothing, Matth. 7. 15. having hornes like a Lambe, speaking like a Dragon, Rev. 13. 11. Holding a cup outwardly glittering full of abominations, Rev. 17. 5. Speaking lies in hypocrisie, 1 Tim. 4. 1. Calling himselfe servant of servants,
as Kings, emperors, and Angels, 2 Thess 2. That man of sin and son of perdition, 2 Thess 2. That sly and subtle adversary of christ in Sheep clothing, Matthew 7. 15. having horns like a Lamb, speaking like a Dragon, Rev. 13. 11. Holding a cup outwardly glittering full of abominations, Rev. 17. 5. Speaking lies in hypocrisy, 1 Tim. 4. 1. Calling himself servant of Servants,
yet claiming superiority and soveraignty over all Kings and Emperours. Being Christs vicar by profession; but his killer, crucifier, murtherer, and robber by practice.
yet claiming superiority and sovereignty over all Kings and emperors. Being Christ vicar by profession; but his killer, crucifier, murderer, and robber by practice.
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and faithfull, Deut. 7. 9, 10. The Ruler of the whole earth, Zach. 4 14. and world, Mic. 4. 13. The living God, Deut. 3. 26. The revealer of secrets, the Lord God of the spirits of all flesh, Num. 27. 16. The strong Redeemer, Ier. 50. 34. The great and mighty, whose name is the Lord, Ier. 32 18. The living and true God, 1 Thes. 1. 9. And his workes which are great, Psal. 101. 2. and wonderfull, Psal. 8. Rom. 11. 33.
and faithful, Deuteronomy 7. 9, 10. The Ruler of the Whole earth, Zach 4 14. and world, Mic. 4. 13. The living God, Deuteronomy 3. 26. The revealer of secrets, the Lord God of the spirits of all Flesh, Num. 27. 16. The strong Redeemer, Jeremiah 50. 34. The great and mighty, whose name is the Lord, Jeremiah 32 18. The living and true God, 1 Thebes 1. 9. And his works which Are great, Psalm 101. 2. and wonderful, Psalm 8. Rom. 11. 33.
like those, Mal. 3. whose mouthes were open against the Lord, to grieve, vex, and wearie him, Verse 13. speaking with a stiffe neck, proudly, presumptuously, insolently, and blasphemously.
like those, Malachi 3. whose mouths were open against the Lord, to grieve, vex, and weary him, Verse 13. speaking with a stiff neck, proudly, presumptuously, insolently, and blasphemously.
that rerrible tormenting tyrant rigorously requiting the fealty and fidelity of its most faithfull followers and dutifull observants with death and damnation, Rom. 6. 23. That powerfull and forcible body of death, which makes even the best men cry out, O wretched man that I am, who shall deliver me, Rom. 7. 24.
that rerrible tormenting tyrant rigorously requiting the fealty and Fidis of its most faithful followers and dutiful observants with death and damnation, Rom. 6. 23. That powerful and forcible body of death, which makes even the best men cry out, Oh wretched man that I am, who shall deliver me, Rom. 7. 24.
3. This rod of Gods mouth, and breath of his lips will countermine and confound, batter and beat downe the Divels kingdome, Isa. 11. 4. 2 Thess. 2. 8.
3. This rod of God's Mouth, and breath of his lips will countermine and confound, batter and beatrice down the Devils Kingdom, Isaiah 11. 4. 2 Thess 2. 8.
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5. This will repulse and bring to ruine, confront and conquer the deluding deceipts, bewitching baits, inchanting inticements, inveigling insnarements,
5. This will repulse and bring to ruin, confront and conquer the deluding Deceits, bewitching baits, enchanting enticements, inveigling insnarements,
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6. This will frustrate and enfeeble mens inventions, making the man of God wiser than his enemies, Psal. 119. 98. So that they are not able to resist the wisdome and spirit by which he speaks, Acts 6. 10.
6. This will frustrate and enfeeble men's Inventions, making the man of God Wiser than his enemies, Psalm 119. 98. So that they Are not able to resist the Wisdom and Spirit by which he speaks, Acts 6. 10.
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4. This is his staffe to shield, safeguard, and defend his sheepe and servants; to keepe and beare off the bitter blowes and buffetings of their spirituall enemies, dogs, and Divels:
4. This is his staff to shield, safeguard, and defend his sheep and Servants; to keep and bear off the bitter blows and buffetings of their spiritual enemies, Dogs, and Devils:
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10. This is a sacrificing knife, to cut the throat of sinnes and corruptions, Rom. 15. 16. 1. What and if those barbarous and bloudy soule-murderers, those horrible and hideous homicides the Papists deale impiously and unjustly with their people, depriving them (Philistine-like, 1 Sam. 13. 19.) of this weapon wherewith they should defend themselves and offend their enemies;
10. This is a sacrificing knife, to Cut the throat of Sins and corruptions, Rom. 15. 16. 1. What and if those barbarous and bloody Soul-murderers, those horrible and hideous homicides the Papists deal impiously and unjustly with their people, depriving them (Philistine-like, 1 Sam. 13. 19.) of this weapon wherewith they should defend themselves and offend their enemies;
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3. Not onely search for the true sense of sacred writ to maintaine discourse, confute gaine-sayers, to determine differences, not caring to have sin thereby mortifled,
3. Not only search for the true sense of sacred writ to maintain discourse, confute gainsayers, to determine differences, not caring to have since thereby mortifled,
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But also refute and refell errours and heresies, kill, and cut downe sin and S•tan; yea depresse and destroy whatsoever makes against Christ, or his glorious Gospell.
But also refute and refel errors and heresies, kill, and Cut down since and S•tan; yea depress and destroy whatsoever makes against christ, or his glorious Gospel.
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2. Let us all dearely-beloved, fellow-Christian souldiers, desire, and delight in no book so much as in Gods Word, let us run and resort duly and daily to the absolute armory of the Scripture, to furnish our selves thence against all our enemies execrable enterprises, and excursions.
2. Let us all dearly-beloved, fellow-Christian Soldiers, desire, and delight in no book so much as in God's Word, let us run and resort duly and daily to the absolute armoury of the Scripture, to furnish our selves thence against all our enemies execrable enterprises, and excursions.
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1. Let us be well acquainted with, and verst in the Scripture, that so we may have it in continuall readinesse against the exasperate assaults of Satan.
1. Let us be well acquainted with, and versed in the Scripture, that so we may have it in continual readiness against the exasperate assaults of Satan.
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2. That our wandring and erroneous judgements may be setled and established in the true way how to attaine eternall salvation by this Word of truth, Ioh. 17. 17. Col. 1. 5. 3. That our consciences misled may be convinced; erring may be conducted; drooping may be comforted;
2. That our wandering and erroneous Judgments may be settled and established in the true Way how to attain Eternal salvation by this Word of truth, John 17. 17. Col. 1. 5. 3. That our Consciences misled may be convinced; erring may be conducted; drooping may be comforted;
6. That our minds may be satisfied, and content therewith more than with treasure, Psal 119. 97. more than with thousands of gold and silver, Ver. 72.
6. That our minds may be satisfied, and content therewith more than with treasure, Psalm 119. 97. more than with thousands of gold and silver, Ver. 72.
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7. That our precious faith, 2 Pet. 1 1. being much more preci•us than gol•, 1 Pet. 1. 7. may be quickened and nourished, strengthened and increased, 1 Pet. 2. 2. this oft bringing to our remembrance Gods precious promises,
7. That our precious faith, 2 Pet. 1 1. being much more preci•us than gol•, 1 Pet. 1. 7. may be quickened and nourished, strengthened and increased, 1 Pet. 2. 2. this oft bringing to our remembrance God's precious promises,
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9. And that we may be inabled to vanquish and overcome temptations, strengthening our selves against sinne by hiding this Word in our hearts, Psal. 119. 11. and overcomming the wicked one by this Word abiding in us, 1 Ioh. 2. 14.
9. And that we may be enabled to vanquish and overcome temptations, strengthening our selves against sin by hiding this Word in our hearts, Psalm 119. 11. and overcoming the wicked one by this Word abiding in us, 1 John 2. 14.
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For, although you are not learned Lawyers, yet will you with all sedulity and diligence get and gather sufficient skill to compasse and keep your lands, livings, and inheritance.
For, although you Are not learned Lawyers, yet will you with all sedulity and diligence get and gather sufficient skill to compass and keep your Lands, livings, and inheritance.
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Although you are not professed fencers, captaines, or chiefe commanders, yet will you guard and fortifie your selves with swords of proofe, to safeguard,
Although you Are not professed fencers, Captains, or chief commanders, yet will you guard and fortify your selves with swords of proof, to safeguard,
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1. Religion, of errors, heresies, prophanesse and hypocrisie. 2. Zeale, of ignorance, passion, and selfe-love: tempering it with charity and discretion;
1. Religion, of errors, heresies, profaneness and hypocrisy. 2. Zeal, of ignorance, passion, and Self-love: tempering it with charity and discretion;
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3. Profession of Christ, and Christianity, of righteousnes, and holines, which is a necessary fruit of faith, Ps. 116. 10. Rom. 10. 9, 10. Isa 44. 5. a thing not to be ashamed of, Rom. 1. 16 tending to Gods glory, Mat. 5. 16. 1 Pet. 2. 12. Causing others to give thanks for us to God, 2 Cor. 9. 11, 12. And some to tread in the same steps, 1 Thess. 1. 6, 7. Having a rich promise to be owned and acknowledged in the number of Gods elect before his Father which is in heaven, Mat. 10. 32. 1. Of faint-hearted pusillanimity;
3. Profession of christ, and Christianity, of righteousness, and holiness, which is a necessary fruit of faith, Ps. 116. 10. Rom. 10. 9, 10. Isaiah 44. 5. a thing not to be ashamed of, Rom. 1. 16 tending to God's glory, Mathew 5. 16. 1 Pet. 2. 12. Causing Others to give thanks for us to God, 2 Cor. 9. 11, 12. And Some to tread in the same steps, 1 Thess 1. 6, 7. Having a rich promise to be owned and acknowledged in the number of God's elect before his Father which is in heaven, Mathew 10. 32. 1. Of fainthearted pusillanimity;
set these things in order before their eyes; teare them in peeces, and none shall deliver them, Psal. 50. 17, 22. 3. Of vaine-glorious Pharisaisme, that forbidden fruit, Gal. 5. 26. that fruitlesse fome, and brittle blazing bubble, which Christ, Ioh. 8. 50. 54. and the best Christians disesteemed, Acts 10. 25. 14 14. Rev. 19. 10. and for which vaine-glorious persons have severely smarted;
Set these things in order before their eyes; tear them in Pieces, and none shall deliver them, Psalm 50. 17, 22. 3. Of vainglorious Pharisaism, that forbidden fruit, Gal. 5. 26. that fruitless foam, and brittle blazing bubble, which christ, John 8. 50. 54. and the best Christians disesteemed, Acts 10. 25. 14 14. Rev. 19. 10. and for which vainglorious Persons have severely smarted;
Witnesse Nebuchadnezzar turned into a beast, Dan. 4. 30, 31. and Herod buried in a moment in the contemptible intrals of base vermine, Acts 12. 23. This assuring us, that we have nothing in us whereof to glory, 1 Cor. 4. 7. Ioh. 15. 5. That boasting braggards lose their reward with God, Mat. 6. 1, 2. whereas secrecie and sincerity procure acceptance with God, and open reward, Vers. 4.
Witness Nebuchadnezzar turned into a beast, Dan. 4. 30, 31. and Herod buried in a moment in the contemptible entrails of base vermin, Acts 12. 23. This assuring us, that we have nothing in us whereof to glory, 1 Cor. 4. 7. John 15. 5. That boasting braggarts loose their reward with God, Mathew 6. 1, 2. whereas secrecy and sincerity procure acceptance with God, and open reward, Vers. 4.
even the whole practice of godlinesse, particularly, liberal distributing, and mercifull communicating to needy Christians and painefull Preachers of wearisomnesse,
even the Whole practice of godliness, particularly, liberal distributing, and merciful communicating to needy Christians and painful Preachers of wearisomeness,
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5. And suffering of afflictions (of which we must all look to partake, since the way to salvation is through suffering, the way to pleasure is through paine, the way to happinesse is through misery, the way to comfort is through griefe, the way to gaine is through losse, the way to honour is through dishonour, the way to exaltation is through humiliation, the way to life is through death;
5. And suffering of afflictions (of which we must all look to partake, since the Way to salvation is through suffering, the Way to pleasure is through pain, the Way to happiness is through misery, the Way to Comfort is through grief, the Way to gain is through loss, the Way to honour is through dishonour, the Way to exaltation is through humiliation, the Way to life is through death;
So that when Ioshua is to encounter with those many magnanimous gyants, and gyant-like nations, an Angell of the Lord appeared to him with his sword drawne in his hand,
So that when Ioshua is to encounter with those many magnanimous Giants, and giantlike Nations, an Angel of the Lord appeared to him with his sword drawn in his hand,
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as a Captaine of the host of the Lord, Ios. 5. 13, 14. when Elisha and his servant were besieged in Dothan, the mountaine was full of horses & chariots of fire round about Elisha, 2 Kin. 6. 16. when the Church was in the bottome, Christ Iesus is present with them, not only as an idle spectator, or looker on;
as a Captain of the host of the Lord, Ios. 5. 13, 14. when Elisha and his servant were besieged in Dothan, the mountain was full of Horses & chariots of fire round about Elisha, 2 Kin. 6. 16. when the Church was in the bottom, christ Iesus is present with them, not only as an idle spectator, or looker on;
but as a valiant, couragious, and powerfull Captaine prepared to revenge the wrongs done to his Church, Zac. 1. 8. When Christ was in his agony, there appeared an Angell from heaven strengthening him, Luk. 22. 43. When S. Paul was in that dreadfull danger on the deep, that all hope that they should be saved was taken away, the Angell of the Lord stood by him, saying, feare not Paul, God hath given thee all that saile with thee, Act. 27. 20, 23, 24. and when in Asia he was pressed out of measure, above strength, insomuch that he despaired even of life, the Lord did then deliver him from so great a death, 2 Cor. 1. 8, 9.
but as a valiant, courageous, and powerful Captain prepared to revenge the wrongs done to his Church, Zac. 1. 8. When christ was in his agony, there appeared an Angel from heaven strengthening him, Luk. 22. 43. When S. Paul was in that dreadful danger on the deep, that all hope that they should be saved was taken away, the Angel of the Lord stood by him, saying, Fear not Paul, God hath given thee all that sail with thee, Act. 27. 20, 23, 24. and when in Asia he was pressed out of measure, above strength, insomuch that he despaired even of life, the Lord did then deliver him from so great a death, 2 Cor. 1. 8, 9.
2. That the sufferings of the faithfull are counted and called Christs sufferings, 2 Cor. 1. 5. not onely because they suffer for his sake, cause, truth,
2. That the sufferings of the faithful Are counted and called Christ sufferings, 2 Cor. 1. 5. not only Because they suffer for his sake, cause, truth,
and Gospel, Phil. 1. 29. 1 Pet. 4. 13. but also because Christ suffereth in them, Act 9. 4. Mat. 25. 40. And therefore as the condition of persecutours of the Saints is wofull,
and Gospel, Philip 1. 29. 1 Pet. 4. 13. but also Because christ suffers in them, Act 9. 4. Mathew 25. 40. And Therefore as the condition of persecutors of the Saints is woeful,
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to try them whether they will beare his loving correction, and indure his service unto bloud for his sake, Gen. 22. 1, 2. To make them triumph over Satan in their obedience, Iob 1. Faith, the more it is sifted the cleaner it is, the more it is cut, the more it groweth;
to try them whither they will bear his loving correction, and endure his service unto blood for his sake, Gen. 22. 1, 2. To make them triumph over Satan in their Obedience, Job 1. Faith, the more it is sifted the cleaner it is, the more it is Cut, the more it grows;
we being acquainted with their examples, may therby receive, as from a cloud, refreshings for the heat of persecutions, Heb. 12. 1. there being no triall, trouble, affliction,
we being acquainted with their Examples, may thereby receive, as from a cloud, refreshings for the heat of persecutions, Hebrew 12. 1. there being no trial, trouble, affliction,
but his practise or example, his precept or word, his spirit, promise, and providence, who is not onely our Commander, but Coadjutour: Our patterne, but also partner:
but his practice or Exampl, his precept or word, his Spirit, promise, and providence, who is not only our Commander, but Coadjutor: Our pattern, but also partner:
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Somtimes without replying, somtimes without rebuking, alwaies without revenging, or resisting, without cursing or blaspheming, without fainting or falling away.
Sometimes without replying, sometimes without rebuking, always without revenging, or resisting, without cursing or blaspheming, without fainting or falling away.
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for as the examples of the godly in former ages have great force to incourage us which come after to beare the Crosse patiently, and to abide constantly.
for as the Examples of the godly in former ages have great force to encourage us which come After to bear the Cross patiently, and to abide constantly.
The meditation of whose patience, and perseverance under the crosse armeth us to comfort and confirme us against Apostasie, feare, fainting, and falling away.
The meditation of whose patience, and perseverance under the cross armeth us to Comfort and confirm us against Apostasy, Fear, fainting, and falling away.
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namely, When they are not at all observed, Psalme 10. 5. When they are lightly regarded, Exodus 8. 9, 10. When they are soone forgott••, Psalme 106. 13. 21, 22. I•de 5. When men are not humbled at the sight of them, Dan. 5. 22. When they doe not glorifie God for them, Dan. 5. 23. Wee being enabled by this rightly to use them, which wee doe,
namely, When they Are not At all observed, Psalm 10. 5. When they Are lightly regarded, Exodus 8. 9, 10. When they Are soon forgott••, Psalm 106. 13. 21, 22. I•de 5. When men Are not humbled At the sighed of them, Dan. 5. 22. When they do not Glorify God for them, Dan. 5. 23. we being enabled by this rightly to use them, which we do,
When wee marke and observe them, Psalme 46. 8 9. When wee meditate upon them, Psalme 111. 2. When wee continually remember them; When we reverently regard them;
When we mark and observe them, Psalm 46. 8 9. When we meditate upon them, Psalm 111. 2. When we continually Remember them; When we reverently regard them;
3. This being availeable to discerne and destroy The hardning deceitfullnesse of sin, Heb. 3. 13. The pestiferous poyson of errours, 1 Tim. 6. 3. The wilie subtilties of Sathan, Rev. 2. 24. And the contagious corruptions of our hearts.
3. This being available to discern and destroy The hardening deceitfullnesse of since, Hebrew 3. 13. The pestiferous poison of errors, 1 Tim. 6. 3. The wily subtleties of Sathan, Rev. 2. 24. And the contagious corruptions of our hearts.
and so skillfull to us• them at all occasions, and so readily fortified and furnished, that your enemies may not by any suddaine surprisall supplant you,
and so skilful to us• them At all occasions, and so readily fortified and furnished, that your enemies may not by any sudden surprisal supplant you,
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You rich men of the world are now tempted to despise and oppresse your poore brethren, Iames 2. 6. to treade upon the poore, Amos 5. 11. To swallow up the needie of the land, to make the poore of the land to faile, — making the Epha small and Shekell great,
You rich men of the world Are now tempted to despise and oppress your poor brothers, James 2. 6. to tread upon the poor, Amos 5. 11. To swallow up the needy of the land, to make the poor of the land to fail, — making the Epha small and Shekel great,
and falsifying the ballances by deceit, to buy the poore for silver, and the needie for a paire of shooes, Am. 8 4, 5, 6. To shut up bowels of compassion and to hide your selves from your owne flesh, Isa. 58. 7. Quit your selves therefore like men, furnish and fortifie your selves with this furniture, that you bee not foyled. For
and falsifying the balances by deceit, to buy the poor for silver, and the needy for a pair of shoes, Am. 8 4, 5, 6. To shut up bowels of compassion and to hide your selves from your own Flesh, Isaiah 58. 7. Quit your selves Therefore like men, furnish and fortify your selves with this furniture, that you be not foiled. For
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alas the prices of corne are too great, and yet cruelly gnaw and devoure them by enhauncing the price? Surely the want of the girdle of truth occasioneth men to concruciate and consume,
alas the Princes of corn Are too great, and yet cruelly gnaw and devour them by enhancing the price? Surely the want of the girdle of truth occasioneth men to concruciate and consume,
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and so manifest themselves to be, in the judgement of that reverend man of God Mr. Perkins, as bad as the vilest rascals that be in the land, murderers, theeves, cursed Idolaters, very Atheists,
and so manifest themselves to be, in the judgement of that reverend man of God Mr. Perkins, as bad as the Vilest rascals that be in the land, murderers, thieves, cursed Idolaters, very Atheists,
and grumble against the Lord of heaven and earth, and his righteous dealings? Surely from the not having their feet shod with the preparation of the Gospell of peace.
and grumble against the Lord of heaven and earth, and his righteous dealings? Surely from the not having their feet shod with the preparation of the Gospel of peace.
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and profits of sin for a season, then to suffer a little affliction with the people of God, esteeming the trashie treasures of Egypt the greatest rich••? Surely from the want of the shield of faith.
and profits of since for a season, then to suffer a little affliction with the people of God, esteeming the trashy treasures of Egypt the greatest rich••? Surely from the want of the shield of faith.
5. Whence is it that many rich men of this world are not rich in good workes, ready to distribute, willing to communicate? Surely from the absence of the helmet hope, which enables to trust in the living God, who giveth us richly all things to enjoy, to doe good, &c. 1 Tim. 6. 17, 18.
5. Whence is it that many rich men of this world Are not rich in good works, ready to distribute, willing to communicate? Surely from the absence of the helmet hope, which enables to trust in the living God, who gives us richly all things to enjoy, to do good, etc. 1 Tim. 6. 17, 18.
6. And whence is it that many rich men are mercilesse, steeling their iron, and hardening their flinty adamantine hearts against the grievous groaning,
6. And whence is it that many rich men Are merciless, stealing their iron, and hardening their flinty adamantine hearts against the grievous groaning,
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and for necessary reliefe, of which they stand in need, and so become like the prophane Pagans, Rom. 1. 21. And such who have forsaken the feare of God.
and for necessary relief, of which they stand in need, and so become like the profane Pagans, Rom. 1. 21. And such who have forsaken the Fear of God.
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Iob 6. 14. Thereby manifesting that themselves are such whose religion is vaine, Iames 1. 27. whose prayers are fruitlesse, Pro 21. 13. whose love to God is counterfet, 1 Ioh. 3. 17. Whose judgement shall be mercilesse, Iames 2. 13. And whose plagues shall be dreadfull, Psal. 109. 16. Surely from the absence of,
Job 6. 14. Thereby manifesting that themselves Are such whose Religion is vain, James 1. 27. whose Prayers Are fruitless, Pro 21. 13. whose love to God is counterfeit, 1 John 3. 17. Whose judgement shall be merciless, James 2. 13. And whose plagues shall be dreadful, Psalm 109. 16. Surely from the absence of,
Give me leave to acquaint you with an excellent passage, I lately read in Saint Chrysostome, and from his example to speake unto you rich men in behalfe of your poore brethren.
Give me leave to acquaint you with an excellent passage, I lately read in Saint Chrysostom, and from his Exampl to speak unto you rich men in behalf of your poor brothers.
I am risen up to day to execute an ambassage which is just, honest, & profitable to you in the behalfe of no other men then of the poore which dwell in this your citty;
I am risen up to day to execute an ambassage which is just, honest, & profitable to you in the behalf of no other men then of the poor which dwell in this your City;
for when I hastening to this your assembly did passe through the market place and narrow streets, I did see many lying in the middle of the two-forked-waies, some their hands cut off, some blinde, some full of sores, &c. I thought it to be a matter of extreame cruelty, not to declare these things to your charity, especially since I am compelled hereunto by a certaine opportunity from those things which have beene spoken.
for when I hastening to this your assembly did pass through the market place and narrow streets, I did see many lying in the middle of the two-forked-waies, Some their hands Cut off, Some blind, Some full of sores, etc. I Thought it to be a matter of extreme cruelty, not to declare these things to your charity, especially since I am compelled hereunto by a certain opportunity from those things which have been spoken.
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and desire of private personall enrichment (though with the cries and cursings, the ruine and destruction of the oppressed) to part with their commodities at such low and under rates, that they may be said rather to give away,
and desire of private personal enrichment (though with the cries and cursings, the ruin and destruction of the oppressed) to part with their commodities At such low and under rates, that they may be said rather to give away,
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Say not, beloved brethren, they are idle, they are idle (as cruell Pharoah said to the distressed Israelites, exacting the tale of brickes, not allowing straw to make them, Exod. 5.) and therefore they must not eate.
Say not, Beloved brothers, they Are idle, they Are idle (as cruel Pharaoh said to the distressed Israelites, exacting the tale of bricks, not allowing straw to make them, Exod 5.) and Therefore they must not eat.
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For some are necessarily idle, who are unoccupied because they want worke, as well as others are voluntarily idle, who may worke and will not, ceasing to labour through love of ease, of which latter onely Saint Paul speakes, saying, If any will not (not, doth not) worke, neither should he eate, 2 Thess. 3. 10. Say not, beloved brethren, you want ability to imploy the one sort, and to relieve the other.
For Some Are necessarily idle, who Are unoccupied Because they want work, as well as Others Are voluntarily idle, who may work and will not, ceasing to labour through love of ease, of which latter only Saint Paul speaks, saying, If any will not (not, does not) work, neither should he eat, 2 Thess 3. 10. Say not, Beloved brothers, you want ability to employ the one sort, and to relieve the other.
2. Open your eares to heare the bitter bewailing, the dolefull lamentations, sorrowfull sighings of sad and sighing parents, not knowing how or which way to asswage and mitigate the keene and cutting, the rough and asperate hunger of themselves, and their condoling children.
2. Open your ears to hear the bitter bewailing, the doleful lamentations, sorrowful sighings of sad and sighing Parents, not knowing how or which Way to assuage and mitigate the keen and cutting, the rough and asperate hunger of themselves, and their condoling children.
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4. That so we may obediently practise those pious precepts of our soveraigne Lord, and loving Saviour, Luke 6. 36. Bee you therefore mercifull as your father also is mercifull, Ephes. 4. 32. Bee you kinde one to another, Colos. 3. 12. Put on therefore as the elect of God holy and beloved, bowels of mercies, kindnesse.
4. That so we may obediently practise those pious Precepts of our sovereign Lord, and loving Saviour, Lycia 6. 36. be you Therefore merciful as your father also is merciful, Ephesians 4. 32. Bee you kind one to Another, Colos 3. 12. Put on Therefore as the elect of God holy and Beloved, bowels of Mercies, kindness.
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because they have not compassion on their fellow servants, as God hath had pitty on them, Mat. 18. 33, 34. Who shall have judgement without mercy, Iames 2. 13. And who shall one day heare that dreadfull valediction, Depart from me you cursed into everlasting fire prepared for the Divell and his Angels, Mat. 25. 41.
Because they have not compassion on their fellow Servants, as God hath had pity on them, Mathew 18. 33, 34. Who shall have judgement without mercy, James 2. 13. And who shall one day hear that dreadful valediction, Depart from me you cursed into everlasting fire prepared for the devil and his Angels, Mathew 25. 41.
1. He tels us that workes of mercy put to flight the Divell, his ground is, Psalme 41. the Lord will deliver him in the day of evill. i. of judgement. Hee shall bee blessed. i. hee makes those to whom hee is bountifull, and those which know him to call him blessed.
1. He tells us that works of mercy put to flight the devil, his ground is, Psalm 41. the Lord will deliver him in the day of evil. i. of judgement. He shall be blessed. i. he makes those to whom he is bountiful, and those which know him to call him blessed.
when we see the poore, not to sleight them, 〈 … 〉 •hat wee should be were we such, what then 〈 … 〉 we have ••hers doe for us? He would not have us to re〈 … 〉 t•em.
when we see the poor, not to sleight them, 〈 … 〉 •hat we should be were we such, what then 〈 … 〉 we have ••hers do for us? He would not have us to re〈 … 〉 t•em.
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almes-deeds are a good artist, they are the friend of God, 〈 … 〉 •t i• pure and sincere it gives much confidence, it intrea•es •or them, it hath such force that it breakes bonds, dossolves darknesse.
almsdeeds Are a good artist, they Are the friend of God, 〈 … 〉 •t i• pure and sincere it gives much confidence, it intrea•es •or them, it hath such force that it breaks bonds, dossolves darkness.
8. He tels us that this is the most gainefull and profitable art, because other arts vanish away with this present life, with sicknesse, &c. but this art of mercifullnesse,
8. He tells us that this is the most gainful and profitable art, Because other arts vanish away with this present life, with sickness, etc. but this art of Mercifulness,
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Mat. 25. 31. &c. At that last, and dreadfull day of judgement, when Iesus Christ with glorious Majesty shal com with a pompous guard of attending Angels;
Mathew 25. 31. etc. At that last, and dreadful day of judgement, when Iesus christ with glorious Majesty shall come with a pompous guard of attending Angels;
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From whose judgement no excuse will exempt, no cave can hide, nor castle hold: our comming to it not being a matter of liberty, and freedome, but of necessity.
From whose judgement no excuse will exempt, no cave can hide, nor castle hold: our coming to it not being a matter of liberty, and freedom, but of necessity.
In which last day, when every man must answer for himselfe, and in his own person, where no proctour, no advocate, no substitute, no surety, no pledge, no friend to answer for other,
In which last day, when every man must answer for himself, and in his own person, where no proctor, no advocate, no substitute, no surety, no pledge, no friend to answer for other,
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and justifie their wicked doings, not onely in some particular action, but also in whatsoever they are charged withall, saying, when saw wee thee an hungry, & c?
and justify their wicked doings, not only in Some particular actium, but also in whatsoever they Are charged withal, saying, when saw we thee an hungry, & c?
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Yet (Christ taking as denied to himselfe the duties of love which are denied to Christians, v. 45. H• having such a tender care of all true Christians, that hee registers all the wrongs which are done unto them, minding in time to right the same, v. 45. And regarding, registring,
Yet (christ taking as denied to himself the duties of love which Are denied to Christians, v. 45. H• having such a tender care of all true Christians, that he registers all the wrongs which Are done unto them, minding in time to right the same, v. 45. And regarding, registering,
and remembring the least injuries that are done to the least of his brethren, v. 45.) shall have denou•ced against them that dreadfull doome, Depart from me you cursed, &c. Depart from me a King, a Saviour, at whose right hand are pleasures for evermore, into everlasting fire, where their worme never dieth,
and remembering the least injuries that Are done to the least of his brothers, v. 45.) shall have denou•ced against them that dreadful doom, Depart from me you cursed, etc. Depart from me a King, a Saviour, At whose right hand Are pleasures for evermore, into everlasting fire, where their worm never Dieth,
You have been despisers of the poore, carelesse contemners of Christians under the Crosse, you did not feed, cloath, lodge, visit me in my afflicted members, you have been cruell,
You have been despisers of the poor, careless contemners of Christians under the Cross, you did not feed, cloth, lodge, visit me in my afflicted members, you have been cruel,
because cruelty makes men most unlike to God, Mat. 5. 48 and most like to the divell, Ioh. 8. 1 Pet. 5. 8. Therfore depart from me you cursed, &c. 2 A•d tho•e blesse• sheep sta•ding at Christs right hand.
Because cruelty makes men most unlike to God, Mathew 5. 48 and most like to the Devil, John 8. 1 Pet. 5. 8. Therefore depart from me you cursed, etc. 2 A•d tho•e blesse• sheep sta•ding At Christ right hand.
Although th•y are to farre from chalenging heaven for their merit, that they dislike and disclaime al mention made of their good works in the cause of their salvation,
Although th•y Are to Far from challenging heaven for their merit, that they dislike and disclaim all mention made of their good works in the cause of their salvation,
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or justification, saying, when saw we thee an hungry, naked, &c. yet Christ doth testifi• •is good acceptance of their love shewed to others for his sake, they shewing mercy to Christ in his living members,
or justification, saying, when saw we thee an hungry, naked, etc. yet christ does testifi• •is good acceptance of their love showed to Others for his sake, they showing mercy to christ in his living members,
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Witnesse Matth. 19. 27, 28. You which have followed 〈 … 〉 in the regeneration shall &c. Witnesse Matth. •4. 46. Blessed is that servant whom his Lord when he commeth shall find so doing.
Witness Matthew 19. 27, 28. You which have followed 〈 … 〉 in the regeneration shall etc. Witness Matthew •4. 46. Blessed is that servant whom his Lord when he comes shall find so doing.
That we therefore may stand in the number of those to whom the King shall say, Come you blessed of my Father, inherit the kingdome, &c. Let us shew these workes of mercy so farre forth as occasion and ability will serve,
That we Therefore may stand in the number of those to whom the King shall say, Come you blessed of my Father, inherit the Kingdom, etc. Let us show these works of mercy so Far forth as occasion and ability will serve,
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Betake your selves therefore to your spirituall weapons, and take unto you the whole armour of God, that ye may be able to withstand in these evill dayes.
Betake your selves Therefore to your spiritual weapons, and take unto you the Whole armour of God, that you may be able to withstand in these evil days.
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3. Let your feet be shod with the preparation of the Gospell of peace, that you may passe through comfortably and couragiously the many piercing pressures of pinching penury.
3. Let your feet be shod with the preparation of the Gospel of peace, that you may pass through comfortably and courageously the many piercing pressures of pinching penury.
and deliverance from the Lord, who is the health of your countenance, and your God, Psalme 42. 11. 6. And the sword of the Spirit, which will defend you, and drive away the tempter.
and deliverance from the Lord, who is the health of your countenance, and your God, Psalm 42. 11. 6. And the sword of the Spirit, which will defend you, and drive away the tempter.
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2. This will shew you that God feeds the fowles, Luke 12. 24. Yea the most feeble and filthy ravens, Psal. 147. 9. the beasts, Psal. 104. Infants, Psal. 71. 6. and wicked men, Gen 21. 14, 19. 3. This will certifie you that our gracious God did feed the many Israelites which came out of Egypt in a desolate and barran wildernesse, Elijah with ravens, 1 King. 17. 4, 6. and a poore widow Ver. 9. in the time of famine.
2. This will show you that God feeds the fowls, Lycia 12. 24. Yea the most feeble and filthy Ravens, Psalm 147. 9. the beasts, Psalm 104. Infants, Psalm 71. 6. and wicked men, Gen 21. 14, 19. 3. This will certify you that our gracious God did feed the many Israelites which Come out of Egypt in a desolate and barran Wilderness, Elijah with Ravens, 1 King. 17. 4, 6. and a poor widow Ver. 9. in the time of famine.
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1. H•th the true and unchangeable Iehovah, who cannot lie, Tit. 1. 1. whose promises are yea and Amen, 2 Cor. 1. 20. made so many, and such mercifull promises?
1. H•th the true and unchangeable Jehovah, who cannot lie, Tit. 1. 1. whose promises Are yea and Amen, 2 Cor. 1. 20. made so many, and such merciful promises?
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3. Is it undeniably manifest that such who have depended upon God in extremities, have beene sufficiently provided for, Luke 22. 35. When I sent you without purse,
3. Is it undeniably manifest that such who have depended upon God in extremities, have been sufficiently provided for, Lycia 22. 35. When I sent you without purse,
and sonnes of Belial? The Lord having beene our trust from our youth, by whom we have beene holden up from the wombe, Psal. 71. 6. He being the same to us now, he was to his chosen formerly:
and Sons of Belial? The Lord having been our trust from our youth, by whom we have been held up from the womb, Psalm 71. 6. He being the same to us now, he was to his chosen formerly:
THe want of these warlike weapons is a prime and principall cause that so many doting and deluded, halting and hollow-hearted, weake and wavering, rotten and relapsed Christians, unsound,
THe want of these warlike weapons is a prime and principal cause that so many doting and deluded, halting and hollowhearted, weak and wavering, rotten and relapsed Christians, unsound,
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and cunning craftinesse, whereby they lie in wait to deceive, of which sort we lately have had some wandring seducers, which creeping into houses, have led captive some silly (yet selfe-conceipted) men and women laden with sinnes, led away with diverse lusts, ever learning,
and cunning craftiness, whereby they lie in wait to deceive, of which sort we lately have had Some wandering seducers, which creeping into houses, have led captive Some silly (yet selfe-conceipted) men and women laden with Sins, led away with diverse Lustiest, ever learning,
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whose folly I have formerly endeavoured to manifest in this place, in naming some, (the very naming being a sufficient consutation of the most, they are so fond and phantasticall) and confuting others of their foolish fancies, in my discourse of the Society of Saints, in which
whose folly I have formerly endeavoured to manifest in this place, in naming Some, (the very naming being a sufficient consultation of the most, they Are so found and fantastical) and confuting Others of their foolish fancies, in my discourse of the Society of Saints, in which
All sinnes of justified persons are pardoned, yet differently: Sinnes past by a formall application, sinnes to come by a virtuall: Sinnes past in themselves;
All Sins of justified Persons Are pardoned, yet differently: Sins past by a formal application, Sins to come by a virtual: Sinnes passed in themselves;
but upon condition of future repentance, and absolutely, when they repent and renew the same, 2 Sam. 12 ▪ 2 Cor. 5. 21. Should a man inferre that because in Gods decree all men shall die and come to judgement, that therefore all men are dead and come to judgement.
but upon condition of future Repentance, and absolutely, when they Repent and renew the same, 2 Sam. 12 ▪ 2 Cor. 5. 21. Should a man infer that Because in God's Decree all men shall die and come to judgement, that Therefore all men Are dead and come to judgement.
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Should a man inferre that because in respect of Gods promise, in respect of the procurement the Saints are glorified, that therefore the Saints who are under trials of cruell mockings, and scourgings;
Should a man infer that Because in respect of God's promise, in respect of the procurement the Saints Are glorified, that Therefore the Saints who Are under trials of cruel mockings, and scourgings;
I suppose every man would censure such conclusions as irreligious, if not unreasonable; as unreasonable, if not senslesse; as unsound, if not absurd; as fantasticall, if not franticke; as erroneous, if not hereticall.
I suppose every man would censure such conclusions as irreligious, if not unreasonable; as unreasonable, if not senseless; as unsound, if not absurd; as fantastical, if not frantic; as erroneous, if not heretical.
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I therefore (since this their inference is as imprudent and improbable, as incongruous, and inconsiderate) heartily and humbly wish and desire these silly deluded soules to lay aside their owne selfe-conceiptednesse and selfe-justice, to discerne and deplore their owne disabilities,
I Therefore (since this their Inference is as imprudent and improbable, as incongruous, and inconsiderate) heartily and humbly wish and desire these silly deluded Souls to lay aside their own selfe-conceiptednesse and selfe-justice, to discern and deplore their own disabilities,
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Secondly, I haue clearely manifested the differences and agreements betweene the justified Iewes and Christians to be such, that the covenant betweene the Lord, them and us, is one and the same, according to the Doctrine of our Church, which saith, Although they were not named Christen men,
Secondly, I have clearly manifested the differences and agreements between the justified Iewes and Christians to be such, that the Covenant between the Lord, them and us, is one and the same, according to the Doctrine of our Church, which Says, Although they were not nam christian men,
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so did he teach them to say as it is written, Thou Lord art our Father and Redeemer, thy Name is without beginning, and everlasting. God gave them then grace to be his children,
so did he teach them to say as it is written, Thou Lord art our Father and Redeemer, thy Name is without beginning, and everlasting. God gave them then grace to be his children,
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for did they but understand what this covenant is betweene God and his people; namely Gods contract with them concerning the obtaining of eternall life:
for did they but understand what this Covenant is between God and his people; namely God's contract with them Concerning the obtaining of Eternal life:
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yet the principall part thereof, as is evident, Exod 19. 8. Nehem. 10. 28. Ezra 10. 3. They would not so wickedly and wilfully with such preposterous prejudice perversly pronounce this orthodoxe truth:
yet the principal part thereof, as is evident, Exod 19. 8. Nehemiah 10. 28. Ezra 10. 3. They would not so wickedly and wilfully with such preposterous prejudice perversely pronounce this orthodox truth:
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Fourthly, I have expresly evidence, that the Saints of God ought to feare, as well as love the Lord, contrary to their perverse position, that love and feare cannot stand together.
Fourthly, I have expressly evidence, that the Saints of God ought to Fear, as well as love the Lord, contrary to their perverse position, that love and Fear cannot stand together.
Fiftly, I have delineated and described the inamouring excellency, and inevitable necessity of sanctification, against the irreligious and reproachfull, diabolicall and blasphemous barkings against the same, some of their fraternity (as I have heard reported) terming it scurvy sanctification.
Fifty, I have delineated and described the enamouring excellency, and inevitable necessity of sanctification, against the irreligious and reproachful, diabolical and blasphemous barkings against the same, Some of their fraternity (as I have herd reported) terming it scurvy sanctification.
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Yet I much bewailing their err•neous wandrings, and earnestly desiring their deliverance from their deluding dotage•, will instruct and informe them in the truth,
Yet I much bewailing their err•neous wanderings, and earnestly desiring their deliverance from their deluding dotage•, will instruct and inform them in the truth,
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his glory, and the manifestation of his power. 2. In regard of the parties punished; their good, and the exercise of Gods graces in them. 3. In regard of others;
his glory, and the manifestation of his power. 2. In regard of the parties punished; their good, and the exercise of God's graces in them. 3. In regard of Others;
Notwithstanding sinne is the onely meritorious cause of punishments temporall and eternall, Lo•. 3. 39. 2 Sa•. 12. 10. 1 Corinth. 11. Rom. 5. 12. Neither doth our Saviours answer contradict the certainty hereof, Iohn 9. 3. This m•• hath not sinned.
Notwithstanding sin is the only meritorious cause of punishments temporal and Eternal, Lo•. 3. 39. 2 Sa•. 12. 10. 1 Corinth. 11. Rom. 5. 12. Neither does our Saviors answer contradict the certainty hereof, John 9. 3. This m•• hath not sinned.
than any other sinuer which seeth from his birth, or than any of your selves; for Gods purpose was not by this blindnesse to punish the sinnes of this man,
than any other sinuer which sees from his birth, or than any of your selves; for God's purpose was not by this blindness to Punish the Sins of this man,
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Though not with satisfactory punishments to satisfie and make amends for their sinnes: nor with vindicative punishment to take vengeance upon them for their transgressions;
Though not with satisfactory punishments to satisfy and make amends for their Sins: nor with vindicative punishment to take vengeance upon them for their transgressions;
Yet as the same seed sowne by the selfe same seedsman in a fertile soyle, yeelds a plentifull increase, falling in stony ground is scorched, in thorny is choaked, and in high-wayes is devoured:
Yet as the same seed sown by the self same seedsman in a fertile soil, yields a plentiful increase, falling in stony ground is scorched, in thorny is choked, and in highways is devoured:
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As the same wholsome and nourishing food which cheereth and refresheth, strengtheneth and supporteth the sound and healthfull man, increaseth and augmenteth corrupt and vicious humours, maladies,
As the same wholesome and nourishing food which Cheereth and refresheth, strengtheneth and supporteth the found and healthful man, increases and Augmenteth corrupt and vicious humours, maladies,
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And as the same radiant, and resplendent rayes of that royall majesticall runner in the firmament, which softeneth waxe, hardereth clay, which makes fragrant flowers more odoriferous, makes corrupt carrion more odious:
And as the same radiant, and resplendent rays of that royal majestical runner in the firmament, which softeneth wax, hardereth clay, which makes fragrant flowers more odoriferous, makes corrupt carrion more odious:
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So the pure and precious Word of God, which is the savour of life unto life to some, is the savor of death unto death unto others, 2 Cor. 2. 16. for evill men and seducers will waxe worse and worse, deceiving and being deceived, 2 Tim. 3. 13. Acts 13. 10. And these enemies of righteousness• will not cease to pervert the right wayes of the Lord.
So the pure and precious Word of God, which is the savour of life unto life to Some, is the savour of death unto death unto Others, 2 Cor. 2. 16. for evil men and seducers will wax Worse and Worse, deceiving and being deceived, 2 Tim. 3. 13. Acts 13. 10. And these enemies of righteousness• will not cease to pervert the right ways of the Lord.
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And as great Basil said of Eu•omius and his followers, Why should I contradict mad men? And a little after, I suppose those who cannot b• cured, will not be benefitted by the multitude of those things which are spoken.
And as great Basil said of Eu•omius and his followers, Why should I contradict mad men? And a little After, I suppose those who cannot b• cured, will not be benefited by the multitude of those things which Are spoken.
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So I might say, to what purpose should I confute these fond and phantasticall people? For variety of reasons will do those which are i• curable no good, &c. Yet part•y to justifie the doctrine of all the reformed Churches,
So I might say, to what purpose should I confute these found and fantastical people? For variety of Reasons will do those which Are i• curable no good, etc. Yet part•y to justify the Doctrine of all the reformed Churches,
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and in particular of the Church of England (as s•u•d and orthodoxe as any under the cope of heaven) against a viperine and venemous viperlike brood of lawlesse and licentious libertines:
and in particular of the Church of England (as s•u•d and orthodox as any under the cope of heaven) against a viperine and venomous Viperlike brood of lawless and licentious Libertines:
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or els to suppresse and supplant (what in me lieth) their palpable, yet pernicious absurdities, that others may the better shun and avoid them, according to that substantiall and pregnant saying of great Basil, Lur•ing impiety is more dangerous than that which is publi••ed: for when we know detractors, we are wont m•r• easily to avoid their impudent tongues, and ungratefull minds.
or Else to suppress and supplant (what in me lies) their palpable, yet pernicious absurdities, that Others may the better shun and avoid them, according to that substantial and pregnant saying of great Basil, Lur•ing impiety is more dangerous than that which is publi••ed: for when we know detractors, we Are wont m•r• Easily to avoid their impudent tongues, and ungrateful minds.
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neither is it needfull for me to confirme any of my reasons, because cavilled at by some, no more than it is necessary to prove that the sun doth shine in a bright noonetide,
neither is it needful for me to confirm any of my Reasons, Because caviled At by Some, no more than it is necessary to prove that the sun does shine in a bright noontide,
and painefull preachers of this our famous Church become so faint and cowardly, that not one of them (onely some few stragling wanderers) dares to preach the Gospell of Christ? Monstrous impudencie, horride impiety!
and painful Preachers of this our famous Church become so faint and cowardly, that not one of them (only Some few straggling wanderers) dares to preach the Gospel of christ? Monstrous impudency, horrid impiety!
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yet are all other reformed Churches enemies to the purity of the Gospell, and are all other Divines, which are and have beene famous in the same, cowardly and corrupt, unsound and rotten?
yet Are all other reformed Churches enemies to the purity of the Gospel, and Are all other Divines, which Are and have been famous in the same, cowardly and corrupt, unsound and rotten?
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Thou shalt not kill, thou shalt not commit adultery, thou shalt not steale — By which words Christ declared that the lawes of God be the very way that doe leade to eternall life.
Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal — By which words christ declared that the laws of God be the very Way that do lead to Eternal life.
So that this is to bee taken for a most true lesson taught by Christs owne mouth, that the workes of the morall commandements of God bee the very true workes of faith which loade to the blessed life to come.
So that this is to be taken for a most true Lesson taught by Christ own Mouth, that the works of the moral Commandments of God be the very true works of faith which load to the blessed life to come.
Q. Dost thou not thinke that thou art bound to beleeve, and to doe as they have promised for thee? A. Yes verily, &c. the things which they acknowledge themselves bound to doe, is to obey Gods law. Answ. before.
Q. Dost thou not think that thou art bound to believe, and to do as they have promised for thee? A. Yes verily, etc. the things which they acknowledge themselves bound to doe, is to obey God's law. Answer before.
The Old Testament is not contrary to the new, although the law given from God by Moses as touching ceremonies and rites doe not binde Christian men — yet notwithstanding no Christian man what soever is free from (therefore bound to) the obedience of the commandements which are called morall.
The Old Testament is not contrary to the new, although the law given from God by Moses as touching ceremonies and Rites do not bind Christian men — yet notwithstanding no Christian man what soever is free from (Therefore bound to) the Obedience of the Commandments which Are called moral.
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The morall law remaines for ever a rule of obedience to every child of God; though he be not bound to bring the same obedience for his justification before God.
The moral law remains for ever a Rule of Obedience to every child of God; though he be not bound to bring the same Obedience for his justification before God.
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He answereth ▪ So hainous is this liberty of false accusing, that the authour thereof doth seeme to have no respect of law or conscience in witnesse before God;
He Answers ▪ So heinous is this liberty of false accusing, that the author thereof does seem to have no respect of law or conscience in witness before God;
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It is ••nifest by the things fore-going, that an exceeding great inj••y i• d〈 … 〉 u•, wh•• w•e are said to denie that wee are b〈 … 〉 to the Law before God.
It is ••nifest by the things foregoing, that an exceeding great inj••y i• d〈 … 〉 u•, wh•• w•e Are said to deny that we Are b〈 … 〉 to the Law before God.
but of all other Christian Churches (some few contentious Sectaries excepted, who deserve not the name of a Church) and of all sound, solid, and substantiall.
but of all other Christian Churches (Some few contentious Sectaries excepted, who deserve not the name of a Church) and of all found, solid, and substantial.
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Mat. 5. 18, 19, 21, &c. Christ 〈 … 〉not to destroy the Law, &c. Yea he confirmes the continuance of it in every iot• or tittle till the heavens be no more,
Mathew 5. 18, 19, 21, etc. christ 〈 … 〉not to destroy the Law, etc. Yea he confirms the Continuance of it in every iot• or tittle till the heavens be no more,
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and presseth punctually to a precise particular observation of it. Rom. 3. 31. Do we then make void the Law through faith? God forbid: yea in establish the Law.
and Presseth punctually to a precise particular observation of it. Rom. 3. 31. Do we then make void the Law through faith? God forbid: yea in establish the Law.
2. That since Christ Iesus the best expounder of Scripture doth so copiously confirme and corroborate the Morall Law in his Sermon on the Mount, doth peremptorily pronounce that the breach thereof doth defile a man, Mar. 7. 20, 21, &c. and so often inculcate that the keeping of the commandements is a sure and infallible signe of our love to him, Ioh. 14. 15. 21. 23. 24. and of his love to us, Ioh. 15. 10. 3. Since faith doth not supplant, but strengthen the law.
2. That since christ Iesus the best expounder of Scripture does so copiously confirm and corroborate the Moral Law in his Sermon on the Mount, does peremptorily pronounce that the breach thereof does defile a man, Mar. 7. 20, 21, etc. and so often inculcate that the keeping of the Commandments is a sure and infallible Signen of our love to him, John 14. 15. 21. 23. 24. and of his love to us, John 15. 10. 3. Since faith does not supplant, but strengthen the law.
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4. Since the holy men of God doe often urge and presse to do the duties commanded in the Law in their Epistles (which they would not have done, had not regenerate Christiane bee• bound to the obedience of the same.)
4. Since the holy men of God do often urge and press to do the duties commanded in the Law in their Epistles (which they would not have done, had not regenerate Christian bee• bound to the Obedience of the same.)
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I will therefore shew them these expresse words in sacred Scripture, if that will satisfie and salve their seduced soules, 1 Corinth. 7. 15. A brother or sister is not under bondage in such cases;
I will Therefore show them these express words in sacred Scripture, if that will satisfy and salve their seduced Souls, 1 Corinth. 7. 15. A brother or sister is not under bondage in such cases;
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namely, to performe matrimoniall duties to unbelieveing yoke-fellowes which will depart from, and forsake them, Vers. 27. Art then bound to a wife? Seeke not to be loosed.
namely, to perform matrimonial duties to unbelieving yokefellows which will depart from, and forsake them, Vers. 27. Art then bound to a wife? Seek not to be loosed.
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Hence I inferre, That since the Law of God doth binde the believing husband and wife to performe all manner of matrimoniall duties to their unbelieving yoke-fellowes which are pleased to dwell with them,
Hence I infer, That since the Law of God does bind the believing husband and wife to perform all manner of matrimonial duties to their unbelieving yokefellows which Are pleased to dwell with them,
Oh that I could perswade them to take notice how they confront, contradict, & contend against the concordant confessions of the reformed Churches, the sound, solid,
O that I could persuade them to take notice how they confront, contradict, & contend against the concordant confessions of the reformed Churches, the found, solid,
For, how can Kings and Princes be se••red from rebellion of such subjects? How can masters and fathers be assured of reverence and obedience from such children and servants? How can husbands and wives be perswaded of conjugall love and fidelity from such yoke-fellowes? How can traders and traffiquers be ascertained of true and honest dealing from such people, who are conceited that the Law of God doth not bind them to obedience? Oh that these beguiled and unstable soules would question and conferre after this or the like manner with their consciences.
For, how can Kings and Princes be se••red from rebellion of such subject's? How can Masters and Father's be assured of Reverence and Obedience from such children and Servants? How can Husbands and wives be persuaded of conjugal love and Fidis from such yokefellows? How can traders and traffickers be ascertained of true and honest dealing from such people, who Are conceited that the Law of God does not bind them to Obedience? O that these beguiled and unstable Souls would question and confer After this or the like manner with their Consciences.
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how thou knowest that lying, swearing, evill thoughts, concupiscence and the like, are sinnes? Tell me Conscience, whence is it that thou wilt not allow me to steale, kill, commit adulterie,
how thou Knowest that lying, swearing, evil thoughts, concupiscence and the like, Are Sins? Tell me Conscience, whence is it that thou wilt not allow me to steal, kill, commit adultery,
This abject and absurd foolish fancy therefore of these lawlesse and licentious Antinomists, The Law of God doth not bind the conscience of the regenerate to obedience, being contrary and repugnant unto the testimony of all orthodoxe Churches,
This abject and absurd foolish fancy Therefore of these lawless and licentious Antinomists, The Law of God does not bind the conscience of the regenerate to Obedience, being contrary and repugnant unto the testimony of all orthodox Churches,
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and being gainesaid by their owne consciences, if they are but illightened, is a sottish and sinnefull, a false and filthy, a ridiculous and rotten, a vile and vicious,
and being gainsaid by their own Consciences, if they Are but enlightened, is a sottish and sinful, a false and filthy, a ridiculous and rotten, a vile and vicious,
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Witnesse Sauls policie, who when he saw any strong man, he tooke him to him, 1 Sam. 14. 52. Witnesse that matchlesse mirrour of mankind Samson, who slew a thousand men with the jaw of an asse, Iudg. 15. 15. caried away the gates of Gaza, Vers. 16. And pulled down the house upon three thousand Philistines, Ver. 17. Witnes the commendation of Davids Worthies for their might, 2 Sam. 23. Witnesse that saying of the Gadites, 1 Chron. 12. 8. They were men of might, men of warre, fit for the battel•, that could handle shield and buckler, whose faces were like the faces of Lions.
Witness Saul's policy, who when he saw any strong man, he took him to him, 1 Sam. 14. 52. Witness that matchless mirror of mankind samson, who slew a thousand men with the jaw of an Ass, Judges 15. 15. carried away the gates of Gaza, Vers. 16. And pulled down the house upon three thousand philistines, Ver. 17. Witness the commendation of Davids Worthies for their might, 2 Sam. 23. Witness that saying of the Gadites, 1 Chronicles 12. 8. They were men of might, men of war, fit for the battel•, that could handle shield and buckler, whose faces were like the faces of Lions.
Witnesse the name of the place where the young men of Ioab and Ab•er slew each other, called the field of strong men, 2 Sam. 2. 16. And witnesse th•se sayings in the Canticles 3. 7. Threescore strong men about Salomons bed. 4. 4. The shield of strong men.
Witness the name of the place where the young men of Ioab and Ab•er slew each other, called the field of strong men, 2 Sam. 2. 16. And witness th•se sayings in the Canticles 3. 7. Threescore strong men about Solomon's Bed. 4. 4. The shield of strong men.
So in the spirituall warfare against the enemies of our salvation, spirituall strength is an excellent and a necessary meanes and helpe for Christian souldiers to guard and defend, to fence,
So in the spiritual warfare against the enemies of our salvation, spiritual strength is an excellent and a necessary means and help for Christian Soldiers to guard and defend, to fence,
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5. This enabled him to doe all things through Christ tha• strengthened him, Phil. 4. 13. This was one meanes whereby those young men 1 Ioh. 2. 14. overcame the wicked one.
5. This enabled him to do all things through christ tha• strengthened him, Philip 4. 13. This was one means whereby those young men 1 John 2. 14. overcame the wicked one.
Hence it is that the Apostle Saint Paul stirres up the Corinthians to be strong, 1 Corinth. 16. 13. perswades the Ephesians to be strong in the Lord, Ephes. 6. 10 and incites Timothy to be strong in the grace that is in Christ Iesus, 2 Timothy 2. 1. And hence it is that the Apostle Saint Peter prayes unto the Lord to strengthen his Church, 1 Pet. 5. 10.
Hence it is that the Apostle Saint Paul stirs up the Corinthians to be strong, 1 Corinth. 16. 13. persuades the Ephesians to be strong in the Lord, Ephesians 6. 10 and incites Timothy to be strong in the grace that is in christ Iesus, 2 Timothy 2. 1. And hence it is that the Apostle Saint Peter prays unto the Lord to strengthen his Church, 1 Pet. 5. 10.
Be we therefore strong in the Spirit, or in the precious prevailing graces of Gods saving and sanctifying Spirit, set down and specified, Gal ▪ 5. 1•, &c.
Be we Therefore strong in the Spirit, or in the precious prevailing graces of God's Saving and sanctifying Spirit, Set down and specified, Gall ▪ 5. 1•, etc.
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And let us strive to be so strong in this Christian love, that the many waters of the greatest force and violence used by Tyrants and Tormentours to avert and turne the same from the Lord, may not quench, put out, or overcome it;
And let us strive to be so strong in this Christian love, that the many waters of the greatest force and violence used by Tyrants and Tormentors to avert and turn the same from the Lord, may not quench, put out, or overcome it;
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2. Be we strong in joy, that divine joy which commeth from the Lord, and is placed in him, Neh•m. 8. 10. Whereby we may perfectly joy in God, in that joyfull worke of our regeneration, in Gods grace,
2. Be we strong in joy, that divine joy which comes from the Lord, and is placed in him, Neh•m. 8. 10. Whereby we may perfectly joy in God, in that joyful work of our regeneration, in God's grace,
3. Be we strong in peace, that so we may walke in the way of peace, Rom. 3. 17. Leading quiet and peaceable lives full of unity and good agreement, avoiding quarrelsome contentions;
3. Be we strong in peace, that so we may walk in the Way of peace, Rom. 3. 17. Leading quiet and peaceable lives full of unity and good agreement, avoiding quarrelsome contentions;
seeking to edifie one another by doing or taking good, Rom. 14. 19. and labouring to live void of offence to God and man, not willingly taking nor giving offence.
seeking to edify one Another by doing or taking good, Rom. 14. 19. and labouring to live void of offence to God and man, not willingly taking nor giving offence.
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6 Be strong in goodnesse, that so we may become beneficiall and helpefull to others (after Gods example) communicating to them the good things that are in us for their good and benefit.
6 Be strong in Goodness, that so we may become beneficial and helpful to Others (After God's Exampl) communicating to them the good things that Are in us for their good and benefit.
and depend upon the Lords providence for food and raiment in the use of lawfull meanes ▪ And towards man, whereby we may be faithfull and just in observing and keeping our honest word and promises.
and depend upon the lords providence for food and raiment in the use of lawful means ▪ And towards man, whereby we may be faithful and just in observing and keeping our honest word and promises.
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8. Be we strong in meeknesse that so we may yeeld with a quiet and willing submission of our judgements and affections to the rules of Gods Word, Iames 1. 21. And suffer abuses and injuries from men without desire of revenge, Col. 3. 12, 13.
8. Be we strong in meekness that so we may yield with a quiet and willing submission of our Judgments and affections to the rules of God's Word, James 1. 21. And suffer Abuses and injuries from men without desire of revenge, Col. 3. 12, 13.
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9. Be we strong in temperance, That so we may be enabled to use the outward blessings of God with moderation of minde, this holding us backe from superfluity,
9. Be we strong in temperance, That so we may be enabled to use the outward blessings of God with moderation of mind, this holding us back from superfluity,
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Which moderation is a meanes to prevent many evills, both sins, and punishments ▪ For by moderating our appetite in meates and drinkes, which ought to be received with perpetuall abstinence, lesse then nature desires to refresh it,
Which moderation is a means to prevent many evils, both Sins, and punishments ▪ For by moderating our appetite in Meats and drinks, which ought to be received with perpetual abstinence, less then nature Desires to refresh it,
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And in spending of the same not wastfully, riotously, prodigally, unthriftily, unprofitably, injustly, injuriously, and unnecessarily, we prevent many sins,
And in spending of the same not wastefully, riotously, prodigally, unthriftily, unprofitably, injustly, injuriously, and unnecessarily, we prevent many Sins,
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as gluttonie, drunkennesse, whoredome, pride, covetousnesse, prodigality, &c. and punishments, as disease• of the body, beggery, infamy, security, sensuality, curse,
as gluttony, Drunkenness, whoredom, pride, covetousness, prodigality, etc. and punishments, as disease• of the body, beggary, infamy, security, sensuality, curse,
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or women, Pro. 31. 3. therefore to be imployed to the glory of God the giver) yet it is 1 But a common blessing, whereof Goliah partakes as well as Sampson, Sonnes of Belial as well as heires of bliffe. 2 Yea such a benefit wherein the Ʋnicorn• whose strength is great, Iob 39 11. the horse whose necke i• clothed with thunder, the glory of whose nostrills is terrible, who p〈 … 〉 in the val•ey,
or women, Pro 31. 3. Therefore to be employed to the glory of God the giver) yet it is 1 But a Common blessing, whereof Goliath partakes as well as Sampson, Sons of Belial as well as Heirs of bliffe. 2 Yea such a benefit wherein the Ʋnicorn• whose strength is great, Job 39 11. the horse whose neck i• clothed with thunder, the glory of whose nostrils is terrible, who p〈 … 〉 in the val•ey,
and like bars of iron, Chap. 40. 16. &c. The Leviathan, whose fight is able to cast one downe, whom even the fiercest dares not stirre up, in whose necke remaineth strength,
and like bars of iron, Chap. 40. 16. etc. The Leviathan, whose fight is able to cast one down, whom even the Fiercest dares not stir up, in whose neck remains strength,
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when he raiseth up himselfe the mighty are afraid, who esteemeth iron as straw, and brasse as rotten wood, Chap. 41. 9, 10, 11, 12, &c. not onely equalize but farre excell them. 3 Therefore not amiable to the Lord, who delighteth not in the strength of the horse,
when he Raiseth up himself the mighty Are afraid, who esteems iron as straw, and brass as rotten wood, Chap. 41. 9, 10, 11, 12, etc. not only equalise but Far excel them. 3 Therefore not amiable to the Lord, who delights not in the strength of the horse,
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and not of strong meate, whereas for their time they ought to be teachers, like those the Apostle reproves, 1 Cor. 3. 2. &c. Heb. 5. 12. Little considering, that although in Christs ▪ Fold there are lambes, in Christs Orchard there are plants, in Christs Family there are babes; yet that
and not of strong meat, whereas for their time they ought to be Teachers, like those the Apostle reproves, 1 Cor. 3. 2. etc. Hebrew 5. 12. Little considering, that although in Christ ▪ Fold there Are Lambs, in Christ Orchard there Are plants, in Christ Family there Are babes; yet that
2. That Christs plants are like trees planted by the waters side which bring forth fruit in their season, Psal. 1. 3. and still bring forth fruit in old age, Psal. 92. 13.
2. That Christ plants Are like trees planted by the waters side which bring forth fruit in their season, Psalm 1. 3. and still bring forth fruit in old age, Psalm 92. 13.
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as a palsie hand and a steddie: yet that this faith is of a growing nature, Rom. 1. 17. Little considering that those desires of grace which are grace, which God will fulfill and satisfie, Matth. 5. 6. are constant, lively, operative, growing from desire to endeavour, from endeavour to action.
as a palsy hand and a steady: yet that this faith is of a growing nature, Rom. 1. 17. Little considering that those Desires of grace which Are grace, which God will fulfil and satisfy, Matthew 5. 6. Are constant, lively, operative, growing from desire to endeavour, from endeavour to actium.
That as, although wee have but few markets in a weeke, yet with such provision we provide both there and at home, we duly and daily stablish and strengthen our bodies vigour and abilities:
That as, although we have but few Markets in a Week, yet with such provision we provide both there and At home, we duly and daily establish and strengthen our bodies vigour and abilities:
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4. Pray unto God, from whom all our sufficiency is, 2 Cor. 3. 5. without whom we can doe nothing, Ioh. 15 5. by whom we may do all things, Phil. 4. 13. To strengthen us;
4. prey unto God, from whom all our sufficiency is, 2 Cor. 3. 5. without whom we can do nothing, John 15 5. by whom we may do all things, Philip 4. 13. To strengthen us;
2. This being one primarie potent meanes to prosper and prevaile against, to batter and beate downe the furious forces of our formidable and fearefull foes.
2. This being one primary potent means to prosper and prevail against, to batter and beat down the furious forces of our formidable and fearful foes.
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4. This being farre more heroicall, magnificent, and honourable, farre more profitable, necessary and excellent to a Christian souldier then all bodily strength and abilities.
4. This being Far more heroical, magnificent, and honourable, Far more profitable, necessary and excellent to a Christian soldier then all bodily strength and abilities.
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Had we the strength of Iohn Courcye, who with one stroke smote through an helmet into a block that none could pull out the sword againe himselfe excepted.
Had we the strength of John Courcye, who with one stroke smote through an helmet into a block that none could pull out the sword again himself excepted.
and the head of his speare weighed six hundred shekels of iron, 1 Sam. 17. 5, 7. Had we the bodily abilities of Sampson, David, and all his mighty Worthies.
and the head of his spear weighed six hundred shekels of iron, 1 Sam. 17. 5, 7. Had we the bodily abilities of Sampson, David, and all his mighty Worthies.
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For what can these availe against the worlds vanities, sins, subtilties, and Satans temptations? Nothing at all For our enemies are not flesh and bloud, but spirituall wickednesses;
For what can these avail against the world's vanities, Sins, subtleties, and Satan temptations? Nothing At all For our enemies Are not Flesh and blood, but spiritual Wickednesses;
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and therefore outward prowesse, state-policy, warlike subtilty, troupes of armed men, dint of sword, nor strength of body can daunt or dishearten, appale or annoy them,
and Therefore outward prowess, State-policy, warlike subtlety, troops of armed men, dint of sword, nor strength of body can daunt or dishearten, appall or annoy them,
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But he only is adorned with this vertue (although he lie upon his bed) who is mighty in inward graces or vertues, which being wanting although otherwise a man is furnished with such strength of body that he can plucke up a mountaine,
But he only is adorned with this virtue (although he lie upon his Bed) who is mighty in inward graces or Virtues, which being wanting although otherwise a man is furnished with such strength of body that he can pluck up a mountain,
What can be supposed to bee more strong then this woman which stands against with a valiant mind the tyranny of nature, the force of famine, the threats of death, and overcommeth them all.
What can be supposed to be more strong then this woman which Stands against with a valiant mind the tyranny of nature, the force of famine, the Treats of death, and Overcometh them all.
Moses therefore chargeth in the name of the Lord the Israelites, and his successour Ioshuah who were deputed to the warre to bee of a good courage, not to feare,
Moses Therefore charges in the name of the Lord the Israelites, and his successor Joshua who were deputed to the war to be of a good courage, not to Fear,
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least by their fainting cowardise they rout and ruine the rest, Deut. 20. 8. Therefore it was not without cause that politique and prudent commanders have ever by notable examples, politique instructions,
lest by their fainting cowardice they rout and ruin the rest, Deuteronomy 20. 8. Therefore it was not without cause that politic and prudent commanders have ever by notable Examples, politic instructions,
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and practises endeavoured to make their souldiers valiant, and noble-minded, to advance their courages to attempt and atchieve most high and honourable things;
and practises endeavoured to make their Soldiers valiant, and noble-minded, to advance their courages to attempt and achieve most high and honourable things;
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and backwardnesse, and timorousnesse to all pious and good duties, as also in regard of the great and manifold oppositions which we shall surely meete withall for the rowsing up of our owne dulnesse to holy and heavenly duties,
and backwardness, and timorousness to all pious and good duties, as also in regard of the great and manifold oppositions which we shall surely meet withal for the rousing up of our own dulness to holy and heavenly duties,
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1. Whence it it that many faint and flexible, corrupt and cowardly Christians desert devotion, relinquish religion, corrupt conscience, suppresse sacred sincerity and sanctified strictnesse, pervert piety, are pliant to prophanesse, forsake their former fervour,
1. Whence it it that many faint and flexible, corrupt and cowardly Christians desert devotion, relinquish Religion, corrupt conscience, suppress sacred sincerity and sanctified strictness, pervert piety, Are pliant to profaneness, forsake their former fervour,
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and first love, yeeld themselves vanquished vassal• to their vicious conquerours, and slavishly swimme downe the corrupt current of the times disorders, making their condition by their wretched relapses worse then if they had never knowne the waies of righteousnesse, • Pet. 2. 21.? Is it not for want of courage?
and First love, yield themselves vanquished vassal• to their vicious conquerors, and slavishly swim down the corrupt current of the times disorders, making their condition by their wretched relapses Worse then if they had never known the ways of righteousness, • Pet. 2. 21.? Is it not for want of courage?
2. Whence is it that many timorous and trembling Christians droop, and dare not defend, much lesse dignifie the honourable and noble peerelesse causes of Gods precious people,
2. Whence is it that many timorous and trembling Christians droop, and Dare not defend, much less dignify the honourable and noble peerless Causes of God's precious people,
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dread to repugne and resist, much more to ruinate and represse the insolent, and insupportable inordinate abominations of Belials base and hellish brood, thereby unworthily betraying (so farre as in them lieth) through their pusillanimous timiditie (propt and protected with pretences of moderation and discretion) the inculpable causes and credits of good men,
dread to repugn and resist, much more to ruinate and repress the insolent, and insupportable inordinate abominations of Belials base and hellish brood, thereby unworthily betraying (so Far as in them lies) through their pusillanimous timidity (propped and protected with pretences of moderation and discretion) the inculpable Causes and credits of good men,
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So that they dread to seeme more forward, or to goe a step further in the duties of piety and religion then their negligent, if not prophane, neighbours.
So that they dread to seem more forward, or to go a step further in the duties of piety and Religion then their negligent, if not profane, neighbours.
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and the soules of others who are but weake and wavering being babes in Christianity. 1. Let me perswade and presse you forward, Christian Magistrates, which are as the generalls,
and the Souls of Others who Are but weak and wavering being babes in Christianity. 1. Let me persuade and press you forward, Christian Magistrates, which Are as the generals,
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and chiefe Captaines in this Christian warfare to be couragious, Deut. 31. 6. Doe you say with heroicall Nehemiah 6. 11. shall such a man as I am flee? Do not you dread to confront,
and chief Captains in this Christian warfare to be courageous, Deuteronomy 31. 6. Do you say with heroical Nehemiah 6. 11. shall such a man as I am flee? Do not you dread to confront,
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and controle despisers and deriders of Gods people & religion, although they be such as Sanball•t, Tobiah, or Geshem, Neh. 2. 19, 20. Do you walke undauntedly in that pious,
and control despisers and deriders of God's people & Religion, although they be such as Sanball•t, Tobiah, or Geshem, Neh 2. 19, 20. Do you walk undauntedly in that pious,
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but, as the Ministers of God, take vengeance on them that do evill, Rom. 13. 4. As therfore you ought not indifferently to terrifie all, good, and evill:
but, as the Ministers of God, take vengeance on them that do evil, Rom. 13. 4. As Therefore you ought not indifferently to terrify all, good, and evil:
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like Christ, our Master, his Prophets, Ier. 1. 17. Ezek. 2. 6. and Apostles, Act. 4. 13. Preaching the sacred Word of God impartially, without respect of persons sparing neither great nor small;
like christ, our Master, his prophets, Jeremiah 1. 17. Ezekiel 2. 6. and Apostles, Act. 4. 13. Preaching the sacred Word of God impartially, without respect of Persons sparing neither great nor small;
or reward, Act. 20. 27. reprooving sin with all authority, so that stubborne and stiffe-necked sinners may be made to tremble, Tit. 2. 15. not daunted with,
or reward, Act. 20. 27. reproving since with all Authority, so that stubborn and Stiffnecked Sinners may be made to tremble, Tit. 2. 15. not daunted with,
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nor dreading, but disregarding and despising all reviling reproaches, and shamefull disgraces for the pious and profitable performance of your high and honourable calling.
nor dreading, but disregarding and despising all reviling Reproaches, and shameful disgraces for the pious and profitable performance of your high and honourable calling.
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Annibal (being to fight against the Romans in Afrique ) commanded his Captaines, that if they saw any fleeing, they should account them as enemies, and kill them.
Hannibal (being to fight against the Roman in Afrique) commanded his Captains, that if they saw any fleeing, they should account them as enemies, and kill them.
It was an use among the Spartans that whosoever fled out of the battell were adjudged infamous, they were to be distinguished from other citizens by their apparell and beards;
It was an use among the Spartans that whosoever fled out of the battle were adjudged infamous, they were to be distinguished from other Citizens by their apparel and beards;
Is cowardise and faint-heartednesse in these combates and conflicts betwixt men and men (of no great consequence in comparison of this other) so disdainefull and disgracefull;
Is cowardice and faintheartedness in these combats and conflicts betwixt men and men (of no great consequence in comparison of this other) so disdainful and disgraceful;
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how much more then in this fight and quarrell against such enemies, we having a cause so comfortable, a Captaine so couragious and conquering, foes so feeble,
how much more then in this fight and quarrel against such enemies, we having a cause so comfortable, a Captain so courageous and conquering, foes so feeble,
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Preferre we therefore losse of life, and liberty, losse of reputation and revenue with couragious Christian constancy in Christs cause before the highest pitch and period of worldly felicities with cowardly condiscendi•g to cursed corruptions.
Prefer we Therefore loss of life, and liberty, loss of reputation and revenue with courageous Christian constancy in Christ cause before the highest pitch and Period of worldly felicities with cowardly condiscendi•g to cursed corruptions.
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but to defend the rights and liberties of our heavenly countrey with our spirituall weapons. Pursue and fight against the enemies of our soules & salvation as dreadlesse of danger,
but to defend the rights and Liberties of our heavenly country with our spiritual weapons. Pursue and fight against the enemies of our Souls & salvation as dreadless of danger,
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and with as couragious magnanimity, as that renowned Epirot Scanderbeg did who fought so fearelesly and fiercely for his countrey sake against their turbulent and truculent enemies the Turks with his arme bare, till the bloud burst out at his lips:
and with as courageous magnanimity, as that renowned Epirus Scanderbeg did who fought so fearlessly and fiercely for his country sake against their turbulent and truculent enemies the Turks with his arm bore, till the blood burst out At his lips:
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3. Never did cruell Mahomet exercise such tragicall terrour (yet he caused eight principall Commanders of Scanderbeg to be fleyed alive, in which lamentable and languishing condition they continued 15 daies and then died) Never did savage Selimus execute such tyrannicall tortures (yet he contrary to his covenanted conditions slew all the souldiers of Gynta, and caused the Captaine to be tortured to death in a hogshead of nailes.) Never did Turk or Tartar,
3. Never did cruel Mahomet exercise such tragical terror (yet he caused eight principal Commanders of Scanderbeg to be flay alive, in which lamentable and languishing condition they continued 15 days and then died) Never did savage Selimus execute such tyrannical tortures (yet he contrary to his covenanted conditions slew all the Soldiers of Gynta, and caused the Captain to be tortured to death in a hogshead of nails.) Never did Turk or Tartar,
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for what are stranglings and strappadoes, what are poverty and imprisonment, what are flayings & fires, what are faintnesse and famines, what are rackings and rending the flesh joynt by joynt;
for what Are stranglings and strappadoes, what Are poverty and imprisonment, what Are flayings & fires, what Are faintness and famines, what Are rackings and rending the Flesh joint by joint;
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therefore prudent commanders, to make their souldiers couragious, have taken away all hope, and meanes of flight from their souldiers, placing them so that they should have their enemies before them, some rivers, deepe ditches, or inaccessible mountaines behind them:
Therefore prudent commanders, to make their Soldiers courageous, have taken away all hope, and means of flight from their Soldiers, placing them so that they should have their enemies before them, Some Rivers, deep ditches, or inaccessible Mountains behind them:
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Those who are overcome are perpetuall slaves to Satan that malicious enemy, who will hold them with everlasting chaines under darknesse in torture and torments, easelesse, and endlesse, mercilesse and remedilesse.
Those who Are overcome Are perpetual slaves to Satan that malicious enemy, who will hold them with everlasting chains under darkness in torture and torments, easeless, and endless, merciless and remediless.
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when he is fearefully shunned and yeelded unto, 2 in fearefullnesse, he shamefully flying when stoutly resisted, Iam. 4. 7. Resist the Divell, and hee will flie;
when he is fearfully shunned and yielded unto, 2 in fearefullnesse, he shamefully flying when stoutly resisted, Iam. 4. 7. Resist the devil, and he will fly;
The boldnesse of Peter and Iohn amased their potent persecutors, Act. 4. 13. who would not therfore be valiant in this warfare, where valour gives victory, where courage quels the adversary,
The boldness of Peter and John amazed their potent persecutors, Act. 4. 13. who would not Therefore be valiant in this warfare, where valour gives victory, where courage quels the adversary,
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5. Call to mind, and cordially consider of (you Christian souldiers) the sundry and severall parts and pieces of the armour of righteousnes, wherewith you are and must be fenced. These our weapons are impregnable:
5. Call to mind, and cordially Consider of (you Christian Soldiers) the sundry and several parts and Pieces of the armour of righteousness, wherewith you Are and must be fenced. These our weapons Are impregnable:
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This our armour is prevailing, they are safe and sure, who will use it, for they shall never fall, 2 Pet. 1. 10. By this they overcome the world, 1 Ioh. 5. 4. and are more then conquerours, Rom. 8. 37. This our armour it not defective,
This our armour is prevailing, they Are safe and sure, who will use it, for they shall never fallen, 2 Pet. 1. 10. By this they overcome the world, 1 John 5. 4. and Are more then conquerors, Rom. 8. 37. This our armour it not defective,
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or insufficient, but complete, and entire, Eph. 6. 13. yet not one piece for the backe parts, to shew and signifie that armed Christians are couragious,
or insufficient, but complete, and entire, Ephesians 6. 13. yet not one piece for the back parts, to show and signify that armed Christians Are courageous,
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Witnesse Iothams speech to his base brother Abimelech, and the ungratefull men of Shechem, Iudg. 9. Witnesse Iepthaes answer to the King of Ammon, 11. 27. thou dost me wrong, &c. Witnesse Ioabs speech to Abishai, 1 Chron. 19. 13. Let us behave our selves valiantly for our people,
Witness Jothams speech to his base brother Abimelech, and the ungrateful men of Shechem, Judges 9. Witness Jephthah's answer to the King of Ammon, 11. 27. thou dost me wrong, etc. Witness Ioabs speech to Abishai, 1 Chronicles 19. 13. Let us behave our selves valiantly for our people,
and unjustly, yet concordantly and with joynt consent conspire to enthrall those whom Christ hath enlarged, to destroy those, whom he hath delivered, to ruinate those whom he hath redeemed, to leade captive those whom he hath set at liberty.
and unjustly, yet concordantly and with joint consent conspire to enthral those whom christ hath enlarged, to destroy those, whom he hath Delivered, to ruinate those whom he hath redeemed, to lead captive those whom he hath Set At liberty.
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These put on the whole armour of light, and cast off the workes of darknesse, Rom. 13. 12. These are on Christs side fighting against the Dragon and his Angels, the Serpent and his seed, the flesh and its lusts.
These put on the Whole armour of Light, and cast off the works of darkness, Rom. 13. 12. These Are on Christ side fighting against the Dragon and his Angels, the Serpent and his seed, the Flesh and its Lustiest.
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and Lyons with other like cruell and consuming creatures, 2 King. 2. Dan. 6. Thunder and lightning, stormes and tempests, light and darknesse, Sun and Stars, earth and waters with other dreadfull and destroying, magnificent and marvellous workes of God.
and Lyons with other like cruel and consuming creatures, 2 King. 2. Dan. 6. Thunder and lightning, storms and tempests, Light and darkness, Sun and Stars, earth and waters with other dreadful and destroying, magnificent and marvellous works of God.
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one of which stopped the mouthes of Lyons, Dan. 6. 22. delivered Peter out of prison, Act. 12. 7. and slew a hundred fourescore and five thousand in one night, Isa. 37. 38. These are ministring spirits sent forth to minister for them who shall be heires of salvation, Heb. 1. 14. & pitch their tents about them, Psal. 34. 8. What greater dignities, what better defence? What greater solace, what better safety,
one of which stopped the mouths of Lyons, Dan. 6. 22. Delivered Peter out of prison, Act. 12. 7. and slew a hundred fourescore and five thousand in one night, Isaiah 37. 38. These Are ministering spirits sent forth to minister for them who shall be Heirs of salvation, Hebrew 1. 14. & pitch their tents about them, Psalm 34. 8. What greater dignities, what better defence? What greater solace, what better safety,
But by Angels, yea and the Lord of men and Angels, who also keepeth Israel, Ps. 121. 4, 7, 8 shading them from the smiting both of Sun & Moone, preserving them from evill.
But by Angels, yea and the Lord of men and Angels, who also Keepeth Israel, Ps. 121. 4, 7, 8 shading them from the smiting both of Sun & Moon, preserving them from evil.
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The knowledge, assurance, remembrance, and meditation of which gracious and gladsome presence of God, & the sense therof will marvellously comfort and encourage a godly man.
The knowledge, assurance, remembrance, and meditation of which gracious and gladsome presence of God, & the sense thereof will marvellously Comfort and encourage a godly man.
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This hath made them comfortable & couragious in the valley of the shadow of death, as Ioseph in the pit and prison; Daniel in the den; Ionah in the whale;
This hath made them comfortable & courageous in the valley of the shadow of death, as Ioseph in the pit and prison; daniel in the den; Jonah in the whale;
You therefore O Christian souldiers having such a powerfull puissant guard ready prest to preserve and protect, to defend and deliver you, not only of all those contemptible crawling creatures (which yet consumed proud King Herod, Acts 12. and greatly wasted and oppressed the fruitfull and pleasant land of Egypt) other inferiour, sublunary,
You Therefore Oh Christian Soldiers having such a powerful puissant guard ready pressed to preserve and Pact, to defend and deliver you, not only of all those contemptible crawling creatures (which yet consumed proud King Herod, Acts 12. and greatly wasted and oppressed the fruitful and pleasant land of Egypt) other inferior, sublunary,
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were your shelter stones, earth, timber; these may be battered: were it wals of lead; these might be melted, & cōsumed: were it defences of waters; these might be dried up:
were your shelter stones, earth, timber; these may be battered: were it walls of led; these might be melted, & consumed: were it defences of waters; these might be dried up:
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were it garisons of mighty men; these might be scattered: were it engines of war; these might be defeated: were it trenches; these might be stopped: were it Bullwarkes; these might be overthrowne:
were it garrisons of mighty men; these might be scattered: were it Engines of war; these might be defeated: were it Trenches; these might be stopped: were it Bulwarks; these might be overthrown:
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and none could molest them, Exod. 13. 21. And the Lord of heaven and earth, who is a Lord of hosts and armies is a wall of fire round about you, to concruciate & consume your obstinate opposers,
and none could molest them, Exod 13. 21. And the Lord of heaven and earth, who is a Lord of hosts and armies is a wall of fire round about you, to concruciate & consume your obstinate opposers,
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Since therfore O fellow Christian souldiers we esteeme our selves in great safety having walls of stones, guards of men and other such like defending, supporting, and resisting warlike munition.
Since Therefore Oh fellow Christian Soldiers we esteem our selves in great safety having walls of stones, guards of men and other such like defending, supporting, and resisting warlike munition.
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and distresse (which we may do By our faith, and the fruits thereof, as By our obedience, 2 Chro. 15. 2. Ps 91. 14. By our love to him, Psal. 91. 14. By our invocation and calling upon his name, Psal. 91. 15. 56. 9. 57. 2. and By our trust and confidence in God, Psal. 91. 29. 56. 3, 4, 10. 57. 1.) And therfore that we are in great safety and security.
and distress (which we may do By our faith, and the fruits thereof, as By our Obedience, 2 Chro 15. 2. Ps 91. 14. By our love to him, Psalm 91. 14. By our invocation and calling upon his name, Psalm 91. 15. 56. 9. 57. 2. and By our trust and confidence in God, Psalm 91. 29. 56. 3, 4, 10. 57. 1.) And Therefore that we Are in great safety and security.
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3. Your God whose you are, and whom you serve, To whom nothing is too hard, Gen. 18. 14. or impossible, Mat. 19. 26. To whom none is like among the Gods, glorious in holinesse, fearefull in praises, doing wonders.
3. Your God whose you Are, and whom you serve, To whom nothing is too hard, Gen. 18. 14. or impossible, Mathew 19. 26. To whom none is like among the God's, glorious in holiness, fearful in praises, doing wonders.
Exod. 15. 11. Who remooveth mountaines, — shaketh the earth, — commandeth the Sun, — sealeth the stars, Iob 9. 16, &c. & thundereth marvellously, &c. 37. 5. from whom none can deliver, Isa. 43. 13. without whose leave and licence Satan himselfe cannot harme or hurt sordid swine much lesse sanctified Saints, Mar. 5. 12. Iob 1. & 2. This omnipotent God who can do what he will, commands and chargeth you to fight, and that with courage:
Exod 15. 11. Who Removeth Mountains, — shakes the earth, — commands the Sun, — Sealeth the Stars, Job 9. 16, etc. & Thundereth marvellously, etc. 37. 5. from whom none can deliver, Isaiah 43. 13. without whose leave and licence Satan himself cannot harm or hurt sordid Swine much less sanctified Saints, Mar. 5. 12. Job 1. & 2. This omnipotent God who can do what he will, commands and charges you to fight, and that with courage:
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4. Your Captaine and Commander the Lord Iesus, that invincible Lion of the Tribe of Iudah hath victoriously vanquished his and your enemies, having made his enemies his foot-stoole, Matth. 22. 44. Having overcome the world, Ioh. 16. 3•. Having led captivitie captive, Eph. 4. 8. Having spoiled principalities and powers, Col. 2. 15. Having overcome those that warre against him, Rev. 17. 14. And will not you, the members of this head, the subjects of this King, the ransomed of this Redeemer, the souldiers of this Captaine:
4. Your Captain and Commander the Lord Iesus, that invincible lion of the Tribe of Iudah hath victoriously vanquished his and your enemies, having made his enemies his footstool, Matthew 22. 44. Having overcome the world, John 16. 3•. Having led captivity captive, Ephesians 4. 8. Having spoiled principalities and Powers, Col. 2. 15. Having overcome those that war against him, Rev. 17. 14. And will not you, the members of this head, the subject's of this King, the ransomed of this Redeemer, the Soldiers of this Captain:
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and powerfull Captaine to relieve and rescue his Church and chosen, and to revenge upon their enemies the wrongs intended or inflicted by them upon his peculiar people, in whom he dwels by faith, Eph. 3. 17. and by whom you may do all things even through Christ which strengtheneth you, Phil. 4. 13. will not you (I say) be couragious?
and powerful Captain to relieve and rescue his Church and chosen, and to revenge upon their enemies the wrongs intended or inflicted by them upon his peculiar people, in whom he dwells by faith, Ephesians 3. 17. and by whom you may do all things even through christ which strengtheneth you, Philip 4. 13. will not you (I say) be courageous?
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though he had the power of death, is destroyed, Heb. 2. 14. and his wickednesse, 1 Ioh. 3. 8. yea and he hath beene overcome by the Saints, 1 Ioh. 2. 13, 14. The world hath not onely beene overcome by our chiefe Commander Christ, Ioh. 16. 33. but also by all those who are borne of God, 1 Ioh. 5. 4. these being crucified to it,
though he had the power of death, is destroyed, Hebrew 2. 14. and his wickedness, 1 John 3. 8. yea and he hath been overcome by the Saints, 1 John 2. 13, 14. The world hath not only been overcome by our chief Commander christ, John 16. 33. but also by all those who Are born of God, 1 John 5. 4. these being Crucified to it,
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and having it crucified to them, Gal. 6. 14. As for the flesh, with the affections and lusts thereof, they that are Christs have crucified, Gal. 5. 24. Casting downe imaginations — and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 4. Are your enemies such whose power is not soveraigne and absolute, but subordinate and limited, whose weapons have been often battered and blunted:
and having it Crucified to them, Gal. 6. 14. As for the Flesh, with the affections and Lustiest thereof, they that Are Christ have Crucified, Gal. 5. 24. Casting down Imaginations — and bringing into captivity every Thought to the Obedience of christ, 2 Cor. 10. 4. are your enemies such whose power is not sovereign and absolute, but subordinate and limited, whose weapons have been often battered and blunted:
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but also by Christians your fellow-souldiers, through whom they have beene, and we also may be more than conquerers, Rom. 8. 37. And will you degenerate and be discomfited?
but also by Christians your fellow-soldiers, through whom they have been, and we also may be more than conquerors, Rom. 8. 37. And will you degenerate and be discomfited?
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6. Your weapons are impenetrable and impregnable, your armour is armour of proofe, compleat armour, every way sufficient to defend and keepe us harmelesse.
6. Your weapons Are impenetrable and impregnable, your armour is armour of proof, complete armour, every Way sufficient to defend and keep us harmless.
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This, if you put it on, will make you able to stand against the wiles of the Divell, Ephes. 6. 11. This will inable you to withstand in the evill day, Vers. 13. and to quench all the fiery darts of the wicked, Vers. 16.
This, if you put it on, will make you able to stand against the wiles of the devil, Ephesians 6. 11. This will inable you to withstand in the evil day, Vers. 13. and to quench all the fiery darts of the wicked, Vers. 16.
And will you (which are so well armed out of Gods abundant armorie, with such weapons, no way deficient, every way defensible) abuse a gift so great and gratifying, dishonour the doner of a benefit so bountifull and beneficiall,
And will you (which Are so well armed out of God's abundant armoury, with such weapons, no Way deficient, every Way defensible) abuse a gift so great and gratifying, dishonour the doner of a benefit so bountiful and beneficial,
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7. Your encourager is the Comforter which abideth with you for ever, Iohn 14. 16. The spirit of wisdome and understanding, the spirit of counsell and might, Isa. 11. 2. Which helpeth your infirmities, Rom 8. 26. Which fighteth against the lusts of the flesh, Gal. 5. 17. Who is resembled to fire, Act. 2. 2. because he kindleth and heateth our hearts with love, zeale, and other graces;
7. Your encourager is the Comforter which Abideth with you for ever, John 14. 16. The Spirit of Wisdom and understanding, the Spirit of counsel and might, Isaiah 11. 2. Which Helpeth your infirmities, Rom 8. 26. Which fights against the Lustiest of the Flesh, Gal. 5. 17. Who is resembled to fire, Act. 2. 2. Because he kindleth and heateth our hearts with love, zeal, and other graces;
And will you (who have this Comforter continuing in you, sealing you to the day of redemption, Eph. 4. 30. inabling you to cry Abba Father, helping your infirmities) be disheartened and discouraged? 8. Yours is the victory.
And will you (who have this Comforter Continuing in you, sealing you to the day of redemption, Ephesians 4. 30. enabling you to cry Abba Father, helping your infirmities) be disheartened and discouraged? 8. Yours is the victory.
Hath he said, and shall he not doe it? Or hath he spoken, and shall he not make it good? Numbers 23. 19. The Lord who is unchangeable, Iames 1. 17. And cannot lie, Titus 1. 2. He hath promised (and therefore will performe) to bruise Satan under your feet, Rom. 16. 20. Not to suffer you to be tempted above that you are able,
Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good? Numbers 23. 19. The Lord who is unchangeable, James 1. 17. And cannot lie, Titus 1. 2. He hath promised (and Therefore will perform) to bruise Satan under your feet, Rom. 16. 20. Not to suffer you to be tempted above that you Are able,
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but will with the temptation also make way how to escape, that you may be able to beare it, 1 Corinth. 10. 13. Since therefore you shall vanquish, if you are valorous:
but will with the temptation also make Way how to escape, that you may be able to bear it, 1 Corinth. 10. 13. Since Therefore you shall vanquish, if you Are valorous:
9. Your crowne for which you combat is inestimable and uncorruptible, 1 Pet. 1. 4. Where you shall be freed from sinne the worst of evils, Rom 6. 22, 23. From crosses and calamities;
9. Your crown for which you combat is inestimable and uncorruptible, 1 Pet. 1. 4. Where you shall be freed from sin the worst of evils, Rom 6. 22, 23. From Crosses and calamities;
so that all teares shall be wiped from your eyes, Rev. 7. 16, 17. And rest from your labours, Revel. 14. 13. Where you shall be as the Angels of God in heaven, Matth. 22. 30. Yea like Christ, 1 Iohn 3. 2. Yea heires,
so that all tears shall be wiped from your eyes, Rev. 7. 16, 17. And rest from your labours, Revel. 14. 13. Where you shall be as the Angels of God in heaven, Matthew 22. 30. Yea like christ, 1 John 3. 2. Yea Heirs,
and jointheires with the Sonne of God, Rom. 8. 17. Where you shall know as you are knowne, 1 Cor. 13. 12. Have everlasting joy, Isa. 51. 11. 35. 10. and enjoy such goodnesse, gladnesse,
and jointheires with the Son of God, Rom. 8. 17. Where you shall know as you Are known, 1 Cor. 13. 12. Have everlasting joy, Isaiah 51. 11. 35. 10. and enjoy such Goodness, gladness,
and glory which is unutterable and unconceiveable, 1 Cor. 2. 9. And will not you be couragious in a cause so good, having a guard so great, under God so omnipotent,
and glory which is unutterable and unconceivable, 1 Cor. 2. 9. And will not you be courageous in a cause so good, having a guard so great, under God so omnipotent,
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for Christ so invincible, against enemies so infeebled, with weapons so impregnable, having the assistance of the blessed Comforter, in a combat where you are sure to conquer,
for christ so invincible, against enemies so infeebled, with weapons so impregnable, having the assistance of the blessed Comforter, in a combat where you Are sure to conquer,
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and makes the wicked flee when no man pursueth, Prov. 28. 1. And be carefull to keepe a good conscience void of offence toward God and toward man, Acts 24. 16. willing to live honestly, Heb. 13. 18. For this is that which is a continuall feast, Pro. 15. 15. This is that which makes the righteous bold as a lion, Pro. 28. 1. This comforted and encouraged Paul and his companions in their great extremities, 2 Cor. 1. 8, 12. and this makes confident towards God, 1 Ioh. 3. 21.
and makes the wicked flee when no man pursueth, Curae 28. 1. And be careful to keep a good conscience void of offence towards God and towards man, Acts 24. 16. willing to live honestly, Hebrew 13. 18. For this is that which is a continual feast, Pro 15. 15. This is that which makes the righteous bold as a Lion, Pro 28. 1. This comforted and encouraged Paul and his Sodales in their great extremities, 2 Cor. 1. 8, 12. and this makes confident towards God, 1 John 3. 21.
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David dreads not Goliah, 1 Sam. 17. nor thousands of people, Psal. 3. 6. Paul feares not to die at Ierusalem for the name of the Lord Iesus, Act. 21. 23. neither was he moved with the bonds and afflictions which did abide him, 20. 23. And who are more prodigall of their lives, livelihood, liberty,
David dreads not Goliath, 1 Sam. 17. nor thousands of people, Psalm 3. 6. Paul fears not to die At Ierusalem for the name of the Lord Iesus, Act. 21. 23. neither was he moved with the bonds and afflictions which did abide him, 20. 23. And who Are more prodigal of their lives, livelihood, liberty,
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For, all our sufficiency is of the Lord, 2 Cor. 3. 5. and without him we can do nothing, Ioh. 15. 5. 3. Faith fortifieth against fearefull faint-heartednesse, Mar. 4. 40. For, this certifieth the Christian soule that God is graciously present with him;
For, all our sufficiency is of the Lord, 2 Cor. 3. 5. and without him we can do nothing, John 15. 5. 3. Faith fortifieth against fearful faintheartedness, Mar. 4. 40. For, this certifieth the Christian soul that God is graciously present with him;
the assurance whereof makes a man to feare no evill, although he walke through the valley of the shadow of death, Psalme 23. 4. This assureth a Saint that all things are at his Fathers disposing,
the assurance whereof makes a man to Fear no evil, although he walk through the valley of the shadow of death, Psalm 23. 4. This assureth a Saint that all things Are At his Father's disposing,
and encourage him, he being of more worth than many sparrowes, Matth. 10. 28, 29, 30, 31. This doth appropriate and apply the sure and certaine, the sweet and speciall promises in Gods Booke to the true believer.
and encourage him, he being of more worth than many sparrows, Matthew 10. 28, 29, 30, 31. This does Appropriate and apply the sure and certain, the sweet and special promises in God's Book to the true believer.
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4. Necessity is laid upon us by Gods commandement, 1 Cor. 16. 13. Although we must not do good works enjoyned to procure praise with men, Matth. 6. Yet we may and must resist and repell (what in us lieth) opprobrious reproach, procure and preserve renowne and favour with God and men, Prov. 5. 9. 6 33. 1 Thess. 4. 4. Consider cordially that Christian prowesse is not onely enjoyned,
4. Necessity is laid upon us by God's Commandment, 1 Cor. 16. 13. Although we must not do good works enjoined to procure praise with men, Matthew 6. Yet we may and must resist and repel (what in us lies) opprobrious reproach, procure and preserve renown and favour with God and men, Curae 5. 9. 6 33. 1 Thess 4. 4. Consider cordially that Christian prowess is not only enjoined,
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but doth also inable us Christian souldiers in the sight of God and good men. 5. Experience adds expertnesse and efficacy to all and every performance;
but does also inable us Christian Soldiers in the sighed of God and good men. 5. Experience adds expertness and efficacy to all and every performance;
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David by his experience of former mercies in combating with, and conquering the lion and the beare, was inabled with comfort and confidence to encounter the puissant and unmatchable Philistine, 1 Sam. 17. 34. Paul by experience of former favours was fortified and made invincible against succeeding assaults, 2 Tim. 4. 17, 18. I was delivered out of the mouth of the Lion,
David by his experience of former Mercies in combating with, and conquering the Lion and the bear, was enabled with Comfort and confidence to encounter the puissant and unmatchable Philistine, 1 Sam. 17. 34. Paul by experience of former favours was fortified and made invincible against succeeding assaults, 2 Tim. 4. 17, 18. I was Delivered out of the Mouth of the lion,
7. Sword, or barbarous savage bloud-shed.) He doth comfort and encourage the faithfull against these terrible things, affirming, Ver. 37. that in all these we are more than conquerers;
7. Sword, or barbarous savage bloodshed.) He does Comfort and encourage the faithful against these terrible things, affirming, Ver. 37. that in all these we Are more than conquerors;
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or true beleevers do gaine much heart, and more confidence in Gods goodnesse for hereafter, that he will strengthen and deliver them by their former triall and experience.
or true believers do gain much heart, and more confidence in God's Goodness for hereafter, that he will strengthen and deliver them by their former trial and experience.
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but reject and contemne their crafty and deceitfull wiles wherewith they are wont to daunt and dismay, appale and affright causelesly (there being no dread of danger in vaine affrightments) men unexperienced.
but reject and contemn their crafty and deceitful wiles wherewith they Are wont to daunt and dismay, appall and affright causelessly (there being no dread of danger in vain affrightments) men unexperienced.
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and how to dismay and destroy their enemies. Record, register, and keepe in remembrance our sinnes, and sufferings for the same, our miseries, and Gods mercies past.
and how to dismay and destroy their enemies. Record, register, and keep in remembrance our Sins, and sufferings for the same, our misery's, and God's Mercies passed.
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1. The remembrance of our sinnes past, 1. Is a meanes to humble us, shewing us our vilenesse, Psal. 38. 3, 4. 2. To make us more thankfull, 1 Tim. 1. 22, 23. 3. To cause us more to love Christ, Luke 7. 47. 4. To make us pray more feelingly and fervently, Psal. 50. 5. To spend the time to come more diligently,
1. The remembrance of our Sins past, 1. Is a means to humble us, showing us our vileness, Psalm 38. 3, 4. 2. To make us more thankful, 1 Tim. 1. 22, 23. 3. To cause us more to love christ, Lycia 7. 47. 4. To make us pray more feelingly and fervently, Psalm 50. 5. To spend the time to come more diligently,
for mispending the time past, 1 Cor. 11. 5. 12. 11. 6 To make us more compassionate to others, in pitying their condition, praying for them, helping to free them from Satans slavery, Gal. 6. 1. 7. To renew our repentance, Zach. 12. 10.
for misspending the time past, 1 Cor. 11. 5. 12. 11. 6 To make us more compassionate to Others, in pitying their condition, praying for them, helping to free them from Satan slavery, Gal. 6. 1. 7. To renew our Repentance, Zach 12. 10.
1. Is a meanes to make us mercifull and compassionate towards others in distresses, Exod. 22. 21. 2. To make us more thankfull to God who hath delivered us from them.
1. Is a means to make us merciful and compassionate towards Others in Distresses, Exod 22. 21. 2. To make us more thankful to God who hath Delivered us from them.
as also of our weaknesse, how unable we are to beare, and how apt to faint under burdens, Psal. 116. 11. which will humble our vaine aspiring imaginations:
as also of our weakness, how unable we Are to bear, and how apt to faint under burdens, Psalm 116. 11. which will humble our vain aspiring Imaginations:
So of his fidelity in his promises, of his great might and omnipotency in that he can uphold us, 2 Cor. 12. 9. of his singular mercy, in that he will sustaine and strengthen us;
So of his Fidis in his promises, of his great might and omnipotency in that he can uphold us, 2 Cor. 12. 9. of his singular mercy, in that he will sustain and strengthen us;
of his wonderfull wisdome, in that when he hath tried and exercised his children, he knoweth how to deliver them out of temptations, 2 Pet. 2. 9. which will make us triumphant.
of his wonderful Wisdom, in that when he hath tried and exercised his children, he Knoweth how to deliver them out of temptations, 2 Pet. 2. 9. which will make us triumphant.
And as Tully termes anger the whetstone of fortitude, so humane histories plentifully prove the same by Aeneas, Ʋlyss••, and others, which by anger have beene much helped and heartened to combate couragiously:
And as Tully terms anger the whetstone of fortitude, so humane histories plentifully prove the same by Aeneas, Ʋlyss••, and Others, which by anger have been much helped and heartened to combat courageously:
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witnesse Moses, whose anger waxing hot, he tooke the calfe which the people had made, rebuked Aaron, and commanded the Levites to execute judgements upon the idolaters, Exod. 32. 19, 20, 26. Witnesse Phineas, who being zealous for the Lord, took a javelin in his hand and slew Zimri and Cozbi sinning against the Lord, Num. 25. 8, 11. Witnesse Nehemiah, who was very angry,
witness Moses, whose anger waxing hight, he took the calf which the people had made, rebuked Aaron, and commanded the Levites to execute Judgments upon the Idolaters, Exod 32. 19, 20, 26. Witness Phinehas, who being zealous for the Lord, took a javelin in his hand and slew Zimri and Cozbi sinning against the Lord, Num. 25. 8, 11. Witness Nehemiah, who was very angry,
and rebuked the nobles and the rulers, Neh. 5. 6, 7. Witnesse Ieremy, who being full of the fury (or anger) of the Lord, did powre it out, Ier. 6. 11. Witnesse our Saviour, Mar. 3. 5. who,
and rebuked the Nobles and the Rulers, Neh 5. 6, 7. Witness Ieremy, who being full of the fury (or anger) of the Lord, did pour it out, Jeremiah 6. 11. Witness our Saviour, Mar. 3. 5. who,
Convey into, and cherish in our soules this corroborating anger, which may make us valiant and couragious against sin and Satan, the world and wicked men.
Convey into, and cherish in our Souls this corroborating anger, which may make us valiant and courageous against since and Satan, the world and wicked men.
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It is unadvised anger, when men are angry with God, his doings, corrections, and dealings, as Ionah was, Ion. 4 3. It is unadvised anger, when men are angry for any thing, save for sin, and so causlesly.
It is unadvised anger, when men Are angry with God, his doings, corrections, and dealings, as Jonah was, Ion. 4 3. It is unadvised anger, when men Are angry for any thing, save for since, and so causelessly.
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It is unadvised anger, when men are angry more for small sinnes than great; for pettie offences against themselves, more than great transgressions against God.
It is unadvised anger, when men Are angry more for small Sins than great; for Petty offences against themselves, more than great transgressions against God.
It is unadvised anger, if it exceeds, although the cause be just, Gen. 49. 7. It is unadvised anger, which doth not aime at the glory of God, the restraint of sinne:
It is unadvised anger, if it exceeds, although the cause be just, Gen. 49. 7. It is unadvised anger, which does not aim At the glory of God, the restraint of sin:
but its owne glory and profit, Pro. 21. 24. It is unadvised anger, which breakes out into execrations, curses, and makes men unfit for the discharging of the duties of their calling.
but its own glory and profit, Pro 21. 24. It is unadvised anger, which breaks out into execrations, curses, and makes men unfit for the discharging of the duties of their calling.
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that we should not make any friendship with such angry men, Pro. 22. 24. But there is an anger which is good: for God is often angry; Christ was angry;
that we should not make any friendship with such angry men, Pro 22. 24. But there is an anger which is good: for God is often angry; christ was angry;
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like those of Moses, who was angry for the reservation of Manna, Exod. 16. 20. the making of the golden calfe, Exod. 32. 19. and the rebellion of the people, Num. 16. 13. Like that of Phineas, who was angry for the shamefull fornication, Num. 25. 8, 11. Like that of David, who was angry for the shamefull incest of Amnon, 2 Sam. 13. 2. Like that of Elias, who was angry for the cruelty and apostasie of Israel, 1 King. 19. 4. Like that of Nehemiah, who was angry for their ••ury and oppression, Neh. 5. 6. Like that of Ieremie, who was angry for their impenitency and contempt of the Word, Ier. 6. 11. Like that of our Saviour, who was angry for the hardnesse of their hearts, Mar. 3 5. 2. Let the motives, or moving causes of our anger be an earnest desire to maintaine the glory of God, Exo. 16 20. Fervent love of necessity and vertue, Psal. 119 39. utter hatred and detestation of vice;
like those of Moses, who was angry for the reservation of Manna, Exod 16. 20. the making of the golden calf, Exod 32. 19. and the rebellion of the people, Num. 16. 13. Like that of Phinehas, who was angry for the shameful fornication, Num. 25. 8, 11. Like that of David, who was angry for the shameful Incest of Amnon, 2 Sam. 13. 2. Like that of Elias, who was angry for the cruelty and apostasy of Israel, 1 King. 19. 4. Like that of Nehemiah, who was angry for their ••ury and oppression, Neh 5. 6. Like that of Ieremie, who was angry for their impenitency and contempt of the Word, Jeremiah 6. 11. Like that of our Saviour, who was angry for the hardness of their hearts, Mar. 3 5. 2. Let the motives, or moving Causes of our anger be an earnest desire to maintain the glory of God, Exo. 16 20. Fervent love of necessity and virtue, Psalm 119 39. utter hatred and detestation of vice;
5. Let the manner be deliberate, advised, charitable, mercifull, moderate, and compassionate, Iam. 1. 19. 6. Let the continuance be short, Eph. 4. 26.
5. Let the manner be deliberate, advised, charitable, merciful, moderate, and compassionate, Iam. 1. 19. 6. Let the Continuance be short, Ephesians 4. 26.
which doth restore the soule allured, and waxing wa•ton with pleasure; restraining it as with a certaine weapon more sovere, and valia•t, from effeminate, and remisse.
which does restore the soul allured, and waxing wa•ton with pleasure; restraining it as with a certain weapon more sovere, and valia•t, from effeminate, and remiss.
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and is seene to feare and dread his assistant, and those that pertaine to the houshold, In like manner most blessed and good anger doth defend the wisdome of the soule,
and is seen to Fear and dread his assistant, and those that pertain to the household, In like manner most blessed and good anger does defend the Wisdom of the soul,
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Moreover it doth not maintaine any good will towards those things which are hurtfull; but is seene continually to barke against deceiptfull sensuality as against a wolfe.
Moreover it does not maintain any good will towards those things which Are hurtful; but is seen continually to bark against deceitful sensuality as against a wolf.
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but also in sacred Writ by the terrible and tragicall execution upon the host of Midian by Gideon, Iudg. 8. 11. of Amalek by David, 1 Sam. 30. 16, 17. and upon the carelesse inhabitants of Laish by the tribe of Dan, Iudg. 18. 27, 28. Hence was it that Christ our Captaine and Commander,
but also in sacred Writ by the terrible and tragical execution upon the host of Midian by gideon, Judges 8. 11. of Amalek by David, 1 Sam. 30. 16, 17. and upon the careless inhabitants of Laish by the tribe of Dan, Judges 18. 27, 28. Hence was it that christ our Captain and Commander,
and the blessed Apostles our fellow-servants and soldiers do so often urge, and frequently charge and command us to take heed, to be warie or circumspect;
and the blessed Apostles our Fellow servants and Soldiers do so often urge, and frequently charge and command us to take heed, to be wary or circumspect;
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Carnall and cursed security, occasioned and increased in the sons of men by the glittering pomp and dazling prosperity of Belials brood, who wickedly wallow in all swinish, sensuall,
Carnal and cursed security, occasioned and increased in the Sons of men by the glittering pomp and dazzling Prosperity of Belials brood, who wickedly wallow in all swinish, sensual,
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or sinfull security, Psal. 37. By the abuse of Gods patience and long-suffering, and forbearance, Eccl. 8. 11. And their owne irreligious infidelity, causing them neither to credit,
or sinful security, Psalm 37. By the abuse of God's patience and long-suffering, and forbearance, Ecclesiastes 8. 11. And their own irreligious infidelity, causing them neither to credit,
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and celestiall Word, Heb. 4. 2. they esteeming these dreadfull comminations therein threatned, and the gracious and gladsome favours and franchises therin promised meere foolishnes, 1 Cor. 1. 18, 21, 25. This pernicious and pestiferous poysonfull of-spring of damnable unbelief causing men to go on,
and celestial Word, Hebrew 4. 2. they esteeming these dreadful comminations therein threatened, and the gracious and gladsome favours and franchises therein promised mere foolishness, 1 Cor. 1. 18, 21, 25. This pernicious and pestiferous poisonful offspring of damnable unbelief causing men to go on,
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making men to distrust in God, (who yet is just and faithfull, 1 Ioh. 1. 9 and whose promises are yea and Amen, 2 Cor. 1. 20.) and to trust in the abundance of their own riches, Psal. 52. 7. and to strengthen themselves in their wickednesse;
making men to distrust in God, (who yet is just and faithful, 1 John 1. 9 and whose promises Are yea and Amen, 2 Cor. 1. 20.) and to trust in the abundance of their own riches, Psalm 52. 7. and to strengthen themselves in their wickedness;
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and yet these are not to be trusted in, they being but uncertaine riches, 1 Tim. 6. 17. making men harden their owne hearts by resisting the Word, by not profiting by the workes, by not yeelding to the motions of the Spirit of God:
and yet these Are not to be trusted in, they being but uncertain riches, 1 Tim. 6. 17. making men harden their own hearts by resisting the Word, by not profiting by the works, by not yielding to the motions of the Spirit of God:
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These groaning & grieving for their mispent time, cursed and crooked by-paths, and desiring better; they pleasing themselves in their way ward and wicked wandrings, and therefore desiring no better;
These groaning & grieving for their Mis-spent time, cursed and crooked bypaths, and desiring better; they pleasing themselves in their Way ward and wicked wanderings, and Therefore desiring no better;
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2. Our selves, and these •ver which the Lord hath made us overseers, Acts 20. 28. 3. Our soules, Deut. 4. 9. Onely take heed unto thy selfe, and keepe thy soule diligently.
2. Our selves, and these •ver which the Lord hath made us Overseers, Acts 20. 28. 3. Our Souls, Deuteronomy 4. 9. Only take heed unto thy self, and keep thy soul diligently.
Some particular sinnes in speciall, as the most dreadfull and dangerous, namely, 1. Induration, or hardnesse of heart, Psal. 9. 5, 6, 7. 2. Apostasie, Hebr. 3. 12. Take heed brethren lest there be in any of you a• evill heart of unbeliefe in departing from the living God.
some particular Sins in special, as the most dreadful and dangerous, namely, 1. Induration, or hardness of heart, Psalm 9. 5, 6, 7. 2. Apostasy, Hebrew 3. 12. Take heed brothers lest there be in any of you a• evil heart of unbelief in departing from the living God.
It being an uncomfortable way of darknesse, leading to insupportable, and infernall darknesse, 1 Ioh. 1. 6. It misleading out of the right and royall way of Gods commandements, 1 Ioh. 3. 4. and It leading unto perdition, Psal. 1. 1. 6.
It being an uncomfortable Way of darkness, leading to insupportable, and infernal darkness, 1 John 1. 6. It misleading out of the right and royal Way of God's Commandments, 1 John 3. 4. and It leading unto perdition, Psalm 1. 1. 6.
or because themselves are dead, so not sensible of weights and burdens) being a terrible oppressing tyrant, Luk. 21. 34 and intollerable insupportable burden.
or Because themselves Are dead, so not sensible of weights and burdens) being a terrible oppressing tyrant, Luk. 21. 34 and intolerable insupportable burden.
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4. To the Lord himselfe, he being wearie to beare it, Isa. 1• 14. and pressed under it as a cart is pressed that is full o• sheaves, Amos 2. 13. Sin being a burden too heavy for heaven to beare, pressing the Divels thence:
4. To the Lord himself, he being weary to bear it, Isaiah 1• 14. and pressed under it as a cart is pressed that is full o• sheaves, Amos 2. 13. since being a burden too heavy for heaven to bear, pressing the Devils thence:
1. Shame, a fruit and signe of repentance, Ier. 31. 19. Zach. 13. 4. Rom. 6. 21. 2. Or shame, a punishment for sinne upon the wicked and ungodly, although not alwayes here, Ier. 33. 6. 15. 8. 12. but onely somtimes, Ier. 2. 26. yet everlasting shame and confusion are certaine confequents of sinnes unrepented of by Gods ordinance and justice.
1. Shame, a fruit and Signen of Repentance, Jeremiah 31. 19. Zach 13. 4. Rom. 6. 21. 2. Or shame, a punishment for sin upon the wicked and ungodly, although not always Here, Jeremiah 33. 6. 15. 8. 12. but only sometimes, Jeremiah 2. 26. yet everlasting shame and confusion Are certain confequents of Sins unrepented of by God's Ordinance and Justice.
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agreeable whereunto are those divine directions, Pro. 1. 15. My sonne, if sinners intice thee, consent not. 5. 8. Come not nigh the doore of her house. 23. 31. Look not on the wine, &c. To avoid and decline the occasions of these, whoredome and drunkennesse;
agreeable whereunto Are those divine directions, Pro 1. 15. My son, if Sinners entice thee, consent not. 5. 8. Come not High the door of her house. 23. 31. Look not on the wine, etc. To avoid and decline the occasions of these, whoredom and Drunkenness;
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then by a greater, untill he hath divided their soules between God and Belial, and so shivered them, that they are made fit fewell for the infernall fire of hell: Take heed therefore of him.
then by a greater, until he hath divided their Souls between God and Belial, and so shivered them, that they Are made fit fuel for the infernal fire of hell: Take heed Therefore of him.
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1. Sinne is the worke of that wicked one, Iohn 8. 44. You are of your father the Divell — and the works of your father ye will doe. 1 John 3. 8. Christ came to destroy the works of the Divell.
1. Sin is the work of that wicked one, John 8. 44. You Are of your father the devil — and the works of your father you will do. 1 John 3. 8. christ Come to destroy the works of the devil.
2. Take heed of Satan, who is the enemy of mankind, Mat. 13. 39. And our adversary, 1 Pet. 5. 8. Yea that wilie old serpent which deceiveth the whole world, Rev. 12. 9. therefore a slie and subtill enemie which will leave no wayes unattempted, make use of all advantages,
2. Take heed of Satan, who is the enemy of mankind, Mathew 13. 39. And our adversary, 1 Pet. 5. 8. Yea that wily old serpent which deceives the Whole world, Rev. 12. 9. Therefore a sly and subtle enemy which will leave no ways unattempted, make use of all advantages,
for without watchfull vigilance the strength of Hercules, the hardinesse of Hector, the noblenesse of Alexander, the pollicie of Pirrhus, and the good successe of Scipio are to little purpose.
for without watchful vigilance the strength of Hercules, the hardiness of Hector, the nobleness of Alexander, the policy of Pirrhus, and the good success of Scipio Are to little purpose.
Scanderbeg that terrour to Turkes, and mirrour for martiall men, (who with 15000 discomfited the army of Alis Bassa being 40000: who with the losse of 20 horse, and 50 foot slew 5000 of Mustaphaes forces.
Scanderbeg that terror to Turkes, and mirror for martial men, (who with 15000 discomfited the army of Aloes Bassa being 40000: who with the loss of 20 horse, and 50 foot slew 5000 of Mustaphaes forces.
Who with the losse of 60 Christians slew some say 30000, some say 20000 under the command of Isaack and Amesa invading Epirus with 55000. Who with 8000 horse and 4000 foot encountred at once Iacup with 16000,
Who with the loss of 60 Christians slew Some say 30000, Some say 20000 under the command of Isaac and Amesa invading Epirus with 55000. Who with 8000 horse and 4000 foot encountered At once Jacob with 16000,
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But also of all both places and persons, who in their citties, and armies (especially in times of warre) keepe watch and ward ordinary and extraordinary, to warne them of danger if any be.
But also of all both places and Persons, who in their cities, and armies (especially in times of war) keep watch and ward ordinary and extraordinary, to warn them of danger if any be.
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and divers more, which use this military word, Christ Iesus, and his blessed Apostles, like wise and warlike Captaines, instruct us Christian souldiers to behave our selves like those who in warre are appointed continually to watch in some sconce, watch-tower,
and diverse more, which use this military word, christ Iesus, and his blessed Apostles, like wise and warlike Captains, instruct us Christian Soldiers to behave our selves like those who in war Are appointed continually to watch in Some sconce, watchtower,
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By which particulars it is easie to be seene that watchfullnesse is a military word, a daily duty for martiall men (and therefore for us Christian souldiers) and what it is; namely,
By which particulars it is easy to be seen that watchfullnesse is a military word, a daily duty for martial men (and Therefore for us Christian Soldiers) and what it is; namely,
for malice implacable, for labour unwearied; for condition and quality spirituall, invisible, mercilesse; for diligence incessant, leaving no stone unrolled, no meanes unattempted to harme and destroy us.
for malice implacable, for labour unwearied; for condition and quality spiritual, invisible, merciless; for diligence incessant, leaving no stone unrolled, no means unattempted to harm and destroy us.
Witnesse Davids idlenesse, which occasioned lust, adultery, murder, 2 Sam. 11. And that it may the more easily ensnare and inveigle us with its bewitching guiles, it fawnes,
Witness Davids idleness, which occasioned lust, adultery, murder, 2 Sam. 11. And that it may the more Easily ensnare and inveigle us with its bewitching guiles, it fawns,
and fleeres upon us with a painted face polishing over its pestiferous pollutions with plausible and pleasing pretences of piety, of providence, good husbandry, good fellowship, of decency, devotion, &c. Watchfullnesse therefore is very needfull.
and fleers upon us with a painted face polishing over its pestiferous pollutions with plausible and pleasing pretences of piety, of providence, good Husbandry, good fellowship, of decency, devotion, etc. Watchfullnesse Therefore is very needful.
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Yea this must bee a continued conjoyned companion to all Christian performances. Wee are to watch unto prayer, Ephes. 6. 18. namely, to get ability to pray,
Yea this must be a continued conjoined Companion to all Christian performances. we Are to watch unto prayer, Ephesians 6. 18. namely, to get ability to pray,
We are to watch in our workes of mercy, that we doe them not to be seene of men, that our left hand do not know what our right hand doth, Matth. 6. 1, 2, 3.
We Are to watch in our works of mercy, that we do them not to be seen of men, that our left hand do not know what our right hand does, Matthew 6. 1, 2, 3.
4. The best, and bravest, the most wise, and worthy souldiers in this our warfare neglecting or securely sleighting their Christian watch, have fearefully fallen, shamefully beene foyled,
4. The best, and Bravest, the most wise, and worthy Soldiers in this our warfare neglecting or securely Slighting their Christian watch, have fearfully fallen, shamefully been foiled,
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and supplanted, and dangerously deceived through the suddaine sallies and surprisalls, the vigilant underminings, and violent encounters of our virulent and unwearied assailants.
and supplanted, and dangerously deceived through the sudden sallies and surprisals, the vigilant underminings, and violent encounters of our virulent and unwearied assailants.
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This want of watchfullnesse hath beene, and therefore still is a prime and principall cause of much evill, many sins, great shame, bitter griefe and sorrow to our first parents, to David, and to whom not?
This want of watchfullnesse hath been, and Therefore still is a prime and principal cause of much evil, many Sins, great shame, bitter grief and sorrow to our First Parents, to David, and to whom not?
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Labour wee to know, and learne, strive to bee rightly instructed in, and presse wee forward to the practise of this prevailing and important duty of watchfullnesse.
Labour we to know, and Learn, strive to be rightly instructed in, and press we forward to the practice of this prevailing and important duty of watchfullnesse.
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1. This adding vigour and victory to our petitions, enabling u• to pray more powerfully, and prevailingly, Mat. 26. 41. Watch and pray that ye enter not into temptation.
1. This adding vigour and victory to our petitions, enabling u• to pray more powerfully, and prevailingly, Mathew 26. 41. Watch and pray that you enter not into temptation.
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2. This being a meanes to obtaine constancy, certainty, resolution, and perseverance in well-doing, Ephes. 6. 18. Watching thereunto with all perseverance.
2. This being a means to obtain constancy, certainty, resolution, and perseverance in welldoing, Ephesians 6. 18. Watching thereunto with all perseverance.
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So that hereby we are prepared for temptations, Luke 21. 36. enabled to encounter with them, Ephes. 6. and procure a good issue out of them, Luke 21. 34. So that hereby we may foresee the better to slee from and prevent the furious and fawning assaults of our deceitfull and dreadfull enemies.
So that hereby we Are prepared for temptations, Lycia 21. 36. enabled to encounter with them, Ephesians 6. and procure a good issue out of them, Lycia 21. 34. So that hereby we may foresee the better to slee from and prevent the furious and fawning assaults of our deceitful and dreadful enemies.
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So that by this we may be freed from spirituall dreames and fancies, enabled to weaken the body of sin, to cleanse our waies, to avoide or cover our infirmities.
So that by this we may be freed from spiritual dreams and fancies, enabled to weaken the body of since, to cleanse our ways, to avoid or cover our infirmities.
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7. This hath speciall promises of blisse proposed, to provoke and pricke us forward to the performance hereof, Rev. 16. 15. Blessed is he that watcheth.
7. This hath special promises of bliss proposed, to provoke and prick us forward to the performance hereof, Rev. 16. 15. Blessed is he that watches.
Not onely in regard of the infirmity of our flesh, Matth. 26. 41. the snaring sl•ights and subtilties of the world and Divell, 1 Pet. 5. 8. and the uncertaine comming of Christ to judgement, Mar. 13. 33. But also to s••in and avoide those terrible,
Not only in regard of the infirmity of our Flesh, Matthew 26. 41. the snaring sl•ights and subtleties of the world and devil, 1 Pet. 5. 8. and the uncertain coming of christ to judgement, Mar. 13. 33. But also to s••in and avoid those terrible,
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and dreadfull menacing comminations threatned by the unchangeable irefull sin revenging Iehovah against the sleighters and neglecters of this so notable and needfull duty, Rev. 3. 3. If therefore thou shalt not watch I will come on thee as a theefe,
and dreadful menacing comminations threatened by the unchangeable ireful since revenging Jehovah against the sleighters and neglecters of this so notable and needful duty, Rev. 3. 3. If Therefore thou shalt not watch I will come on thee as a thief,
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2. Such whose desire is insatiable to insinuate, and insert our selves inseparably into the sincere society of wise and wary Christians, who may helpe and availe us much to keepe us watchfull.
2. Such whose desire is insatiable to insinuate, and insert our selves inseparably into the sincere society of wise and wary Christians, who may help and avail us much to keep us watchful.
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Heb. 10. 23, 24, 25. Not forsaking the assembling together as the manner of •ome is, &c. No whit affecting evill companions, sleepie, and dead-hearted Christians.
Hebrew 10. 23, 24, 25. Not forsaking the assembling together as the manner of •ome is, etc. No whit affecting evil Sodales, sleepy, and deadhearted Christians.
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Little regarding, much lesse requiring the fruitlesse fellowship, and unprofitable presence of snorting sleepers, or dead men, the fruition of these affording no furtherance unto, but rather frustrating their intentions.
Little regarding, much less requiring the fruitless fellowship, and unprofitable presence of snorting sleepers, or dead men, the fruition of these affording no furtherance unto, but rather frustrating their intentions.
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and that when Christ our life shall appeare we also shall appeare with him in glory, Col. 3. 2, 3, 4. having our conversation in heaven, looking for the Saviour, the Lord Iesus, Phil. 3. 20.
and that when christ our life shall appear we also shall appear with him in glory, Col. 3. 2, 3, 4. having our Conversation in heaven, looking for the Saviour, the Lord Iesus, Philip 3. 20.
If our hearts are wholly carried away with the world, after our callings. If we keepe not out the beginnings, and occasions of sin. We do not watch. Watch wee therefore.
If our hearts Are wholly carried away with the world, After our callings. If we keep not out the beginnings, and occasions of since. We do not watch. Watch we Therefore.
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Witnesse paradise that peculiar peerelesse pavillion of this world, that dainty, and delightfull Eden, and garden of God, that immaculate inamouring pleasant place decked,
Witness paradise that peculiar peerless pavilion of this world, that dainty, and delightful Eden, and garden of God, that immaculate enamouring pleasant place decked,
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Witnesse the •earefull, yea finall and damnable fall of Iudas, a coadjutour with the Apostles, a companion in their labours, a comfort of their communion,
Witness the •earefull, yea final and damnable fallen of Iudas, a coadjutor with the Apostles, a Companion in their labours, a Comfort of their communion,
Witnesse David a man after Gods own heart, provoked by Sathan to number Israel, 1 Chron. 21. 1. Witnesse Peter a valiant and couragious Champion of Christ, winnowed by the wicked one, Luk. 12. 31. Witnesse Paul a victorious & vigilan•,
Witness David a man After God's own heart, provoked by Sathan to number Israel, 1 Chronicles 21. 1. Witness Peter a valiant and courageous Champion of christ, winnowed by the wicked one, Luk. 12. 31. Witness Paul a victorious & vigilan•,
and unwearied, and laborious workman in the Lords vineyard, buffeted by the messenger of Sathan, 2 Cor. 12. 7. Witnesse Christ Iesus the only begotten Son of God, the only Saviour of man,
and unwearied, and laborious workman in the lords vineyard, buffeted by the Messenger of Sathan, 2 Cor. 12. 7. Witness christ Iesus the only begotten Son of God, the only Saviour of man,
and mediatour betweene God, and man, the Lamb without spot and blemish, 1 Pet. 3. 18. who never did any thing amisse, Isa. 53. 9. Luk. 23. 41. was set upon with terrible,
and Mediator between God, and man, the Lamb without spot and blemish, 1 Pet. 3. 18. who never did any thing amiss, Isaiah 53. 9. Luk. 23. 41. was Set upon with terrible,
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When did the divell tempt Adam, but when he was like the image of God? When did he tempt Iakob, but when he had his fathers blessing, inciting Esau against him? When did he tempt Abell, but when his sacrifice pleased the Lord? and then he stirred up Cain to kill him.
When did the Devil tempt Adam, but when he was like the image of God? When did he tempt Jacob, but when he had his Father's blessing, inciting Esau against him? When did he tempt Abel, but when his sacrifice pleased the Lord? and then he stirred up Cain to kill him.
These doe most of all seeke the ruine, and doe most of all harme and hurt the Divels kingdome, seeking the impayring and ruining thereof with their utmost endeavours;
These do most of all seek the ruin, and do most of all harm and hurt the Devils Kingdom, seeking the impairing and ruining thereof with their utmost endeavours;
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Because we are to serve God al the daies of our lives, Luk. 1. 75. yea with all the parts and faculties of our soules and bodies, 1 Cor. 6. 20. It is therfore a matter of urgent necessity to be watchfull over all our thoughts, words,
Because we Are to serve God all the days of our lives, Luk. 1. 75. yea with all the parts and faculties of our Souls and bodies, 1 Cor. 6. 20. It is Therefore a matter of urgent necessity to be watchful over all our thoughts, words,
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and actions, that so we may savingly serve our good and gracious God, yeilding unto him absolute obedience without any exception of any his commandements, Mat. 28. 20. totall obeisance with soule and body, serving him solely, 1 Cor. 8. 6. not him, and sin, or Satan;
and actions, that so we may savingly serve our good and gracious God, yielding unto him absolute Obedience without any exception of any his Commandments, Mathew 28. 20. total obeisance with soul and body, serving him solely, 1 Cor. 8. 6. not him, and since, or Satan;
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for his sacred service cannot subsist and stand with the service of Divels, 1 Cor. 10. 20. With the service of sin, Rom. 6. 17, 18. With the service of Antichrist, 1 Ioh. 4. 3. With the service of Idols, 1 King. 18. 21. With the service of riches, Mat. 6. 24. or with the service of the bellie, Phil. 3. 18, 19.
for his sacred service cannot subsist and stand with the service of Devils, 1 Cor. 10. 20. With the service of since, Rom. 6. 17, 18. With the service of Antichrist, 1 John 4. 3. With the service of Idols, 1 King. 18. 21. With the service of riches, Mathew 6. 24. or with the service of the belly, Philip 3. 18, 19.
The Lord will render to every man according to his deeds, Rom. 2. 6. For every idle word that men shall speake, they must give account thereof in the day of judgement, Mat. 12. 36. And God will judge the secrets of men by Iesus Christ, Rom. 2. 16. It stands us in hand therefore to keepe a continued constant watch over all our thoughts, words, and actions.
The Lord will render to every man according to his Deeds, Rom. 2. 6. For every idle word that men shall speak, they must give account thereof in the day of judgement, Mathew 12. 36. And God will judge the secrets of men by Iesus christ, Rom. 2. 16. It Stands us in hand Therefore to keep a continued constant watch over all our thoughts, words, and actions.
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yea it doth aggravate the exasperated foe, frustrate and annihilate all future and former performances. But let us carefully, and constantly keepe a continuall watch.
yea it does aggravate the exasperated foe, frustrate and annihilate all future and former performances. But let us carefully, and constantly keep a continual watch.
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and beneficiall state of grace, a fruitfull forerunner of immortall glory. 3. This making us to be punctually, and precisely prest, and prepared alwaies to receive,
and beneficial state of grace, a fruitful forerunner of immortal glory. 3. This making us to be punctually, and precisely pressed, and prepared always to receive,
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and entertaine Christ Iesus our Soveraigne and Supreme Lord, Mat. 24. 46. our blessed and beneficiall Bridegroome, Mat. 25. 10. And to be alwaies ready to undergoe voluntarily with vigour,
and entertain christ Iesus our Sovereign and Supreme Lord, Mathew 24. 46. our blessed and beneficial Bridegroom, Mathew 25. 10. And to be always ready to undergo voluntarily with vigour,
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6. This wary and continuall watchfullnesse over our selves in, and to the end assuring us that the Lord of hosts will alwaies watch over us for our good, Psal. 37. 32, 33, 34.
6. This wary and continual watchfullnesse over our selves in, and to the end assuring us that the Lord of hosts will always watch over us for our good, Psalm 37. 32, 33, 34.
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Pro. 4. 23. Keepe thy heart with all diligence, &c. These are the well-spring, and beginning of good or evill, all goodnes, and all sin breeds & begins in the heart.
Pro 4. 23. Keep thy heart with all diligence, etc. These Are the wellspring, and beginning of good or evil, all Goodness, and all since breeds & begins in the heart.
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These are the seate and sink of sin, the roote, and fountaine of all filthinesse, Mat. 12. 35. Mar. 7. 21. Luk, 6. 45. Heb. 12. 15. These are the wombes wherin sin is conceived, hatched,
These Are the seat and sink of since, the root, and fountain of all filthiness, Mathew 12. 35. Mar. 7. 21. Luk, 6. 45. Hebrew 12. 15. These Are the wombs wherein since is conceived, hatched,
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and calls for most the heart, and its sincere service, Pro, 23. 26. Hence is it likewise that Sathan labours with tooth and naile, seekes for with might and maine to pilfer a way, possesse,
and calls for most the heart, and its sincere service, Pro, 23. 26. Hence is it likewise that Sathan labours with tooth and nail, seeks for with might and main to pilfer a Way, possess,
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and often men pray, heare, &c. but is well enough content that men bee frequent in all such like performances (and therefore hee little molests such men, which satisfie themselves in outward formes) so bee their hearts bee rotten,
and often men pray, hear, etc. but is well enough content that men be frequent in all such like performances (and Therefore he little molests such men, which satisfy themselves in outward forms) so be their hearts be rotten,
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These are exposed to very many, and divers dangers in regard of our owne cursed corruptions, Sathans subtilties, riches, pleasures, preferments, and wicked men.
These Are exposed to very many, and diverse dangers in regard of our own cursed corruptions, Satan's subtleties, riches, pleasures, preferments, and wicked men.
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and good, from godlinesse and gracious performances, Isa. 29. 13. These being easily stolen away by the vanities of this world, the deceitfull delusions of Satan,
and good, from godliness and gracious performances, Isaiah 29. 13. These being Easily stolen away by the vanities of this world, the deceitful delusions of Satan,
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that so wee may preserve and present them chast virgins to Christ, 2 Cor. 11. 2. That these fountaines, and storehouses of our thoughts, words, and actions bee not annoyed:
that so we may preserve and present them chaste Virgins to christ, 2 Cor. 11. 2. That these fountains, and storehouses of our thoughts, words, and actions be not annoyed:
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that so out of the good treasurie of our hearts we may bring forth good things, Mat. 12. 35. That these be not stony, thornie, high-way, and so gracelesse grounds, and barren fields:
that so out of the good treasury of our hearts we may bring forth good things, Mathew 12. 35. That these be not stony, thorny, highway, and so graceless grounds, and barren fields:
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that so they may be fertile fields, and good ground, Mar. 4. 20. That these forts and holds formerly possessed by the strong man of mischiefe the divell,
that so they may be fertile fields, and good ground, Mar. 4. 20. That these forts and holds formerly possessed by the strong man of mischief the Devil,
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for which ends, and purposes, that he may reenter, rule, and reigne againe, yea, & with seven other spirits more wicked then himself, Mat. 12. 44, 45. he doth continually beleaguer, begirt,
for which ends, and Purposes, that he may reenter, Rule, and Reign again, yea, & with seven other spirits more wicked then himself, Mathew 12. 44, 45. he does continually beleaguer, begirt,
and peerelesse graces of Gods spirit, and his sacred Word, 2 Cor. 4. 4. Col. 3. 16. yea & that so they may be holy habitations of the God-head, the father dwelling and abiding in them by his son, the son by the spirit,
and peerless graces of God's Spirit, and his sacred Word, 2 Cor. 4. 4. Col. 3. 16. yea & that so they may be holy habitations of the Godhead, the father Dwelling and abiding in them by his son, the son by the Spirit,
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For as the Mill in motion turning, and rolling about in its swiftest volubility, and turning motion doth forcibly and effectually worke upon such materialls men load it with, exquisitely grinding grists of all sorts of graine for the behoofe and benefit of mankind:
For as the Mill in motion turning, and rolling about in its swiftest volubility, and turning motion does forcibly and effectually work upon such materials men load it with, exquisitely grinding grists of all sorts of grain for the behoof and benefit of mankind:
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or being emptied and evacuated of objects from without, doth heate and harme, fire and inflame, gnawing and grating upon it selfe incommodiously and incessantly:
or being emptied and evacuated of objects from without, does heat and harm, fire and inflame, gnawing and grating upon it self incommodiously and incessantly:
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tire and trouble it selfe with disturbing disquieting discontents, with conc•uciating carking cares, with triviall, yet turbulent trifies, or other such like vicious and vitiating vanities:
tire and trouble it self with disturbing disquieting discontents, with conc•uciating carking Cares, with trivial, yet turbulent trifies, or other such like vicious and vitiating vanities:
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Or else doth waste, weare, and weary it selfe with fruitlesse some and froth, fondly and fruitlesly feeding it selfe upon imaginary fictions, and fantasticall fancies.
Or Else does waste, wear, and weary it self with fruitless Some and froth, fondly and fruitlessly feeding it self upon imaginary fictions, and fantastical fancies.
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Be we therefore frequent and fertile in spirituall and sacred considerations and meditations, remembring Gods name, Psal. 119. 55. Thinking on our wayes, 59. meditating on Gods law all the day, 97. &c. preventing and suppressing betimes evill thoughts, which alienate from,
Be we Therefore frequent and fertile in spiritual and sacred considerations and meditations, remembering God's name, Psalm 119. 55. Thinking on our ways, 59. meditating on God's law all the day, 97. etc. preventing and suppressing betimes evil thoughts, which alienate from,
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and make enemies to the Lord, Col. 1. 21. Cherishing and maintaining good and gracious imagi•ations, causing Gods Word to dwell in them richly in all wisedome, &c. Col. 3. 16. Psal. 119. 11. Establishing them by counsell, Prov. 20. 18. namely of the delightfull testimonies of our good God, Psal. 119. 24. bringing them into obedience of Christ, 2 Cor. 10. 5. So that wee may thinke uppon such things which are good — of good report, &c, Phil. 4. 8. and keeping them to an universall obedience of Gods Commandements, Psal. 119. 128. 2. We are, and must be continually carefull of, and looking unto our outward senses of seeing and hearing.
and make enemies to the Lord, Col. 1. 21. Cherishing and maintaining good and gracious imagi•ations, causing God's Word to dwell in them richly in all Wisdom, etc. Col. 3. 16. Psalm 119. 11. Establishing them by counsel, Curae 20. 18. namely of the delightful testimonies of our good God, Psalm 119. 24. bringing them into Obedience of christ, 2 Cor. 10. 5. So that we may think upon such things which Are good — of good report, etc., Philip 4. 8. and keeping them to an universal Obedience of God's commandments, Psalm 119. 128. 2. We Are, and must be continually careful of, and looking unto our outward Senses of seeing and hearing.
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As vigilant watchmen, who guard, and keepe some fort of note, or place of importance examine exactly and diligently enquire after all manner of commers in,
As vigilant watchmen, who guard, and keep Some fort of note, or place of importance examine exactly and diligently inquire After all manner of comers in,
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and goers out, and to this end and purpose are continually ready prest to marke and view especially all places of passage to and fro, the better to prevent sudden surprisings, and violent assaults:
and goers out, and to this end and purpose Are continually ready pressed to mark and view especially all places of passage to and from, the better to prevent sudden surprisings, and violent assaults:
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Even so we who are to watch and ward our hearts and soules those worthy precious parts of greatest importance must providently and precisely rectifie & regulate, refraine and restraine,
Even so we who Are to watch and ward our hearts and Souls those worthy precious parts of greatest importance must providently and precisely rectify & regulate, refrain and restrain,
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To impious irreligious Idolaters, Deut. 4. 20. You saw no, &c. Ezek. 20. 7, 8. To pilfering and abominable Theeveries, Iosh. 7. 21. Saw, coveted, tooke.
To impious irreligious Idolaters, Deuteronomy 4. 20. You saw no, etc. Ezekiel 20. 7, 8. To pilfering and abominable Thieveries, Joshua 7. 21. Saw, coveted, took.
Stop and safe guide our eares, the tasters of our words, Iob 34. 3. the doores and portals of our hearts from the hearing of bloud, Isa. 35. 15. And from all the entisements of sin, and sinne•s, Pro. 1. 10. 3. Wee doe, and must often call our hearts to a reckoning.
Stop and safe guide our ears, the tasters of our words, Job 34. 3. the doors and portals of our hearts from the hearing of blood, Isaiah 35. 15. And from all the enticements of since, and sinne•s, Pro 1. 10. 3. we do, and must often call our hearts to a reckoning.
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and calling upon them to a through consideration, and praise-worthy performance of their duty, and will daily and diligently reckon and account with them.
and calling upon them to a through consideration, and praiseworthy performance of their duty, and will daily and diligently reckon and account with them.
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and the more laborious in looking unto them continually, not by fits and starts, it being a constant conscionable course that makes us good and acceptable to the Lord, Deuteronom. 5. 29. 4. We do, and must looke to our hearts at speciall occasions.
and the more laborious in looking unto them continually, not by fits and starts, it being a constant conscionable course that makes us good and acceptable to the Lord, Deuteronomy. 5. 29. 4. We do, and must look to our hearts At special occasions.
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yet are we to inlarge our endeavours, and with more caution to combine our care and circumspection over our hearts, looking to them most heedfully and warily in some particular times of trials by dangerous, deceiptfull, faithlesse, fawning fellowes:
yet Are we to enlarge our endeavours, and with more caution to combine our care and circumspection over our hearts, looking to them most heedfully and warily in Some particular times of trials by dangerous, deceitful, faithless, fawning Fellows:
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3. Watch, as against all sin in generall, so especially against our personall and proper, which are our most powerfull corruptions, whereunto we are most prompt and prone,
3. Watch, as against all since in general, so especially against our personal and proper, which Are our most powerful corruptions, whereunto we Are most prompt and prove,
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As we are throughly acquainted with, yea so that we directly discerne and know the disposition of those with whom we are continualy conversant, we perceive and see their faults more than strangers do or can:
As we Are thoroughly acquainted with, yea so that we directly discern and know the disposition of those with whom we Are continually conversant, we perceive and see their Faults more than Strangers do or can:
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So if we are vigilant viewers of our own hearts, and throughly acquainted with our owne wayes, we cannot but perceive and see more errours and aberrations in our selves than others can;
So if we Are vigilant viewers of our own hearts, and thoroughly acquainted with our own ways, we cannot but perceive and see more errors and aberrations in our selves than Others can;
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so we being watchfull Christians, must, and will be sure to curb and keepe under especially our darling sinnes, those to which our hearts are most addicted,
so we being watchful Christians, must, and will be sure to curb and keep under especially our darling Sins, those to which our hearts Are most addicted,
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In these is the greatest danger, these winding and scruing into our soules almost insensibly, partly in regard of our owne inclination to give them entertainement, partly in regard of their infatuating insinuations by meanes of their fawning, sleering, seeming sweet and favourie bewitching inchantments.
In these is the greatest danger, these winding and scruing into our Souls almost insensibly, partly in regard of our own inclination to give them entertainment, partly in regard of their infatuating insinuations by means of their fawning, sleering, seeming sweet and favour bewitching enchantments.
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when we have eaten and are full, we must then beware that we forget not the Lord our God, Deut. 8. 10, 11. Such is the infirmity of mans nature, that in prosperity delight doth occasion negligence in bridling of hurtfull affections.
when we have eaten and Are full, we must then beware that we forget not the Lord our God, Deuteronomy 8. 10, 11. Such is the infirmity of men nature, that in Prosperity delight does occasion negligence in bridling of hurtful affections.
Confidently trusting in them, and boastingly bragging of them, Psalm• 49. 6. They that trust in their wealth, and boast, &c. Wantonly wasting, vainely and viciously consuming the same.
Confidently trusting in them, and boastingly bragging of them, Psalm• 49. 6. They that trust in their wealth, and boast, etc. Wantonly wasting, vainly and viciously consuming the same.
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For we are ready wretchlesly then to forget and fors•ke the Lord, who hath beene so bountifull and beneficiall to us, Deut. 8. 11, 14. Lest I be full and deny thee, &c. Prov. 30. 9. Yea,
For we Are ready wretchlessly then to forget and fors•ke the Lord, who hath been so bountiful and beneficial to us, Deuteronomy 8. 11, 14. Lest I be full and deny thee, etc. Curae 30. 9. Yea,
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and to sacrifice to our owne net — because our portion is fat, Hab. 1. 16. Saying in our heart, our own power and might hath gotten us this wealth, Deut. 8. 17.
and to sacrifice to our own net — Because our portion is fat, Hab. 1. 16. Saying in our heart, our own power and might hath got us this wealth, Deuteronomy 8. 17.
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but that we manage them, as with industry and diligence, so with discretion and piety, that we may according to our Masters direction and precept first seeke the kingdome of God and his righteousnesse, Matth. 6. 33. giving and gaining from them time to our selves for the sincere service of God.
but that we manage them, as with industry and diligence, so with discretion and piety, that we may according to our Masters direction and precept First seek the Kingdom of God and his righteousness, Matthew 6. 33. giving and gaining from them time to our selves for the sincere service of God.
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Testifying hereby our son-like filiall obedience to the most just and irreprehensible injunctions of our good God and gracious Father, Eph. 4. 28. 2 Thess. 3. 12. moderating our inordinate desires after,
Testifying hereby our sonlike filial Obedience to the most just and irreprehensible injunctions of our good God and gracious Father, Ephesians 4. 28. 2 Thess 3. 12. moderating our inordinate Desires After,
Depending upon Gods all-seeing and all-sufficient providence, and upon his sure and certaine, great and gracious promises, not upon these limber and brittle slaves of reed.
Depending upon God's All-seeing and All-sufficient providence, and upon his sure and certain, great and gracious promises, not upon these limber and brittle slaves of reed.
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Comfortably contenting our selves with whatsoever successe, either prosperous or adverse, it shall please the Lord to appoint, and allot upon our endeavours.
Comfortably contenting our selves with whatsoever success, either prosperous or adverse, it shall please the Lord to appoint, and allot upon our endeavours.
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Possessing and using the same thankfully, being gratefull to a God so good and gracious to us so vile and undeserving, Charitably, compassionately communicating to the needy distressed members of our blessed Saviour.
Possessing and using the same thankfully, being grateful to a God so good and gracious to us so vile and undeserving, Charitably, compassionately communicating to the needy distressed members of our blessed Saviour.
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Striving to insuse, put, and powre in fond, foolish, and faithlesse fancies into our minds to withdraw and dishearten them from such like pious practises, and sacred actions.
Striving to insuse, put, and pour in found, foolish, and faithless fancies into our minds to withdraw and dishearten them from such like pious practises, and sacred actions.
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And labouring with his utmost abilities to swell and puffe up with privie, if not palpable, pride, parasitically soothing and slatteringly applauding us after the deed duly and dutif•lly done;
And labouring with his utmost abilities to swell and puff up with privy, if not palpable, pride, parasitically soothing and slatteringly applauding us After the deed duly and dutif•lly done;
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It is not therefore onely convenient and of some consequence, but of great importance and urgent necessity for us to be very warie and watchfull that we do good and sacred actions well and holily:
It is not Therefore only convenient and of Some consequence, but of great importance and urgent necessity for us to be very wary and watchful that we do good and sacred actions well and holily:
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we lay hold upon, take, and improve all opportunities and fitting occasions which may help forward and further, that so we may be more apt and able, prompt and prepared, fit and furnished to do our duty.
we lay hold upon, take, and improve all opportunities and fitting occasions which may help forward and further, that so we may be more apt and able, prompt and prepared, fit and furnished to do our duty.
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and all our endeavours made void and frustrate, being impoysoned and corrupted by pride, 1 Cor. 4. 7. or oppressed and over-whelmed by lightnesse and inconstancy, Ier. 34. 11.
and all our endeavours made void and frustrate, being empoisoned and corrupted by pride, 1 Cor. 4. 7. or oppressed and overwhelmed by lightness and inconstancy, Jeremiah 34. 11.
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2. Let the many peremptory precepts of our absolute and soveraigne Lord and Commander Christ Iesus, Mar. 13. 37. 14. 34. 3. Let the many precious promises of peculiar priviledges to Christian vigilance.
2. Let the many peremptory Precepts of our absolute and sovereign Lord and Commander christ Iesus, Mar. 13. 37. 14. 34. 3. Let the many precious promises of peculiar privileges to Christian vigilance.
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4. Let the many pious and praise-worthy practices of Christ Iesus our Captaine, and of former Christians our fellow-souldiers in this particular duty, Mar. 14. 37. 5. Let the many present pressures of anguish and affliction, of trials, troubles and temptations.
4. Let the many pious and praiseworthy practices of christ Iesus our Captain, and of former Christians our fellow-soldiers in this particular duty, Mar. 14. 37. 5. Let the many present pressures of anguish and affliction, of trials, Troubles and temptations.
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6. Let the many prerogatives of this puissant and prevailing duty agitate and animate, perswade and presse us forward to this divine duty of diligent watchfulnesse.
6. Let the many prerogatives of this puissant and prevailing duty agitate and animate, persuade and press us forward to this divine duty of diligent watchfulness.
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That so we may not onely descrie and discerne, but also disanull and disable, yea and disperse and dispoile the many disguised disadvantagious tentations of the slie and subtill tempter.
That so we may not only descry and discern, but also disannul and disable, yea and disperse and despoil the many disguised disadvantageous tentations of the sly and subtle tempter.
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MArtiall men ought not, and Christian warriours do not depend upon their owne fortitude and furniture; their owne valour and vigilance; their owne strength and sedulity; their owne power and policie:
Martial men ought not, and Christian warriors do not depend upon their own fortitude and furniture; their own valour and vigilance; their own strength and sedulity; their own power and policy:
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and by his God he had leaped over a wall, Psal. 18. 29. That it was God who girded him with strength, Ver. 31. Being therefore to encounter that exasperated execrable Philistine who defied the armies of the living God, 1 Sam. 17. 26. Who disdained David. V. 42. Cursed him by his God, Vers. 43. And threatned to give his flesh to the fowles of the ayre,
and by his God he had leapt over a wall, Psalm 18. 29. That it was God who girded him with strength, Ver. 31. Being Therefore to encounter that exasperated execrable Philistine who defied the armies of the living God, 1 Sam. 17. 26. Who disdained David. V. 42. Cursed him by his God, Vers. 43. And threatened to give his Flesh to the fowls of the air,
and the beasts of the field, Vers. 44. He publikely proclaimed that he came to him in the name of the Lord of hosts, the God of the armies of Israel, Ver. 45. And confidently concluded that the Lord would deliver him (mangre all his puissant prowesse and military munition) into his hands to smite, to take off his head from him, to give not onely his,
and the beasts of the field, Vers. 44. He publicly proclaimed that he Come to him in the name of the Lord of hosts, the God of the armies of Israel, Ver. 45. And confidently concluded that the Lord would deliver him (maugre all his puissant prowess and military munition) into his hands to smite, to take off his head from him, to give not only his,
and all that assembly might know that the Lord saveth not with sword and speare, Verse 46, 47. Hence was it that Gideon commanded his souldiers to cry, the sword of the Lord, Iudges 7. 18. That Ioab encouraging his brother Abishai, said, the Lord doe that which seemeth him good, 2 Samuel 10. 12. And Iahaziel encouraged Iehosaphat and all Iudah after this manner:
and all that assembly might know that the Lord Saveth not with sword and spear, Verse 46, 47. Hence was it that gideon commanded his Soldiers to cry, the sword of the Lord, Judges 7. 18. That Ioab encouraging his brother Abishai, said, the Lord do that which seems him good, 2 Samuel 10. 12. And Jahaziel encouraged Jehoshaphat and all Iudah After this manner:
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Set your selves, stand still, and see the salvation of the Lord with you, &c. 2 Chronicl. 20. 14, 15, 17. Hence is it that although some trust in chariots, and some in horses:
Set your selves, stand still, and see the salvation of the Lord with you, etc. 2 Chronicle. 20. 14, 15, 17. Hence is it that although Some trust in chariots, and Some in Horses:
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1. For the Lord our God is a Lord of hosts, Psal. 80. 19. 84. 1, 3, 8, 12. 46. 7, 12. having Angels, Elements, Sun, Moone, Stars, Wind, Raine, stormes, tempests, clouds, darknes, lice, locusts, flies, frogs,
1. For the Lord our God is a Lord of hosts, Psalm 80. 19. 84. 1, 3, 8, 12. 46. 7, 12. having Angels, Elements, Sun, Moon, Stars, Wind, Rain, storms, tempests, Clouds, darkness, lice, Locusts, flies, frogs,
3. Those whom he will defend and deliver, all the tyrants in the world cannot harme and hurt, no not Satan, Iob 1. Luke 22. 32. 2 Cor. 12. 7. Rev. 2. 10.
3. Those whom he will defend and deliver, all the Tyrants in the world cannot harm and hurt, no not Satan, Job 1. Luke 22. 32. 2 Cor. 12. 7. Rev. 2. 10.
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or such like warlike furniture, Zach. 9. 10. For no such can prevaile against God, Pro. 21. 30. And all such hopes and helpes without him are vaine and vanishing, Psal. 60. 11. 108. 12 ▪
or such like warlike furniture, Zach 9. 10. For no such can prevail against God, Pro 21. 30. And all such hope's and helps without him Are vain and vanishing, Psalm 60. 11. 108. 12 ▪
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6. As no power and policy can prevaile against him, so no activity nor ability without him, Psalm ▪ 144. 1. Zach. 9. 13. 7. It is he who doth all the parts of a valiant and victorious warriour for his Church and chosen, Zach. 9. 14. For he is sensibly seene as a supreame and soveraigne Captaine is wont to be.
6. As no power and policy can prevail against him, so no activity nor ability without him, Psalm ▪ 144. 1. Zach 9. 13. 7. It is he who does all the parts of a valiant and victorious warrior for his Church and chosen, Zach 9. 14. For he is sensibly seen as a supreme and sovereign Captain is wont to be.
and in thy name, &c. Psalme 20. 5. Be thou exalted O God, &c. 21. 13. Therefore will I give thankes, &c. Psalme 18. 49, 50. Exod. 15. 1, 2, 3, 4. I will sing, &c. Iudges 5. 2. 3. To pray to him for helpe, succour, safety and defence.
and in thy name, etc. Psalm 20. 5. Be thou exalted Oh God, etc. 21. 13. Therefore will I give thanks, etc. Psalm 18. 49, 50. Exod 15. 1, 2, 3, 4. I will sing, etc. Judges 5. 2. 3. To pray to him for help, succour, safety and defence.
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draw out also the speare, and stop the way against them that persecute me, and say unto my soule I am thy salvation, Psal. 35. 1, 2, 3. Thus Iacob when Esau came against him, prayed to God for protection,
draw out also the spear, and stop the Way against them that persecute me, and say unto my soul I am thy salvation, Psalm 35. 1, 2, 3. Thus Iacob when Esau Come against him, prayed to God for protection,
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neither know we what to do, but our eyes are upon thee, 2 Chron. 20. 6, 7, 10, 11, 12. Thus Hezekiah prayed unto the Lord, saying, O Lord of hosts, God of Israel, &c. Is•. 37. 16, 17, 18, 19, 20. Thus while Ioshua and Israel fought with Amalek, Moses prayed, Exod. 17. 9.
neither know we what to do, but our eyes Are upon thee, 2 Chronicles 20. 6, 7, 10, 11, 12. Thus Hezekiah prayed unto the Lord, saying, Oh Lord of hosts, God of Israel, etc. Is•. 37. 16, 17, 18, 19, 20. Thus while Ioshua and Israel fought with Amalek, Moses prayed, Exod 17. 9.
being equally instructed in martiall discipline to manage their warlike proceedings, being equally furnished with all manner furniture needfull and fitting for fight.
being equally instructed in martial discipline to manage their warlike proceedings, being equally furnished with all manner furniture needful and fitting for fight.
preparations, although profitable and puissant, to be of no use, Psal. 127. 2. Except the Lord build, &c. Therfore they would not trust in their bowes, knowing that their swords could not save them, Psal. 44. 6. and that through God they could push dow•e their enemies,
preparations, although profitable and puissant, to be of no use, Psalm 127. 2. Except the Lord built, etc. Therefore they would not trust in their bows, knowing that their swords could not save them, Psalm 44. 6. and that through God they could push dow•e their enemies,
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1. For without God we can do nothing, Ioh. 15. 5. It is God which worketh in us both to will and to do of his good pleasure, Phi. 2. 13. We can do all things through Christ strengthening us, Phil. 4. 13. All our hope is in,
1. For without God we can do nothing, John 15. 5. It is God which works in us both to will and to do of his good pleasure, Phi. 2. 13. We can do all things through christ strengthening us, Philip 4. 13. All our hope is in,
on him therfore let us depēd, of him let us seek help, & so accomplish our purposes, saith S. Augustine. Hence it is that S. Chrysostome hath these pregnant passages.
on him Therefore let us depend, of him let us seek help, & so accomplish our Purposes, Says S. Augustine. Hence it is that S. Chrysostom hath these pregnant passages.
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for if a womā could appease that furious governor, which neither feared God, nor reverenced man, much more shal he provoke God to love who doth stand by him continually.
for if a woman could appease that furious governor, which neither feared God, nor reverenced man, much more shall he provoke God to love who does stand by him continually.
for if a woman could turn the cruell judge which neither feared God, nor honoured man, much more shal he make God favourable to him, who sticks to continual prayer;
for if a woman could turn the cruel judge which neither feared God, nor honoured man, much more shall he make God favourable to him, who sticks to continual prayer;
2. For prayer is of such force and efficacy in this our Christian warfare, that S. Chrysostome saith, Prayers are weighty weapons if they be established with necessary wisdome;
2. For prayer is of such force and efficacy in this our Christian warfare, that S. Chrysostom Says, Prayers Are weighty weapons if they be established with necessary Wisdom;
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and that you may understand the force therof, continuall prayer doth vanquish shamelesnes, wrong, cruelty, and rashnes, and that which friendship hath not done, prayer doth performe;
and that you may understand the force thereof, continual prayer does vanquish shamelesnes, wrong, cruelty, and rashness, and that which friendship hath not done, prayer does perform;
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Againe, Although God moved with mercy doth something, yet here also prayer doth afford much helpe — you helping together in prayer — neither doth he attribute the whole to them lest he should puffe up their minds:
Again, Although God moved with mercy does something, yet Here also prayer does afford much help — you helping together in prayer — neither does he attribute the Whole to them lest he should puff up their minds:
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and that he might bind them fast in friendship amongst themselves — prayer was made without ceasing by the Church to God for him, Acts 10. And it had such force, that although the doores were shut,
and that he might bind them fast in friendship among themselves — prayer was made without ceasing by the Church to God for him, Acts 10. And it had such force, that although the doors were shut,
Againe, Truly all kinds of heavenly weapons are comprised in divine prayers, which alone are able to preserve those which have committed themselves to God — But prayer is an invincible dart, a secure fortresse, which doth put to flight as well as one souldier many thousands:
Again, Truly all Kinds of heavenly weapons Are comprised in divine Prayers, which alone Are able to preserve those which have committed themselves to God — But prayer is an invincible dart, a secure fortress, which does put to flight as well as one soldier many thousands:
for honourable David beat downe that Goliah furiously running upon him like some formidable Divell, not with weapons, not with sword, but with prayer.
for honourable David beatrice down that Goliath furiously running upon him like Some formidable devil, not with weapons, not with sword, but with prayer.
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The force of prayer hath quenched the force of fire, hath repressed the rage of lions, hath appeased wars, hath removed battels, hath taken away tempests, hath chased away Divels, hath opened the doores of heaven, broken the chaines of death, turned away sicknesses, removed displeasures, made strong cities shaking by means of earthquakes, abolished or removed judgements falling from heaven, the subtilties of men, and all evils.
The force of prayer hath quenched the force of fire, hath repressed the rage of Lions, hath appeased wars, hath removed battles, hath taken away tempests, hath chased away Devils, hath opened the doors of heaven, broken the chains of death, turned away Sicknesses, removed displeasures, made strong cities shaking by means of earthquakes, abolished or removed Judgments falling from heaven, the subtleties of men, and all evils.
S. Paul with these by night did refresh his mind, did easily vanquish dangers, did offer his backe as a stone to stripes, in such sort he shooke the prison in Macedonia,
S. Paul with these by night did refresh his mind, did Easily vanquish dangers, did offer his back as a stone to stripes, in such sort he shook the prison in Macedonia,
The same doth the unerring Word of God averre as authenticall, and of allowed authority, Exod. 17. 11. When Moses held up his hands Israel prevailed, &c. Israel ceaseth to conq•er when Moses ceaseth to pray,
The same does the unerring Word of God aver as authentical, and of allowed Authority, Exod 17. 11. When Moses held up his hands Israel prevailed, etc. Israel ceases to conq•er when Moses ceases to pray,
Samuels prayer discomfited the Philistines, 1 Sam. 7. 8, 9, 10. The prayer of Isaiah 2 King. 19. 4. Of Hezekiah, ver. 15. and the people of God discomfited the huge and haughty host of the Assyrians, ver. 35. The prayer of the Church delivered Peter, Act. 12. 5. Therefore the Apostle S. Paul being in great danger of his countrey-men the Iewes, desires the Romans to encounter them and rescue him, not with swords, speares,
Samuels prayer discomfited the philistines, 1 Sam. 7. 8, 9, 10. The prayer of Isaiah 2 King. 19. 4. Of Hezekiah, ver. 15. and the people of God discomfited the huge and haughty host of the Assyrians, for. 35. The prayer of the Church Delivered Peter, Act. 12. 5. Therefore the Apostle S. Paul being in great danger of his countrymen the Iewes, Desires the Roman to encounter them and rescue him, not with swords, spears,
and such like warlike weapons, but by fighting with God by prayer for his safety, wherin lieth more security than in all force of armes, by how much Gods power exceedeth all earthly might, Rom. 15. 30. And acknowledgeth that the prayers of the faithfull were effectuall,
and such like warlike weapons, but by fighting with God by prayer for his safety, wherein lies more security than in all force of arms, by how much God's power exceeds all earthly might, Rom. 15. 30. And acknowledgeth that the Prayers of the faithful were effectual,
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and busiest in bickering with the blessed people of God when they are best imployed. When Satan full of subtilty and sedulity in opposing and endeavouring to overmatch the strongest,
and Busiest in bickering with the blessed people of God when they Are best employed. When Satan full of subtlety and sedulity in opposing and endeavouring to overmatch the Strongest,
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when I say this bold, stout, malicious, and proud miscreant rigorously resisted Ioshua the high Priest, Christ Iesus the Mediatour of intercession as well as of salvation, with vehement instancy and reiterated reproofes doth repell and repulse him with prayer, saying.
when I say this bold, stout, malicious, and proud miscreant rigorously resisted Ioshua the high Priest, christ Iesus the Mediator of Intercession as well as of salvation, with vehement instancy and reiterated reproofs does repel and repulse him with prayer, saying.
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The Lord rebuke thee O Satan, Zach. 3. 2. When he desired diligently to sift and winnow Peter as wheat, Christ likewise prayed that his faith might not faile, Luke 22. 31. And when Paul was buffeted by the Divell, he likewise besought the Lord,
The Lord rebuke thee Oh Satan, Zach 3. 2. When he desired diligently to sift and winnow Peter as wheat, christ likewise prayed that his faith might not fail, Lycia 22. 31. And when Paul was buffeted by the devil, he likewise besought the Lord,
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and obtained that Gods grace should be sufficient for him, 2 Cor. 1 ▪ 2. 8. When Morton Aureli•s (as E•sebius ) or Antonius Piu• (as Carr•• ) was distressed with thirst, the Christian legion, which fought not onely with weapons but prayer also, prayed unto God,
and obtained that God's grace should be sufficient for him, 2 Cor. 1 ▪ 2. 8. When Mortonum Aureli•s (as E•sebius) or Antonius Piu• (as Carr••) was distressed with thirst, the Christian legion, which fought not only with weapons but prayer also, prayed unto God,
and presently a great tempest arose, in which God gave refreshing to the Romans, and discomfited their enemies with lightening, which victory obtained by the Christians prayers, the Emperour gave that legion the name of thundring legion.
and presently a great tempest arose, in which God gave refreshing to the Roman, and discomfited their enemies with lightning, which victory obtained by the Christians Prayers, the Emperor gave that legion the name of thundering legion.
he having spent the night in prayer, and received comfortable exhortation to war, led out his army in a most fierce war did overcome the enemy being helped from heaven with great winds which were contrary to the enemies.
he having spent the night in prayer, and received comfortable exhortation to war, led out his army in a most fierce war did overcome the enemy being helped from heaven with great winds which were contrary to the enemies.
Carolus Magn•• is highly commended as a pattern for all the world, in that going to fight standing in the Temple, he did commend himselfe, the Church and Empire to God,
Carolus Magn•• is highly commended as a pattern for all the world, in that going to fight standing in the Temple, he did commend himself, the Church and Empire to God,
3. Prayer is of that force and efficacy, that S. Chrysostome cals it a well fortified guard, the safest fortification, a great bulwarke of the Church which cannot be b•ttered down, on unshaken munition or rampier, and dreadfull to the Divell.
3. Prayer is of that force and efficacy, that S. Chrysostom calls it a well fortified guard, the Safest fortification, a great bulwark of the Church which cannot be b•ttered down, on unshaken munition or rampier, and dreadful to the devil.
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And warrantably, for praier is as an impenetrable bulwark which cannot be prejudic'd by Satans pernicious & perillous, diabolical diteful darts, Mat. 26. 41. Pray that ye enter not into temptation.
And warrantably, for prayer is as an impenetrable bulwark which cannot be prejudiced by Satan pernicious & perilous, diabolical diteful darts, Mathew 26. 41. prey that you enter not into temptation.
It is an impregnable fortresse and tower of defence, safely succouring and shielding against the force and fury of the most puissant p•ors and policies, the extreamest rage and rigom, the most barbaro• ▪ and bloudy combinations of Satan and his hellish complices, Act. 12. 5 It is an invincible rampier,
It is an impregnable fortress and tower of defence, safely succouring and shielding against the force and fury of the most puissant p•ors and policies, the Extremest rage and rigom, the most barbaro• ▪ and bloody combinations of Satan and his hellish accomplices, Act. 12. 5 It is an invincible rampier,
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and irresistable engine recoiling back with redundant and redoubled strength, and puissance the malicious and manifold machination• of the most inflexible & inraged furious opposers of Gods people upon their owne pates.
and irresistible engine recoiling back with redundant and redoubled strength, and puissance the malicious and manifold machination• of the most inflexible & enraged furious opposers of God's people upon their own pates.
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and he hanged himself, 2 Sam. 17. 14. 23. The prayer of the Iewes lifted Haman upon the same gallowes he had prepared for Mordecai, Est. 7. 9. pressed him and his into the same pit he had provided for others,
and he hanged himself, 2 Sam. 17. 14. 23. The prayer of the Iewes lifted Haman upon the same gallows he had prepared for Mordecai, Est. 7. 9. pressed him and his into the same pit he had provided for Others,
and turned the keen and cutting force and fury of inraged and exasperated authority upon the heads of their enemies, Est. 8. 9. The prayer of Daniel not onely mitigated the rage,
and turned the keen and cutting force and fury of enraged and exasperated Authority upon the Heads of their enemies, Est. 8. 9. The prayer of daniel not only mitigated the rage,
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Pray we must that our loines may be girt about with truth, that we may have the brestplate of righteousnesse, our feet shod, &c. and having these we must pray. Be righteous and pray. Be patient and pray. Believe and pray.
prey we must that our loins may be girded about with truth, that we may have the breastplate of righteousness, our feet shod, etc. and having these we must pray. Be righteous and pray. Be patient and prey. Believe and pray.
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Let therefore the men of this world so busily imploy themselves in the trafficks and negotiations of this life, that they neither will nor can spare time from the service of their idoll Mammon for the speciall, sacred, soveraigne service of God, judging this weighty and worthy worke needlesse and unnecessary.
Let Therefore the men of this world so busily employ themselves in the Traffics and negotiations of this life, that they neither will nor can spare time from the service of their idol Mammon for the special, sacred, sovereign service of God, judging this weighty and worthy work needless and unnecessary.
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Let sottish and secure, yea all corrupt and carelesse Christians seized upon and seduced by Satan, sensually sleight this serious service, using it as a matter of no moment,
Let sottish and secure, yea all corrupt and careless Christians seized upon and seduced by Satan, sensually sleight this serious service, using it as a matter of no moment,
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Let deluding and deceiptfull dissemblers preposterously pretermit this pious performance to our Father in secret, practising it only proudly & pharisaically in publike to be seen of men,
Let deluding and deceitful dissemblers preposterously pretermit this pious performance to our Father in secret, practising it only proudly & Pharisaically in public to be seen of men,
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for that is the greatest conjecture of foolishnesse and unsensiblenesse, seeing that the noblenesse of the dignity of this is not knowne, seeing that prayer is not loved, seeing that it is not esteemed the death of the soule not to honour God by prayer;
for that is the greatest conjecture of foolishness and unsensibleness, seeing that the nobleness of the dignity of this is not known, seeing that prayer is not loved, seeing that it is not esteemed the death of the soul not to honour God by prayer;
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when therefore I see any to faile from the exercise of prayer, neither to be delighted with a vehement and earnest love hereof, I know for a surety forthwith that nothing honourable or p•ssing excellent is possessed by him.
when Therefore I see any to fail from the exercise of prayer, neither to be delighted with a vehement and earnest love hereof, I know for a surety forthwith that nothing honourable or p•ssing excellent is possessed by him.
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and absolute authority the Word of God, this openly publishing and proclaiming such perverse and prophane persons to be those fooles who say in their he•rts there is no God, — workers of iniquity which have no knowledge, — they not calling upon the Lord, Psal. 14. 1, 4. and therefore godlesse and irreligious Atheists.
and absolute Authority the Word of God, this openly publishing and proclaiming such perverse and profane Persons to be those Fools who say in their he•rts there is no God, — workers of iniquity which have no knowledge, — they not calling upon the Lord, Psalm 14. 1, 4. and Therefore godless and irreligious Atheists.
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To cast off the feare of God, Iob 15. 4 therefore they have forsaken the Lord, which is an evill and bi•ter thing, Ier. 2. 19. and therefore the Lord will come to them to judgement,
To cast off the Fear of God, Job 15. 4 Therefore they have forsaken the Lord, which is an evil and bi•ter thing, Jeremiah 2. 19. and Therefore the Lord will come to them to judgement,
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and be a swift witnesse against them, Mal. 3. 5. To want the spirit of grace, Zach 12. 10. or the spirit of adoption, Rom. 8. 15. and therefore not to belong to Christ, Rom. 8. 9. 2. Yet let us fellow Christian souldiers Pray.
and be a swift witness against them, Malachi 3. 5. To want the Spirit of grace, Zach 12. 10. or the Spirit of adoption, Rom. 8. 15. and Therefore not to belong to christ, Rom. 8. 9. 2. Yet let us fellow Christian Soldiers Pray.
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and distinguish whether our prayers be sincere, sound, and from the heart or not, Ier. 17. 10. 2. For he only is omnipresent at all times, and in all places, Psal. 139. 7. to heare the suites and supplications of all pious petitioners.
and distinguish whither our Prayers be sincere, found, and from the heart or not, Jeremiah 17. 10. 2. For he only is omnipresent At all times, and in all places, Psalm 139. 7. to hear the suits and supplications of all pious petitioners.
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6. For wee must pray according to Gods spirit, Romanes 8. 16. which teacheth us onely to pray unto the Father, Galat. 4. 6. Away therefore with saint prayer.
6. For we must pray according to God's Spirit, Romans 8. 16. which Teaches us only to pray unto the Father, Galatians 4. 6. Away Therefore with saint prayer.
1. Which robs God of that divine honour which is onely due to him, Mat 6. 9. 2. Which robs Christ of that office of Mediatorship which is peculiar and proper to him, 1 Tim. 2. 5, 6, 8. 1 Io•.
1. Which robs God of that divine honour which is only due to him, Mathew 6. 9. 2. Which robs christ of that office of Mediatorship which is peculiar and proper to him, 1 Tim. 2. 5, 6, 8. 1 Io•.
3. Which is frivilous, and fruitlesse, for they can neither heare our prayers, know our wants and wishes, Isa. 63. 16. nor give and grant what we desire, Iam. 1. 17.
3. Which is frivolous, and fruitless, for they can neither hear our Prayers, know our Wants and wishes, Isaiah 63. 16. nor give and grant what we desire, Iam. 1. 17.
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4. Which is idle, and superfluous, Christ being a mercifull High-Priest, Heb. 2 17. touched with our infirmities, 16. to whom we may goe boldly, 7. 25. and God through the alone mediation of Christ being reconciled,
4. Which is idle, and superfluous, christ being a merciful High-Priest, Hebrew 2 17. touched with our infirmities, 16. to whom we may go boldly, 7. 25. and God through the alone mediation of christ being reconciled,
and exceeding mercifull unto us, 2 Cor. 1. 3. 5. Which is no where warranted in sacred writ, either by divine precept, practise, or promise, all which directly crosse and thwart this Antichristian doctrine. And pray we to God.
and exceeding merciful unto us, 2 Cor. 1. 3. 5. Which is no where warranted in sacred writ, either by divine precept, practice, or promise, all which directly cross and thwart this Antichristian Doctrine. And pray we to God.
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1. Which is the searcher of the hearts and reines, Psal. 139. 23. a divine spirituall effence, declaring unto man his thoughts, Amos 4. 13. privie to all our steps and stations, waies and wandrings, Psal. 139. 2. and therefore acquainted with the secret plots and projects of Sathans cursed complices.
1. Which is the searcher of the hearts and reins, Psalm 139. 23. a divine spiritual essence, declaring unto man his thoughts, Amos 4. 13. privy to all our steps and stations, ways and wanderings, Psalm 139. 2. and Therefore acquainted with the secret plots and projects of Satan's cursed accomplices.
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2. Who is almighty and all-sufficient, for he removeth the mountaines, commandeth the Sun, shaketh the earth, &c. Iob 9. 5, 6, 7, 8. for he created all things with his word of nothing, Gen. 1. to him nothing is impossible, Gen. 18. 14. to him all things are as nothing, the inhabitants of the ••rth as grasse-hoppers, &c. Isa. 40. 12, 17. from him none can deliver, Isa. 43. 13. Like to him there is none amongst the mighty, Ex. 15. 11. Therfore able to defend and deliver, save and succour in the depth of danger,
2. Who is almighty and All-sufficient, for he Removeth the Mountains, commands the Sun, shakes the earth, etc. Job 9. 5, 6, 7, 8. for he created all things with his word of nothing, Gen. 1. to him nothing is impossible, Gen. 18. 14. to him all things Are as nothing, the inhabitants of the ••rth as grasshoppers, etc. Isaiah 40. 12, 17. from him none can deliver, Isaiah 43. 13. Like to him there is none among the mighty, Ex. 15. 11. Therefore able to defend and deliver, save and succour in the depth of danger,
3. Who is faithfull, standing to his words, and performing his promises made to us, 1 Cor. 1. 9. 10. 13. Being unchangeable, Iam. 1. 17. and alwaies the same.
3. Who is faithful, standing to his words, and performing his promises made to us, 1 Cor. 1. 9. 10. 13. Being unchangeable, Iam. 1. 17. and always the same.
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Therefore ready to performe all his promises made for our protection, preservation, and the like. Secondly, To this God therefore let us pray. For what?
Therefore ready to perform all his promises made for our protection, preservation, and the like. Secondly, To this God Therefore let us pray. For what?
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Such was the petition of the Israelites to Samuel for a King, 1 Sam. 8. 5. To the Lord for flesh, Psal. 78 30. 3. Not for things unseemely for God to grant, or contrary to his nature.
Such was the petition of the Israelites to Samuel for a King, 1 Sam. 8. 5. To the Lord for Flesh, Psalm 78 30. 3. Not for things unseemly for God to grant, or contrary to his nature.
4. Not for things already obtained and enjoyed, except 1. To have those good things in possession, which wee have already in perswasion; re which wee have spe.
4. Not for things already obtained and enjoyed, except 1. To have those good things in possession, which we have already in persuasion; re which we have See.
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3. To have sin pardoned without faith and repentance, Luk. 13. 3. 4. To have salvation, or glorification without, or before sanctification, and grace, Heb. 12. 14.
3. To have since pardoned without faith and Repentance, Luk. 13. 3. 4. To have salvation, or glorification without, or before sanctification, and grace, Hebrew 12. 14.
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3. For the utter abolishing of Satans kingdome, of Antichrist, Heresie, Idolatry. 4. For the universall establishment, and flourishing estate of Gods Church, Truth, Gospell, Religion.
3. For the utter abolishing of Satan Kingdom, of Antichrist, Heresy, Idolatry. 4. For the universal establishment, and flourishing estate of God's Church, Truth, Gospel, Religion.
Some of them onely conditionally, namely so farre forth as the enjoyment, and possession of them may be to the glory of God, the good of the Church, and our owne;
some of them only conditionally, namely so Far forth as the enjoyment, and possession of them may be to the glory of God, the good of the Church, and our own;
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1. Want we wisedome, whereby to consider our latter end, Deut. 32. 29. To shun every evill way, Pro. 2. To frame our lives according to the Word of God, 2 Tim. 3 5. To live precisely, Ephes. 4. 15. To improve all occasions of doing good, Col 4. 5. Pray, 1 King. 3. 9. Psal. 90. 12. Iam. 1. 5. Doth any want wisdome, let him ask, &c.
1. Want we Wisdom, whereby to Consider our latter end, Deuteronomy 32. 29. To shun every evil Way, Pro 2. To frame our lives according to the Word of God, 2 Tim. 3 5. To live precisely, Ephesians 4. 15. To improve all occasions of doing good, Col 4. 5. prey, 1 King. 3. 9. Psalm 90. 12. Iam. 1. 5. Does any want Wisdom, let him ask, etc.
Hos. 14. 2. Turne unto the Lord, and say. Take away iniquity, and receive us graciously, Mat. 7. 7. 4. Would we be sufficiently fortified and furnished against the force, and fraud, and fury of all infernall fiends;
Hos. 14. 2. Turn unto the Lord, and say. Take away iniquity, and receive us graciously, Mathew 7. 7. 4. Would we be sufficiently fortified and furnished against the force, and fraud, and fury of all infernal fiends;
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9. Would wee have our whole life continually sanctified, and wee comfortably prepared for a better? Pray. Phil. 1. 19, 20. 10. Would we preserve, cherish, and strengthen all spirituall graces in us? Pray.
9. Would we have our Whole life continually sanctified, and we comfortably prepared for a better? prey. Philip 1. 19, 20. 10. Would we preserve, cherish, and strengthen all spiritual graces in us? prey.
Thirdly, This hath effected, and brought to passe wonderfull, and extraordinary things. 1. It hath obtained victory in battell, 2 Chron. 14. 11. 20. 6.
Thirdly, This hath effected, and brought to pass wonderful, and extraordinary things. 1. It hath obtained victory in battle, 2 Chronicles 14. 11. 20. 6.
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Fiftly, This is of such force and strength, that nothing is, or can bee more powerfull, it prevaileth over men, over Angels, Hos. 12. 4. over Divels, Matth. 17. 21. and with God, 2 Kin. 20. 3. Sixthly, This is a sure messenger, which will not, cannot be hindred:
Fifty, This is of such force and strength, that nothing is, or can be more powerful, it prevails over men, over Angels, Hos. 12. 4. over Devils, Matthew 17. 21. and with God, 2 Kin. 20. 3. Sixthly, This is a sure Messenger, which will not, cannot be hindered:
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a sure friend, which will never faile, and a puissant prevailer in the courts of heaven, Zach. 13. 9. Lament. 3. 56. Matth. 7. 8. 1. For the Lord our God is a hearer of prayers, if pious, and rightly performed, Deut. 4. 7. Psal. 65. 2. O thou that hearest prayers.
a sure friend, which will never fail, and a puissant prevailer in the Courts of heaven, Zach 13. 9. Lament. 3. 56. Matthew 7. 8. 1. For the Lord our God is a hearer of Prayers, if pious, and rightly performed, Deuteronomy 4. 7. Psalm 65. 2. O thou that Hearst Prayers.
He hath pawn'd and plighted his word and promise, which is yea and Amen, to grant the petitions of gratious suitors, Psal. 50. 15. 2. For the Lord Iesus who offered himselfe for us will certainely offer our prayers for us.
He hath pawned and plighted his word and promise, which is yea and Amen, to grant the petitions of gracious Suitors, Psalm 50. 15. 2. For the Lord Iesus who offered himself for us will Certainly offer our Prayers for us.
For their favours, and felicities are but fickle, and fading, maimed, and momentany, not needfull and principall, onely secondary good things not worth the asking in comparison of the many matchlesse mercies,
For their favours, and felicities Are but fickle, and fading, maimed, and momentany, not needful and principal, only secondary good things not worth the asking in comparison of the many matchless Mercies,
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and discretion even to admiration, and astonishment the great and weightiest pollicies, and imployments of a state like Achitophel wonderfull in such wisedome, 2 Sam. 16. 23. To discourse, dispute, and determine learnedly and profoundly of knotty Elenches, and subtill Sophismes, of matters Ethicall, Physicall, Metaphysicall, of all created beings having breath or being in the great universall world:
and discretion even to admiration, and astonishment the great and Weightiest policies, and employments of a state like Ahithophel wonderful in such Wisdom, 2 Sam. 16. 23. To discourse, dispute, and determine learnedly and profoundly of knotty Elenches, and subtle Sophisms, of matters Ethical, Physical, Metaphysical, of all created beings having breath or being in the great universal world:
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of the earths center and circumference, its massines and magnitude, its variety of fruits and flowers, mines, mettals, corne, and cattell; inhabited, and unhabitable places;
of the earth's centre and circumference, its massines and magnitude, its variety of fruits and flowers, mines, metals, corn, and cattle; inhabited, and unhabitable places;
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and Christ, wherewith Gods pious petitioners are enriched, 1 Cor. 1. 5. you are enriched in all knowledge, &c. and abound, 2 Cor. 8. 7? Even dung, and drosse, Phil. 3. 8.
and christ, wherewith God's pious petitioners Are enriched, 1 Cor. 1. 5. you Are enriched in all knowledge, etc. and abound, 2 Cor. 8. 7? Even dung, and dross, Philip 3. 8.
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1. That so delightfull, and desired knowledge differenceth not from wicked men, Mat. 11. 25. 1 Cor. 1. 26. This, though deformed and defaced, doth. Marke 4. 11. 2. That is no solid, and substantiall, comfortable and cordiall cause of rejoycing. This is, Ier. 9. 24. 3. That is not life eternall. This is. Ioh. 17. 3.
1. That so delightful, and desired knowledge differenceth not from wicked men, Mathew 11. 25. 1 Cor. 1. 26. This, though deformed and defaced, does. Mark 4. 11. 2. That is no solid, and substantial, comfortable and cordial cause of rejoicing. This is, Jeremiah 9. 24. 3. That is not life Eternal. This is. John 17. 3.
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2. Admit their bodies were deck'd with beauty, and lovelinesse farre surpassing that of Ioseph, and Absolom, yea of all the formes and faces which ever man fancied, or God fashione•;
2. Admit their bodies were decked with beauty, and loveliness Far surpassing that of Ioseph, and Absalom, yea of all the forms and faces which ever man fancied, or God fashione•;
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yet all these are but fond felicities, beautifying, and delighting onely the tabernacles, and temples of their fordid and sinfull, poore and pined, loathsome, and unlovely soules;
yet all these Are but found felicities, beautifying, and delighting only the Tabernacles, and Temples of their fordid and sinful, poor and pined, loathsome, and unlovely Souls;
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Their soules are beautified and made blessed with the rich robes of Christs righteousnesse, the saving graces of Gods spirit, which are necessary to salvation, farre more adorning then all outward ornaments whatsoever, Psalme 49. 8. 1 Pet. 3. 3, 4. Their soules are strengthened, enriched, cleansed, and fed to life eternall;
Their Souls Are beautified and made blessed with the rich robes of Christ righteousness, the Saving graces of God's Spirit, which Are necessary to salvation, Far more adorning then all outward Ornament whatsoever, Psalm 49. 8. 1 Pet. 3. 3, 4. Their Souls Are strengthened, enriched, cleansed, and fed to life Eternal;
and after their earthly tabernacles are dissolved, they have a building in heaven not made with hands, 2 Cor. 5. 1. Say not beloved brethren, many good men have prayed, as David for his child;
and After their earthly Tabernacles Are dissolved, they have a building in heaven not made with hands, 2 Cor. 5. 1. Say not Beloved brothers, many good men have prayed, as David for his child;
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1. Sometimes to chasten, and correct their wants and weakenesses in prayer, as namely their want of knowledge, Matth. 20. 22. for they should pray with understanding, 1 Cor. 14. 14. Their want of faith, Iames 1. 6, 7. Their want of fervency, Iames 5. 16. Their want of humility, Luke 18. 11, 12. Want of constancy, Luke 11. Their want of obedience, Zach. 7. 11, 12. Their want of sincerity, Psal. 66. 18. And so to make them fitter for such favours and mercies they pray for.
1. Sometime to chasten, and correct their Wants and Weaknesses in prayer, as namely their want of knowledge, Matthew 20. 22. for they should pray with understanding, 1 Cor. 14. 14. Their want of faith, James 1. 6, 7. Their want of fervency, James 5. 16. Their want of humility, Lycia 18. 11, 12. Want of constancy, Lycia 11. Their want of Obedience, Zach 7. 11, 12. Their want of sincerity, Psalm 66. 18. And so to make them fitter for such favours and Mercies they pray for.
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peace after warre, a sun-shine day after tempestuous troublesome weather, plenty after scarcity, how welcome? whereas when they have long time continued they are little regarded,
peace After war, a sunshine day After tempestuous troublesome weather, plenty After scarcity, how welcome? whereas when they have long time continued they Are little regarded,
that his gifts and graces in us may bee more manifested to our selves, and others, Matth. 15. And because hee loves and likes, desires and delights in the prayers of his people:
that his Gifts and graces in us may be more manifested to our selves, and Others, Matthew 15. And Because he loves and likes, Desires and delights in the Prayers of his people:
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Hannah, Elizabeth, and Sarah prayed earnestly, and waited long, the first had a Samuel, the second a Iohn Baptist, and the third an Isaack, for her staying.
Hannah, Elizabeth, and Sarah prayed earnestly, and waited long, the First had a Samuel, the second a John Baptist, and the third an Isaac, for her staying.
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6. To strengthen our devotion towards him, for delay extendeth our desires. Thirdly, Or in regard of God himselfe, namely, to make knowne, and manifest his
6. To strengthen our devotion towards him, for Delay extendeth our Desires. Thirdly, Or in regard of God himself, namely, to make known, and manifest his
4. Liberty, he not being bound, but free to give what, and when himselfe pleaseth. Say not, beloved brethren, God is not ignorant, therefore wee need not tell him;
4. Liberty, he not being bound, but free to give what, and when himself Pleases. Say not, Beloved brothers, God is not ignorant, Therefore we need not tell him;
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For Though he is not ignorant, yet he will have us tell him that which hee knowes, that wee may acknowledge his omniscience and give him that part of his glory.
For Though he is not ignorant, yet he will have us tell him that which he knows, that we may acknowledge his omniscience and give him that part of his glory.
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yet wee see, and sensibly know that his dealings are changeable in divers things, as in turning of blessings into curses, &c. 3. Though his everlasting decree is unchangeable, yet his temporary conditionall decree may be altered.
yet we see, and sensibly know that his dealings Are changeable in diverse things, as in turning of blessings into curses, etc. 3. Though his everlasting Decree is unchangeable, yet his temporary conditional Decree may be altered.
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1. Is our GOD so good and gracious as to give good things to them that aske him, Matth. 7. 11. Is hee so omnipotent and almighty, that hee can doe what hee will, Psalm• 115. 3. Doth his providence dispose and order all things,
1. Is our GOD so good and gracious as to give good things to them that ask him, Matthew 7. 11. Is he so omnipotent and almighty, that he can do what he will, Psalm• 115. 3. Does his providence dispose and order all things,
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and straightly commanded us to pray, Psalme 50. 15. Hath hee gratiously promised, that those who aske shall have, seeke shall finde, Matth. 7. 7. Is hee so willing to grant, that his eares are open to heare the cry of the righteous, Psal. 34. 15. And is he ready to grant before wee aske? Isa. 65. 24.
and straightly commanded us to pray, Psalm 50. 15. Hath he graciously promised, that those who ask shall have, seek shall find, Matthew 7. 7. Is he so willing to grant, that his ears Are open to hear the cry of the righteous, Psalm 34. 15. And is he ready to grant before we ask? Isaiah 65. 24.
and succours, and safe-guards us against the Divell, Ephesians 6. That it obtained victories, remooved Leprosies, cured Plagues, recovered health, stayed the Sunne in the firmament, &c. That it sanctifieth every thing, takes away the hurt of evill, sweetneth all distresses, is a sure refuge in time of danger, and brings salvation.
and succours, and safeguards us against the devil, Ephesians 6. That it obtained victories, removed Leprosies, cured Plagues, recovered health, stayed the Sun in the firmament, etc. That it Sanctifieth every thing, Takes away the hurt of evil, sweeteneth all Distresses, is a sure refuge in time of danger, and brings salvation.
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First, Then surely wee will not with the prophane praverlesse Atheist neglect this sweet, and soveraigne sacrifice of profitable, and prevailing prayer;
First, Then surely we will not with the profane praverlesse Atheist neglect this sweet, and sovereign sacrifice of profitable, and prevailing prayer;
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Egiptian Hagar for her scoffing Ishmael. Moses his servant, intreating for rebellious, slubborne, and hard-hearted Pharoah. The Prophet praying for cruell, contradicting, and contemning Ieroboam. And will hee not heare mee a Saint? a Sonne? and for my selfe? Certainely hee will.
Egyptian Hagar for her scoffing Ishmael. Moses his servant, entreating for rebellious, slubborne, and hardhearted Pharaoh. The Prophet praying for cruel, contradicting, and contemning Jeroboam. And will he not hear me a Saint? a Son? and for my self? Certainly he will.
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if not strongly frantique, knowing that a petition rightly penned, or pronounced to his dread Soveraigne was of force to frustrate all his enemies malicious machinations against him;
if not strongly frantic, knowing that a petition rightly penned, or pronounced to his dread Sovereign was of force to frustrate all his enemies malicious machinations against him;
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to winde himselfe into, and linke himselfe fast for ever in his Princes favour, would not prepare to put up the same with premeditation and advisement,
to wind himself into, and link himself fast for ever in his Princes favour, would not prepare to put up the same with premeditation and advisement,
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but also incense with insatiable rage and fury his displeased Soveraigne? And shall we carelessely and customarily, formally and for fashion only, idly,
but also incense with insatiable rage and fury his displeased Sovereign? And shall we carelessly and customarily, formally and for fashion only, idly,
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or indecently, faintly or faithlessely, sinfully and not sincerely pray? Since God heareth not sinners, Iohn 9. 31. neither can abide their prayers who live in their sinnes, Isa. 1. 15. Since the prayers of wicked men are abomination to the Lord, Pro. 15. 8. And if wee regard iniquity in our hearts, God will not heare us, Psalme 66. 18. Shall wee I say so sleightly, superficially,
or indecently, faintly or faithlessely, sinfully and not sincerely pray? Since God hears not Sinners, John 9. 31. neither can abide their Prayers who live in their Sins, Isaiah 1. 15. Since the Prayers of wicked men Are abomination to the Lord, Pro 15. 8. And if we regard iniquity in our hearts, God will not hear us, Psalm 66. 18. Shall we I say so slightly, superficially,
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and not rather by a serious, sound, and sincere performance of the same purchase, and procure honour to God, happinesse to our selves, glory to God, grace,
and not rather by a serious, found, and sincere performance of the same purchase, and procure honour to God, happiness to our selves, glory to God, grace,
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First, With premeditation, taking unto us words, H•s. 14. 2. and powring out our meditations before the Lord, Psal. 102. 1. As meditation ought to goe before speech in preaching;
First, With premeditation, taking unto us words, H•s. 14. 2. and Pouring out our meditations before the Lord, Psalm 102. 1. As meditation ought to go before speech in preaching;
As filling goeth before emptying of vessels, so the heart, soule, minde, and spirit in prayer must first bee filled with good thoughts, motions, desires, meditations, and affections.
As filling Goes before emptying of vessels, so the heart, soul, mind, and Spirit in prayer must First be filled with good thoughts, motions, Desires, meditations, and affections.
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2. Our manifold sins and iniquities, occasioning the same, yea deserving all Gods judgements threatned or inflicted, That from these two may flow contrition for sin, hatred and indignation against the same.
2. Our manifold Sins and iniquities, occasioning the same, yea deserving all God's Judgments threatened or inflicted, That from these two may flow contrition for since, hatred and Indignation against the same.
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Secondly, With those necessarie ingredients of purity, &c. (for tainted affections will marre good Orisons) of which I have spoken in my Discourse of the Society of Saints.
Secondly, With those necessary ingredients of purity, etc. (for tainted affections will mar good Orisons) of which I have spoken in my Discourse of the Society of Saints.
not dealing with our petitions as fooles and children doe with stones and such like toyes darting and slinging them into the ayre, not regarding what becomes of them, or how they fall:
not dealing with our petitions as Fools and children do with stones and such like toys darting and slinging them into the air, not regarding what becomes of them, or how they fallen:
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1. That not finding such desired successe as wee wished and expected, our prayers not prevailing as we supposed, we may imitating the Saints of God in like case
1. That not finding such desired success as we wished and expected, our Prayers not prevailing as we supposed, we may imitating the Saints of God in like case
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and to have prospering successe, we may be instigated, enlivened, and inflamed 1. To glorifie, and give honour to our good and gracious God, Psal. 50. 15. 2. To forsake, and for ever to abandon the service, yea slavery of sin, and the Satanicall society of sinfull sonnes of Beliall, Psal. 6. 8. the profest enemies of the Lord Iehovah.
and to have prospering success, we may be instigated, enlivened, and inflamed 1. To Glorify, and give honour to our good and gracious God, Psalm 50. 15. 2. To forsake, and for ever to abandon the service, yea slavery of since, and the Satanical society of sinful Sons of Belial, Psalm 6. 8. the professed enemies of the Lord Jehovah.
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3. To love the Lord, who hath beene so favourable as to heare our voice and our supplications, Psal. 116. 1. 4. And to be more resolute, and ready to pray:
3. To love the Lord, who hath been so favourable as to hear our voice and our supplications, Psalm 116. 1. 4. And to be more resolute, and ready to pray:
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The Lords readinesse to heare did animate David, and should us likewise to persist resolutely and constantly in prayer, Psal. 116. 2. SECT. 2. Why we should pray for Kings and all that are in authority,
The lords readiness to hear did animate David, and should us likewise to persist resolutely and constantly in prayer, Psalm 116. 2. SECT. 2. Why we should pray for Kings and all that Are in Authority,
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2. The dead in Christ are destitute of no grace, goodnesse, freedome, favour, honour, or happinesse, they enjoying to all eternity such and so many glorious blessednesses, that the heart of man cannot conceive or imagine, much lesse can the tongue of men and Angels expresse, and declare the same.
2. The dead in christ Are destitute of no grace, Goodness, freedom, favour, honour, or happiness, they enjoying to all eternity such and so many glorious Blessednesses, that the heart of man cannot conceive or imagine, much less can the tongue of men and Angels express, and declare the same.
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But to beleeve that the dead are to be prayed for is not grounded on the sacred Word of God, there being in the Canonicall Scripture to warrant the same neither Testimony or precept, Example or practise, Promise of reward,
But to believe that the dead Are to be prayed for is not grounded on the sacred Word of God, there being in the Canonical Scripture to warrant the same neither Testimony or precept, Exampl or practice, Promise of reward,
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Impossible to doe good wheresoever therefore not of faith, and utterly unlawfull. 3. The desperate living capable of some earthly, corporall, temporall favours:
Impossible to do good wheresoever Therefore not of faith, and utterly unlawful. 3. The desperate living capable of Some earthly, corporal, temporal favours:
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thus Moses for Pharaoh, the Prophet for Ieroboam, 1 King. 13. 6. Moses was so farre from praying for, that he prayed against the cursed conspiratours, Numb. 16. 15. The Lord forbids Samuel to mourne for Saul, 1 Sam. 16. 1. David prayes against the wicked, Psal. 5. 10. 59. 5. And Saint Iohn telleth us there are sinners for whom we should not pray, 1 Ioh. 5. 16. But it being Gods prerogative to know who are his, 2 Tim. 2. 19. and although they doe oppose, God may give them repentance to the acknowledging of the truth,
thus Moses for Pharaoh, the Prophet for Jeroboam, 1 King. 13. 6. Moses was so Far from praying for, that he prayed against the cursed conspirators, Numb. 16. 15. The Lord forbids Samuel to mourn for Saul, 1 Sam. 16. 1. David prays against the wicked, Psalm 5. 10. 59. 5. And Saint John Telleth us there Are Sinners for whom we should not pray, 1 John 5. 16. But it being God's prerogative to know who Are his, 2 Tim. 2. 19. and although they do oppose, God may give them Repentance to the acknowledging of the truth,
Pray we for Kings, Princes, and all such who are in authority, 1 Tim. 2. 2. 1. That they may have Gods gracious favour, and needfull protection from all evill.
Pray we for Kings, Princes, and all such who Are in Authority, 1 Tim. 2. 2. 1. That they may have God's gracious favour, and needful protection from all evil.
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6. That they may have temperance, and not be given too much to pleasures, nor to profits, Deut. 17. 17. Pro. 31. 4. for these two have perverted many, 1 King. 12. 10.
6. That they may have temperance, and not be given too much to pleasures, nor to profits, Deuteronomy 17. 17. Pro 31. 4. for these two have perverted many, 1 King. 12. 10.
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and behaving themselves humbly towards them. 8. That they may be carefull of their subjects good, ruling over them for God, as deputies under another King;
and behaving themselves humbly towards them. 8. That they may be careful of their subject's good, ruling over them for God, as deputies under Another King;
being carefull not onely of their bodies and estates, Gen. 41. 49. but also and especially of their soules and salvation. And therefore that they would,
being careful not only of their bodies and estates, Gen. 41. 49. but also and especially of their Souls and salvation. And Therefore that they would,
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2. As also exhort, provoke, and stirre them up to religion, and pious performances, Iosh. 3 2, 6, 8, 11. 9. That they may be zealous for Gods glory, truth, and word, such who feare God;
2. As also exhort, provoke, and stir them up to Religion, and pious performances, Joshua 3 2, 6, 8, 11. 9. That they may be zealous for God's glory, truth, and word, such who Fear God;
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And all Christian people are bound to pray for their Princes and Governours, that God would give them the fore-named kinds of judgement and righteousnesse, celestiall and civill, Psal. 7•, 1. For justice is so necessary in Governours supreame and subordinate, that S. Augustine saith, Iustice being removed, what are kingdomes save great robberies? — A certaine Pirate being taken, answered Alexander the great elegantly and truly;
And all Christian people Are bound to pray for their Princes and Governors, that God would give them the forenamed Kinds of judgement and righteousness, celestial and civil, Psalm 7•, 1. For Justice is so necessary in Governors supreme and subordinate, that S. Augustine Says, justice being removed, what Are kingdoms save great robberies? — A certain Pirate being taken, answered Alexander the great elegantly and truly;
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And S. Ambrose makes this equivalent to all other vertues, saying, Where wisdome is, there oftentimes is malice ▪ Where fortitude, there oft times is anger. Where temperance, there is envy.
And S. Ambrose makes this equivalent to all other Virtues, saying, Where Wisdom is, there oftentimes is malice ▪ Where fortitude, there oft times is anger. Where temperance, there is envy.
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and pray unto the Lord for it. 1 Tim. 2. 1. Pray for Kings, and all in authority, &c. 2. Thus doing we imitate the pious practises of Gods holy ones whom we ought to follow as they followed Christ.
and pray unto the Lord for it. 1 Tim. 2. 1. prey for Kings, and all in Authority, etc. 2. Thus doing we imitate the pious practises of God's holy ones whom we ought to follow as they followed christ.
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We all (saith Tertullian) pray alwaies for all Emperours, that they may have a long life, a quiet government, a safe family, strong armies, a faithfull counsell,
We all (Says Tertullian) pray always for all emperors, that they may have a long life, a quiet government, a safe family, strong armies, a faithful counsel,
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How unlike are the unchristian tenets and diabolicall damnable practises of our adversaries the Papists to these of the ancient Fathers and the Primitive Christians.
How unlike Are the unchristian tenets and diabolical damnable practises of our Adversaries the Papists to these of the ancient Father's and the Primitive Christians.
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He commends the fact of Iames Clement a Dominican Frier killing Henry the third King of France, calling it a renowned constancy of heart, a memorable noble act — againe, the King being slaine, he raised to himselfe an excellent name — againe, speaking of the weaknesse of his body, he saith, a greater power did strengthen his forces and courage.
He commends the fact of James Clement a Dominican Frier killing Henry the third King of France, calling it a renowned constancy of heart, a memorable noble act — again, the King being slain, he raised to himself an excellent name — again, speaking of the weakness of his body, he Says, a greater power did strengthen his forces and courage.
And he himselfe saith in the same Chapter, that if Princes oppresse the common-wealth, if they are intolerable with vices and filthinesse, they may not onely lawfully,
And he himself Says in the same Chapter, that if Princes oppress the commonwealth, if they Are intolerable with vices and filthiness, they may not only lawfully,
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Excellently therfore saith our Church in a prayer, to be said on the fift of November, Whose religion is rebellion, whose faith is faction, whose practice is murthering of soules and bodies.
Excellently Therefore Says our Church in a prayer, to be said on the fift of November, Whose Religion is rebellion, whose faith is faction, whose practice is murdering of Souls and bodies.
1. No King, Prince, or Potentate hath these gifts or graces of himselfe, but by grace and inspiration from above, Iob 32. 8, 9. The inspiration of the Almighty giveth understanding, great men are not alwaies wise, Eccl. 3. 16. 5. 8. 10. 5. Ier. 15. 17. Every man is brutish by his knowledge.
1. No King, Prince, or Potentate hath these Gifts or graces of himself, but by grace and inspiration from above, Job 32. 8, 9. The inspiration of the Almighty gives understanding, great men Are not always wise, Ecclesiastes 3. 16. 5. 8. 10. 5. Jeremiah 15. 17. Every man is brutish by his knowledge.
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2. None can give these graces and excellent endowments but God onely, who bestowes them upon those who ask him, Iob 38. 36. Who hath put wisdome in the inward parts,
2. None can give these graces and excellent endowments but God only, who bestows them upon those who ask him, Job 38. 36. Who hath put Wisdom in the inward parts,
28. 12. Where shall wisdome be found? &c. Whence then commeth wisdome? and where is the place of understanding? Vers. 20. God understandeth the way thereof, &c. 23. It is Gods blessing which makes all thing prosperous and successefull, Ps. 127. 1. It is he that giveth salvation unto Kings, Psal. 144. 10. It is he who leads in the way of righteousnesse in the midst of the paths of judgement, Prov. 8. 20. A just waight and ballance are the Lords, all the waights of the bag are his worke, 16. 11. Mans goings are of the Lord, Prov. 20. 24. The Kings heart is in the hand of the Lord as rivers of waters, he turneth it whithersoever he will, Prov. 21. 1. Yea every mans judgement commeth from the Lord, 29. 26.
28. 12. Where shall Wisdom be found? etc. Whence then comes Wisdom? and where is the place of understanding? Vers. 20. God understands the Way thereof, etc. 23. It is God's blessing which makes all thing prosperous and successful, Ps. 127. 1. It is he that gives salvation unto Kings, Psalm 144. 10. It is he who leads in the Way of righteousness in the midst of the paths of judgement, Curae 8. 20. A just weight and balance Are the lords, all the weights of the bag Are his work, 16. 11. men goings Are of the Lord, Curae 20. 24. The Kings heart is in the hand of the Lord as Rivers of waters, he turns it whithersoever he will, Curae 21. 1. Yea every men judgement comes from the Lord, 29. 26.
and an evill spirit from the Lord troubled him, 1 Sam. 16. 14. and withholds his grace of assistance, Iob 12. 20. He removeth away the speech of the trusty,
and an evil Spirit from the Lord troubled him, 1 Sam. 16. 14. and withholds his grace of assistance, Job 12. 20. He Removeth away the speech of the trusty,
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4. When these and such like graces are wanting in the government of Kings and Princes, subjects dare not complaine, check, controll or reprove them, Iob 54. •8. Is it fit to say to a King thou art wicked? or to Princes ye are ungodly? Subjects neither can nor ought to correct their Princes.
4. When these and such like graces Are wanting in the government of Kings and Princes, subject's Dare not complain, check, control or reprove them, Job 54. •8. Is it fit to say to a King thou art wicked? or to Princes you Are ungodly? Subjects neither can nor ought to correct their Princes.
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5. Where they be wanting, Kings and great men are wicked, and all things go to wracke and ruine in a countrey and common-wealth, Prov. 11. 11, 14. By the blessing of the upright the city is exalted,
5. Where they be wanting, Kings and great men Are wicked, and all things go to wrack and ruin in a country and commonwealth, Curae 11. 11, 14. By the blessing of the upright the City is exalted,
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3. To doe justice and judgement is more acceptable to the Lord than sacrifice, Proverbs 21. 3. In these things, namely, in exercising loving kindnesse, judgement and righteousnesse in the earth, I delight, saith the Lord, Ieremie 9. 24.
3. To do Justice and judgement is more acceptable to the Lord than sacrifice, Proverbs 21. 3. In these things, namely, in exercising loving kindness, judgement and righteousness in the earth, I delight, Says the Lord, Ieremie 9. 24.
and righteousnesse remaine in the fruitfull field, and the worke of righteousnesse shall be peace, and the effect of righteousnesse quietnesse and assurance for ever;
and righteousness remain in the fruitful field, and the work of righteousness shall be peace, and the Effect of righteousness quietness and assurance for ever;
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and my people shall dwell in a peaceable habitation, in sure dwellings, and in quiet resting places, Ieremy 7. 5, 7. 22. 15, 16. Did not thy Father eat and drinke,
and my people shall dwell in a peaceable habitation, in sure dwellings, and in quiet resting places, Ieremy 7. 5, 7. 22. 15, 16. Did not thy Father eat and drink,
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8. Where these gifts and graces are, there is health, strength, safety, delight, and the blessing of goodnesse, Prov. 24. 5, 6, 25. 9. And so they are a meanes likewise to prop up and preserve the common-wealth:
8. Where these Gifts and graces Are, there is health, strength, safety, delight, and the blessing of Goodness, Curae 24. 5, 6, 25. 9. And so they Are a means likewise to prop up and preserve the commonwealth:
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For, By a man of understanding and knowledge the state of the land shall bee prolonged, Proverbs 28. 2. Whereas, The Prince that wanteth understanding is a great oppressour, Proverbs 28. 16.
For, By a man of understanding and knowledge the state of the land shall be prolonged, Proverbs 28. 2. Whereas, The Prince that Wants understanding is a great oppressor, Proverbs 28. 16.
1. They shall sigh and mourne, Pro. 29. 2 ▪ 2. They shall feare and flie, Pro. 28. 28. 3. They will hate and curse, so miserably offend. Pro. 24. 24. 4. They will despise and contemne, so miserably offend. Pro. 18. 3. 3. In regard of the countrey.
1. They shall sighs and mourn, Pro 29. 2 ▪ 2. They shall Fear and fly, Pro 28. 28. 3. They will hate and curse, so miserably offend. Pro 24. 24. 4. They will despise and contemn, so miserably offend. Pro 18. 3. 3. In regard of the country.
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all celestiall bodies caried as the first mover, so subjects generally as their Princes. As the rivers tast of their fountaines or springs, so people of their Princes properties.
all celestial bodies carried as the First mover, so subject's generally as their Princes. As the Rivers taste of their fountains or springs, so people of their Princes properties.
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As members are ruled by their head, so people by their Princes. As children by their parents, as servants by their masters, so subjects by their Soveraignes.
As members Are ruled by their head, so people by their Princes. As children by their Parents, as Servants by their Masters, so subject's by their Sovereigns.
Such as is the Prince, such will the people be, is an ancient saying. Citizens are wont to be such in the common-wealth, as are their Princes, saith Plato.
Such as is the Prince, such will the people be, is an ancient saying. Citizens Are wont to be such in the commonwealth, as Are their Princes, Says Plato.
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2. But also that we should powre out our hearts and soules unto the Lord, that we should be constant, continuall and importunate petitioners at the throne of grace for our godly kings and governours, Ios. 1. 17. 1 Kin. 1. 3. Psal. 20. 1. 72. 1, 15. and that fervently, instantly with zeal and earnestnes,
2. But also that we should pour out our hearts and Souls unto the Lord, that we should be constant, continual and importunate petitioners At the throne of grace for our godly Kings and Governors, Ios. 1. 17. 1 Kin. 1. 3. Psalm 20. 1. 72. 1, 15. and that fervently, instantly with zeal and earnestness,
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for even the strongest, the wisest, wealthiest and most godly Princes and Rulers have need of their peoples prayers for the safety of their persons, soules and bodies,
for even the Strongest, the Wisest, Wealthiest and most godly Princes and Rulers have need of their peoples Prayers for the safety of their Persons, Souls and bodies,
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What and if therefore not onely diverse deboist and licentious, riotous and tosse-pot swinish drunkards who oft times drinke their wit out of their heads, their health out of their bodies,
What and if Therefore not only diverse deboist and licentious, riotous and tosspot swinish drunkards who oft times drink their wit out of their Heads, their health out of their bodies,
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and to go in lieu of their prayers in private for them, thinking they have manifested more really and truly their love, piety, service and duty unto them,
and to go in lieu of their Prayers in private for them, thinking they have manifested more really and truly their love, piety, service and duty unto them,
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When as in truth (although many vilifie and upbraid, deforme and deride, scorne and scoffe at, disparage and disgrace all such who will not roare and revell, quaffe and carouse, play the good fellowes, in the worlds language,
When as in truth (although many vilify and upbraid, deform and deride, scorn and scoff At, disparage and disgrace all such who will not roar and revel, quaff and carouse, play the good Fellows, in the world's language,
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and health it, they being reformed and reclaimed from their drunken courses and company, taunting and taxing them of unmannerly unsociablenesse, singular stoicisme and surlinesse, disdainfull and discontented discourtesie and degenerousnesse, proud and pragmaticall peevishnesse, rusticall rudenesse, coy and uncomplementall clownishnesse, humourous and scrupulous perversnesse, of factious indiscreet over-scrupulous precisenesse) these heathenish healths are but the panders, bawds and attendants to intemperance, excesse and drunkennesse.
and health it, they being reformed and reclaimed from their drunken courses and company, taunting and taxing them of unmannerly unsociableness, singular stoicism and surliness, disdainful and discontented discourtesy and degenerousnesse, proud and pragmatical peevishness, rustical rudeness, coy and uncomplementall clownishness, humourous and scrupulous perverseness, of factious indiscreet overscrupulous preciseness) these Heathenish healths Are but the panders, bawds and attendants to intemperance, excess and Drunkenness.
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I intreat you (saith S. Augustine) and adjure you by the dreadfull day of judgement, that you would banish when you feast together that filthy custome of drinking, by which in a large measure without measure three by three willing or unwilling are wont to drinke,
I entreat you (Says S. Augustine) and adjure you by the dreadful day of judgement, that you would banish when you feast together that filthy custom of drinking, by which in a large measure without measure three by three willing or unwilling Are wont to drink,
S. Basil also in his Sermon against surfeiting and drunkennesse, shewing the drunken healths and rounds which were in use among the pot-companions of his times, not much differing from ours, saith a little before:
S. Basil also in his Sermon against surfeiting and Drunkenness, showing the drunken healths and rounds which were in use among the pot-companions of his times, not much differing from ours, Says a little before:
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Let us drinke to the health of the Emperour, say they, and whosoever pledgeth not his health, let him bee guilty of devotion. A fantasie of pious devotion.
Let us drink to the health of the Emperor, say they, and whosoever pledgeth not his health, let him be guilty of devotion. A fantasy of pious devotion.
Let us drinke for the health of the armies, the prowesse of the Earles, for the health of children, &c. These are such an indignity to good and holy men, that they desire not to have others drinke or pledge their healths.
Let us drink for the health of the armies, the prowess of the Earls, for the health of children, etc. These Are such an indignity to good and holy men, that they desire not to have Others drink or pledge their healths.
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and to supplant and subvert the Serpents side or Satans kingdome) let us like loyall, loving, religious and obedient subjects, drinke for our owne health,
and to supplant and subvert the Serpents side or Satan Kingdom) let us like loyal, loving, religious and obedient subject's, drink for our own health,
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and heartily pray for his Majesties health and happy raigne, and for all that are in authority, that they may not bee weaker or worse than in former times and ages, that they may not be wanton and wilfull, secure and carelesse,
and heartily pray for his Majesties health and happy Reign, and for all that Are in Authority, that they may not be Weaker or Worse than in former times and ages, that they may not be wanton and wilful, secure and careless,
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Pray therefore and say, Give the King thy judgement O Lord, and thy righteousnesse to the Kings sonne, &c. Psalme 72. 2. And for all that are in authority, that under them we may (as indeed we do) lead a peaceable life in all godlinesse and honesty, 1 Tim. 2. 2. These who are in authority being of great use,
prey Therefore and say, Give the King thy judgement Oh Lord, and thy righteousness to the Kings son, etc. Psalm 72. 2. And for all that Are in Authority, that under them we may (as indeed we do) led a peaceable life in all godliness and honesty, 1 Tim. 2. 2. These who Are in Authority being of great use,
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1. Before their ordination, powre out our petitions before the Lord to send faithfull labourers, not lither and licentious loyterers into his vineyard, Matth. 9. 23. Hence was it that the Church ordained Ember Weekes immediately before the times of ordination, that people should fast and pray for able and approved, pious and painefull, good and gracious guides to be set over the Church of Christ which he hath so dearely bought.
1. Before their ordination, pour out our petitions before the Lord to send faithful labourers, not lither and licentious loiterers into his vineyard, Matthew 9. 23. Hence was it that the Church ordained Ember Weeks immediately before the times of ordination, that people should fast and pray for able and approved, pious and painful, good and gracious guides to be Set over the Church of christ which he hath so dearly bought.
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2. At the ordination and when they are admitted we are to pray: Thus the Apostles Paul and Bar•abas were separated for this waighty work by fasting, prayer,
2. At the ordination and when they Are admitted we Are to pray: Thus the Apostles Paul and Bar•abas were separated for this weighty work by fasting, prayer,
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Col. 4. 3. Withall praying for us. 1 Thess. 5. 23. Brethren pray for us. 2 Thess. 3. 1. Brethren pray for us, that we may be fitted and furnished with all abilities, gifts and gracious endowments needfull for our so excellent, eminent and difficult calling:
Col. 4. 3. Withal praying for us. 1 Thess 5. 23. Brothers pray for us. 2 Thess 3. 1. Brothers pray for us, that we may be fitted and furnished with all abilities, Gifts and gracious endowments needful for our so excellent, eminent and difficult calling:
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for we watch for mens soules, Heb. 13 17. And who is sufficient for these things, 2 Cor. 2. 16. As also with fidelity and painefulnesse in the use and imployment of the same.
for we watch for men's Souls, Hebrew 13 17. And who is sufficient for these things, 2 Cor. 2. 16. As also with Fidis and painfulness in the use and employment of the same.
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Pray for us, that our greatest desires may be store of spirituall gifts, 1 Cor. 14. 1. to do good in profiting the people, saving our own soules and those who heare us, 1 Timoth. 4. 16.
Pray for us, that our greatest Desires may be store of spiritual Gifts, 1 Cor. 14. 1. to doe good in profiting the people, Saving our own Souls and those who hear us, 1 Timothy 4. 16.
Pray for us, that we may esteeme it our greatest dignity to do service to the Church and people of God, 1 Corinth. 14. 3. Eph. 4 11, 12. Pray for us, that we may be assured our best service we can do to our people is to preach the Word aright, admonish, reprove, exhort and comfort them:
Pray for us, that we may esteem it our greatest dignity to do service to the Church and people of God, 1 Corinth. 14. 3. Ephesians 4 11, 12. Pray for us, that we may be assured our best service we can do to our people is to preach the Word aright, admonish, reprove, exhort and Comfort them:
and therefore that we may stirre up our selves to be most painfull, patient, constant and chearfull in these pious and principall performances, 1 Cor. 15. 10. Pray for us, our calling being very difficult in regard of our waighty worke;
and Therefore that we may stir up our selves to be most painful, patient, constant and cheerful in these pious and principal performances, 1 Cor. 15. 10. Pray for us, our calling being very difficult in regard of our weighty work;
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which is to quicken such as are dead in sinne, to strengthen the weake, encourage the feeble and faint-hearted, to comfort those that are troubled in conscience, to stand against all adverse power.
which is to quicken such as Are dead in sin, to strengthen the weak, encourage the feeble and fainthearted, to Comfort those that Are troubled in conscience, to stand against all adverse power.
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For if we be faithfull in our functions, we must be sure most of all to be opposed by Satan and his complices, Zac. 3. 1. Luk. 2•. 31. Satan well knowing that the way to scatter the sheep is to smite the shepheard, Zach. 13. 7. that the way to rout the army is to discomfit and put to flight the chariots and horsemen.
For if we be faithful in our functions, we must be sure most of all to be opposed by Satan and his accomplices, Zac. 3. 1. Luk. 2•. 31. Satan well knowing that the Way to scatter the sheep is to smite the shepherd, Zach 13. 7. that the Way to rout the army is to discomfit and put to flight the chariots and horsemen.
And our failings are so dangerous, that those amongst us that perish, perish not alone, 2 Pet. 1. 1, 2. many being drawn into perdition with Ministers who are corrupt in life or doctrine
And our failings Are so dangerous, that those among us that perish, perish not alone, 2 Pet. 1. 1, 2. many being drawn into perdition with Ministers who Are corrupt in life or Doctrine
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for I had rather leave my children good doctrine wherby they may live (mark this we who are Christian parents) than evilriches wherby they may perish, I 〈 … 〉 not cease to visit the temples for your own health,
for I had rather leave my children good Doctrine whereby they may live (mark this we who Are Christian Parents) than evilriches whereby they may perish, I 〈 … 〉 not cease to visit the Temples for your own health,
If therfore (I say) Cornelia a poore seduced Heathen, led by the dark and du•kish light of nature only, would constantly and carefully visit the temples for the health & happinesse of her sons, would continually and incessantly sacrifice to the gods for her childrens honour,
If Therefore (I say) Cornelia a poor seduced Heathen, led by the dark and du•kish Light of nature only, would constantly and carefully visit the Temples for the health & happiness of her Sons, would continually and incessantly sacrifice to the God's for her Children's honour,
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and faithfull petitions, they incountring with, and being environed about with such like fierce and fraudulent foes, themselves being so fraile and flexible,
and faithful petitions, they encountering with, and being environed about with such like fierce and fraudulent foes, themselves being so frail and flexible,
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1. You therefore who resolve to enter into the honourable estate of mariage, let your first entrance into the same be seasoned and sanctified by prayer to God. For,
1. You Therefore who resolve to enter into the honourable estate of marriage, let your First Entrance into the same be seasoned and sanctified by prayer to God. For,
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1. This is just and equall in regard of the precept, not only in generall, Col. 3. 17. to do all in the name of the Lord Iesus, &c. but also in special, mariage being one of those things which are sanctified and seasoned hereby, 1 Tim. 4. 5. But also in regard of the pious practises of Abrahams religious servant, Gen. 24. 12. Rebekahs friends, V. 60. Isaac, Gen. 28 2, 3. the elders of Ephrata, Ruth 4. 11, 12. and of God himself who blessed Adam and Eve when he joyned them together in this communion, Gen. 1. 28. 2. This is of important and urgent necessity, all things being vaine without Gods blessing, Psal. 127. and children being his free gift.
1. This is just and equal in regard of the precept, not only in general, Col. 3. 17. to doe all in the name of the Lord Iesus, etc. but also in special, marriage being one of those things which Are sanctified and seasoned hereby, 1 Tim. 4. 5. But also in regard of the pious practises of Abrahams religious servant, Gen. 24. 12. Rebekahs Friends, V. 60. Isaac, Gen. 28 2, 3. the Elders of Ephrata, Ruth 4. 11, 12. and of God himself who blessed Adam and Eve when he joined them together in this communion, Gen. 1. 28. 2. This is of important and urgent necessity, all things being vain without God's blessing, Psalm 127. and children being his free gift.
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2. Bearing of children being a blessing of God, it is to be begged at his hands in prayer, Ruth 4. 11. like Rahel and Leah, namely in readinesse to yeeld to their husbands in all good things, in fruitfulnesse and bearing of children to God, Gen. 1. 28. & 15. 3. & 24. 60. Psal. 127. 3, 5. & 128. 3. Zach. 8 15.
2. Bearing of children being a blessing of God, it is to be begged At his hands in prayer, Ruth 4. 11. like Rachel and Leah, namely in readiness to yield to their Husbands in all good things, in fruitfulness and bearing of children to God, Gen. 1. 28. & 15. 3. & 24. 60. Psalm 127. 3, 5. & 128. 3. Zach 8 15.
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2. These being the building of a mans house, Gen. 16. •. Deut. 25 9. Ruth 4. 11. 2 Sam. 7. 11, 12, 27. and therefore the Hebrewes derive Ben of Banah to build.
2. These being the building of a men house, Gen. 16. •. Deuteronomy 25 9. Ruth 4. 11. 2 Sam. 7. 11, 12, 27. and Therefore the Hebrews derive Ben of Banah to built.
3. These being the prime possession of parents, their chiefe heritage and inheritance, Gen. 4. 1. I have possessed a man of the Lord. Psal. 127. 3. An inheritance.
3. These being the prime possession of Parents, their chief heritage and inheritance, Gen. 4. 1. I have possessed a man of the Lord. Psalm 127. 3. an inheritance.
1. In nature, which teacheth all creatures to seek the procreation of their kind, men naturally desiring them when they are wanting, greatly affecting them if enjoyed,
1. In nature, which Teaches all creatures to seek the procreation of their kind, men naturally desiring them when they Are wanting, greatly affecting them if enjoyed,
1. If good and gracious, for then not onely a mans name is hereby continued upon earth, his substance remaineth in his name, the common-wealth by him is furnished with good members,
1. If good and gracious, for then not only a men name is hereby continued upon earth, his substance remains in his name, the commonwealth by him is furnished with good members,
2. If evill, for then the justice of God is glorified in their destruction, and they may be the progenitours of pious persons. This nature teacheth not.
2. If evil, for then the Justice of God is glorified in their destruction, and they may be the progenitors of pious Persons. This nature Teaches not.
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Yea these are such a blessing, that the want of them was esteemed formerly a curse and a reproch, Gen. 30. 23. & 20. 18. 1 Sam. 1. 6. Iudg. 11. 38. Luk. 1. 25. Men should not murmure at,
Yea these Are such a blessing, that the want of them was esteemed formerly a curse and a reproach, Gen. 30. 23. & 20. 18. 1 Sam. 1. 6. Judges 11. 38. Luk. 1. 25. Men should not murmur At,
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or mislike the increase of children as a burden, for thus to do is an evident argument of a distrustfull and desperate minde, 2 Kin. 4. 43. Ps. 147. 9. Mat. 6. 26 & 16. 31. But wanting they are to beg them of God who openeth the barren wombe, Gen. 15. 1. & 25 21 & 30. 22. 1 Sam. 1. 10. Luk. •. 13. 3. All married folk chiefly and principally ought to desire children for the increase of Gods Church and Kingdome.
or mislike the increase of children as a burden, for thus to do is an evident argument of a distrustful and desperate mind, 2 Kin. 4. 43. Ps. 147. 9. Mathew 6. 26 & 16. 31. But wanting they Are to beg them of God who Openeth the barren womb, Gen. 15. 1. & 25 21 & 30. 22. 1 Sam. 1. 10. Luk. •. 13. 3. All married folk chiefly and principally ought to desire children for the increase of God's Church and Kingdom.
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Pray they must that they may bring forth and traine up many children to the Lord, 1 Sam. 1. 11. Ps. 128. 3. & 144. 12. one pearle is more worth and farre better then many pebbles. One lambe than many wolves, one Isaac then many Ishmaels, one Iacob then many Esaus.
prey they must that they may bring forth and train up many children to the Lord, 1 Sam. 1. 11. Ps. 128. 3. & 144. 12. one pearl is more worth and Far better then many pebbles. One lamb than many wolves, one Isaac then many Ishmaels, one Iacob then many Esaus.
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Desire we children therefore not onely to preserve and propagate our name and memory on earth which sinners may doe, Gen. 11. 4. 2 Sam. 18. 18. Matth. 5 46. but to build the house of Israel, to amplifie and enlarge the Church of God
Desire we children Therefore not only to preserve and propagate our name and memory on earth which Sinners may do, Gen. 11. 4. 2 Sam. 18. 18. Matthew 5 46. but to built the house of Israel, to amplify and enlarge the Church of God
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1. And therefore men and women should bee carefull conscionably to marry in the Lord, Gen. 6 2, 4. Nehem. 13. 24. 1 Cor. 7, 14, 39. The prophanation of marriage is the fountaine of pollution,
1. And Therefore men and women should be careful Conscionably to marry in the Lord, Gen. 6 2, 4. Nehemiah 13. 24. 1 Cor. 7, 14, 39. The profanation of marriage is the fountain of pollution,
This was a meanes which being prescribed and practised by Monica Saint Augustines Mother, freed him from those sottish seducements and horrible heresies of the Manichees into which he was deepely plunged, for thus he writes.
This was a means which being prescribed and practised by Monica Saint Augustine's Mother, freed him from those sottish seducements and horrible heresies of the manichees into which he was deeply plunged, for thus he writes.
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When afterwards as he saith, his Mother intreated a certaine Bishop to vouchsafe to talke with her son to refute his errours, to shew him the evills hee had learned, and teach him good;
When afterwards as he Says, his Mother entreated a certain Bishop to vouchsafe to talk with her son to refute his errors, to show him the evils he had learned, and teach him good;
but still urging him by intreating him more and plentifully weeping, that he would see mee and reason with me, hee beeing forthwith displeased with wearinesse.
but still urging him by entreating him more and plentifully weeping, that he would see me and reason with me, he being forthwith displeased with weariness.
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Little considering that such evill speeches are the badge and brand of wicked men, Psal. 10. 7. his mouth is full of cursing, &c. who shall be turned into hell, Psal. 9. 17.
Little considering that such evil Speeches Are the badge and brand of wicked men, Psalm 10. 7. his Mouth is full of cursing, etc. who shall be turned into hell, Psalm 9. 17.
2. Little considering that as they love cursing so it shall come unto them, and as they delight not in blessing so it shall be far from them, Psal. 109. 18. 3. Little considering that not onely cursing of God himselfe, Levit. 24. 11, 15. an horrible blasphemy.
2. Little considering that as they love cursing so it shall come unto them, and as they delight not in blessing so it shall be Far from them, Psalm 109. 18. 3. Little considering that not only cursing of God himself, Levit. 24. 11, 15. an horrible blasphemy.
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4. Little considering that such hideous and hellish language manifestly declareth, not onely their barbarous and bloody cursed cruelty towards their owne children, whom they have not onely poysoned and polluted with originall corruption,
4. Little considering that such hideous and hellish language manifestly Declareth, not only their barbarous and bloody cursed cruelty towards their own children, whom they have not only poisoned and polluted with original corruption,
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But also their owne diabolicall and divellish disposition and condition, their filthy hearts fuming up such infernall fury and their gracelesse and godlesse speeches, smelling and favouring of the fire and brimstone of the bottomelesse pit.
But also their own diabolical and devilish disposition and condition, their filthy hearts fuming up such infernal fury and their graceless and godless Speeches, smelling and favouring of the fire and brimstone of the bottomless pit.
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What and if divers carelesse parents satisfie themselves as having sufficiently if not superabundantly done their devour in this particular towards their children,
What and if diverse careless Parents satisfy themselves as having sufficiently if not superabundantly done their devour in this particular towards their children,
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if they now and then cursorily and carelesly, idly and inconsiderately give them a concise formall & complementall God blesse thee Mistake me not I pray,
if they now and then cursorily and carelessly, idly and inconsiderately give them a concise formal & complemental God bless thee Mistake me not I pray,
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as if I disallowed of children asking parents blessing, or of parents blessing their children, either of that kinde of blessing whereby they bestow temporall and transitory favours on them,
as if I disallowed of children asking Parents blessing, or of Parents blessing their children, either of that kind of blessing whereby they bestow temporal and transitory favours on them,
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that they would not reachlesly rest satisfyed in giving now and then a God blesse thee more out of custome then conscience to them for whom they ought to supplicate and sollicite without ceasing:
that they would not reachlesly rest satisfied in giving now and then a God bless thee more out of custom then conscience to them for whom they ought to supplicate and solicit without ceasing:
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1. Must we pray for all men, 1 Tim. 2. 1. how much more for our children whom we have infected and poysoned, distained and defiled with the contagious loathsome leprosy of sin, which nothing can cure;
1. Must we pray for all men, 1 Tim. 2. 1. how much more for our children whom we have infected and poisoned, distained and defiled with the contagious loathsome leprosy of since, which nothing can cure;
1. Meanes of maintenance, Gen. 25. 5. 1 Tim. 5. 8. and therfore ought to teach and traine them up in some honest art, science, trade or occupation whereby to live and profit the Church or Common-wealth, 1 Sam. 17. 33. Zach. 13. 5. Mat. 4. 21. and in such whereunto they are fittest, being most sutable to their naturall inclination and personall endowments:
1. Means of maintenance, Gen. 25. 5. 1 Tim. 5. 8. and Therefore ought to teach and train them up in Some honest art, science, trade or occupation whereby to live and profit the Church or Commonwealth, 1 Sam. 17. 33. Zach 13. 5. Mathew 4. 21. and in such whereunto they Are Fittest, being most suitable to their natural inclination and personal endowments:
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appropriating and applying the best guifted to the most selected service, Exod. 13. 2. 1 Sam. 1. 11. preferring the eldest before the rest in regard of patrimony or inheritance,
appropriating and applying the best guifted to the most selected service, Exod 13. 2. 1 Sam. 1. 11. preferring the eldest before the rest in regard of patrimony or inheritance,
except they bee riotous wicked and stubborne, Deut. 21. 15, 16, 17. 2 Chron. 21. 3. Luk. 15. 31. Yet not so farre forth as to bequeath bountifully to them, to support their state,
except they be riotous wicked and stubborn, Deuteronomy 21. 15, 16, 17. 2 Chronicles 21. 3. Luk. 15. 31. Yet not so Far forth as to Bequeath bountifully to them, to support their state,
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Secondly, But also yea and infinitely much more concerning the procuring, possessing, and preserving those holy and heavenly, sacred and sanctifying spirituall soule-saving gifts:
Secondly, But also yea and infinitely much more Concerning the procuring, possessing, and preserving those holy and heavenly, sacred and sanctifying spiritual Soul-saving Gifts:
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And therefore although many if not the most parents teach not, or if at all, yet teach slightly and sloathfully too too carelesly and and negligently their children.
And Therefore although many if not the most Parents teach not, or if At all, yet teach slightly and slothfully too too carelessly and and negligently their children.
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2. Or in regard of fond and false perswasions touching this duty wherewith they are possessed, that this and other soulesaving duties peculiarly properly and onely doe belong to the Minister.
2. Or in regard of found and false persuasions touching this duty wherewith they Are possessed, that this and other soulesaving duties peculiarly properly and only do belong to the Minister.
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Yet let us all beloved brethren teach our children, and that 1 Timely 1. That being timely seasoned herewith it may not depart from them, Pro. 22. 6. 2. That mortality may not prevent them & us. 3. That we may gaine comfort to our consciences upon the discharge of our duties. 4. That delayes may not damnifie nor endanger them. 2 Truly,
Yet let us all Beloved brothers teach our children, and that 1 Timely 1. That being timely seasoned herewith it may not depart from them, Pro 22. 6. 2. That mortality may not prevent them & us. 3. That we may gain Comfort to our Consciences upon the discharge of our duties. 4. That delays may not damnify nor endanger them. 2 Truly,
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for 1. Gods religion can abide no mixture, it being pure and perfect. 2. The Arke and Dagon cannot stand together. 3. God and Baal cannot be worshipped together aright. 4. Christ and Belial have no agreement, 2 Cor. 6. 14, 15, 16. 3 Discretely 1. Least they be dalled, dulled, amazed or confounded, through over-much, overhard or over-long instructions. 2. Least they be discouraged or dismayed from going forward through difficulties disclosed unto them.
for 1. God's Religion can abide no mixture, it being pure and perfect. 2. The Ark and Dagon cannot stand together. 3. God and Baal cannot be worshipped together aright. 4. christ and Belial have no agreement, 2 Cor. 6. 14, 15, 16. 3 Discretely 1. lest they be dalled, dulled, amazed or confounded, through overmuch, overhard or overlong instructions. 2. lest they be discouraged or dismayed from going forward through difficulties disclosed unto them.
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5. And the nearer our end approacheth, the more let us apply our selves to instruct them carefully, Deut. 31. & 32. & 33. Iosh. 23. & 24. cordially and continually. Considering
5. And the nearer our end Approaches, the more let us apply our selves to instruct them carefully, Deuteronomy 31. & 32. & 33. Joshua 23. & 24. cordially and continually. Considering
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2. The invaluable and inestimable gaine of time present, and pretious in redeeming the same by enriching our selves and others, Psal. 90. 12 Gal. 6. 10.
2. The invaluable and inestimable gain of time present, and precious in redeeming the same by enriching our selves and Others, Psalm 90. 12 Gal. 6. 10.
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5. The priviledges and profits of our perseverance in piety and pious performances, Rev. 2. 10. 6. The incessant and incredible growth in grace which should be, yea and is in us if we be such we seeme to be:
5. The privileges and profits of our perseverance in piety and pious performances, Rev. 2. 10. 6. The incessant and incredible growth in grace which should be, yea and is in us if we be such we seem to be:
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Secondly, By counsell and advising, exhorting and perswading them to good things, Gen. 19. 14. & 49. 2. Ruth 3. 3, 4. 2 Chron. 22. 3. Pro. 31 1, 2, 3. and earnestly without ceasing, calling upon them to continue and proceed in the true service of God, 1 King. 2. 2, 3. 1 Chro. 28. 9, 10. for as it is impossible to keepe flesh well savoured without seasoning,
Secondly, By counsel and advising, exhorting and persuading them to good things, Gen. 19. 14. & 49. 2. Ruth 3. 3, 4. 2 Chronicles 22. 3. Pro 31 1, 2, 3. and earnestly without ceasing, calling upon them to continue and proceed in the true service of God, 1 King. 2. 2, 3. 1 Chro 28. 9, 10. for as it is impossible to keep Flesh well savoured without seasoning,
2. Or of their blindnesse and blockishnesse in looking on their childrens faults. 3. Or of the grudging and murmuring of their children, Pro. 19 18. 4. Or of the childish or carelesse feare of hurting or marring them.
2. Or of their blindness and blockishness in looking on their Children's Faults. 3. Or of the grudging and murmuring of their children, Pro 19 18. 4. Or of the childish or careless Fear of hurting or marring them.
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Publiquely proclaimeth parents hatred, Pro. 13. 24. and openly doth prognosticate their shame succeeding, Pro. 29. 15. 8. And this being so pleasing to God, whose we are, and whom we serve;
Publicly proclaims Parents hatred, Pro 13. 24. and openly does prognosticate their shame succeeding, Pro 29. 15. 8. And this being so pleasing to God, whose we Are, and whom we serve;
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that Saint Augustine affirmeth, that they who crucifie their childrens youthfull affections offer to God such a sacrifice as Abraham did who offered his son. Fourthly, By praying for them;
that Saint Augustine Affirmeth, that they who crucify their Children's youthful affections offer to God such a sacrifice as Abraham did who offered his son. Fourthly, By praying for them;
for ought we to pray for all men, how much more for our children, bone of our bone and flesh of our flesh, whom we have impoysoned and polluted with divers defiling distainings of originall and actuall contagious sins and transgressions.
for ought we to pray for all men, how much more for our children, bone of our bone and Flesh of our Flesh, whom we have empoisoned and polluted with diverse defiling distainings of original and actual contagious Sins and transgressions.
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They being also to encounter, not some effeminate and womanish forces, nor onely some forcible and furious foes with a few short skirmishing excursions.
They being also to encounter, not Some effeminate and womanish forces, nor only Some forcible and furious foes with a few short skirmishing excursions.
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Fourthly, Pray we not onely for friends and favourites, kinred and acquaintance, neighbours and neare allyes, whom God hath linked to us by naturall and civill bonds and ligaments.
Fourthly, Pray we not only for Friends and favourites, kindred and acquaintance, neighbours and near allies, whom God hath linked to us by natural and civil bonds and ligaments.
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Thus Abraham piously prayed for the wicked Sodomites, Gen. 18. 23. Thus to doe was expressely enjoyned by our Soveraigne Lord and Saviour, Matth. 5. 44. and piously practised by himselfe when his enemies devised against and did him all the hurt they possibly could, Luke 23. 34. Father forgive them for they know not what they doe.
Thus Abraham piously prayed for the wicked Sodomites, Gen. 18. 23. Thus to doe was expressly enjoined by our Sovereign Lord and Saviour, Matthew 5. 44. and piously practised by himself when his enemies devised against and did him all the hurt they possibly could, Lycia 23. 34. Father forgive them for they know not what they do.
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Thus doing, we shall passe on in these peerelesse paths prescribed and pattern'd out unto us by the holy men of God, Rom. 12. 14. Blesse them that persecute you. 1 Cor. 4. 12. being reviled we blesse.
Thus doing, we shall pass on in these peerless paths prescribed and patterned out unto us by the holy men of God, Rom. 12. 14. Bless them that persecute you. 1 Cor. 4. 12. being reviled we bless.
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when they injuriously, injustly, enragedly, and inhumanely, savagely, and satanically stoned him; even then as he breathed out and bequeathed his spirit into the indissoluble, incorruptible, incomprehensible,
when they injuriously, injustly, enragedly, and inhumanely, savagely, and satanically stoned him; even then as he breathed out and bequeathed his Spirit into the indissoluble, incorruptible, incomprehensible,
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Thus doing wee shall demonstrate and manifestly shew the abiding and abounding of true Christian love in our hearts, this teaching and enabling us thus to overcome,
Thus doing we shall demonstrate and manifestly show the abiding and abounding of true Christian love in our hearts, this teaching and enabling us thus to overcome,
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And why may not we more probably conjecture, if not conclude, that Christs pitifull and patheticall prayer on the Crosse was the cause of the conversion and calling of many thousand Iewes after his death and resurrection.
And why may not we more probably conjecture, if not conclude, that Christ pitiful and pathetical prayer on the Cross was the cause of the conversion and calling of many thousand Iewes After his death and resurrection.
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6. Pray extraordinarily, with more then ordinary ardency of affection, so as to cry mightily unto God, Ionah 3. 8. more earnestly then at other times, Luk. 22. 44. with strong crying, Hebrewes 5. 7. so as to wrestle with God in prayer, Gen. 32. 24. 1. At the point of death.
6. prey extraordinarily, with more then ordinary ardency of affection, so as to cry mightily unto God, Jonah 3. 8. more earnestly then At other times, Luk. 22. 44. with strong crying, Hebrews 5. 7. so as to wrestle with God in prayer, Gen. 32. 24. 1. At the point of death.
And then our night hastingly approacheth when we cannot worke any longer, but we must rest from our labours, Rev. 14. 13. when we cannot so praise God, Ps. 6. 5. as to benefit the Church and chosen of God by our prayers and other performances. It therefore behoves us;
And then our night hastingly Approaches when we cannot work any longer, but we must rest from our labours, Rev. 14. 13. when we cannot so praise God, Ps. 6. 5. as to benefit the Church and chosen of God by our Prayers and other performances. It Therefore behoves us;
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then to double our diligence in praying unto our good, and gratious God, with vehement and violent vigour, with earnest and unexpressable desires of the heart.
then to double our diligence in praying unto our good, and gracious God, with vehement and violent vigour, with earnest and unexpressable Desires of the heart.
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Hence was it that those pious pilgrims accompanied with many miseries and divers dangerous difficulties as wearinesse, wandring, and want of harbour:
Hence was it that those pious pilgrim's accompanied with many misery's and diverse dangerous difficulties as weariness, wandering, and want of harbour:
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and themselves drawing neare to the gates of death, v. 18. Hence was it that seafaring men whose soule melted in them because of trouble, they reeling to and fro, staggering like a drunken man being at their wits end, v. 26 ▪ 27. Cryed unto the Lord in their troubles, v. 6. 13, 19 28. and obtained deliverance.
and themselves drawing near to the gates of death, v. 18. Hence was it that seafaring men whose soul melted in them Because of trouble, they reeling to and from, staggering like a drunken man being At their wits end, v. 26 ▪ 27. Cried unto the Lord in their Troubles, v. 6. 13, 19 28. and obtained deliverance.
The time being then fittest, and most seasonable for man to powre out his heart in prayer when he is in the greatest griefes, pinching pressures, and oppressing necessities.
The time being then Fittest, and most seasonable for man to pour out his heart in prayer when he is in the greatest griefs, pinching pressures, and oppressing necessities.
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2. For then, hee therefore will be more fervent with the Lord in prayer to have those great and grievous fadding and suppressing burdens released, remooved, or sweemed, and sanctified.
2. For then, he Therefore will be more fervent with the Lord in prayer to have those great and grievous fadding and suppressing burdens released, removed, or sweemed, and sanctified.
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when they are in the most dreadfull and dangerous distresses, Ionah 2. Dan. 3. and 6. Exod. 14. Ester 4. for God is with them, Ps. 2•. 4 His eyes are upon them, He watcheth over them, He also keepes and preserves them.
when they Are in the most dreadful and dangerous Distresses, Jonah 2. Dan. 3. and 6. Exod 14. Ester 4. for God is with them, Ps. 2•. 4 His eyes Are upon them, He watches over them, He also keeps and preserves them.
5. For then deliverances are of a sweeter rellish, more acceptable and amiable to the faithfull petitioners, who after the feeling of Gods rod and ferula upon themselves and others, have faithfully and fervently fled to the throne of grace,
5. For then Deliverances Are of a Sweeten relish, more acceptable and amiable to the faithful petitioners, who After the feeling of God's rod and ferula upon themselves and Others, have faithfully and fervently fled to the throne of grace,
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But flee to the consideration of Gods nature, and properties, and let them animate, and encourage us constantly to continue our prayers for his perplexed people.
But flee to the consideration of God's nature, and properties, and let them animate, and encourage us constantly to continue our Prayers for his perplexed people.
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4. Have good, and gracious men, beene continually, and commendably conversant in such Christian courses, Psal. 123. 2, 3. Lam. 3. 48, 49, 50. and shall we degenerate and digresse out of a way so pious,
4. Have good, and gracious men, been continually, and commendably conversant in such Christian courses, Psalm 123. 2, 3. Lam. 3. 48, 49, 50. and shall we degenerate and digress out of a Way so pious,
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5. Is constancy and importunity so important and prevailing, Luk. 11. 5, 6, 7, 8. 18. 1, 2, 5, 6, 7, 8. and shall we surcease to sollicite our gracious and good God?
5. Is constancy and importunity so important and prevailing, Luk. 11. 5, 6, 7, 8. 18. 1, 2, 5, 6, 7, 8. and shall we surcease to solicit our gracious and good God?
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6. Have the faithfull, and fervent, the sincere and zealous prayers of pious people procured liberty and enlargement to Saint Peter, although bound with two chaines,
6. Have the faithful, and fervent, the sincere and zealous Prayers of pious people procured liberty and enlargement to Saint Peter, although bound with two chains,
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7. Is it the will of God that wee should pray alwaies, 1 Thess. 5. 18. And shall not we dutifully and obediently doe this, it being so just and equall? God forbid.
7. Is it the will of God that we should pray always, 1 Thess 5. 18. And shall not we dutifully and obediently do this, it being so just and equal? God forbid.
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First, Pray therefore with our hearts, like Abrahams servant, Gen. 24. 27. like that man of God Moses, Exod. 14. 15. like gratious Hannah, 1 Sam. 1. 13. good Nehemiah, Noh. 2. 4. and distressed Ionah, Ionah 2. for God is not onely a hearer of the voice but of the heart.
First, Pray Therefore with our hearts, like Abrahams servant, Gen. 24. 27. like that man of God Moses, Exod 14. 15. like gracious Hannah, 1 Sam. 1. 13. good Nehemiah, Noh. 2. 4. and distressed Jonah, Jonah 2. for God is not only a hearer of the voice but of the heart.
and they are of all other parts of the body the most proper and excellent instruments of Gods glory, Psal. 57. 8. 108. 1. 2. For words are not onely declarers, demonstrating and shewing, but also stirrers up:
and they Are of all other parts of the body the most proper and excellent Instruments of God's glory, Psalm 57. 8. 108. 1. 2. For words Are not only declarers, Demonstrating and showing, but also stirrers up:
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3. For words in prayer are a prime and principall prop, a markable and speciall meanes to prevent interruptions and distractions, to keepe the minde from wavering,
3. For words in prayer Are a prime and principal prop, a markable and special means to prevent interruptions and distractions, to keep the mind from wavering,
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3. For such prayers are most honourable, and acceptable to God, the Lord most delighting in the joynt consent of his people praying unto, and worshipping him.
3. For such Prayers Are most honourable, and acceptable to God, the Lord most delighting in the joint consent of his people praying unto, and worshipping him.
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Pray in secret, thus may we pray in the field, Gen. 24. 63. in our journey, Gen. 28. 20. in a prison, &c. But the most secret place is for this the most convenient, Mat. 6. 6. such places being freest from fleshly inticements, agreeable,
Pray in secret, thus may we pray in the field, Gen. 24. 63. in our journey, Gen. 28. 20. in a prison, etc. But the most secret place is for this the most convenient, Mathew 6. 6. such places being Freest from fleshly enticements, agreeable,
Let this be our Alpha and Omega, the beginning and ending of our actions, Psal. 55. 17. 1 Thess. 5. 17. Dan. 6. 10. 1. For as the Iewes solemne sacrifices were both morning and evening, so should this of ours.
Let this be our Alpha and Omega, the beginning and ending of our actions, Psalm 55. 17. 1 Thess 5. 17. Dan. 6. 10. 1. For as the Iewes solemn Sacrifices were both morning and evening, so should this of ours.
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2 ▪ The day and night ought to be, and by this they are seasoned and sanctified, 1 Tim. 4. 4. 3. Each of these needs a supply of fresh favours and mercies.
2 ▪ The day and night ought to be, and by this they Are seasoned and sanctified, 1 Tim. 4. 4. 3. Each of these needs a supply of fresh favours and Mercies.
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4. And in both day and night we want Gods gratious and speciall protection, to support and strengthen, to preserve and protect us against the assaults of our spirituall enemies, who are never weary, nor wanting to do mischiefe.
4. And in both day and night we want God's gracious and special protection, to support and strengthen, to preserve and Pact us against the assaults of our spiritual enemies, who Are never weary, nor wanting to do mischief.
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8. Sitting abjectly clothed in dust, Neh 9 1. 9. Hanging downe the hands, Ier. 31. 19. Ezek. 21. 12. Pray in publique with unanimous uniformity in regard of our outward carriage and gesture, keeping, using and observing publique gestures prescribed and practised as commendable and warrantable by our Church:
8. Sitting abjectly clothed in dust, Neh 9 1. 9. Hanging down the hands, Jeremiah 31. 19. Ezekiel 21. 12. Pray in public with unanimous uniformity in regard of our outward carriage and gesture, keeping, using and observing public gestures prescribed and practised as commendable and warrantable by our Church:
I do therfore heartily wish, and unfainedly desire, that all persons in publique performances of prayer with the Congregation, would fall downe and kneele before the Lord our maker;
I do Therefore heartily wish, and unfeignedly desire, that all Persons in public performances of prayer with the Congregation, would fallen down and kneel before the Lord our maker;
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this being enjoyned, and that rightly, religiously, and warrantably, Psal. 95. 6, 7. Mine answer to these interrogatories was it demanded should be as followeth.
this being enjoined, and that rightly, religiously, and warrantably, Psalm 95. 6, 7. Mine answer to these interrogatories was it demanded should be as follows.
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TO our extraordinary prayers joyne we often watchfullnesse and fasting, Col. 4. 2. watch in prayer. 1 Cor. 7. 5. give your selves to fasting and prayer.
TO our extraordinary Prayers join we often watchfullnesse and fasting, Col. 4. 2. watch in prayer. 1 Cor. 7. 5. give your selves to fasting and prayer.
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First, Thus doing we shall testifie our officious, dutifull, and diligent obedience to the holy and heavenly precepts of our Soveraigne Lord God and blessed Saviour, Ioel 1. 1•. 1 Cor. 1. 7
First, Thus doing we shall testify our officious, dutiful, and diligent Obedience to the holy and heavenly Precepts of our Sovereign Lord God and blessed Saviour, Joel 1. 1•. 1 Cor. 1. 7
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Thirdly, This combination of fasting with prayer, comfortably crowning with correspondent compensation, and excellently enriching with extraordinary effects: for
Thirdly, This combination of fasting with prayer, comfortably crowning with correspondent compensation, and excellently enriching with extraordinary effects: for
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Witnesse the Iewes marvailous and miraculous deliverances from that malignant, and mischievous massacre of their cruell and capitall enemy, that wicked misbeleeving miscreant Haman and his cursed complices, Ester 4 16. 8. 14, 15. Witnesse that confirming conference,
Witness the Iewes marvelous and miraculous Deliverances from that malignant, and mischievous massacre of their cruel and capital enemy, that wicked misbelieving miscreant Haman and his cursed accomplices, Ester 4 16. 8. 14, 15. Witness that confirming conference,
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when hee was fasting in his house, Acts 10. 30. 2. Hereby former favours, and memorable mercies have beene confirmed, and continued, reestablished, and reduplicated:
when he was fasting in his house, Acts 10. 30. 2. Hereby former favours, and memorable Mercies have been confirmed, and continued, Reestablished, and reduplicated:
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3. Hereby fearefu•l and formidable judgements have been respited, and removed, witnesse the prolonging and putting off, the pouring out of Gods wrath upon the people of the Iewes,
3. Hereby fearefu•l and formidable Judgments have been respited, and removed, witness the prolonging and putting off, the pouring out of God's wrath upon the people of the Iewes,
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and the Lord smote Benjamin, v. 35. and witnesse the Lord repealing and repenting him of the evill that hee said hee would doe to the Ninivites, Ionah 3. 10.
and the Lord smote Benjamin, v. 35. and witness the Lord repealing and repenting him of the evil that he said he would do to the Ninevites, Jonah 3. 10.
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4. Hereby plagues, and punishments, crosses, and calamities have beene changed, and converted into incredible and inestimable profits, and promotions, comforts and contentments.
4. Hereby plagues, and punishments, Crosses, and calamities have been changed, and converted into incredible and inestimable profits, and promotions, comforts and contentment's.
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and the peaceable rest, quietnesse, and tranquillity which God gave to the Realme of Iehosaphat, after that, by this pio〈 … 〉 〈 … 〉lent performance he had obtained an unheard of victorious vanquishing of the Ammonites, Moabites,
and the peaceable rest, quietness, and tranquillity which God gave to the Realm of Jehoshaphat, After that, by this pio〈 … 〉 〈 … 〉lent performance he had obtained an unheard of victorious vanquishing of the Ammonites, Moabites,
and certainely assured of their owne salvation, 1 Cor. 9. 23, 27. fitly therefore, and excellently doth Saint Chrysostome call fasting the tranquility of our soules, the beauty of old men, the Schoolemaster of young men, the teacher of the continent, which adorneth every age,
and Certainly assured of their own salvation, 1 Cor. 9. 23, 27. fitly Therefore, and excellently does Saint Chrysostom call fasting the tranquillity of our Souls, the beauty of old men, the Schoolmaster of young men, the teacher of the continent, which adorneth every age,
and heavenly pious practises, and divine duties, Matth. 17. 21. by fasting and prayer, 2 Cor. 7. 6. Saint Chrysostome therefore calls it the mother of all good workes, the mistresse of modesty,
and heavenly pious practises, and divine duties, Matthew 17. 21. by fasting and prayer, 2 Cor. 7. 6. Saint Chrysostom Therefore calls it the mother of all good works, the mistress of modesty,
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gives wings unto, and nourisheth prayer. Our Homilies excellently make three ends of fasting. The chastising of the flesh. To testifie our humble submission:
gives wings unto, and Nourishes prayer. Our Homilies excellently make three ends of fasting. The chastising of the Flesh. To testify our humble submission:
7. Hereby we may be encouraged against Satans execrable exploits and encounters, this being a meanes to extirpate and expell the Divell, Matth. 17. 21. Vpon which place Saint Chrysostome saith, He who prayeth fasting hath two wings, by which, in flying he is carryed over the windes,
7. Hereby we may be encouraged against Satan execrable exploits and encounters, this being a means to extirpate and expel the devil, Matthew 17. 21. Upon which place Saint Chrysostom Says, He who Prayeth fasting hath two wings, by which, in flying he is carried over the winds,
The same holy Father calleth fasting our armour, and weapons against our adversaries, saying, They who goe to battaile, doe diligently furnish themselves before hand, he seeth that he hath his helmet if he hath his sword,
The same holy Father calls fasting our armour, and weapons against our Adversaries, saying, They who go to battle, do diligently furnish themselves before hand, he sees that he hath his helmet if he hath his sword,
and that he may fight, before hand he makes ready his armour, your weapons are fastings. Againe he saith, It is better to •ast the fast of affection than of hunger.
and that he may fight, before hand he makes ready his armour, your weapons Are Fastings. Again he Says, It is better to •ast the fast of affection than of hunger.
Prayer and fasting do put to fl•ght the Divels, and shall they not overthrow churlish Barbarians? The same Father in a Sermon of fasting alledging the same Scripture, saith:
Prayer and fasting do put to fl•ght the Devils, and shall they not overthrow churlish Barbarians? The same Father in a Sermon of fasting alleging the same Scripture, Says:
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Since therefore it doth weaken and repell the enemy of our salvation, and smite feare of such terrour in our enemies — where fasting hath beene affected, the difficulties of cruelty are released, the bonds of captivity are loosed, the rights of liberty are restored wholly.
Since Therefore it does weaken and repel the enemy of our salvation, and smite Fear of such terror in our enemies — where fasting hath been affected, the difficulties of cruelty Are released, the bonds of captivity Are loosed, the rights of liberty Are restored wholly.
Since therefore fasting doth resist our adversaries, will reject the yokes of bondage, and restore the security of freedome — wilt thou heare what a safety,
Since Therefore fasting does resist our Adversaries, will reject the yokes of bondage, and restore the security of freedom — wilt thou hear what a safety,
how great a succour is brought forth to mankind by fasting? — And since abstinence hath beene a necessary buckler to us before the conflict to resist our wilfull sensualities, much more must we desire the helpe of fasting in our fight it selfe to our victory.
how great a succour is brought forth to mankind by fasting? — And since abstinence hath been a necessary buckler to us before the conflict to resist our wilful Sensualities, much more must we desire the help of fasting in our fight it self to our victory.
and accompany the same as a prime and principall means to protect and safeguard our selves against the asperate assaults and sharpe attempts of our assiduous adversaries, and audacious enemies;
and accompany the same as a prime and principal means to Pact and safeguard our selves against the asperate assaults and sharp attempts of our assiduous Adversaries, and audacious enemies;
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1. I do not meane that naturall or physicall fast which is for healths sake, and therefore often prescribed by learned Physitians for the recovery and continuing of bodily health.
1. I do not mean that natural or physical fast which is for healths sake, and Therefore often prescribed by learned Physicians for the recovery and Continuing of bodily health.
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or businesse of speciall importance, more seriously setting, and more firmely hereby fastening their minds to prosecute and effect with greater earnestnesse and forwardnesse the businesse intended, 1 Sam. 14. 24. Acts 23. 14.
or business of special importance, more seriously setting, and more firmly hereby fastening their minds to prosecute and Effect with greater earnestness and forwardness the business intended, 1 Sam. 14. 24. Acts 23. 14.
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nor so plentifully as is usuall, 1 Cor. 9. 27. Which is pious, praiseworthy, and profitable for the poore, the common-wealth, the health of our bodies, the good of our soules.
nor so plentifully as is usual, 1 Cor. 9. 27. Which is pious, praiseworthy, and profitable for the poor, the commonwealth, the health of our bodies, the good of our Souls.
This deading and diminishing fleshly and filthy lusts, bridling and battering down unruly affections, and fitting and framing the mind to holy and heavenly duties.
This deading and diminishing fleshly and filthy Lustiest, bridling and battering down unruly affections, and fitting and framing the mind to holy and heavenly duties.
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6. Not that miraculous fast whereby Moses, Eliah, and our Saviour Christ abstained from all manner of fustenance for many dayes together without being at all hungry.
6. Not that miraculous fast whereby Moses, Elijah, and our Saviour christ abstained from all manner of fustenance for many days together without being At all hungry.
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Neither doe those Papists who presse so much their ungrounded fasts, consisting in an abstinence from certaine kinds of meates prohibited by the Romane Church;
Neither do those Papists who press so much their ungrounded fasts, consisting in an abstinence from certain Kinds of Meats prohibited by the Roman Church;
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as our learned Bishop White, Although they glut themselves with others, yea, as some of their owne astirme, that their fasts are meere gluttony, epicure-like, as the fore-named Doctour sheweth:
as our learned Bishop White, Although they glut themselves with Others, yea, as Some of their own astirme, that their fasts Are mere gluttony, Epicurean-like, as the forenamed Doctor shows:
This pious and godly exercise by which God is immediately served, and being joyned with prayer and inward humiliation, is an adjuvant meanes to appease and deprecate Gods anger:
This pious and godly exercise by which God is immediately served, and being joined with prayer and inward humiliation, is an adjuvant means to appease and deprecate God's anger:
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to impetrate and obtaine sundry benefits, and to resist and repell Satan that subtill serpent. This is an abstinence commanded by the Lord to make solemne profession of our repentance.
to impetrate and obtain sundry benefits, and to resist and repel Satan that subtle serpent. This is an abstinence commanded by the Lord to make solemn profession of our Repentance.
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It is a totall 〈 … 〉 whole abstinence from meats and drinks, or all kind of sustenance or nourishment, (difference of meats therefore makes not this fast, Matth. 15. 3. 1 Cor. 10. 25, 27. 8. 8. Heb. 13. 9.) and all other pleasurefull delights, profitable and gainefull things of this life. Namely costly and curious apparell; Matrimoniall benevolence, or the marriage-bed: part of our ordinary sleepe:
It is a total 〈 … 〉 Whole abstinence from Meats and drinks, or all kind of sustenance or nourishment, (difference of Meats Therefore makes not this fast, Matthew 15. 3. 1 Cor. 10. 25, 27. 8. 8. Hebrew 13. 9.) and all other pleasurefull delights, profitable and gainful things of this life. Namely costly and curious apparel; Matrimonial benevolence, or the Marriage bed: part of our ordinary sleep:
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all mirth, musicke, pleasures and pastimes (this being a time of weeping and wailing, of sadnesse and sorrow) and all bodily workes of profit and pleasure,
all mirth, music, pleasures and pastimes (this being a time of weeping and wailing, of sadness and sorrow) and all bodily works of profit and pleasure,
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and therefore from the ordinary workes of our callings, such times being dayes of rest to be kept as Sabbaths, without doing any worldly works for a certaine time:
and Therefore from the ordinary works of our callings, such times being days of rest to be kept as Sabbaths, without doing any worldly works for a certain time:
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for we have a mild and gracious Lord, requiring nothing of us above our strength — if therfore there are any present, whom the feeblenes of body doth forbid to fast, and to remaine without dining:
for we have a mild and gracious Lord, requiring nothing of us above our strength — if Therefore there Are any present, whom the feebleness of body does forbid to fast, and to remain without dining:
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and cannot fast, let him give the more liberall almes, let him be more fervent in prayer, let him have the more readinesse in hearing divine speeches, in which the feeblenesse of the body cannot hinder, let him be reconciled to his enemies, let him shun all hatred and desire of revenge.
and cannot fast, let him give the more liberal alms, let him be more fervent in prayer, let him have the more readiness in hearing divine Speeches, in which the feebleness of the body cannot hinder, let him be reconciled to his enemies, let him shun all hatred and desire of revenge.
Mistake me not I pray, as if I deem'd it lawfull or allowable for private persons to appoint or approve of publike fasts without authority of Soveraigne and supreame Magistrates, to whom it doth belong to authorize and command, to publish and proclaime the same.
Mistake me not I pray, as if I deemed it lawful or allowable for private Persons to appoint or approve of public fasts without Authority of Sovereign and supreme Magistrates, to whom it does belong to authorise and command, to publish and proclaim the same.
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3. Because also their helping hand, councell, and countenance is of great and urgent importance for the discovery and discountenancing, •urbing and countermining, punishing and preventing capitall and crying offences, causing and occasioning evils of all sorts.
3. Because also their helping hand, council, and countenance is of great and urgent importance for the discovery and discountenancing, •urbing and countermining, punishing and preventing capital and crying offences, causing and occasioning evils of all sorts.
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2. Yea even harmlesse and helplsse, tender and irreprehensible children and infants have not often and usually formerly beene excluded nor exempted from these publike performances.
2. Yea even harmless and helplsse, tender and irreprehensible children and Infants have not often and usually formerly been excluded nor exempted from these public performances.
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1. Not onely because they are defiled with their owne sins and their parents, and so are liable to the dreadfull displeasure and irefull judgements of God, Hos. 13. 16.
1. Not only Because they Are defiled with their own Sins and their Parents, and so Are liable to the dreadful displeasure and ireful Judgments of God, Hos. 13. 16.
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2. But also because the seeing and hearing the mournefull and sadding ru•ull teares and dolefull cries of such perplexed persons will much move, presse,
2. But also Because the seeing and hearing the mournful and sadding ru•ull tears and doleful cries of such perplexed Persons will much move, press,
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2. The removing and remitting some present pinching pressure and calamity, Io•. 7. 6. Iudg. 20. 20. I•el 1. 4. Thus we were enjoyned by publike authority in those dangerous dayes of warre, 1628. for •he perservation of his Majesties Realmes,
2. The removing and remitting Some present pinching pressure and calamity, Io•. 7. 6. Judges 20. 20. I•el 1. 4. Thus we were enjoined by public Authority in those dangerous days of war, 1628. for •he preservation of his Majesties Realms,
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Thus by the same authority we were enjoyned to fast every wednesday during that heavy visitation of the pestilence, 1625. and also in the time of the dearth, 1626.
Thus by the same Authority we were enjoined to fast every wednesday during that heavy Visitation of the pestilence, 1625. and also in the time of the dearth, 1626.
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4. The comforting, succouring and supporting neighbour-Churches in their miseries and calamities, Gods people in their persecutions and pressures, Acts 13. 2.
4. The comforting, succouring and supporting neighbour-Churches in their misery's and calamities, God's people in their persecutions and pressures, Acts 13. 2.
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5. The recovery and regaining of Gods favours which may seeme to be lost and ecclipsed by sensible signes of his indignation, Est. 4. Dan. 9. Mat. 9. 15, 16.
5. The recovery and regaining of God's favours which may seem to be lost and eclipsed by sensible Signs of his Indignation, Est. 4. Dan. 9. Mathew 9. 15, 16.
6. The furthering and forwarding of some speciall work or enterprise undertaken and in hand, Ester 4. 16. Acts 13. 3. 1. 14, 15. It is the private and particular which I now presse and perswade all Christian souldiers to performe and practise, much differing from the former. For,
6. The furthering and forwarding of Some special work or enterprise undertaken and in hand, Ester 4. 16. Acts 13. 3. 1. 14, 15. It is the private and particular which I now press and persuade all Christian Soldiers to perform and practise, much differing from the former. For,
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1. This is free and voluntary. That is necessary and enjoyned, Lev. 23. 29. 2. This is performed and practised by one person or family at the most, 2 Sam. 3. 35. 12. 16. Ester 4. 16. Psal. 35. 13. 69 10. Neh. 1. 4. Dan 9. 10. Acts 10. 2, 3. Luk. 2 8, 36. That by a kingdome or countrey joyntly.
1. This is free and voluntary. That is necessary and enjoined, Lev. 23. 29. 2. This is performed and practised by one person or family At the most, 2 Sam. 3. 35. 12. 16. Ester 4. 16. Psalm 35. 13. 69 10. Neh 1. 4. Dan 9. 10. Acts 10. 2, 3. Luk. 2 8, 36. That by a Kingdom or country jointly.
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4. This may be appointed by any man who hath power of himselfe, consent of superious, Num. 36. 4, 13. or convenient opportunity, Neh. 1. 4. That onely by Kings and such like authority.
4. This may be appointed by any man who hath power of himself, consent of Superior, Num. 36. 4, 13. or convenient opportunity, Neh 1. 4. That only by Kings and such like Authority.
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5. This for more ends and causes, namely, not onely publike, Psal. 53. 13. Dan. 10 ▪ 2, 3. But also private, 2 Sam. 12. 2 Cor. 11. 22. That onely for ends and causes which are publike and generall.
5. This for more ends and Causes, namely, not only public, Psalm 53. 13. Dan. 10 ▪ 2, 3. But also private, 2 Sam. 12. 2 Cor. 11. 22. That only for ends and Causes which Are public and general.
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5. The protection, safety, and securing of Kings, and others in authority, 1 Tim. 2. 1, 2, 3. 6. The purchasing and procuring of some blessings and benefits for Church and Common-wealth.
5. The protection, safety, and securing of Kings, and Others in Authority, 1 Tim. 2. 1, 2, 3. 6. The purchasing and procuring of Some blessings and benefits for Church and Commonwealth.
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1. The taming of the flesh, the better to practise the particular duties of our personall callings fervently and faithfully, 1 Cor. 9. 27. 2 Cor. 6. 6. 1 Tim. 5. 23. 2. The fitting and furnishing of a mans selfe in time of persecution to beare the crosse more piously and patiently, comfortably and couragiously, Matth. 9. 13. Zach. 7. 3. 2 Cor. 6. 5, 6. 11. 27. By this meanes many Martyrs became so mighty and magnanimous.
1. The taming of the Flesh, the better to practise the particular duties of our personal callings fervently and faithfully, 1 Cor. 9. 27. 2 Cor. 6. 6. 1 Tim. 5. 23. 2. The fitting and furnishing of a men self in time of persecution to bear the cross more piously and patiently, comfortably and courageously, Matthew 9. 13. Zach 7. 3. 2 Cor. 6. 5, 6. 11. 27. By this means many Martyrs became so mighty and magnanimous.
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4. The adding and augmenting frequency and fervour unto our prayers and petitions, Zach. 12. 10. Luke 2. 37. This gives wings and vigour unto prayer after our hearts have beene exceeding frozen, barren and unfruitfull, Ioel 1. 17. Exra 8. 20. 1 Cor. 7. 5.
4. The adding and augmenting frequency and fervour unto our Prayers and petitions, Zach 12. 10. Luke 2. 37. This gives wings and vigour unto prayer After our hearts have been exceeding frozen, barren and unfruitful, Joel 1. 17. Exra 8. 20. 1 Cor. 7. 5.
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They came to Ierusalem to sanctifie themselves with prayer, how much more ought we saith Saint Augustine prepare our selves for our passeover, according to those precepts, 2 Chron. 30. 18, 19, 20, 21. 35. 6. and practises, Iohn 11. 55. 12. 1.
They Come to Ierusalem to sanctify themselves with prayer, how much more ought we Says Saint Augustine prepare our selves for our passover, according to those Precepts, 2 Chronicles 30. 18, 19, 20, 21. 35. 6. and practises, John 11. 55. 12. 1.
First, In an absolute abstinence, a carefull cessation, and true turning from all manner of sin and iniquity, Isa. 58. 6. especially from such hainous abominations which helpe forward the affliction, hasten Gods judgements, hinder and withhold his mercies and favours.
First, In an absolute abstinence, a careful cessation, and true turning from all manner of since and iniquity, Isaiah 58. 6. especially from such heinous abominations which help forward the affliction, hasten God's Judgments, hinder and withhold his Mercies and favours.
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from sleepe, and not from sin is a diabolicall, and not a divine fast for which God often rejected and reproved the Iewes, Isa. 58. 3. Zach. 7. 5, 6. The Ninivites therefore whose fast was pleasing to the Lord,
from sleep, and not from since is a diabolical, and not a divine fast for which God often rejected and reproved the Iewes, Isaiah 58. 3. Zach 7. 5, 6. The Ninevites Therefore whose fast was pleasing to the Lord,
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and profitable to themselves, was accompanyed with a turning from all their evill waies, Ionah 3. 8. And a generall turning from all sin hath been prescribed to,
and profitable to themselves, was accompanied with a turning from all their evil ways, Jonah 3. 8. And a general turning from all since hath been prescribed to,
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and is extraordinary availeable to fit, furnish, and fortifie us to wrestle with, and warre against the flesh, Psal 69. 0. to make us apter to humble our soules for sin incensing and displeasing God.
and is extraordinary available to fit, furnish, and fortify us to wrestle with, and war against the Flesh, Psalm 69. 0. to make us apter to humble our Souls for since incensing and displeasing God.
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First, In casting downe, and abasing of our selves before the dreadfull and offended might and Majesty of our great and glorious God, Ezra 8. 21. Psal. 35. 13.
First, In casting down, and abasing of our selves before the dreadful and offended might and Majesty of our great and glorious God, Ezra 8. 21. Psalm 35. 13.
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& principally our most inbred, indeard, intimate and inabling iniquities, being debts we can no waies discharge, making us liable to all plagues and punishments denounced in Gods booke against offenders,
& principally our most inbred, endeared, intimate and enabling iniquities, being debts we can no ways discharge, making us liable to all plagues and punishments denounced in God's book against offenders,
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and ashes, wormes and not men, Psal. 73. 5, 6, 10, 11, 12. who have abused and neglected the many mercies of our good God, Lam. 3. 21. who have multiplyed and manifested our rebellions, Ezek. 16. 20, 22, 40, 43, 61, 63. who have deserved of due therefore, to have direfull judgements denounced against,
and Ashes, worms and not men, Psalm 73. 5, 6, 10, 11, 12. who have abused and neglected the many Mercies of our good God, Lam. 3. 21. who have multiplied and manifested our rebellions, Ezekiel 16. 20, 22, 40, 43, 61, 63. who have deserved of due Therefore, to have direful Judgments denounced against,
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and executed upon us, Lam. 1. 8, 9. 3. 19, 20. Our ingratitude, disobedience, and offences, notwithstanding such and so many mercies, being great and grievous:
and executed upon us, Lam. 1. 8, 9. 3. 19, 20. Our ingratitude, disobedience, and offences, notwithstanding such and so many Mercies, being great and grievous:
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and the dreadfullnesse of judgements due to us, should the Lord deale with us according to the same, ought to breake and bruise our hard and stony hearts,
and the dreadfullnesse of Judgments due to us, should the Lord deal with us according to the same, ought to break and bruise our hard and stony hearts,
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so as to take downe our courage and confidence, our pride and presumption, so as to make us meeke ▪ and mortified, to drive us out of our selves, to have co•fidence in God, 2 Cro•. 7. 13. 3. So that we may acknowledge and confesse our sins and rebellions, Dan. 9. 6, 7. Psal. 32. 3, 4. with bleeding, beleeving and honest hearts.
so as to take down our courage and confidence, our pride and presumption, so as to make us meek ▪ and mortified, to drive us out of our selves, to have co•fidence in God, 2 Cro•. 7. 13. 3. So that we may acknowledge and confess our Sins and rebellions, Dan. 9. 6, 7. Psalm 32. 3, 4. with bleeding, believing and honest hearts.
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as also of the procuring and obtaining of our requests, so far forth as is for Gods glory, Ezra 10. 3. Hope of pardon, assurance of remission and obtaining of our requests being necessary companions of true humiliation, 2 Chron. 20. 20. For where there is no hope to expect reconciliation with God, there it will bee impossible and unprofitable to endeavour and enterprise true repentance,
as also of the procuring and obtaining of our requests, so Far forth as is for God's glory, Ezra 10. 3. Hope of pardon, assurance of remission and obtaining of our requests being necessary Sodales of true humiliation, 2 Chronicles 20. 20. For where there is no hope to expect reconciliation with God, there it will be impossible and unprofitable to endeavour and enterprise true Repentance,
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neither can there be save a desperate aversenensse to all good, and a promptnesse and prones to cry out with those, Mal. 3. 14. It is in vaine to serve God.
neither can there be save a desperate aversenensse to all good, and a promptness and prones to cry out with those, Malachi 3. 14. It is in vain to serve God.
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Fasting without this being but a contaminating and counterfet hypocriticall fast, neither appointed by, nor approved of God, Isa. 58. 3, 4, 5, 6. for the Lord chooseth, commandeth,
Fasting without this being but a contaminating and counterfeit hypocritical fast, neither appointed by, nor approved of God, Isaiah 58. 3, 4, 5, 6. for the Lord chooses, commands,
and delighteth in fasting, which is accompanyed with a renued life, Isa. 58. 6. Zach. 7. 7, 9, 10. Thus doing we imitate and walke after our pious patternes and predecessours, the holy ones of God, Ezra 9. 10. 3. &c. whereas otherwise we doe but mocke God so farre forth as in us lyeth, for God is not mocked.
and delights in fasting, which is accompanied with a renewed life, Isaiah 58. 6. Zach 7. 7, 9, 10. Thus doing we imitate and walk After our pious patterns and predecessors, the holy ones of God, Ezra 9. 10. 3. etc. whereas otherwise we do but mock God so Far forth as in us lies, for God is not mocked.
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Fourthly, In crying mightily to God, E•er 4. v. 3. Ioel 1. 14. Dan. 9. 19 wrestling with God like Iakob untill he blesse us, importuning the Lord like Abraham for the Sodomites untill he heare us, Nehem. 1. 5. Psalme 35. 15. Acts 9 9. 10. 30.
Fourthly, In crying mightily to God, E•er 4. v. 3. Joel 1. 14. Dan. 9. 19 wrestling with God like Jacob until he bless us, importuning the Lord like Abraham for the Sodomites until he hear us, Nehemiah 1. 5. Psalm 35. 15. Acts 9 9. 10. 30.
Fifthly, In pardoning, and passing by, forgiving and forgetting injuries and indignities against our selves, Isa. 58 6. Zach 7. 9, 10. As also in giving gladly and bountifully to those who are in want or penury, Isa. 58. Acts 10. 4, 30.
Fifthly, In pardoning, and passing by, forgiving and forgetting injuries and indignities against our selves, Isaiah 58 6. Zach 7. 9, 10. As also in giving gladly and bountifully to those who Are in want or penury, Isaiah 58. Acts 10. 4, 30.
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namely such as are workes of mercy, Phil. 4. 18. Heb. 13. 16. 2. Giving of almes-deeds, workes of charity, are signes and tokens of our true repentance, conversion from sin, turning to God, of our gratitude and gladnesse for such reconciliation with God.
namely such as Are works of mercy, Philip 4. 18. Hebrew 13. 16. 2. Giving of almsdeeds, works of charity, Are Signs and tokens of our true Repentance, conversion from since, turning to God, of our gratitude and gladness for such reconciliation with God.
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3. These two goe hand in hand together, are linkes of the same chaine, inseparably united together in the sacred Scripture, Act. 10. 1, 4, 30. 4. Except we joyne almes to fasting, making the humbling of our selves a meanes to refresh and rejoyce others, giving so much at the least more to the poore as we should have spent upon our owne bellies:
3. These two go hand in hand together, Are links of the same chain, inseparably united together in the sacred Scripture, Act. 10. 1, 4, 30. 4. Except we join alms to fasting, making the humbling of our selves a means to refresh and rejoice Others, giving so much At the least more to the poor as we should have spent upon our own bellies:
we doe but make religion a cloake to clad and cover covetousnesse. To fast that wee may spare, or augment our substance, is not for Gods glory, but for covetousnesse.
we do but make Religion a cloak to clad and cover covetousness. To fast that we may spare, or augment our substance, is not for God's glory, but for covetousness.
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5. And such fasting as the afore-named is injurious, not only to the poore, but also to all a mans family, who gaine not by their abstinence, onely the master if he doth not rightly and religiously part with and imploy so much at least as is spared, to feast and foster others.
5. And such fasting as the aforenamed is injurious, not only to the poor, but also to all a men family, who gain not by their abstinence, only the master if he does not rightly and religiously part with and employ so much At least as is spared, to feast and foster Others.
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It is therefore most safe and seasonable, comfortable and convenient, profitable, and praise-worthy for such private persons, who for their owne private,
It is Therefore most safe and seasonable, comfortable and convenient, profitable, and praiseworthy for such private Persons, who for their own private,
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CHAP. XIIII. Christian souldiers must follow Christ our Captaines directions, standing in those stations wherein he sets us to warre this good warfare.
CHAP. XIIII. Christian Soldiers must follow christ our Captains directions, standing in those stations wherein he sets us to war this good warfare.
SOuldiers continually comply unto, and alwaies follow the directions, and discipline, and observantly obey the charge and commandements of their Leaders and Lievetenants, of their Captaines and chiefe Commanders:
soldiers continually comply unto, and always follow the directions, and discipline, and observantly obey the charge and Commandments of their Leaders and Lieutenants, of their Captains and chief Commanders:
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yea unconceaveable difficulties, and dangers, so as not onely to encounter with much hazard, and little hope, upon uneven and unequall termes, fierce and furious foes;
yea unconceaveable difficulties, and dangers, so as not only to encounter with much hazard, and little hope, upon uneven and unequal terms, fierce and furious foes;
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The Persian souldiers were so faithfull to Zerxes, that many of them speedily and voluntarily cast themselves into the sea to safeguard and preserve him.
The Persian Soldiers were so faithful to Xerxes, that many of them speedily and voluntarily cast themselves into the sea to safeguard and preserve him.
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after their apprehension and arraignement as they were going to the gallowes, conditionally that they would declare and tell where Hector was, they answered they could not tell,
After their apprehension and arraignment as they were going to the gallows, conditionally that they would declare and tell where Hector was, they answered they could not tell,
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The servants of Absolom, and the soulders of Abimelech do as they are directed, put in execution what by them as their commanders was enjoyned, Iudg. 9 49. 2 Sam. 13. 27. The young men of Ioab and Abner, at their assigning and appointment, arose and acted such sad and sorrowfull parts in that terrible and cruell tragedy, where each man sheathed his sword in his fellowes side,
The Servants of Absalom, and the soulders of Abimelech do as they Are directed, put in execution what by them as their commanders was enjoined, Judges 9 49. 2 Sam. 13. 27. The young men of Ioab and Abner, At their assigning and appointment, arose and acted such sad and sorrowful parts in that terrible and cruel tragedy, where each man sheathed his sword in his Fellows side,
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so that they fell downe dead together, 2 Sam. 2. 16. Yea disobedience and unfaithfullnesse of souldiers to their Chiefetaines and Leaders is so odious and opprobrious,
so that they fell down dead together, 2 Sam. 2. 16. Yea disobedience and unfaithfulness of Soldiers to their Chieftains and Leaders is so odious and opprobrious,
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because he refused to carry a faggot to damne up the trenches at Stragoniam. And Tamerlane the great, who put a souldier to death for stealing a little milke from a maid at her complaint, contrary to his military precepts.
Because he refused to carry a faggot to damn up the Trenches At Stragoniam. And Tamerlane the great, who put a soldier to death for stealing a little milk from a maid At her complaint, contrary to his military Precepts.
But also by enemies themselves, who having made use of, and taken advantage by the trecheries and treasons of such unfaithfull and fraudulent fellowes, have rightly repayed them with losse of life,
But also by enemies themselves, who having made use of, and taken advantage by the Treacheries and treasons of such unfaithful and fraudulent Fellows, have rightly repaid them with loss of life,
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Witnesse the strange and dreadfull death of Nicholas Kereischen, who by the commandement of Selimus, was put into a hogshead of nailes with this inscription:
Witness the strange and dreadful death of Nicholas Kereischen, who by the Commandment of Selimus, was put into a hogshead of nails with this inscription:
Heere receive the reward of thy avarice, and treason, Gynto thou hast sold for gold, if thou be not faithfull to Maximilian thy Lord, neither wilt thou be to me.
Here receive the reward of thy avarice, and treason, Gynto thou hast sold for gold, if thou be not faithful to Maximilian thy Lord, neither wilt thou be to me.
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Witnesse the death of Parese Foster-brother to Kildare, who having the custody of Mainoth in Ireland betrayed it to Breretan for reward, which was faithfully paid,
Witness the death of Parese Foster-brother to Kildare, who having the custody of Mainoth in Ireland betrayed it to Breretan for reward, which was faithfully paid,
Canute the Dane commanded the traytor Edrike of Stroton Earle of Mercia to be put to death, who by flight had purposely betrayed Edmund the King, with the English into his hands, according to his treacherous promise.
Canute the Dane commanded the traitor Edric of Stroton Earl of Mercia to be put to death, who by flight had purposely betrayed Edmund the King, with the English into his hands, according to his treacherous promise.
In the Barons wars against King Iohn, they sent into France for Lewis the son of the French King, to whom they joyned against their Soveraigne, &c. The Vicount of Melin, who came with the Prince into England, before his death at London, told the Barons, that if Lewis did get the Kingdome, he would banish out of the Realme for ever all those which now doe take his part and persecute King Iohn, as Traytors to their King.
In the Barons wars against King John, they sent into France for Lewis the son of the French King, to whom they joined against their Sovereign, etc. The Viscount of Melin, who Come with the Prince into England, before his death At London, told the Barons, that if Lewis did get the Kingdom, he would banish out of the Realm for ever all those which now do take his part and persecute King John, as Traitors to their King.
His son and heire waxed mad, died in a boare-stie, his eldest daughter was stricken with leprosie, his second son made lame, his youngest drowned in a small puddle, himselfe in his old age arraigned for murder,
His son and heir waxed mad, died in a boare-stie, his eldest daughter was stricken with leprosy, his second son made lame, his youngest drowned in a small puddle, himself in his old age arraigned for murder,
and for a thousand pound promised by King Richard, received not one farthing, the King telling him that hee which would be so untrue to so good a master, would be false to all other.
and for a thousand pound promised by King Richard, received not one farthing, the King telling him that he which would be so untrue to so good a master, would be false to all other.
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Worthy to this purpose is the saying of Philip King of Macedon. If any Athenian living in Athens, doth say that he prefers me before his countrey, him verily would I buy with much money but not thinke him worthy my friendship.
Worthy to this purpose is the saying of Philip King of Macedon. If any Athenian living in Athens, does say that he prefers me before his country, him verily would I buy with much money but not think him worthy my friendship.
and directions, the instructions and injunctions to the royall rules, and divine commandements of our Supreme Soveraigne and chiefe Commander Christ Iesus, Ephes. 6. 14. Stand therefore.
and directions, the instructions and injunctions to the royal rules, and divine Commandments of our Supreme Sovereign and chief Commander christ Iesus, Ephesians 6. 14. Stand Therefore.
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A watchfull vigilance by which heedfull souldiers stand to receive their enemies whensoever they assault, Perseverance, standing still with armour firmely fastened, expecting fresh assaults, and more conflicts.
A watchful vigilance by which heedful Soldiers stand to receive their enemies whensoever they assault, Perseverance, standing still with armour firmly fastened, expecting fresh assaults, and more conflicts.
And a constant abiding in ones proper place, and a setled standing in ones ranke, not going or gadding into each others place, not starting aside or straggling abroad;
And a constant abiding in ones proper place, and a settled standing in ones rank, not going or gadding into each Others place, not starting aside or straggling abroad;
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Stand we therefore stedfast, remaine without removing, rest without retiring in the true Church whereof we are members, wherein the Lords banner is blessedly,
Stand we Therefore steadfast, remain without removing, rest without retiring in the true Church whereof we Are members, wherein the lords banner is blessedly,
for gaine or griefe, for feare or favour, for profit or perill, by schismaticall or hereticall separations, by timerous and temerarious temporizing, by apostaticall revolts and backslidings;
for gain or grief, for Fear or favour, for profit or peril, by Schismatical or heretical separations, by timorous and temerarious temporizing, by apostatical revolts and backslidings;
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resolutely rest upon, and religiously obey we Christ Iesus our Commander in those stations, and standing places, performing in them such particular duties which are prescribed to our severall and speciall functions by our gracious Generall, and supreme Soveraigne:
resolutely rest upon, and religiously obey we christ Iesus our Commander in those stations, and standing places, performing in them such particular duties which Are prescribed to our several and special functions by our gracious General, and supreme Sovereign:
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of whom we may say more truely, then was said of Cyrus, whose diligence was such, that he did not like a negligent family governour to give commandements in generall, saying, let some fetch water, let some cut wood,
of whom we may say more truly, then was said of Cyrus, whose diligence was such, that he did not like a negligent family governor to give Commandments in general, saying, let Some fetch water, let Some Cut wood,
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and station in which we must assiduously abide, 1 Cor. 7. 20. carefully and conscionably, dutifully and diligently serving the Lord in the severall functions of our particular callings, Christs precepts and Christians defence saith Saint Ambrose.
and station in which we must assiduously abide, 1 Cor. 7. 20. carefully and Conscionably, dutifully and diligently serving the Lord in the several functions of our particular callings, Christ Precepts and Christians defence Says Saint Ambrose.
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First, In reverencing your parents, thus did Ioseph bowing himselfe to his sicke, and aged father, Gen. 48. 12. Thus did reachlesse and rebellious Absolom, 2 Sam. 14. 33. as well as wise and vertuous Salomon, 1 King. 2 19. This being of absolute necessity enjoyned by the Lord himselfe, Levit. 19 3. and generally practised by the best and most, Mal. 1. 6. Heb. 12. 9. A sonne honoureth his father, &c. We give them reverence.
First, In reverencing your Parents, thus did Ioseph bowing himself to his sick, and aged father, Gen. 48. 12. Thus did reachless and rebellious Absalom, 2 Sam. 14. 33. as well as wise and virtuous Solomon, 1 King. 2 19. This being of absolute necessity enjoined by the Lord himself, Levit. 19 3. and generally practised by the best and most, Malachi 1. 6. Hebrew 12. 9. A son Honoureth his father, etc. We give them Reverence.
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2. Be not despisers and contemners of them, this being a capitall, crimson, and crying abomination, Ezek. 22. 7. In thee they, &c. Deut. 27. 16. Cursed, &c.
2. Be not despisers and contemners of them, this being a capital, crimson, and crying abomination, Ezekiel 22. 7. In thee they, etc. Deuteronomy 27. 16. Cursed, etc.
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3. Bee not you cursers of your parents, for they who are such are children of death, Exod. 21. 17. Levit. 20. 9. every one that curseth, &c. Pro. 20. 20. His lamp•, &c. Considering that such or any the like cursed and contemptible unchristian, and unreverent behaviour of children towards parents.
3. Bee not you cursers of your Parents, for they who Are such Are children of death, Exod 21. 17. Levit. 20. 9. every one that Curseth, etc. Pro 20. 20. His lamp•, etc. Considering that such or any the like cursed and contemptible unchristian, and unreverent behaviour of children towards Parents.
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3. For whosoever will not reverence their parents, will hardly honour any other superiour. 4. Yea the dimne and duskie eye of nature presseth and perswadeth hereunto;
3. For whosoever will not Reverence their Parents, will hardly honour any other superior. 4. Yea the dimne and dusky eye of nature Presseth and Persuadeth hereunto;
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Witnesse Tertullians testimony of the people of Pontus their love to be such, that they did eate the dead carkesses of their parents, thinking their owne bellies to be the fittest sepulchers for them.
Witness Tertullia's testimony of the people of Pontus their love to be such, that they did eat the dead carcases of their Parents, thinking their own bellies to be the Fittest sepulchers for them.
2. Not onely because they were first in planting of policie, and propagating posterity. 3. Not onely because to this rule the rest should bee fashioned.
2. Not only Because they were First in planting of policy, and propagating posterity. 3. Not only Because to this Rule the rest should be fashioned.
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Gods gifts and goodnesse to you may not cause or incourage you to vitiate and violate, to infring or breake the loyall lawes of nature. For this end and purpose.
God's Gifts and Goodness to you may not cause or encourage you to vitiate and violate, to infring or break the loyal laws of nature. For this end and purpose.
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2. And the enjoyning of duties to inferiours inforceth a charge upon them, the law being two edged by the nature of relation, they therefore are commanded to honour inferiours although not with reverence, yet with good usage.
2. And the enjoining of duties to inferiors enforceth a charge upon them, the law being two edged by the nature of Relation, they Therefore Are commanded to honour inferiors although not with Reverence, yet with good usage.
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1. Not onely because inferiours and underlings are more skillfull, and mindfull of their parents duties then their owne, this being a common sin to be skillfull in other mens duties, and not our owne.
1. Not only Because inferiors and underlings Are more skilful, and mindful of their Parents duties then their own, this being a Common since to be skilful in other men's duties, and not our own.
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or underlings, are not so noysome and notorious, not so great and grievous, but farre lesse then against superiours, the defacing of whom is a defacing of the image of God:
or underlings, Are not so noisome and notorious, not so great and grievous, but Far less then against superiors, the defacing of whom is a defacing of the image of God:
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Secondly, In yeelding obedience unto your parents, thus did Isaack, Gen. 22. 7, 8. thus did Ioseph, Gen. 37. 13. thus did the daughters of Revel, Exod. 2. 16. thus all wise and vertuous children doe, Pro. 13. 1. and thus all of you are bound to doe, Pro. 6. 20. 21. 23. •2. Ephes. 6. 1.
Secondly, In yielding Obedience unto your Parents, thus did Isaac, Gen. 22. 7, 8. thus did Ioseph, Gen. 37. 13. thus did the daughters of Revel, Exod 2. 16. thus all wise and virtuous children do, Pro 13. 1. and thus all of you Are bound to do, Pro 6. 20. 21. 23. •2. Ephesians 6. 1.
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That you doe not denie them service, and observance, Matth. 21. 27. That you rest not in saying without doing, Matth. 21. 30. That you doe not obey them unwillingly, retchlessely and deceitfully.
That you do not deny them service, and observance, Matthew 21. 27. That you rest not in saying without doing, Matthew 21. 30. That you do not obey them unwillingly, retchlessely and deceitfully.
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That you do not undertake or enterprize any thing in matters of weight as in marriage without their consent, councell, advice, authority, leave, and liking, Iudg. 14. 2.
That you do not undertake or enterprise any thing in matters of weight as in marriage without their consent, council, Advice, Authority, leave, and liking, Judges 14. 2.
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That you doe not refuse, resist, or withstand their chastisements and corrections, Deut. 21. 18. For in dealing thus undutifully, and disobediently
That you do not refuse, resist, or withstand their chastisements and corrections, Deuteronomy 21. 18. For in dealing thus undutifully, and disobediently
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That their lacke of instruction, Eccles. 30. 2. their lack of correction, Eccles. 30. from v. 1. to 14. Pro. 29 15, 17. and lacke of care and conscience towards you was greate, and grievous.
That their lack of instruction, Eccles. 30. 2. their lack of correction, Eccles. 30. from v. 1. to 14. Pro 29 15, 17. and lack of care and conscience towards you was great, and grievous.
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and mis-understanding the Word of God, especially such Scriptures as these, Gen. 2. 24. which is meant in regard of cohabitation, Luk. 14. 26. which is onely a comparative speech shewing that wee must love them lesse, &c.
and misunderstanding the Word of God, especially such Scriptures as these, Gen. 2. 24. which is meant in regard of cohabitation, Luk. 14. 26. which is only a comparative speech showing that we must love them less, etc.
you owing your selves, much more your service unto them, you being in regard of your bodies the goods of your parents, Ex. 21. 7. Iob 1. 12, 18. And although your parents preferre you above servans,
you owing your selves, much more your service unto them, you being in regard of your bodies the goods of your Parents, Ex. 21. 7. Job 1. 12, 18. And although your Parents prefer you above servans,
2. Yea frustrate, and make voide contracts secretly made by children without or against their consent, leave or good liking, Exod. 22. 17. Numb. 30. 6. Deut. 22. 28.
2. Yea frustrate, and make void contracts secretly made by children without or against their consent, leave or good liking, Exod 22. 17. Numb. 30. 6. Deuteronomy 22. 28.
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3. And corrections yeelding obedience to the same without rebellion, or resistance, not standing at the staves end with them, Heb. 12. 9. The parties corrected were to lie downe in token of their patience submitting to their deserved chastisements, Deut. 25. 2. Children obey therfore your parents.
3. And corrections yielding Obedience to the same without rebellion, or resistance, not standing At the staves end with them, Hebrew 12. 9. The parties corrected were to lie down in token of their patience submitting to their deserved chastisements, Deuteronomy 25. 2. Children obey Therefore your Parents.
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1. Whether they be naturall, and you their sons, for thus did Saul, 1 Sam. 9. 3, 4, 5. thus did David, 1 Sam. 17. 15, 20, 22, 34. and thus did the sons of Rechab, Ier. 35. 6. or daughters,
1. Whither they be natural, and you their Sons, for thus did Saul, 1 Sam. 9. 3, 4, 5. thus did David, 1 Sam. 17. 15, 20, 22, 34. and thus did the Sons of Rechab, Jeremiah 35. 6. or daughters,
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by Noah: Of Ruth by Boaz, Ruth 2. 11, 12. And the Lords mercifull and manifold, great and gracious promises, Pro. 1. 8, 9. 6. 20, 21, 22. 2. Yea just and equall, Eph. 6. 1 This is right.
by Noah: Of Ruth by Boaz, Ruth 2. 11, 12. And the lords merciful and manifold, great and gracious promises, Pro 1. 8, 9. 6. 20, 21, 22. 2. Yea just and equal, Ephesians 6. 1 This is right.
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4. Being exceedingly and extraordinarily shamefull and sinfull, Pro. 19. 16. Ezek. 2•. 7. Rom. 1. 30. 3. In gratitude and thankfulnesse to your parents.
4. Being exceedingly and extraordinarily shameful and sinful, Pro 19. 16. Ezekiel 2•. 7. Rom. 1. 30. 3. In gratitude and thankfulness to your Parents.
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1. In heart and mind acknowledging Gods mercy in giving them, and by them breath and being to you, joying and rejoycing in them, desiring and wishing well unto them,
1. In heart and mind acknowledging God's mercy in giving them, and by them breath and being to you, joying and rejoicing in them, desiring and wishing well unto them,
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and comforting of them, 1 Sam. 9. 5. Pro. 10. 1. 3. In deed and really, by cherishing, relieving, and maintaining, delivering and defending your parents,
and comforting of them, 1 Sam. 9. 5. Pro 10. 1. 3. In deed and really, by cherishing, relieving, and maintaining, delivering and defending your Parents,
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for thus did Ioseph, Gen. 47. 11, 12. Thus did Rahab, Iosh. 2. 12, 13. Thus did Ruth, Ruth 2. 17, 18. And thus ought all to do, Mar. 7. 12. Mat. 15. 4, 5, 6. 1 Tim. 5. 4.
for thus did Ioseph, Gen. 47. 11, 12. Thus did Rahab, Joshua 2. 12, 13. Thus did Ruth, Ruth 2. 17, 18. And thus ought all to do, Mar. 7. 12. Mathew 15. 4, 5, 6. 1 Tim. 5. 4.
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You therefore who are the Lords servants and souldiers, do you abominate and abandon such irreligious and intolerable ingratitude which is or hath beene in the members of Satan,
You Therefore who Are the lords Servants and Soldiers, do you abominate and abandon such irreligious and intolerable ingratitude which is or hath been in the members of Satan,
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and sonnes of Belial towards their parents, and be not like those monsters of mankind, 1. Who rejoyce at their parents disgrace and dishonour, Eccl. 3. 11.
and Sons of Belial towards their Parents, and be not like those monsters of mankind, 1. Who rejoice At their Parents disgrace and dishonour, Ecclesiastes 3. 11.
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3. This obtaining the prayers of parents and others to God for you, Ruth 1. 9. 2. 12. 4. Considering that good and gracious, yea kind and naturall children are as the staffe and stay of their parents.
3. This obtaining the Prayers of Parents and Others to God for you, Ruth 1. 9. 2. 12. 4. Considering that good and gracious, yea kind and natural children Are as the staff and stay of their Parents.
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Witnesse not only the fore-mentioned particulars in the Scripture, but also the practice of Aeneas, who carried his father A•chises upon his shoulders out of the overthrow of Troy: And the constant care of young Storkes towards the old, carrying them to food when through age they are disabled from flight, as Aelian testifies.
Witness not only the forementioned particulars in the Scripture, but also the practice of Aeneas, who carried his father A•chises upon his shoulders out of the overthrow of Troy: And the constant care of young Storks towards the old, carrying them to food when through age they Are disabled from flight, as Aelian Testifies.
8. The want of thankfulnesse, noting out an irreligious and reprobate mind, Ezek. 22. 7. Rom. 1. 30. 9. And arguing and averring men to be sinfull and shamelesse children, Prov 19. •6.
8. The want of thankfulness, noting out an irreligious and Reprobate mind, Ezekiel 22. 7. Rom. 1. 30. 9. And arguing and averring men to be sinful and shameless children, Curae 19. •6.
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SECT. 4. Husbands must follow Christ their Captaines directions in loving their wives, giving them due benevolence, giving them honour, and wisely guiding of them. How and why.
SECT. 4. Husbands must follow christ their Captains directions in loving their wives, giving them due benevolence, giving them honour, and wisely guiding of them. How and why.
HVsbands be we conscionable and circumspect, resolutely and religiously to serve and obey Christ our Captaine and Commander in our proper and peculiar place and station. Which that we may do,
HVsbands be we conscionable and circumspect, resolutely and religiously to serve and obey christ our Captain and Commander in our proper and peculiar place and station. Which that we may do,
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as Isaac who loved Rebekah, Gen. 24. 6, 7. Iacob who loved Ra•el, Gen. 29. 8, 20. Samson who loved the Timnite, Iudg. 14. Elkannah who loved Hannah, 1 Sam. 1. 5. And dutifully obey those many pious precepts of our gracious God, Prov. 5. 18, 19. Be thou alwayes ravisht with her love.
as Isaac who loved Rebekah, Gen. 24. 6, 7. Iacob who loved Ra•el, Gen. 29. 8, 20. samson who loved the Timnite, Judges 14. Elkanah who loved Hannah, 1 Sam. 1. 5. And dutifully obey those many pious Precepts of our gracious God, Curae 5. 18, 19. Be thou always ravished with her love.
Col. 3. 19. Husbands love your wives, &c. To love is to be so affected towards another, that we covet well to him, according to our power and possibility do well unto him for his owne sake.
Col. 3. 19. Husbands love your wives, etc. To love is to be so affected towards Another, that we covet well to him, according to our power and possibility do well unto him for his own sake.
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without whom Satan might abuse concupiscence to damnation, and therefore thou mayest say of thy wife as David in another sense of Abigail, 1 Sam 25. 33. Blessed be my wife who hath preserved me from filthinesse and fornication.
without whom Satan might abuse concupiscence to damnation, and Therefore thou Mayest say of thy wife as David in Another sense of Abigail, 1 Same 25. 33. Blessed be my wife who hath preserved me from filthiness and fornication.
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Love therefore your wives O husbands as your selves, in desiring, seeking, and procuring, in preserving, maintaining and defending, in delighting, joying and taking pleasure in their weale and welfare, the health and happinesse of their soules and bodies, in their credit, countenance and comfort, as in your owne.
Love Therefore your wives Oh Husbands as your selves, in desiring, seeking, and procuring, in preserving, maintaining and defending, in delighting, joying and taking pleasure in their weal and welfare, the health and happiness of their Souls and bodies, in their credit, countenance and Comfort, as in your own.
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Because in all these men harme and hurt themselves and their wives, and so walk contrary to the nature and property of love, Rom. 13. 10. 1 Cor. 13. 5. Neither is NONLATINALPHABET selfe-loue simply either commanded or forbidden, save onely as it secludes and separates from the love of God or our neighbour.
Because in all these men harm and hurt themselves and their wives, and so walk contrary to the nature and property of love, Rom. 13. 10. 1 Cor. 13. 5. Neither is Self-love simply either commanded or forbidden, save only as it secludes and separates from the love of God or our neighbour.
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Object. 2. Say not beloved brethren many men do preposterously, inordinately, and immoderately love themselves, and must they therefore so dotingly and fondly love their wives?
Object. 2. Say not Beloved brothers many men do preposterously, inordinately, and immoderately love themselves, and must they Therefore so dotingly and fondly love their wives?
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2. Give we to our wives due benevolence, 1 Cor. 7. 3. all marriage duties especially, bed company for just ends, in chast and sober manner, expressed by such like phrases in the Booke of God as these.
2. Give we to our wives due benevolence, 1 Cor. 7. 3. all marriage duties especially, Bed company for just ends, in chaste and Sobrium manner, expressed by such like phrases in the Book of God as these.
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To imbrace, Eccl. 3. 5. To bruise the brease of virginity, Ezek. 23. 3. To sleepe with, To lie with, 1 Sam. 13. 11. To lie by, Gen. 37. 10. To touch a woman, Prov. 6. 29. 1 Cor. 7. 1. To know a woman, Gen. 4. 1. To humble her, Deu. 21. 14. To drink waters, Pro. 5. 15. To go in unto, Gen. 28 8. To take their fill of love, Pro. 7. 18. Which act as it is not at any time to be done by some men and women,
To embrace, Ecclesiastes 3. 5. To bruise the brease of virginity, Ezekiel 23. 3. To sleep with, To lie with, 1 Sam. 13. 11. To lie by, Gen. 37. 10. To touch a woman, Curae 6. 29. 1 Cor. 7. 1. To know a woman, Gen. 4. 1. To humble her, Deu. 21. 14. To drink waters, Pro 5. 15. To go in unto, Gen. 28 8. To take their fill of love, Pro 7. 18. Which act as it is not At any time to be done by Some men and women,
After consummation, when it is with the wife according to the custome of women. When they give themselves to prayer and fasting, Ioel 2. 16. 1 Cor. 7. 5.
After consummation, when it is with the wife according to the custom of women. When they give themselves to prayer and fasting, Joel 2. 16. 1 Cor. 7. 5.
3. Give honour to your wives as to the weaker vessels, 1 Pet. 3. 7. By an honest care and respectfull regard of them and for them according to your conditions and callings.
3. Give honour to your wives as to the Weaker vessels, 1 Pet. 3. 7. By an honest care and respectful regard of them and for them according to your conditions and callings.
2. In procuring providently and cheerefully for them, and allowing them all manner of necessaries, comforts and conveniences, Exod. 21 10. Isa. 4 1. 1 Sam. 1. 8. No goods are so well spent,
2. In procuring providently and cheerfully for them, and allowing them all manner of necessaries, comforts and conveniences, Exod 21 10. Isaiah 4 1. 1 Sam. 1. 8. No goods Are so well spent,
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Granting and giving their honest, right and reasonable requests, Ester 7. 2, 3. 1 King. 1. 29. Allowing and approving of their vowes, if godly, Numb. 30. 7, 8, 9. 3. In bearing with and tolerating their infirmities and imperfections, ( She is unfit for wedlocke, saith S. Ambrose, who deserves chiding.
Granting and giving their honest, right and reasonable requests, Ester 7. 2, 3. 1 King. 1. 29. Allowing and approving of their vows, if godly, Numb. 30. 7, 8, 9. 3. In bearing with and tolerating their infirmities and imperfections, (She is unfit for wedlock, Says S. Ambrose, who deserves chiding.
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For you must be apt and able to rule and regulate their affections, and not sinfully and shamefully yeeld to them, els many inconveniences will unfortunately follow.
For you must be apt and able to Rule and regulate their affections, and not sinfully and shamefully yield to them, Else many inconveniences will unfortunately follow.
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and indiscreetly, behaving your selves with them toyishly as with babies: nor basely and bitterly, currishly and churlishly with harshnesse and rigour.
and indiscreetly, behaving your selves with them toyishly as with babies: nor basely and bitterly, currishly and churlishly with harshness and rigour.
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or warlike imployments, like the ancient Amazones those valiant viragoes in Anatolia, two of which women Hippolite and Menalippe sisters to Antiopa their Queene, challenged Hercules and Theseus to single combat.
or warlike employments, like the ancient Amazons those valiant viragoes in Anatolia, two of which women Hippolite and Menalippe Sisters to Antiopa their Queen, challenged Hercules and Theseus to single combat.
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A troupe and traine of which warlike women with their renowned Queene Penthesilea were present at the warres of Troy to the aid of Priamus against the Greeks, whose vertue and valour is set forth and celebrated by the famous Historian Iustine with much honour.
A troop and train of which warlike women with their renowned Queen Penthesilea were present At the wars of Troy to the aid of Priam against the Greeks, whose virtue and valour is Set forth and celebrated by the famous Historian Justin with much honour.
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Or like unto Camilla Queene of the Volscians who came to aid Turnus, whose power, prowesse and valour were to admiration described by Ʋirgil in the close of the seventh Booke of his Aeneads.
Or like unto Camilla Queen of the Volscians who Come to aid Turnus, whose power, prowess and valour were to admiration described by Ʋirgil in the close of the seventh Book of his Aeneads.
Or like unto Tomyris Queene of the Massagetes, whose invincible and unbroken fortitude and honourable conquest of so potent an enemy as Cyrus, with whom full two hundred thousand souldiers are described by Herodotus at the latter end of his Clio. Or to Artemisia Queene of Caria, whose excellency of Spirit and undaunted courage to the admiration of Xerxes is set downe at large by Herodotus. Or to those stout and souldier-like women of Bohemia which under the leading of their brave and bold Valasca, redeemed themselves and their sex from the tyranny of men.
Or like unto Tomyris Queen of the Massagetae, whose invincible and unbroken fortitude and honourable conquest of so potent an enemy as Cyrus, with whom full two hundred thousand Soldiers Are described by Herodotus At the latter end of his Clio. Or to Artemisia Queen of Caria, whose excellency of Spirit and undaunted courage to the admiration of Xerxes is Set down At large by Herodotus. Or to those stout and soldierlike women of Bohemia which under the leading of their brave and bold Valasca, redeemed themselves and their sex from the tyranny of men.
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This being the charge and commandement of our great and good, of our gracious and glorious God, Eph. 5. •3. The wife see that she reverence her husband.
This being the charge and Commandment of our great and good, of our gracious and glorious God, Ephesians 5. •3. The wife see that she Reverence her husband.
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Psal. 45. 11. Worship thou him. He is thy head and governour, therefore reverence him. This having beene the custome and commendable cariage not onely of the most modest matrons,
Psalm 45. 11. Worship thou him. He is thy head and governor, Therefore Reverence him. This having been the custom and commendable carriage not only of the most modest matrons,
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Witnesse the wife of Potiphar, Gen. 37. 16. Who although audaciously adulterous, yet respectively reverenced her husband as her Lord, Gen. 37. 16. And witnesse amongst others the wives of Turkie, who (as Heilin affirmeth) live in such great respect of their husbands, that they never sit with them at the table,
Witness the wife of Potiphar, Gen. 37. 16. Who although audaciously adulterous, yet respectively reverenced her husband as her Lord, Gen. 37. 16. And witness among Others the wives of Turkey, who (as Helen Affirmeth) live in such great respect of their Husbands, that they never fit with them At the table,
Witnesse Abishag who ministred, 1 King. 1. 6. Bathsheba who bowed and did obeysance, 1 King. 1. 20. 31. and Sarah who obeyed and reverenced Abraham, calling him Lord, Gen. 18. 12. 1 Pet. 3. 2, 6. Not like many domineering dames who are content to glad and gratifie their heads and husbands with some verball titles of reverence and respect, in the meane time rustically, ridiculously and rudely ruling over them;
Witness Abishag who ministered, 1 King. 1. 6. Bathsheba who bowed and did obeisance, 1 King. 1. 20. 31. and Sarah who obeyed and reverenced Abraham, calling him Lord, Gen. 18. 12. 1 Pet. 3. 2, 6. Not like many domineering dams who Are content to glad and gratify their Heads and Husbands with Some verbal titles of Reverence and respect, in the mean time rustically, ridiculously and rudely ruling over them;
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and important necessity, man being the wives head, Eph 5. 23. 1 Cor. 11. 3. the woman being the glory of the man as he of God, 1 Cor. 11. 7. She having her being from man, Ver. 8. being the weaker vessell, and therefore more imperfect.
and important necessity, man being the wives head, Ephesians 5. 23. 1 Cor. 11. 3. the woman being the glory of the man as he of God, 1 Cor. 11. 7. She having her being from man, Ver. 8. being the Weaker vessel, and Therefore more imperfect.
Farre be it from you O you Christian women to walke in those cursed and crooked, false and filthy, sinfull and shamefull by-paths trac'd and troden in by many irreligious and unreverent wives, denying or disdaining to give reverence unto their husbands,
far be it from you Oh you Christian women to walk in those cursed and crooked, false and filthy, sinful and shameful bypaths traced and trodden in by many irreligious and unreverent wives, denying or disdaining to give Reverence unto their Husbands,
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for whereas and when they sawcily and peevishly befoole and nickname their husbands, they reproach themselves, acknowledging that they are the wives of such abject and disdainefull persons.
for whereas and when they saucily and peevishly befool and nickname their Husbands, they reproach themselves, acknowledging that they Are the wives of such abject and disdainful Persons.
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An. 1. For neither was she praised or commended for her so doing, but for her wittie pollicy and her wonderfull wisdome in finding out meanes to deliver her husband from inevitable dangers he had brought upon himselfe, by his wicked and dogged answers to Davids servants.
Nias 1. For neither was she praised or commended for her so doing, but for her witty policy and her wonderful Wisdom in finding out means to deliver her husband from inevitable dangers he had brought upon himself, by his wicked and dogged answers to Davids Servants.
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2. Neither doth shee call him foole, but onely alledgeth his simplicity for his defence, and therefore giveth no shew of favouring sawey speeches or contemptuous carriage.
2. Neither does she call him fool, but only allegeth his simplicity for his defence, and Therefore gives no show of favouring sawey Speeches or contemptuous carriage.
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Ephes. 5 22. Wives submit your selves to your owne husbands as unto the Lord. 1 Tim. 2. 12. I suffer not a woman to usurpe authority over the man. 1 Pet. 3. 1. Likewise ye wives be in subjection to your owne husbands.
Ephesians 5 22. Wives submit your selves to your own Husbands as unto the Lord. 1 Tim. 2. 12. I suffer not a woman to usurp Authority over the man. 1 Pet. 3. 1. Likewise you wives be in subjection to your own Husbands.
and in things according to the Lord with all feare, even to such husbands which are evill, 1 Pet. 3. 1. 2. 19. Away therefore with such proud conceipts which possesse the hearts, and fondly feed the foolish fancies of divers disorderly and selfe-conceited women, who perswade themselves that might they be let alone, they could rule and governe better then their husbands:
and in things according to the Lord with all Fear, even to such Husbands which Are evil, 1 Pet. 3. 1. 2. 19. Away Therefore with such proud conceits which possess the hearts, and fondly feed the foolish fancies of diverse disorderly and selfe-conceited women, who persuade themselves that might they be let alone, they could Rule and govern better then their Husbands:
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for the Lord who knoweth all things, and is the God of order, hath shewed and signified that it is not their place to guide and governe, but to submit and obey.
for the Lord who Knoweth all things, and is the God of order, hath showed and signified that it is not their place to guide and govern, but to submit and obey.
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yet in truth it is nothing lesse, such women being accounted vaine, and men foolish, such men being feminine men, women masculine women, such women being insolent and irreligious leading the life of Achaia, as the proverbe saith, where the gray mare is the better horse,
yet in truth it is nothing less, such women being accounted vain, and men foolish, such men being Faemin men, women masculine women, such women being insolent and irreligious leading the life of Achaia, as the proverb Says, where the grey mare is the better horse,
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and the master or good man weares not the breeches. Away with that peevish and perverse disposition, which in many women denieth submission and obedience,
and the master or good man wears not the breeches. Away with that peevish and perverse disposition, which in many women Denieth submission and Obedience,
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Be you therefore subject and wise in obeying, even that which they oft foolishly command. Ob. Say not beloved that you excell your husbands, therefore you will not be subject.
Be you Therefore Subject and wise in obeying, even that which they oft foolishly command. Ob. Say not Beloved that you excel your Husbands, Therefore you will not be Subject.
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Answ. For so sometimes doe children excell their parents, servants their masters, subjects their Princes, yet may they not therefore intrude themselves into their betters places.
Answer For so sometime do children excel their Parents, Servants their Masters, subject's their Princes, yet may they not Therefore intrude themselves into their betters places.
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1. Doth that proud disposition which is in many of our sexe, and their impatiency to be subject, bewray their foolishnes and folly, overthrowing and overturning the order of nature and of Gods ordinance, running out of their proper places into dreadfull disorders; deserve reprehension, yea and more:
1. Does that proud disposition which is in many of our sex, and their impatiency to be Subject, bewray their foolishness and folly, overthrowing and overturning the order of nature and of God's Ordinance, running out of their proper places into dreadful disorders; deserve reprehension, yea and more:
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as if God were the author of confusion, and many disorders spreading themselves so hereby that children which should be a blessing, oft times prove a curse,
as if God were the author of confusion, and many disorders spreading themselves so hereby that children which should be a blessing, oft times prove a curse,
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and commanded his wife to throw downe certaine vessels full of oyle and honey, saying, If you have such power in your houses, you need not doubt but to leade and live a peaceable and quiet life.
and commanded his wife to throw down certain vessels full of oil and honey, saying, If you have such power in your houses, you need not doubt but to lead and live a peaceable and quiet life.
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The Persian princes ordered and decreed the punishment of Vashti for her disobedience, and the subjection of women, Ester 1. 9. And the Romane Senate banished a Knight,
The Persian Princes ordered and decreed the punishment of Vashti for her disobedience, and the subjection of women, Ester 1. 9. And the Roman Senate banished a Knight,
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and imprisoned his Lady, only because she said her husband should not goe to the warres with Silla. Witnesse the rectified and religious sentences of auncient and orthodoxe divines.
and imprisoned his Lady, only Because she said her husband should not go to the wars with Silla. Witness the rectified and religious sentences of ancient and orthodox Divines.
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1. Because of our sexe we being more imperfect then men who are better, and perfecter then we by Gods ordinance, we being inferiour to our husbands by the order of Creation, at the beginning whereof,
1. Because of our sex we being more imperfect then men who Are better, and perfecter then we by God's Ordinance, we being inferior to our Husbands by the order of Creation, At the beginning whereof,
3. Because we are weaker vessels, 1 Pet. 3. 7. our wits being slenderer then mens, we therefore are unfitter for common affaires, and our bodies weaker:
3. Because we Are Weaker vessels, 1 Pet. 3. 7. our wits being slenderer then men's, we Therefore Are unfitter for Common affairs, and our bodies Weaker:
therefore you were created, therefore was marriage ordained, Gen. 2. 18. that man might have one to helpe, to passe away his life honestly, sweetly, godlily.
Therefore you were created, Therefore was marriage ordained, Gen. 2. 18. that man might have one to help, to pass away his life honestly, sweetly, godlily.
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Be not you like Iobs wife, tempters to evill, Iob 2. 9. Not like the wives of Sal•mon who turned his heart from God, 1 Kings 11. 4. Nor like the wife of Ahab who inticed him to evill, 1 King. 21. 25.
Be not you like Jobs wife, tempters to evil, Job 2. 9. Not like the wives of Sal•mon who turned his heart from God, 1 Kings 11. 4. Nor like the wife of Ahab who enticed him to evil, 1 King. 21. 25.
thus did Sarah, Geneses 18. 6. thus the Apostle adviseth, 1 Tim. 5. 14. and therefore commands wives to keepe at home, Titus 2. 5, 6. to bee like snailes carrying their house on their heads.
thus did Sarah, Genesis 18. 6. thus the Apostle adviseth, 1 Tim. 5. 14. and Therefore commands wives to keep At home, Titus 2. 5, 6. to be like snails carrying their house on their Heads.
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SErvants be you continually carefull, conscionably in your proper and peculiar places to serve the Lord Christ, Col. 3. 14. and to war this good warfare.
Servants be you continually careful, Conscionably in your proper and peculiar places to serve the Lord christ, Col. 3. 14. and to war this good warfare.
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Thus did Iakobs servants, Gen. 33. 6, 7. Naamant servants, 2 King. 5. 3, 13. Ahashuerus his servants, Ester 3. 2. and this is the will and command of our good and gratious God, Gen. 16. 9. 1 Tim. 6. 1. Mal. 1. 6. 2. Pressing and perswading your masters to things honest and necessary, pious and praise-worthy, 1 Sam. 28. 23. 2 Sam. 19. 5. 24. 3. 2 King. 5. 13. 3. Serving and obeying them in all things, Col. 3. 22. namely which are lawfull, Gen. 39. 7. which are possible, Gen. 24. 7, 8. which are profitable, 1 Chron. 11. 17. and proportionable to your abilities, Exod. 5. 7. or in a word, in all things wherein you are to be subject and ought to obey.
Thus did Jacob's Servants, Gen. 33. 6, 7. Naamant Servants, 2 King. 5. 3, 13. Ahasuerus his Servants, Ester 3. 2. and this is the will and command of our good and gracious God, Gen. 16. 9. 1 Tim. 6. 1. Malachi 1. 6. 2. Pressing and persuading your Masters to things honest and necessary, pious and praiseworthy, 1 Sam. 28. 23. 2 Sam. 19. 5. 24. 3. 2 King. 5. 13. 3. Serving and obeying them in all things, Col. 3. 22. namely which Are lawful, Gen. 39. 7. which Are possible, Gen. 24. 7, 8. which Are profitable, 1 Chronicles 11. 17. and proportionable to your abilities, Exod 5. 7. or in a word, in all things wherein you Are to be Subject and ought to obey.
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Thus did Abrahams servant obey him, Gen. 24. 33. 18. 7. Thus the Centurions servant, Mat. 8. 9. And thus ought all to serve their masters, Ps. 123. 2. Rom. 12. 11. not being slothfull in businesse.
Thus did Abrahams servant obey him, Gen. 24. 33. 18. 7. Thus the Centurions servant, Mathew 8. 9. And thus ought all to serve their Masters, Ps. 123. 2. Rom. 12. 11. not being slothful in business.
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1. For thus doing you shall enrich your masters, Prov. 10. 4. 2. You shall be profitable and advantagious unto them, Pro 14. 23. 3. Which you ought to bee, you being wholly your masters.
1. For thus doing you shall enrich your Masters, Curae 10. 4. 2. You shall be profitable and advantageous unto them, Pro 14. 23. 3. Which you ought to be, you being wholly your Masters.
4. And by so doing, your masters although cursedly covetous, and miserable muck-wormes, will be loath and unwilling to forgoe you being gainefull and thrifty, 1 Kings 2. 40. Acts 16. 19.
4. And by so doing, your Masters although cursedly covetous, and miserable muckworms, will be loath and unwilling to forgo you being gainful and thrifty, 1 Kings 2. 40. Acts 16. 19.
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5. Neither can you your selves be loosers in so doing, Pro. 13. 4. 6. Whereas on the contrary, by corrupt and cursed idlenesse, sloth, and negligence, servants.
5. Neither can you your selves be Losers' in so doing, Pro 13. 4. 6. Whereas on the contrary, by corrupt and cursed idleness, sloth, and negligence, Servants.
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Thus did Abraham servant obey his masters repast, giving place to faithfullnesse, Gen. 24. 33. so Luk. 17. 7, 8. Thus did David serve Saul, 1 Sam. 22. 14. 26. 8, 9, 10. 11. Thus di• Ioab serve David, 2 Sam. 12. 27, 28. Daniel the King, Dan. 6. 4 and thus should all you obey your masters, Num. 12. 7. Ephes. 6. 5. Titus 2. 10. 1. Abhorring and avoiding all fawning flattery and direfull dissimulation.
Thus did Abraham servant obey his Masters repast, giving place to faithfulness, Gen. 24. 33. so Luk. 17. 7, 8. Thus did David serve Saul, 1 Sam. 22. 14. 26. 8, 9, 10. 11. Thus di• Ioab serve David, 2 Sam. 12. 27, 28. daniel the King, Dan. 6. 4 and thus should all you obey your Masters, Num. 12. 7. Ephesians 6. 5. Titus 2. 10. 1. Abhorring and avoiding all fawning flattery and direful dissimulation.
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3. Not being wicked wasters of your masters substance, Mat. 24. 40. Luk. 16. 1. 4. Nor theevish and untrusty, pilferers and purloyners from your masters, Titus 2. 10.
3. Not being wicked wasters of your Masters substance, Mathew 24. 40. Luk. 16. 1. 4. Nor thievish and untrusty, pilferers and purloiners from your Masters, Titus 2. 10.
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1. Such unfaithfull servants being of their father the divel, Ioh. 8. 44. 2. Being worse then high-way robbers, cheating and cousening those, who confidently commit their substance into their hands.
1. Such unfaithful Servants being of their father the Devil, John 8. 44. 2. Being Worse then highway robbers, cheating and cosening those, who confidently commit their substance into their hands.
3. And taking the ready roade, and trac'd way to blast their other substance, begger their posterity (such goods of fraud wanting a blessing to thrive unto posterity) and damne their owne soules.
3. And taking the ready road, and traced Way to blast their other substance, beggar their posterity (such goods of fraud wanting a blessing to thrive unto posterity) and damn their own Souls.
Object. Perhaps the subtill serpent and your cursed corrupt nature sollicites, and perswades you to proceed in such pestilent and pestiferous pilfering courses, by such like serpentine seducements and supplanting sophistications as these following.
Object. Perhaps the subtle serpent and your cursed corrupt nature solicits, and persuades you to proceed in such pestilent and pestiferous pilfering courses, by such like serpentine seducements and supplanting sophistications as these following.
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3. And although (they being but light matters) the losse of them, (•eing so little as not to be missed in such abundance) damnifieth little or nothing your rich masters,
3. And although (they being but Light matters) the loss of them, (•eing so little as not to be missed in such abundance) damnifieth little or nothing your rich Masters,
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Answ. Yet be not you misled by these or such like sirenian, and sinfull inchantments. 1. For admit that no mortall eye beholds, neither doth any man take notice of,
Answer Yet be not you misled by these or such like sirenian, and sinful enchantments. 1. For admit that no Mortal eye beholds, neither does any man take notice of,
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or is acquainted with these damnable dissimulations, deceitfull dealings, lyes, fraudes, and forgeries, yet all these cursed carriages are open and apparent to the thought searching Iehovah, whose eye is in every place, Pro. 15. 3. and to their own consciences, which if they condemne them God is greater, 1 Ioh. 3. 20. 2. Neither may any mans abundance encourage and excitate others by fraude or force to appropriate their allowance unto themselves.
or is acquainted with these damnable dissimulations, deceitful dealings, lies, frauds, and forgeries, yet all these cursed carriages Are open and apparent to the Thought searching Jehovah, whose eye is in every place, Pro 15. 3. and to their own Consciences, which if they condemn them God is greater, 1 John 3. 20. 2. Neither may any men abundance encourage and excitate Others by fraud or force to Appropriate their allowance unto themselves.
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3. And although rich men may spare much, yet this makes it not lawfull for others to apply and appropriate their substance to themselves, in whole or in part, indirectly, and unjustly.
3. And although rich men may spare much, yet this makes it not lawful for Others to apply and Appropriate their substance to themselves, in Whole or in part, indirectly, and unjustly.
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3. As for the gaine they get, the profit they procure by such accursed additions, its like the Eagles stolne sacrifice from the altar, which cruelly consumed both nest and young:
3. As for the gain they get, the profit they procure by such accursed additions, its like the Eagles stolen sacrifice from the altar, which cruelly consumed both nest and young:
or like a flaming firebrand thrust into the thatch, which presently runs over, and ruines a beautifull and well built house, Zach. 5. 3. 4. And whereas some thinke them toyes and trifling matters.
or like a flaming firebrand thrust into the thatch, which presently runs over, and ruins a beautiful and well built house, Zach 5. 3. 4. And whereas Some think them toys and trifling matters.
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thus Achans theft, although the gold and silver was an 100l, was but a trifle in comparison of the extraordinary abundance that was in Ierich•, yet for this trifle he and his did miserably perish, Iosh. 7. 25, 26. 2. Are they but trifles? And will you for trifles offend and dishonour God? will you for trifles wound your owne consciences? will you for trifles hazard the losse of your owne soules? monstrous and barbarous basenesse.
thus Achans theft, although the gold and silver was an 100l, was but a trifle in comparison of the extraordinary abundance that was in Ierich•, yet for this trifle he and his did miserably perish, Joshua 7. 25, 26. 2. are they but trifles? And will you for trifles offend and dishonour God? will you for trifles wound your own Consciences? will you for trifles hazard the loss of your own Souls? monstrous and barbarous baseness.
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3. Such who stick not unjustly to take trifles, will not bee squeamish and scrupulous to steale greater matters when opportunity offereth occasion of so doing, Luk. 16. 10, 11, 12. 4. Such surreptitious seazing on other mens substance, is theft, therefore sin, and cannot be a trifle, all sin being infinite.
3. Such who stick not unjustly to take trifles, will not be squeamish and scrupulous to steal greater matters when opportunity Offereth occasion of so doing, Luk. 16. 10, 11, 12. 4. Such surreptitious seizing on other men's substance, is theft, Therefore since, and cannot be a trifle, all since being infinite.
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3. And beare rule yea over sonnes which cause shame, Pro. 17. 2. Fiftly, with patience, mildnesse, and much meeknesse, Titus 2. 9. 1 Pet. 2. 20. 1. Thus doing you shall appease and asswage wrath, Pro. 15. 1, •8.
3. And bear Rule yea over Sons which cause shame, Pro 17. 2. Fifty, with patience, mildness, and much meekness, Titus 2. 9. 1 Pet. 2. 20. 1. Thus doing you shall appease and assuage wrath, Pro 15. 1, •8.
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Seventhly, Not with eye service or for wages only, but for conscience sake, Col. 3. 22. as unto the Lord, Ephes. 6, 5, 6. eye servants who will do nothing longer then they are looked on, the masters eye feeding the horse;
Seventhly, Not with eye service or for wages only, but for conscience sake, Col. 3. 22. as unto the Lord, Ephesians 6, 5, 6. eye Servants who will do nothing longer then they Are looked on, the Masters eye feeding the horse;
2. That you may be guided and governed without harshnesse and horrour, with all comfort and conveniences concerning the good and welfare of your soules,
2. That you may be guided and governed without harshness and horror, with all Comfort and conveniences Concerning the good and welfare of your Souls,
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Fourthly, Since also in thus doing you are the Lords freemen, 1 Cor. 7. 22. and in your stations and standings, you fight the battels of Christ, doing him service, Col. 3. 24. for which he will richly reward you, Ephes. 6. 8. SECT. 7. Masters in theirs, In well choosing, and well using their servants.
Fourthly, Since also in thus doing you Are the lords freemen, 1 Cor. 7. 22. and in your stations and standings, you fight the battles of christ, doing him service, Col. 3. 24. for which he will richly reward you, Ephesians 6. 8. SECT. 7. Masters in theirs, In well choosing, and well using their Servants.
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MAsters you are or ought to bee the Lords servants, 1 Cor. 7. 22. The Lord hath set you higher then your brethren, that you should the more honour him.
Masters you Are or ought to be the lords Servants, 1 Cor. 7. 22. The Lord hath Set you higher then your brothers, that you should the more honour him.
First, In making a wise and wary choice of servants, to martiall and mannage as Christs souldiers in your families, respecting, regarding, and requiring.
First, In making a wise and wary choice of Servants, to martial and manage as Christ Soldiers in your families, respecting, regarding, and requiring.
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and sound religion, not onely in regard of profession, but also in regard of practice, Gen. 24. such was Abrahams servant, such Iosephs, 43. 23. thus were the Iewes servants to be qualified, Exod. 12. 44. such servants only would David have,
and found Religion, not only in regard of profession, but also in regard of practice, Gen. 24. such was Abrahams servant, such Joseph's, 43. 23. thus were the Iewes Servants to be qualified, Exod 12. 44. such Servants only would David have,
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Secondly, But also men who are religious fearing God, of sound judgement, and sincere affection, Pro. 20. 6. Hos. 11. 12. Acts 16. 15. 1. For faithfull in that place are opposed to so many severall sorts of sinfull men.
Secondly, But also men who Are religious fearing God, of found judgement, and sincere affection, Pro 20. 6. Hos. 11. 12. Acts 16. 15. 1. For faithful in that place Are opposed to so many several sorts of sinful men.
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Ob. 1. Say not beloved brethren, Godly servants are hard to come by, for who can find a faithfull man? Pro. 20. 6. Mat. 24. 25. therfore we will not seeke them.
Ob. 1. Say not Beloved brothers, Godly Servants Are hard to come by, for who can find a faithful man? Pro 20. 6. Mathew 24. 25. Therefore we will not seek them.
Answ. 1. For the commendations of men will not justifie those whom God condemneth. 2. We ought to please one another to edification, Rom. 15. 1. 3. And we are to gratifie our friends in the Lord.
Answer 1. For the commendations of men will not justify those whom God Condemneth. 2. We ought to please one Another to edification, Rom. 15. 1. 3. And we Are to gratify our Friends in the Lord.
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3. Men of conscience are men of greatest courage, Phil. 3. 6. Pro. 28. 1. witnesse David encountring Golia•, 1 Sam. 17. when none of Sauls army durst.
3. Men of conscience Are men of greatest courage, Philip 3. 6. Pro 28. 1. witness David encountering Golia•, 1 Sam. 17. when none of Saul's army durst.
3. Is every mans family his body, whereof himselfe is the head, and will no man willingly be pestered with lame, rotten, putrified, stinking and corrupt members, 1 Cor. 6. 15.
3. Is every men family his body, whereof himself is the head, and will no man willingly be pestered with lame, rotten, Putrified, stinking and corrupt members, 1 Cor. 6. 15.
5. Doth the curse of God hang over the heads of wicked men, and therefore over the house where ungodly men doe dwell, one Achan being a trouble to all Israel.
5. Does the curse of God hang over the Heads of wicked men, and Therefore over the house where ungodly men do dwell, one achan being a trouble to all Israel.
2. How can he make conscience of the second table who is carelesse of the first? Rom. 2. 3. And certainely no band doth hold and tie so strong as that of grace and godlinesse.
2. How can he make conscience of the second table who is careless of the First? Rom. 2. 3. And Certainly no band does hold and tie so strong as that of grace and godliness.
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1. Not of children towards parents, as we see in Absolon and Adonijah to David. 2. Not of friend to friend, as in Achitophel to David, also Psal. 55. 13.
1. Not of children towards Parents, as we see in Absalom and Adonijah to David. 2. Not of friend to friend, as in Ahithophel to David, also Psalm 55. 13.
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than which what greater? these excelling and out-stripping other men in regard of qualities, for what are comparable to Gods graces? And in regard of parentage;
than which what greater? these excelling and outstripping other men in regard of qualities, for what Are comparable to God's graces? And in regard of parentage;
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9. Is it a great commodity and advantage to be served by such selected ones, Labans sheepe prospering for Iacobs sake, Gen. 30. 27, 29, 30. Potiphars affaires for Ioseph, Gen. 39. 1, 2, &c. And Sauls army for Davids, 1 Sam. 18. 14.
9. Is it a great commodity and advantage to be served by such selected ones, Labans sheep prospering for Iacobs sake, Gen. 30. 27, 29, 30. Potiphars affairs for Ioseph, Gen. 39. 1, 2, etc. And Saul's army for Davids, 1 Sam. 18. 14.
as fire-brands to set all on fire, and as deadly poyson and plague-sick persons ready to impoyson and infect a family with evill counsell, with cursed and diabolicall deeds and practises?
as firebrands to Set all on fire, and as deadly poison and Plague-sick Persons ready to impoison and infect a family with evil counsel, with cursed and diabolical Deeds and practises?
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Or after triall made, and finding our endeavours frustrate and fruitlesse to their amendment and reformation, we will rid our selves of all manner of railing Rabshakehs, profane Esaus, scoffing Ishmaels, and all others who will not serve God:
Or After trial made, and finding our endeavours frustrate and fruitless to their amendment and Reformation, we will rid our selves of all manner of railing Rabshakehs, profane Esaus, scoffing Ishmaels, and all Others who will not serve God:
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3. Since such servants by their vicious and ungodly actions wrong themselves, constraining and compelling their carefull and conscionable masters to be rid of them.
3. Since such Servants by their vicious and ungodly actions wrong themselves, constraining and compelling their careful and conscionable Masters to be rid of them.
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Neither will we continue, and cherish in our houses and families the limbs of Satan, traitors against the most high God, who rob him of his glory and service upon such poore and peccant pretences.
Neither will we continue, and cherish in our houses and families the limbs of Satan, Traitors against the most high God, who rob him of his glory and service upon such poor and peccant pretences.
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1. Not onely to command things lawfull, possible, Gen. 24 8. Profitable and proportionable, Exod. 5. 7. Not overcharging their strength, but respecting their willingnesse.
1. Not only to command things lawful, possible, Gen. 24 8. Profitable and proportionable, Exod 5. 7. Not overcharging their strength, but respecting their willingness.
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4. Preferring and commending them doing well, Levit. 19. 13. Deut. 15. 13. Pro. 17. 2. 5. Taking notice of their gifts of mind and body, to imploy and improve them:
4. Preferring and commending them doing well, Levit. 19. 13. Deuteronomy 15. 13. Pro 17. 2. 5. Taking notice of their Gifts of mind and body, to employ and improve them:
4. But also that they continue in true religion, Gen. 18. 19. Iosh. 24. 15. Ester 4. 16. Acts 10. 2. Frequenting and favouring the meanes, sanctifying the Christian Sabbath, Exod. 20. 8, 10. Praying privately,
4. But also that they continue in true Religion, Gen. 18. 19. Joshua 24. 15. Ester 4. 16. Acts 10. 2. Frequenting and favouring the means, sanctifying the Christian Sabbath, Exod 20. 8, 10. Praying privately,
SECT. 8. Against depopulators and inclosers: the hurt and harme they do to themselves and others, &c. FVrther must we continue fighting the Lords battels in our peculiar and particular callings? Then woe 1. To all such who thrust men out of the same. 2. To all such who neither have nor will have any. 3. And to all such who through pride, selfe-love and discontent run out of, forsake and leave them.
SECT. 8. Against depopulators and inclosers: the hurt and harm they do to themselves and Others, etc. Further must we continue fighting the lords battles in our peculiar and particular callings? Then woe 1. To all such who thrust men out of the same. 2. To all such who neither have nor will have any. 3. And to all such who through pride, Self-love and discontent run out of, forsake and leave them.
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Those dreadfull desolating depopulators, which like stupified, if not irreligious and besotted Mammonists, heedlesly and foole-hardily rush upon those keene and cutting judgements of God which inevitably have consumed most of those who have formerly erred in these their wicked wandrings,
Those dreadful desolating depopulators, which like Stupified, if not irreligious and besotted Mammonists, heedlessly and foole-hardily rush upon those keen and cutting Judgments of God which inevitably have consumed most of those who have formerly erred in these their wicked wanderings,
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yet these incredulously and inconsiderately will not by other mens harmes learne to beware, no not although the Lord hath precisely presaged by pensive predictions his irefull indignation and dreadfull displeasure against such pernicious and perillous plots and projects, such perverse and perverting, profane and peevish practices?
yet these incredulously and inconsiderately will not by other men's harms Learn to beware, no not although the Lord hath precisely presaged by pensive predictions his ireful Indignation and dreadful displeasure against such pernicious and perilous plots and projects, such perverse and perverting, profane and peevish practices?
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1. That as you are guilty of the want of so many multitudes of people which in probability might and would have beene, had your ruined townes still beene populous, which then as well set orchards caused their inhabitants to fructifie and spread, which being transplanted into other and wanting roome, smother up themselves and other.
1. That as you Are guilty of the want of so many Multitudes of people which in probability might and would have been, had your ruined Towns still been populous, which then as well Set orchards caused their inhabitants to fructify and spread, which being transplanted into other and wanting room, smother up themselves and other.
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2. As you are guilty of much dishonour to almighty God, hindering him of much service and worship, which pristinely hath beene performed, you leaving few people,
2. As you Are guilty of much dishonour to almighty God, hindering him of much service and worship, which pristinely hath been performed, you leaving few people,
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5. As you are enemies to your selves and your posterity, haling and hastening Gods fearefull plagues denounced in Isa. 5. 8. upon your selves and them.
5. As you Are enemies to your selves and your posterity, haling and hastening God's fearful plagues denounced in Isaiah 5. 8. upon your selves and them.
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3. Occasioning racking and raising of rents by meanes of your thrust out inhabitants shouldering abroad to live, which makes the subjects lives more uncomfortable to themselves, and more uncharitable to others.
3. Occasioning racking and raising of rends by means of your thrust out inhabitants shouldering abroad to live, which makes the subject's lives more uncomfortable to themselves, and more uncharitable to Others.
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An ancient credible man not many dayes since certified me that (being a young man) he was an inhabitant in a neighbouring decayed inclosed towne before it was inclosed, at which time he thinkes there were two hundred persons more in it than now there are (and how meanely the most of them live many of us know) he affirmed to me that there were then six or seven and thirty farmers in the same: Twenty of which farmers he was perswaded did constantly keep as good houses and hospitality as he who after ruined himselfe and the towne.
an ancient credible man not many days since certified me that (being a young man) he was an inhabitant in a neighbouring decayed enclosed town before it was enclosed, At which time he thinks there were two hundred Persons more in it than now there Are (and how meanly the most of them live many of us know) he affirmed to me that there were then six or seven and thirty farmers in the same: Twenty of which farmers he was persuaded did constantly keep as good houses and hospitality as he who After ruined himself and the town.
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Instead therefore of instigating unto, or justifying these injurious and inhumane inclosings after this or the like manner with these or the like polishing and plausible, yet preposterous pretexts and pretences.
Instead Therefore of instigating unto, or justifying these injurious and inhumane inclosings After this or the like manner with these or the like polishing and plausible, yet preposterous pretexts and pretences.
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For I not onely conceive and conjecture, but know what can be and is said by these enemies of mankind, which in truth by daily experience are convinced and confuted, being manifested to be but false and fained glozings,
For I not only conceive and conjecture, but know what can be and is said by these enemies of mankind, which in truth by daily experience Are convinced and confuted, being manifested to be but false and feigned glozings,
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the inclosure being well fortified and fenced against such inconveniences, nourishing and cherishing great store of wood and fruit-trees in their hedge-rowes and particular fields.
the enclosure being well fortified and fenced against such inconveniences, nourishing and cherishing great store of wood and Fruit trees in their hedgerows and particular fields.
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Experience expresly explicates that with us the inclosed townes for the generall are worse fenced with wood and firing against stormes, cold and tempests, the champion men planting and preserving orchards and other wood in fit and convenient places for ornament, shelter and profit.
Experience expressly explicates that with us the enclosed Towns for the general Are Worse fenced with wood and firing against storms, cold and tempests, the champion men planting and preserving orchards and other wood in fit and convenient places for ornament, shelter and profit.
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neither do they affoord such plenty of fewell unto the inhabitants, but that they would willingly warme themselves with the champ〈 … 〉 mans straw as with good firing if they had it.
neither do they afford such plenty of fuel unto the inhabitants, but that they would willingly warm themselves with the champ〈 … 〉 men straw as with good firing if they had it.
2. Whereas they affirme the champion to be nothing so commodious or profitable, the ground by meanes of the many ditches being well dreyned and much bettered, one acre in the inclosed ground with one tillae yeelding as much, oft more increase than two in the champion with many times plowing.
2. Whereas they affirm the champion to be nothing so commodious or profitable, the ground by means of the many ditches being well drained and much bettered, one acre in the enclosed ground with one tillae yielding as much, oft more increase than two in the champion with many times plowing.
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The inclosing, preventing unneighbourly incroaching upon one another by plowing, mowing, and that unmercifull and uncharitable eating up of poore men, who cannot store their commons by rich neighbours, which is usuall and common in the champion field.
The enclosing, preventing unneighbourly encroaching upon one Another by plowing, mowing, and that unmerciful and uncharitable eating up of poor men, who cannot store their commons by rich neighbours, which is usual and Common in the champion field.
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For are not the champion townes abundantly more commodious to the common-wealth, breeding, maintaining and imploying multitudes of families more than the other? Are not the champion fields (especially where good husbands are) as well dreyned and dressed with plough and spade? As for the abundance of corne they boast of, it is onely after long resting, not if it be continually seeded as the champion is:
For Are not the champion Towns abundantly more commodious to the commonwealth, breeding, maintaining and employing Multitudes of families more than the other? are not the champion fields (especially where good Husbands Are) as well drained and dressed with plough and spade? As for the abundance of corn they boast of, it is only After long resting, not if it be continually seeded as the champion is:
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than by such a medicine farre worse than the malady. Neither are poore men oppressed so by rich men, but that they have their bit, or money for the same.
than by such a medicine Far Worse than the malady. Neither Are poor men oppressed so by rich men, but that they have their bit, or money for the same.
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And I wonder with what a face any man can say, that by meanes of these hedges and ditches, the inclosure doth imploy more than the champion doth, want of imployment being one of the greatest mischiefes they occasion to the common-wealth.
And I wonder with what a face any man can say, that by means of these hedges and ditches, the enclosure does employ more than the champion does, want of employment being one of the greatest mischiefs they occasion to the commonwealth.
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I know that continuance of time hath skinned the skarre and healed the scab, so that we see them what they are, not what they were formerly, farre more populous than now they be.
I know that Continuance of time hath skinned the skarre and healed the scab, so that we see them what they Are, not what they were formerly, Far more populous than now they be.
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But shew me who can in the memory of man an inclosed towne wherein so many (I thinke I may say halfe so many) able housholders do now live and so richly as they did then when it was champion.
But show me who can in the memory of man an enclosed town wherein so many (I think I may say half so many) able householders do now live and so richly as they did then when it was champion.
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If in a neighbouring towne in which are two hundred people lesse, in which are three or foure ploughs where were formerly six or seven and thirty, those few live more richly (and it is well if they do) and farre better than formerly, is (I think) no great matter.
If in a neighbouring town in which Are two hundred people less, in which Are three or foure ploughs where were formerly six or seven and thirty, those few live more richly (and it is well if they do) and Far better than formerly, is (I think) no great matter.
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1. How by this meanes whole Lordships are converted from tillage to pasturing: farme-houses decayed: husbandmen turned cottagers or shepheards, are driven to seeke habitations elswhere.
1. How by this means Whole Lordship's Are converted from tillage to pasturing: farm-houses decayed: husbandmen turned cottagers or shepherds, Are driven to seek habitations elsewhere.
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deformed and defaced, laid languishing like deplored and desolate desarts, haunted and inhabited onely by bruit beasts and a few solitary mansions remaining, where there is little help in time of necessity, comfort in time of doubt,
deformed and defaced, laid languishing like deplored and desolate deserts, haunted and inhabited only by bruit beasts and a few solitary mansions remaining, where there is little help in time of necessity, Comfort in time of doubt,
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3. How the disasterous and dreadfull judgements of God have like an inviolable inundation and irrevocable irruption seized upon and consumed these insatiable minded men.
3. How the disastrous and dreadful Judgments of God have like an inviolable inundation and irrevocable irruption seized upon and consumed these insatiable minded men.
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I might here tell you what our Chronicles relate of New Forrest in Hamshire, for the making whereof King William overthrew townes and villages by the space of thirty miles or more, to bring the same into a chase for deere:
I might Here tell you what our Chronicles relate of New Forest in Hampshire, for the making whereof King William overthrew Towns and villages by the Molle of thirty miles or more, to bring the same into a chase for deer:
I could descend to our own times, and our fathers, and shew you how Gods curse hath lighted upon the principall actors in this truculent and tyrannizing tragedy.
I could descend to our own times, and our Father's, and show you how God's curse hath lighted upon the principal actors in this truculent and tyrannizing tragedy.
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I have a catalogue of many in this kind, as C. inclosed by M. R. K. inclosed by S. R. O. The two R. and H. inclosed by S. F. F. W. inclosed by S. E. A. H. inclosed by M. S. C. inclosed by M. E. B. and M. E. D. P. inclosed by S. E. I. Ʋ. inclosed by S. R. W. W. by M. L. H. inclosed by M. A. L. inclosed by M. K. and others,
I have a catalogue of many in this kind, as C enclosed by M. R. K. enclosed by S. R. O. The two R. and H. enclosed by S. F. F. W. enclosed by S. E. A. H. enclosed by M. S. C. enclosed by M. E. B. and M. E. D. P. enclosed by S. E. I Ʋ. enclosed by S. R. W. W. by M. L. H. enclosed by M. A. L. enclosed by M. K. and Others,
but by strict and severe lawes against inclosure, begun in the fourth yeare of K. Henry the seventh, which have beene corroborated and confirmed by his successours in sundry Parliaments since.
but by strict and severe laws against enclosure, begun in the fourth year of K. Henry the seventh, which have been corroborated and confirmed by his Successors in sundry Parliaments since.
In the other you shall behold torne and tottering houses without inhabitants, rude and ragged ruines of ancient habitations, people daily diminishing and decaying, living for the generall a deplored and disconsolate life, being forced abroad to neighbouring townes to worke, to gleane, to gather pease, and oft to beg.
In the other you shall behold torn and tottering houses without inhabitants, rude and ragged ruins of ancient habitations, people daily diminishing and decaying, living for the general a deplored and disconsolate life, being forced abroad to neighbouring Towns to work, to glean, to gather peas, and oft to beg.
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but also the slades and lands ends fatted from the land loaden with grasse; the lands loaden and varnish'd with varietie of garnishing and gladding increase;
but also the slades and Lands ends fatted from the land loaded with grass; the Lands loaded and varnished with variety of garnishing and gladding increase;
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and other seasons, like painefull and industrious pismires, labouring in their severall imployments with much solacing rejoycing, and delightsome gladnesse.
and other seasons, like painful and Industria pismires, labouring in their several employments with much solacing rejoicing, and delightsome gladness.
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Looke into the pastures of the other, there shall you behold drie, mossie, barren, and parched grounds, a sad and solitary silence through want of imployment for men:
Look into the pastures of the other, there shall you behold dry, mossy, barren, and parched grounds, a sad and solitary silence through want of employment for men:
and such like) many cattell, who reciprocally requite it againe with abundance of manure, which so feedeth and fatteneth their ground, that not onely their grasse ground is more fertile helped from the lands,
and such like) many cattle, who reciprocally requite it again with abundance of manure, which so feeds and fatteneth their ground, that not only their grass ground is more fertile helped from the Lands,
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3. Looke into their high-wayes, where you may behold the former trac'd up and downe by reason of their continuall commerce with all sorts of bordering neighbours, men carying and recarying to and from faires and markets,
3. Look into their highways, where you may behold the former traced up and down by reason of their continual commerce with all sorts of bordering neighbours, men carrying and recarying to and from fairs and Markets,
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Secondly, By reason of the open fields, which aff•rding so many helpes to the passenger on bawlkes and lands in the depth of winter (no whit or little prejudiciall to the owner) the eased way by this meanes is never so tedious and toyl•some as otherwise it would be:
Secondly, By reason of the open fields, which aff•rding so many helps to the Passenger on bawlkes and Lands in the depth of winter (no whit or little prejudicial to the owner) the eased Way by this means is never so tedious and toyl•some as otherwise it would be:
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Look into the other, and you shal behold the high-wayes not much by themselves frequented, yet so fowle and filthy, so mirie and mischievous, so incompatible and incommodious,
Look into the other, and you shall behold the highways not much by themselves frequented, yet so fowl and filthy, so miry and mischievous, so incompatible and incommodious,
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1. In regard that usually their repaires belong to private and particular persons, who seldome (except compelled) commiserate and compassionate the common people:
1. In regard that usually their repairs belong to private and particular Persons, who seldom (except compelled) commiserate and compassionate the Common people:
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or if to the inhabitants, they usually are but few, and the most of them also poore and penurious, wanting teames and other meanes to renew and restore those desperate decayes.
or if to the inhabitants, they usually Are but few, and the most of them also poor and penurious, wanting teams and other means to renew and restore those desperate decays.
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2. Partly, in regard that necessity inforceth all sorts of passengers with cart, carriages and cattell into those narrow and noysome lanes, coping them in,
2. Partly, in regard that necessity enforceth all sorts of passengers with cart, carriages and cattle into those narrow and noisome lanes, coping them in,
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but generally so intolerable and insufferable, that if the curses and cries of poore wayfaring men forced to frequent those formidable and filthy wayes:
but generally so intolerable and insufferable, that if the curses and cries of poor wayfaring men forced to frequent those formidable and filthy ways:
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but also often impoverished with losse of their faint and feeble beasts, wanting strength to helpe themselves and their burdens out of those 〈 … 〉sive and oppressing paths.
but also often impoverished with loss of their faint and feeble beasts, wanting strength to help themselves and their burdens out of those 〈 … 〉sive and oppressing paths.
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But whither am I gone? Zeale hath transported me (and I hope that which is according to knowledge) against these pillagings and pullings downe of our populous and puissant common-wealth.
But whither am I gone? Zeal hath transported me (and I hope that which is according to knowledge) against these pillagings and pullings down of our populous and puissant commonwealth.
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And oh that such persons whom it concern•s, would in time looke into this our state much disparaged and disj••nted, much diseased and disabled by these manner of men,
And o that such Persons whom it concern•s, would in time look into this our state much disparaged and disj••nted, much diseased and disabled by these manner of men,
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If not by forcing the purchasers (for I take it for granted that the actors in this tragedy or their heires are or will be forced through want and penury to forsake the stage and standing in which they have acted such tragicall parts) to re-edifie the ancient habitations,
If not by forcing the purchasers (for I take it for granted that the actors in this tragedy or their Heirs Are or will be forced through want and penury to forsake the stage and standing in which they have acted such tragical parts) to re-edify the ancient habitations,
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2. That our famous and flourishing common-wealth be not em•tied and evacuated of people, and so inevitably expos'd •o •usupportable irruptions of insulting foes.
2. That our famous and flourishing commonwealth be not em•tied and evacuated of people, and so inevitably exposed •o •usupportable irruptions of insulting foes.
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I cannot see in reason (and I thinke the experience of such who have made triall doth witnesse for me) how this course can be to the farmers enriching:
I cannot see in reason (and I think the experience of such who have made trial does witness for me) how this course can be to the farmers enriching:
Not onely is he deprived of his commons, and allotted to his stint acreridge, but also being penned up into his poore parcels, he is forced either to lay downe tillage,
Not only is he deprived of his commons, and allotted to his stint acreridge, but also being penned up into his poor parcels, he is forced either to lay down tillage,
The number of hedges and ditches taking away much ground which would pasture many cattell. And he being usually deprived of his bit in the common ground.
The number of hedges and ditches taking away much ground which would pasture many cattle. And he being usually deprived of his bit in the Common ground.
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2. Howbeit experience generally explaneth expressely these to be but pretences, for either the unsatiable and unmercifull incloser doth presently dispossesse the ancient inhabitants,
2. Howbeit experience generally Explaineth expressly these to be but pretences, for either the unsatiable and unmerciful incloser does presently dispossess the ancient inhabitants,
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1. Hereby incumbring themselves with many inevitable, unconceiveable, and innumerable swarmes of anxious perpl•xities, disquieting thoughts, and carking cares.
1. Hereby encumbering themselves with many inevitable, unconceivable, and innumerable swarms of anxious perpl•xities, disquieting thoughts, and carking Cares.
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3. Hereby accasioning the hoising of rents to this height and greatnes, that except commodities are deare and plentifull, the tenant usually well knowes not how to pay his rent:
3. Hereby accasioning the hoisting of rends to this height and greatness, that except commodities Are deer and plentiful, the tenant usually well knows not how to pay his rend:
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for these manner of men care not to give intolerable and unreasonable rates, well knowing that for such and such additions, they need not any greater number of servants and cattell,
for these manner of men care not to give intolerable and unreasonable rates, well knowing that for such and such additions, they need not any greater number of Servants and cattle,
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and for greater a small number more will serve the turne, by which meanes the poore man who lives laboriously on his farme, is forced to pay such rents (or els these gaping cormorants will swallow up what he possesseth) that he and his are but uncomfortable drudges for other men.
and for greater a small number more will serve the turn, by which means the poor man who lives laboriously on his farm, is forced to pay such rends (or Else these gaping cormorants will swallow up what he Possesses) that he and his Are but uncomfortable drudges for other men.
for how can you do service and homage to Christ our Lord and Master? How will you fight the battels of Christ our King and Captaine who have no calling, station or standing allowed, allotted and approved of by him?
for how can you do service and homage to christ our Lord and Master? How will you fight the battles of christ our King and Captain who have no calling, station or standing allowed, allotted and approved of by him?
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6. Sure I am that the Lord our God doth sharply and severely plague and punish idle and unprofitable servants, Mat. 26. 30. and that he doth richly remunerate,
6. Sure I am that the Lord our God does sharply and severely plague and Punish idle and unprofitable Servants, Mathew 26. 30. and that he does richly remunerate,
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and pressed hereunto by the extant examples of creatures, men and Angels, and the unparaleld examples of Christ and his Father, live in slothfull lithernesse and lawlesse idlenesse? And dost not thou professing thy selfe to bee Christs servant and souldier, labour, serve,
and pressed hereunto by the extant Examples of creatures, men and Angels, and the unparaleld Examples of christ and his Father, live in slothful lithernesse and lawless idleness? And dost not thou professing thy self to be Christ servant and soldier, labour, serve,
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and fight in some sel•ct station and standing under such a Lord, Captaine and Commander? Every man is appointed his vocation, to one this, to another that, saith Bishop Hooper, and of callings saith he, that is unlawfull that fighteth and repugneth with the Word of God,
and fight in Some sel•ct station and standing under such a Lord, Captain and Commander? Every man is appointed his vocation, to one this, to Another that, Says Bishop Hooper, and of callings Says he, that is unlawful that fights and repugneth with the Word of God,
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The other is lawfull which standeth with the Word of God, which we transgresse when we beare the name of the vocation and doe nothing appertaining thereto:
The other is lawful which Stands with the Word of God, which we transgress when we bear the name of the vocation and do nothing appertaining thereto:
BVt thou cruell griping Vsurer, who eatest the bread of the starving orphane, of the carefull and comfortlesse man, who livest on the sweate of other mens browes, unconscionably and unchristianly eating the bread which is not thine own;
But thou cruel gripping Usurer, who Eatest the bred of the starving orphan, of the careful and comfortless man, who Livest on the sweat of other men's brows, unconscionably and unchristianly eating the bred which is not thine own;
First, If the antient authenticall, and much admired fathers, as Saint Augustine, Ambrose, Chrysostome, Basil, and others did not delude and deceive us.
First, If the ancient authentical, and much admired Father's, as Saint Augustine, Ambrose, Chrysostom, Basil, and Others did not delude and deceive us.
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of whom you so much talke and triumph, being well weighed, rightly understood, bee suffered to signifie and set downe their owne mindes and meanings, are found not to favour but to fight against you.
of whom you so much talk and triumph, being well weighed, rightly understood, be suffered to signify and Set down their own minds and meanings, Are found not to favour but to fight against you.
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heathenish, hereticall and heavenly, with unity and unanimity (the hereticall Manichees onely (that I know of except) who wickedly said it is better to bee an Vsurer then an husbandman,
Heathenish, heretical and heavenly, with unity and unanimity (the heretical manichees only (that I know of except) who wickedly said it is better to be an Usurer then an husbandman,
How therefore dare you call Christ Lord and Master, you not departing from iniquity? Why doe you malepertly march under the enobling ensigne of Christian religion, you treacherously and terribly trampling under foot the faint and feeble, the weake and languishing souldiers of our God, your selves oft causing their penury and poverty? Why doe you not quake and tremble Iudas - like, to cry all haile to Christ our Commander, you being against him, in wretchedly refusing to be martialled in any of these Christian and comfortable rankes and files of his faithfull and loyall souldiers? How can you looke for or expect the rich and redundant reward of Christian warriours, you having no station or standing in this warfare:
How Therefore Dare you call christ Lord and Master, you not departing from iniquity? Why do you malepertly march under the ennobling ensign of Christian Religion, you treacherously and terribly trampling under foot the faint and feeble, the weak and languishing Soldiers of our God, your selves oft causing their penury and poverty? Why do you not quake and tremble Iudas - like, to cry all hail to christ our Commander, you being against him, in wretchedly refusing to be martialled in any of these Christian and comfortable ranks and files of his faithful and loyal Soldiers? How can you look for or expect the rich and redundant reward of Christian warriors, you having no station or standing in this warfare:
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If Fathers, Councells, Lawes, your owne Authors, Religions of all sorts, and the Word of God the ground and piller of truth may bee credited. 1. For the Fathers.
If Father's, Counsels, Laws, your own Authors, Religions of all sorts, and the Word of God the ground and pillar of truth may be credited. 1. For the Father's.
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Saint Ambrose saith, Thou shalt not put thy money to usury, because it is written, He that putteth not his money to usury, shall dwell in the Tabernacle of God;
Saint Ambrose Says, Thou shalt not put thy money to Usury, Because it is written, He that putteth not his money to Usury, shall dwell in the Tabernacle of God;
If any man taketh usury, saith the same Father, hee doth commit theft. The same Father hath divers Chapters upon Tobie against usury, saying, An Vsurer is a Divell, Nothing is more horrible then an Ʋsurer, he is an odious man,
If any man Takes Usury, Says the same Father, he does commit theft. The same Father hath diverse Chapters upon Tobie against Usury, saying, an Usurer is a devil, Nothing is more horrible then an Ʋsurer, he is an odious man,
Againe, If thou shalt lend out to usury to a man, that is, shalt give thy money lent to him, of whom thou dost expect to receive something more then thou gavest, not onely money,
Again, If thou shalt lend out to Usury to a man, that is, shalt give thy money lent to him, of whom thou dost expect to receive something more then thou Gavest, not only money,
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Saint Basil is hotter against usury, saying, Ezekiel placeth usury amongst the greatest evils, and to receive more then the principall, — dogs receiving more, waxe gentle;
Saint Basil is hotter against Usury, saying, Ezekielem places Usury among the greatest evils, and to receive more then the principal, — Dogs receiving more, wax gentle;
Againe, Christ saith he, commands us to lend money, not by usury, because hee who lends his money to usury, seemes at the first to give his own, but in truth he doth not give his owne,
Again, christ Says he, commands us to lend money, not by Usury, Because he who lends his money to Usury, seems At the First to give his own, but in truth he does not give his own,
as if hee had received a good turn•, and so in the delight of a benefit perceiveth not how he is made captive. Againe, In these sensible moneys the Lord forbiddeth that any should take usury,
as if he had received a good turn•, and so in the delight of a benefit perceives not how he is made captive. Again, In these sensible moneys the Lord forbiddeth that any should take Usury,
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That no Clergy man should take usury, because that which is faulty in lay men ought to be condemned in Clergy men. That it is not lawfull for any in priestly orders to take usury.
That no Clergy man should take Usury, Because that which is faulty in lay men ought to be condemned in Clergy men. That it is not lawful for any in priestly order to take Usury.
but that they should instruct the people committed to them, to abstaine from the same. That a Clergy man from a Deacon and upwards should not lend money to usury.
but that they should instruct the people committed to them, to abstain from the same. That a Clergy man from a Deacon and upward should not lend money to Usury.
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since the name of usury is so abominable to God and men — that all Vsurers untill they doe fully satisfie for their usury, should be debarred from the Communion, their almes should not be taken,
since the name of Usury is so abominable to God and men — that all Usurers until they do Fully satisfy for their Usury, should be debarred from the Communion, their alms should not be taken,
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In the thirteenth hundred yeere after Christ, it was decreed, That Vsurers should bee excommunicated every Lords day — not admitted to the communion — that none should receive almes of them and that they should not have any Christian buriall.
In the thirteenth hundred year After christ, it was decreed, That Usurers should be excommunicated every lords day — not admitted to the communion — that none should receive alms of them and that they should not have any Christian burial.
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The Canons of our Church agreed upon in the yeere of our Lord, 1603. enjoyne Church-Wardens and sidesmen, to present Adultery, Whoredome, Iucest, Drunkennesse, Swearing, Ribauldry, Vsury or any other wickednesse of life, that they may be punished with the severity of the lawes — and not admitted to the Communion untill they be reformed. For Lawes.
The Canonas of our Church agreed upon in the year of our Lord, 1603. enjoin Church-Wardens and sidesmen, to present Adultery, Whoredom, Iucest, drunkenness, Swearing, Ribaldry, Usury or any other wickedness of life, that they may be punished with the severity of the laws — and not admitted to the Communion until they be reformed. For Laws.
3. I am not verst in forraine Lawes, nor in the civill or Canon lawes, and therefore I cannot alledge them of mine owne reading, or upon mine owne knowledge,
3. I am not versed in foreign Laws, nor in the civil or Canon laws, and Therefore I cannot allege them of mine own reading, or upon mine own knowledge,
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for these therfore I depend upon, and direct you unto the rhetoricall and religious discourse of the right revered Bishop Iewel against usury, on 1 Thess. 4. 6. where he saith, that no good man ever used it, all that feare Gods judgements, abhorre it, He saith it is filthy gaine, a worke of darkenesse, a monster in nature, a plague of the world,
for these Therefore I depend upon, and Direct you unto the rhetorical and religious discourse of the right revered Bishop Jewel against Usury, on 1 Thess 4. 6. where he Says, that no good man ever used it, all that Fear God's Judgments, abhor it, He Says it is filthy gain, a work of darkness, a monster in nature, a plague of the world,
A Statute in the eleventh yeare of King Henery the seventh, forbiddeth to take loane of money, any thing more besides or above the money lent, by way of contract or covenant,
A Statute in the eleventh year of King Henry the seventh, forbiddeth to take loan of money, any thing more beside or above the money lent, by Way of contract or Covenant,
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A Statute made in the thirty seventh yeare of King Henery the eight, saith, That usury is a thing unlawfull, that divers Acts have beene made in this Realme for the avoiding and punishing of it.
A Statute made in the thirty seventh year of King Henry the eight, Says, That Usury is a thing unlawful, that diverse Acts have been made in this Realm for the avoiding and punishing of it.
The Parliament assembled in the fift and sixt yeares of King Edward the sixt, say, That the Act of King Henery the eight, which permitted 10 in the 100, was not meant or intended for the maintenance and allowance of usury,
The Parliament assembled in the fift and sixt Years of King Edward the sixt, say, That the Act of King Henry the eight, which permitted 10 in the 100, was not meant or intended for the maintenance and allowance of Usury,
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but rather made and intended against all sorts of usury, as a thing unlawfull, as by the title and preamble of the said Act it doth appeare — But for as much as usury is by the the Word of God utterly prohibited,
but rather made and intended against all sorts of Usury, as a thing unlawful, as by the title and preamble of the said Act it does appear — But for as much as Usury is by the the Word of God utterly prohibited,
nor yet by any terrible threatnings of Gods wrath, and vengeance which hangeth justly over this Realme for the great and open usury therin daily used and practised, they will forsake such filthy gaine and lucr•, &c. for reformation they prohibited not onely the 10 in the 100,
nor yet by any terrible threatenings of God's wrath, and vengeance which hangs justly over this Realm for the great and open Usury therein daily used and practised, they will forsake such filthy gain and lucr•, etc. for Reformation they prohibited not only the 10 in the 100,
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Although this law was repealed, and that of King Henery the eight for 10 in the 100, revived in the thirteenth yeare of Queene Elizabeth, and continued Parliament after Parliament.
Although this law was repealed, and that of King Henry the eight for 10 in the 100, revived in the thirteenth year of Queen Elizabeth, and continued Parliament After Parliament.
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4. I have searched with a carefull sedulity some of those Authors of greatest note, of whom usurers are so glad, whereof they so much glory, on whom they rely,
4. I have searched with a careful sedulity Some of those Authors of greatest note, of whom usurers Are so glad, whereof they so much glory, on whom they rely,
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Mr. Perkins is alledged as a favourer of usury, yet Mr. Perkins defining usury to be a gaine exacted by covenant above the principall, onely in lieu and recompence of the lending, saith it is quite contrary to Gods Word:
Mr. Perkins is alleged as a favourer of Usury, yet Mr. Perkins defining Usury to be a gain exacted by Covenant above the principal, only in lieu and recompense of the lending, Says it is quite contrary to God's Word:
and in the place alledged, namely, Matth. 5. 42. He onely alloweth of taking increase for lending, of curtesie. 1 In way of thankfullnesse, 2 When a man sustaineth dammage by his lending, 3 And when a man is contented to hazard his principall.
and in the place alleged, namely, Matthew 5. 42. He only alloweth of taking increase for lending, of courtesy. 1 In Way of thankfulness, 2 When a man sustaineth damage by his lending, 3 And when a man is contented to hazard his principal.
First, Compensatory is that which is given to recompence the just losse which the creditor hath or doth sustaine for want of the money lent. This is saith he lawfull.
First, Compensatory is that which is given to recompense the just loss which the creditor hath or does sustain for want of the money lent. This is Says he lawful.
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Thirdly, Lucratory is that which maketh gaine by the m•ere office of lending against the nature of a contract, a kind whereof is usury of usuries, which even by the Gentiles opinion is infamous,
Thirdly, Lucratory is that which makes gain by the m•ere office of lending against the nature of a contract, a kind whereof is Usury of Usuries, which even by the Gentiles opinion is infamous,
5. Because it is against the nature of indifferent use of money which was sound to helpe the difficulties of exchange, not to make a gaine, or be hired for reward.
5. Because it is against the nature of indifferent use of money which was found to help the difficulties of exchange, not to make a gain, or be hired for reward.
6. Because it is an unjust thing, seeing thereby the Vsurer seeketh gaine out of that thing, the losse and perill whereof belongeth not to him, but to the debtor.
6. Because it is an unjust thing, seeing thereby the Usurer seeks gain out of that thing, the loss and peril whereof belongeth not to him, but to the debtor.
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Then he answereth this question whether it bee lawfull to agree upon a certaine summe, affirming it to bee lawfull, provided that if a man doth certainely finde that the debtor hath made little or no gaine,
Then he Answers this question whither it be lawful to agree upon a certain sum, affirming it to be lawful, provided that if a man does Certainly find that the debtor hath made little or no gain,
Christ condemneth not this, If thou takest part of that gaine and communicates the same to the benefactor in t•ken of a thankefull minde and of equity.
christ Condemneth not this, If thou Takest part of that gain and communicates the same to the benefactor in t•ken of a thankful mind and of equity.
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He saith, in a well ordered Common-wealth no usury is tolerable — That usury is an illiberall and dishonest gaine unbeseeming as well a godly as an honest man.
He Says, in a well ordered Commonwealth no Usury is tolerable — That Usury is an illiberal and dishonest gain unbeseeming as well a godly as an honest man.
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That amongst the practises of Godly men this is one, He hath not given his mon•y to usury, That it is more then rare that the same man should bee an honest man and an Ʋsurer.
That among the practises of Godly men this is one, He hath not given his mon•y to Usury, That it is more then rare that the same man should be an honest man and an Ʋsurer.
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He saith, it is against reason that while husbandmen, handycrafts m•n, &c. labour and offer themselves to many troubles for the common good, only these should reape gaine by the fruites of all sorts of men.
He Says, it is against reason that while husbandmen, handicrafts m•n, etc. labour and offer themselves to many Troubles for the Common good, only these should reap gain by the fruits of all sorts of men.
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If Vsurers rightly reade Calvin, they will not thinke themselves much beholding to him. Ob. But Calvin alloweth of usury, and affirmeth it to bee lawfull.
If Usurers rightly read calvin, they will not think themselves much beholding to him. Ob. But calvin alloweth of Usury, and Affirmeth it to be lawful.
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but onely for some spare money wherewith he hath pleasured his friend, being able and willing to shew himselfe thankefull, doth for the present accept of his thankefullnesse and requitall.
but only for Some spare money wherewith he hath pleasured his friend, being able and willing to show himself thankful, does for the present accept of his Thankfulness and requital.
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4. Provided that nothing be received that is not agreeable with naturall equity, according to that rule whatsoever you would, &c. 5. Provided that the borrower should gaine as much or more then the lender.
4. Provided that nothing be received that is not agreeable with natural equity, according to that Rule whatsoever you would, etc. 5. Provided that the borrower should gain as much or more then the lender.
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for, That which they call partnership, recompence for dammage, and thankfullnesse he calleth lawfull usury, taking the word in a larger sense then they doe, not accounting these any usury at all.
for, That which they call partnership, recompense for damage, and thankfulness he calls lawful Usury, taking the word in a larger sense then they do, not accounting these any Usury At all.
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To these I will add the Mahumetans, who are so direct and downe-right, that their Alcaron saith, Those who live of usury shall rise like men possessed of divels, and that every one who feareth God, must especially take heed that he doth not live by usury.
To these I will add the Mahumetans, who Are so Direct and downright, that their alcaron Says, Those who live of Usury shall rise like men possessed of Devils, and that every one who fears God, must especially take heed that he does not live by Usury.
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For Papists, it is well knowne that they condemne usury, as Bellarmine in divers places on the eight Commandement (the seventh with him speaking) of thefts forbidden in the Commandement, in the second place hee nameth all usury.
For Papists, it is well known that they condemn Usury, as Bellarmine in diverse places on the eight Commandment (the seventh with him speaking) of thefts forbidden in the Commandment, in the second place he names all Usury.
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Lumbard saith, usury is forbidden in the eight Commandement. Nicolaus de Orbellis, handling many things about restitution and usury, propounds this question:
Lumbard Says, Usury is forbidden in the eight Commandment. Nicolaus de Orbellis, handling many things about restitution and Usury, propounds this question:
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The Orthodoxe primitive Christians accounted usury unlawfull, an Vsurer worse then the divell, because the divell useth his owne talent to doe mischiefe, the Vsurer not his owne, but Gods.
The Orthodox primitive Christians accounted Usury unlawful, an Usurer Worse then the Devil, Because the Devil uses his own talon to do mischief, the Usurer not his own, but God's
say O Curate that it is straightly forbidden to thee by the law of God to esteeme any Vsurer for a Christian man, to offer him the Sacraments, or honestly to bury him.
say Oh Curate that it is straightly forbidden to thee by the law of God to esteem any Usurer for a Christian man, to offer him the Sacraments, or honestly to bury him.
Say O Preacher, I may not throw my selfe headlong to hell with thee, goe thou and descend into hell alone — I admonish therefore you Preachers that you doe your duty, let them die like dogs, that the divell may devoure their soules and bodies:
Say Oh Preacher, I may not throw my self headlong to hell with thee, go thou and descend into hell alone — I admonish Therefore you Preachers that you do your duty, let them die like Dogs, that the Devil may devour their Souls and bodies:
neither let them bee present in any Christian Congregation, for if any plague shall bee sent into Germany, which I feare will bee shortly, it will come to passe principally for covetousnesse and usury,
neither let them be present in any Christian Congregation, for if any plague shall be sent into Germany, which I Fear will be shortly, it will come to pass principally for covetousness and Usury,
because wee suffer those execrable and damned men to live amongst us, and because wee have commerce with them, especially Magistrates shall answer for this to God,
Because we suffer those execrable and damned men to live among us, and Because we have commerce with them, especially Magistrates shall answer for this to God,
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Concerning our Church as pure and Orthodoxe as any under the cope of heaven, wee may boldly affirme that it is altogether opposite to usury: Witnesse her 109 Canon.
Concerning our Church as pure and Orthodox as any under the cope of heaven, we may boldly affirm that it is altogether opposite to Usury: Witness her 109 Canon.
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Vsury and increase are both one thing, Levit. 25. 37. Deut. 23. 19. and why is the name of it called neshek biting usury? because noshek it biteth,
Usury and increase Are both one thing, Levit. 25. 37. Deuteronomy 23. 19. and why is the name of it called Neshech biting Usury? Because noshek it bites,
or hee hath borrowed of a man, and paid him againe, and sends him a gift for his money which hee had of him for nought, this is after-usurie. Scriptures against usury.
or he hath borrowed of a man, and paid him again, and sends him a gift for his money which he had of him for nought, this is after-usurie. Scriptures against Usury.
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If the words carie this sense as they will, and the antithesis or contrary description of the godly, (Ver. 21. 26. But the righteous sheweth mercy and giveth, he is ever mercifull and lendeth ) seeme to import.
If the words carry this sense as they will, and the antithesis or contrary description of the godly, (Ver. 21. 26. But the righteous shows mercy and gives, he is ever merciful and dares) seem to import.
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The same word is used Psal. 72. 14. He shall redeeme their soule from usury (or deceit) and violence. Vsury therefore is a lamentable note of a sinfull place.
The same word is used Psalm 72. 14. He shall Redeem their soul from Usury (or deceit) and violence. Usury Therefore is a lamentable note of a sinful place.
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Thus Pagnine affirmeth S. Hierom to read it, and the word is so used, Neh. 5. 4. Which place (if in that sense it may be read) sheweth two evill effects of usury, impoverishing the borrower,
Thus Pagnine Affirmeth S. Hieronymus to read it, and the word is so used, Neh 5. 4. Which place (if in that sense it may be read) shows two evil effects of Usury, impoverishing the borrower,
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Thus, oh you mis-knowing and miserably deluded usurers, may manifestly see and perceive, that the ancient Fathers, that Councels and Convocations, that pious and wholsome Lawes, that your owne patrons and protectours,
Thus, o you misknowing and miserably deluded usurers, may manifestly see and perceive, that the ancient Father's, that Counsels and Convocations, that pious and wholesome Laws, that your own Patrons and Protectors,
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as you have beene mis-informed, that religions, good and bad, and the sacred sanctifying Word of God do abominate and abhorre as accursed, do confute and condemne as execrable, do disswade from and denounce judgements against this vicious and unwarrantable way, wherein you so unadvisedly and inconsiderately do wander.
as you have been misinformed, that Religions, good and bad, and the sacred sanctifying Word of God do abominate and abhor as accursed, do confute and condemn as execrable, do dissuade from and denounce Judgments against this vicious and unwarrantable Way, wherein you so unadvisedly and inconsiderately do wander.
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Object. 1. Say not therefore (pleading perversely for Baal, as alas too many do) beloved brethren, that usury is forbidden onely to the poore, not to the rich, Exod. 22. 25.
Object. 1. Say not Therefore (pleading perversely for Baal, as alas too many do) Beloved brothers, that Usury is forbidden only to the poor, not to the rich, Exod 22. 25.
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Deut. 27. 19. Cursed be he that perverteth the judgement of the fatherlesse, stranger and widow. Prov. 22. 22. Rob not the poore — nor oppresse the afflicted. Prov. 23. 10. Enter not into the field of the fatherlesse.
Deuteronomy 27. 19. Cursed be he that perverteth the judgement of the fatherless, stranger and widow. Curae 22. 22. Rob not the poor — nor oppress the afflicted. Curae 23. 10. Enter not into the field of the fatherless.
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Ier. 22. 3. Do no violence to the stranger, fatherlesse and widow. Zach. 7. 10. Oppresse not the stranger, fatherlesse and widow, which sacred injunctions give not the least allowance to wrong and oppresse any at all,
Jeremiah 22. 3. Do not violence to the stranger, fatherless and widow. Zach 7. 10. Oppress not the stranger, fatherless and widow, which sacred injunctions give not the least allowance to wrong and oppress any At all,
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4. Because these cannot set forward and further their owne businesse by bribes and friends. 5. Because these cannot acquit and recompence those who favour, help and further them.
4. Because these cannot Set forward and further their own business by Bribes and Friends. 5. Because these cannot acquit and recompense those who favour, help and further them.
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3. And as for that distinction of meats, &c. Deut. 23 19. the Lord doth there flatly forbid all the diverse and distinct kinds of usury of what sort soever.
3. And as for that distinction of Meats, etc. Deuteronomy 23 19. the Lord does there flatly forbid all the diverse and distinct Kinds of Usury of what sort soever.
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Object. 3. Say not beloved brethren, the Lord allowes of some kinde of usury, therefore it is not simply unlawfull, Deut. 23. 20. Ans. 1. For by this reason usurers make themselves strangers to the Church and people of God, of whom they take usury.
Object. 3. Say not Beloved brothers, the Lord allows of Some kind of Usury, Therefore it is not simply unlawful, Deuteronomy 23. 20. Ans. 1. For by this reason usurers make themselves Strangers to the Church and people of God, of whom they take Usury.
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3. And as for the Lords allowing the Iewes to take usury of strangers (they being such whom they were to destroy without shewing them mercy, Deut. 7. 2. 20. 17.) it neither doth nor can prove usury lawfull, against the whole scope and current of the Scripture, which doth lively delineate,
3. And as for the lords allowing the Iewes to take Usury of Strangers (they being such whom they were to destroy without showing them mercy, Deuteronomy 7. 2. 20. 17.) it neither does nor can prove Usury lawful, against the Whole scope and current of the Scripture, which does lively delineate,
and largely demonstrate the diabolicall deformity of this cursed, cruell, corroding and Satanicall abomination, no more than Gods allowing the Israelites to spoile the Egyptians, Exod. 12. 36. can prove theft lawfull,
and largely demonstrate the diabolical deformity of this cursed, cruel, corroding and Satanical abomination, no more than God's allowing the Israelites to spoil the egyptians, Exod 12. 36. can prove theft lawful,
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as murder, idolatry, incest, and such like, Ezek. 22. 7, 12. 2. The Scripture excludes these offendors out of Gods tabernacle and holy hill, Psal. 15. therefore is usury a breach of the Morall, not of the Iudaicall Law.
as murder, idolatry, Incest, and such like, Ezekiel 22. 7, 12. 2. The Scripture excludes these offenders out of God's tabernacle and holy hill, Psalm 15. Therefore is Usury a breach of the Moral, not of the Judaical Law.
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3. The argument is not accommodate and good which is drawne from one part of Scripture negatively, it is sufficient that it is forbidden in the Old Testament,
3. The argument is not accommodate and good which is drawn from one part of Scripture negatively, it is sufficient that it is forbidden in the Old Testament,
3. For if men lend for advantage, what thanke have they? Do not sinners, do not usurers the same, Vers ▪ 34. 4. For this lending ought to be to all whom we ought to love and do good unto.
3. For if men lend for advantage, what thank have they? Do not Sinners, do not usurers the same, Vers ▪ 34. 4. For this lending ought to be to all whom we ought to love and do good unto.
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and called them theeves, saying, you have made it a den of theeves, and that money changers are usurers is cleare, Mat. 25. 27. Money to the exchangers — mine owne with usurie.
and called them thieves, saying, you have made it a den of thieves, and that money changer's Are usurers is clear, Mathew 25. 27. Money to the exchangers — mine own with Usury.
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Money changers are usurers, and such are called theeves by our blessed Saviour. 1 Cor. 6. 10. Nor covetous, nor extortioners shall inherit the kingdome of heaven:
Money changer's Are usurers, and such Are called thieves by our blessed Saviour. 1 Cor. 6. 10. Nor covetous, nor extortioners shall inherit the Kingdom of heaven:
Gal. 5. 15. If you bite and devonre one another, &c. usurers bite (as before) the borrowers, 1 Sam. 22. 2. Every one that was in debt, namely to the usurer,
Gal. 5. 15. If you bite and devonre one Another, etc. usurers bite (as before) the borrowers, 1 Sam. 22. 2. Every one that was in debt, namely to the usurer,
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and devoure the borrowers and what they have, 2 King. 4. 1. The usurer came to take sons and all ▪ Gal. 5. 19, 20, 21. And such like, implying this and other breaches of the Morall Law elswhere implied and expressed.
and devour the borrowers and what they have, 2 King. 4. 1. The usurer Come to take Sons and all ▪ Gal. 5. 19, 20, 21. And such like, implying this and other Breaches of the Moral Law elsewhere implied and expressed.
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5. And as for that alledged place, Matth. 25. 26. Luke 19. 22. 1. Take it as approving usury, yet then it concludes that usurers are cruell, hard, unmercifull and unjust men;
5. And as for that alleged place, Matthew 25. 26. Luke 19. 22. 1. Take it as approving Usury, yet then it concludes that usurers Are cruel, hard, unmerciful and unjust men;
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for the unprofitable, evill and slothfull servant accusing God wonderfully unjustly (for the Lord gives talents and increase to the well users of them) the Lord from this false accusation confutes this wayward wretch, wounding him with his owne weapons, as thus;
for the unprofitable, evil and slothful servant accusing God wonderfully unjustly (for the Lord gives Talents and increase to the well users of them) the Lord from this false accusation confutes this wayward wretch, wounding him with his own weapons, as thus;
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thou sayest that I am an hard man, grant so much (which yet is false) why then didst thou not doe for me as for hard and unjust men who are usurers, &c. which supposition makes nothing for usury.
thou Sayest that I am an hard man, grant so much (which yet is false) why then didst thou not do for me as for hard and unjust men who Are usurers, etc. which supposition makes nothing for Usury.
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1. That all things from which Scripture borrowes similitudes are not lawfull, Psal. 58. 5. 2 Pet. 3. 10. 2. That all things are not good from which we are to learne, for as from unjust stewards, Luke 16. so from usurers we should learne spirituall usury, edifying our selves and others what we can.
1. That all things from which Scripture borrows Similitudes Are not lawful, Psalm 58. 5. 2 Pet. 3. 10. 2. That all things Are not good from which we Are to Learn, for as from unjust Stewards, Lycia 16. so from usurers we should Learn spiritual Usury, edifying our selves and Others what we can.
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but gives more and more to all that have and practice the usury here meant, Ver. 29. whereas it's cleare that he doth soone blast and consume that other diabolicall increase of usurie.
but gives more and more to all that have and practice the Usury Here meant, Ver. 29. whereas it's clear that he does soon blast and consume that other diabolical increase of Usury.
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they are stiled lawes against usury, to limit and restraine it, not to allow or approve of the same, and our 109 Canon commands Church-wardens to present usurers,
they Are styled laws against Usury, to limit and restrain it, not to allow or approve of the same, and our 109 Canon commands Churchwardens to present usurers,
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3. Since moderne Writers have written unanswerably against it, as B. Iewell, D. Downam, &c. 4. Since Iudas and Demas were Preachers approved of by the best, yet evill practitioners.
3. Since modern Writers have written unanswerably against it, as B. Jewel, D. downham, etc. 4. Since Iudas and Demas were Preachers approved of by the best, yet evil practitioners.
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7. Since it would bee more charitable and Christianlike for those worthy Divines to shew and signifie their grounds and reasons, to confute all antiquitie,
7. Since it would be more charitable and Christianlike for those worthy Divines to show and signify their grounds and Reasons, to confute all antiquity,
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Object. 8. Say not beloved brethren, that usury doth good in the common-wealth, it helpes and relieves many poore and penurious men who otherwise could not borrow,
Object. 8. Say not Beloved brothers, that Usury does good in the commonwealth, it helps and relieves many poor and penurious men who otherwise could not borrow,
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2. How did common-wealths before they used that wicked art of usury? Did they not then live farre better, did they not flourish? Why els did they so cry out against it,
2. How did commonwealths before they used that wicked art of Usury? Did they not then live Far better, did they not flourish? Why Else did they so cry out against it,
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Beside lamentable and continuall experience, the Statute against usury in the 13 yeare of Queene Elizabeth saith, the utter undoing of many gentlemen, merchants, occupiers,
Beside lamentable and continual experience, the Statute against Usury in the 13 year of Queen Elizabeth Says, the utter undoing of many gentlemen, merchant's, occupiers,
And I am sure the Word of God abounds in this kind, Neh. 5. 11. sheweth that they were no good effects that came from usury, but dreadfull and accursed.
And I am sure the Word of God abounds in this kind, Neh 5. 11. shows that they were no good effects that Come from Usury, but dreadful and accursed.
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There was a great cry of the people, the husbandmen were bitten and devoured, in them the common-wealth, which cannot subsist without them, Eccl. 5. 9. This occasioned an addition to the present pinching dearth, and all this while the usurers hearts were hardened against their brethren as against strangers, Psal. 89. 23. The enemy shall not exact as an usurer. 109. 11. Let the u•urer catch all 2 Kin.
There was a great cry of the people, the husbandmen were bitten and devoured, in them the commonwealth, which cannot subsist without them, Ecclesiastes 5. 9. This occasioned an addition to the present pinching dearth, and all this while the usurers hearts were hardened against their brothers as against Strangers, Psalm 89. 23. The enemy shall not exact as an usurer. 109. 11. Let the u•urer catch all 2 Kin.
and I am perswaded it is a crucil necessity which these greedy money-mongers have pulled upon many common-wealths, having almost wholly eaten up charitable and Christian free lending,
and I am persuaded it is a crucil necessity which these greedy money-mongers have pulled upon many commonwealths, having almost wholly eaten up charitable and Christian free lending,
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5. And to averte or affirm that common-wealths could not stand without this sinfull supporter is much derogatory to the wisdome and providence of God in disposing of all things.
5. And to avert or affirm that commonwealths could not stand without this sinful supporter is much derogatory to the Wisdom and providence of God in disposing of all things.
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Ob. 9. Say not beloved brethren, that borrowers confesse a good turne in having money of Vsurers, they are very desirous of it, very joyfull of, and thankfull for the same;
Ob. 9. Say not Beloved brothers, that borrowers confess a good turn in having money of Usurers, they Are very desirous of it, very joyful of, and thankful for the same;
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Besides there is a miserable will, as for a man to give his purse to a theefe, to save his life, to cast his goods into the sea, to prevent shipwracke.
Beside there is a miserable will, as for a man to give his purse to a thief, to save his life, to cast his goods into the sea, to prevent shipwreck.
although hee often changeth his rider hath ever one or other on his backe, or like a poore prisoner remooved from jaylor to jaylor but seldome or never free.
although he often changes his rider hath ever one or other on his back, or like a poor prisoner removed from jailor to jailor but seldom or never free.
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and circumstances cannot make things simply evill to bee good: one theefe is helpefull to another theefe, yet this cannot justifie or make theft lawfull.
and Circumstances cannot make things simply evil to be good: one thief is helpful to Another thief, yet this cannot justify or make theft lawful.
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2. Admit that both bee gainers, yet the covenant made betweene them is unequall and uncharitable, turning an act of charity namely lending into an act of selfe-love and covetousnesse, and so charity is broken.
2. Admit that both be gainers, yet the Covenant made between them is unequal and uncharitable, turning an act of charity namely lending into an act of Self-love and covetousness, and so charity is broken.
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3. Many of our learned and r•verend Prelates, and famous Divines, men of eminency and note, much honoured and advanced in our Church, have preached and written learnedly and unanswerably against this venomous viper.
3. Many of our learned and r•verend Prelates, and famous Divines, men of eminency and note, much honoured and advanced in our Church, have preached and written learnedly and unanswerably against this venomous viper.
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Did they doe thus because they needed money? monstrous uncharitablenesse. 4. The Church of England, the Acts of Parliaments concluded with consent of Kings, Nobles,
Did they do thus Because they needed money? monstrous uncharitableness. 4. The Church of England, the Acts of Parliaments concluded with consent of Kings, Nobles,
1. Because they have more speciall promises of protection and preservation, Ps. 68 5. Ier. 49. 11. And. 2 Because the Lord denounceth more dreadfull judgements against those who wrong and hurt them? Exod. 22. 22, 23. Zach. 7. 10. 7. Let them therefore depend on Gods providence, and promises in the use of lawfull meanes.
1. Because they have more special promises of protection and preservation, Ps. 68 5. Jeremiah 49. 11. And. 2 Because the Lord Denounceth more dreadful Judgments against those who wrong and hurt them? Exod 22. 22, 23. Zach 7. 10. 7. Let them Therefore depend on God's providence, and promises in the use of lawful means.
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Who are you who will exempt them from being subject to Gods providence and disposing? Shall they onely bee exempted that God should not have to doe with their stockes,
Who Are you who will exempt them from being Subject to God's providence and disposing? Shall they only be exempted that God should not have to do with their stocks,
3. In things let, the hazzard is the owners not the tenants or takers if they miscarry not through the hirers default, they are onely to pay for the time, Exod. 22. 14. and the hire is part of the price for the hazard,
3. In things let, the hazard is the owners not the tenants or takers if they miscarry not through the hirers default, they Are only to pay for the time, Exod 22. 14. and the hire is part of the price for the hazard,
and he bearing all the hazard, yet (which is strange) the Vsurer for his 100 l, will have 81 yearely, which 100 l in land, will not give above 5l yearely.
and he bearing all the hazard, yet (which is strange) the Usurer for his 100 l, will have 81 yearly, which 100 l in land, will not give above 5l yearly.
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1. Is usury which is a gaine exacted by covenant above the principall onely in respect of lending (as Saint Augustine defineth it) universally unjust, demanding a sure and certaine gaine and benefit of the borrower, it being unconceaveable and uncertaine whether he shall gaine or loose,
1. Is Usury which is a gain exacted by Covenant above the principal only in respect of lending (as Saint Augustine defineth it) universally unjust, demanding a sure and certain gain and benefit of the borrower, it being unconceaveable and uncertain whither he shall gain or lose,
or if he doe get and advantage himselfe, it is out of the fruite of his painefull industry and laborious endeavours, accompanyed with the blessing of God, not out of the fruit and fertility of the money.
or if he do get and advantage himself, it is out of the fruit of his painful industry and laborious endeavours, accompanied with the blessing of God, not out of the fruit and fertility of the money.
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2. Is usury, exacting gaine for the very act of lending, not onely undecent but vicious, not onely uncourteous but uncharitable and unchristian-li〈 … 〉 selling a worke of charity, turning lending which is an act of charity,
2. Is Usury, exacting gain for the very act of lending, not only undecent but vicious, not only uncourteous but uncharitable and unchristian-li〈 … 〉 selling a work of charity, turning lending which is an act of charity,
neither do Vsurers deale with borrowers as with sons of Abraham and of God, but as with cursed Cananites, Idolatrous Egyptians and such like) being absolutely,
neither do Usurers deal with borrowers as with Sons of Abraham and of God, but as with cursed Canaanites, Idolatrous egyptians and such like) being absolutely,
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Then they who lend to receive more againe are worse then those sinners, &c. and all usurious bargaines and practises are by this condemned, which lend not except they may receive above the principall saith Beza. If a neighbour is to be helped, no regard being had of receiving againe the principall, much more are usurious bargaines forbidden.
Then they who lend to receive more again Are Worse then those Sinners, etc. and all usurious bargains and practises Are by this condemned, which lend not except they may receive above the principal Says Beza. If a neighbour is to be helped, no regard being had of receiving again the principal, much more Are usurious bargains forbidden.
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8. Doth the Vsurer sin against his neighbour by injustice, uncharitablenesse, oppression, and cruelty? 9. Do Vsurers sin against themselves and their posterity, leaving Gods curse upon their riches,
8. Does the Usurer since against his neighbour by injustice, uncharitableness, oppression, and cruelty? 9. Do Usurers sin against themselves and their posterity, leaving God's curse upon their riches,
10. Is the sinne of usury joyned, and coupled with grosse and grievous abominations, Psalme 15. Ezek. 22. 12. and is it the order of the Holy Ghost aptly to knit, linke, couple and conjoyne together things which are sutable and of one sort?
10. Is the sin of Usury joined, and coupled with gross and grievous abominations, Psalm 15. Ezekiel 22. 12. and is it the order of the Holy Ghost aptly to knit, link, couple and conjoin together things which Are suitable and of one sort?
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as Cato, Cicero, and Aristotle, which last in the forenamed place saith, men neglected honest profitable arts, by meanes of this easie and false kinde of gaine.
as Cato, Cicero, and Aristotle, which last in the forenamed place Says, men neglected honest profitable arts, by means of this easy and false kind of gain.
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He saith, it wasteth and burdeneth others, for the private advantage of moneyed men, and therefore that it was pernicious to private mens estates and the Common-wealth.
He Says, it wastes and burdeneth Others, for the private advantage of moneyed men, and Therefore that it was pernicious to private men's estates and the Commonwealth.
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but also resemble Vsurers to theeves which rob and steale when they sleepe, calling them latrones pulvinari•s. To the poyson of aspes which so stingeth that a man feeles present delight,
but also resemble Usurers to thieves which rob and steal when they sleep, calling them Latrones pulvinari•s. To the poison of asps which so stingeth that a man feels present delight,
To the most execrable and abhorred things, there being nothing (saith Saint Ambrose) more horrible then an Vsurer, he is an odious man and his money is a viper.
To the most execrable and abhorred things, there being nothing (Says Faint Ambrose) more horrible then an Usurer, he is an odious man and his money is a viper.
and speaking of lawfull usury, they manifest their meaning to be of that increase which others call partnership, thankfullnesse and recompence for losse.
and speaking of lawful Usury, they manifest their meaning to be of that increase which Others call partnership, thankfulness and recompense for loss.
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And we who as yet have beene preserved from this uncharitable and unchristian kind of life will more and more forsake and flee from the same, that by this we be not let or hindred from fighting the Lords battels in some pious and praise-worthy stations and standings.
And we who as yet have been preserved from this uncharitable and unchristian kind of life will more and more forsake and flee from the same, that by this we be not let or hindered from fighting the lords battles in Some pious and praiseworthy stations and standings.
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3. THen lastly woe to such who through pride, selfe-love, and discontent, run out of, forsake and leave those particular places and select stations wherein Christ our Commander hath setled them to war this good warfare.
3. THen lastly woe to such who through pride, Self-love, and discontent, run out of, forsake and leave those particular places and select stations wherein christ our Commander hath settled them to war this good warfare.
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1. Change of callings upon private necessity, when a man cannot by his calling maintaine himselfe and those who rely and depend upon him, is I thinke approved of by Saint Pauls practise, who herewith enforced, returned to tent-making, not relinquishing the other of more excellency, weight and importance.
1. Change of callings upon private necessity, when a man cannot by his calling maintain himself and those who rely and depend upon him, is I think approved of by Saint Paul's practise, who herewith Enforced, returned to Tentmaking, not relinquishing the other of more excellency, weight and importance.
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2. Change of callings for the weale-publique and a common good, to benefit more the Church and Common-wealth is not to be disproved, contradicted or condemned, but commendable:
2. Change of callings for the Well-public and a Common good, to benefit more the Church and Commonwealth is not to be disproved, contradicted or condemned, but commendable:
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3. For a man utterly and altogether disabled by want of guifts, and abilities, by incurable discases or the like, to leave and forsake his calling, is I take it not to be disallowed of and discommended,
3. For a man utterly and altogether disabled by want of Gifts, and abilities, by incurable discases or the like, to leave and forsake his calling, is I take it not to be disallowed of and discommended,
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for even Moses disabled through old age resigned his office to Ioshuah, Deut. 31. 2, 7. 4 For a man legally deposed, Ezek. 44. 13. or having such a calling which is imposed for a certaine season onely, these must resigne according to the appointment and will of superiour powers.
for even Moses disabled through old age resigned his office to Joshua, Deuteronomy 31. 2, 7. 4 For a man legally deposed, Ezekiel 44. 13. or having such a calling which is imposed for a certain season only, these must resign according to the appointment and will of superior Powers.
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But as in the field for souldiers to leave and forsake their callings and standings at their owne will and liking, without the will and warrant of their Captaines and Commanders. 1 Argueth much stubbornenesse, pride, disobedience and rebellion. 2 Is a meanes and occasion to disranke and disorder the whole host and army. 3 Disioynts and dissevers each from other, exposing themselves and others to ruine and overthrowe:
But as in the field for Soldiers to leave and forsake their callings and standings At their own will and liking, without the will and warrant of their Captains and Commanders. 1 Argue much stubbornenesse, pride, disobedience and rebellion. 2 Is a means and occasion to disranke and disorder the Whole host and army. 3 Disjoints and dissevers each from other, exposing themselves and Others to ruin and overthrow:
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and by him ranked in some particular stations and standings, without good warrant from the good will and pleasure of God, meerely upon their owne wills and liking,
and by him ranked in Some particular stations and standings, without good warrant from the good will and pleasure of God, merely upon their own wills and liking,
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for the attainement of greater wealth, pleasure and preferment, or to live more idly, lazily and unprofitably. 1 Argues much disobedience and disloyalty. 2 Is a meanes to disorder the Church and Common-wealth. 3 And to expose themselves and others what in them lyeth to ruine and destruction: as for example,
for the attainment of greater wealth, pleasure and preferment, or to live more idly, lazily and unprofitably. 1 Argues much disobedience and disloyalty. 2 Is a means to disorder the Church and Commonwealth. 3 And to expose themselves and Others what in them lies to ruin and destruction: as for Exampl,
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1. For Ministers of Gods Word through idlenesse, covetousnesse, fearefullnesse or other sinfull and sinister respects, by ends and aimes Demas - like to forsake the Gospell, and their profession.
1. For Ministers of God's Word through idleness, covetousness, fearefullnesse or other sinful and sinister respects, by ends and aims Demas - like to forsake the Gospel, and their profession.
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& grow rich, yet whether this be a calling allowed by our State, or whether it is warrantable for a man wholly to apply himselfe unto the same (this being as I take it an appertinent appendix belonging to the husbandman, who by this sort of people is much abridged,
& grow rich, yet whither this be a calling allowed by our State, or whither it is warrantable for a man wholly to apply himself unto the same (this being as I take it an appertinent appendix belonging to the husbandman, who by this sort of people is much abridged,
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4. For men whose trayning up hath beene in husbandry, or in some other honest and commendable arts or callings, to forsake the same through love of idlenesse,
4. For men whose training up hath been in Husbandry, or in Some other honest and commendable arts or callings, to forsake the same through love of idleness,
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and for such other sinfull respects to turne ale-house-keepers. For although necessarily there must be houses of resort and receipt for travellers and traffiquers:
and for such other sinful respects to turn Ale-house-keepers. For although necessarily there must be houses of resort and receipt for travellers and traffickers:
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although the excessive and extraordinary extravagant exorbitances too much abounding and overflowing in such places, by meanes of the superabundant and unnecessary number of these kinde of people,
although the excessive and extraordinary extravagant exorbitances too much abounding and overflowing in such places, by means of the superabundant and unnecessary number of these kind of people,
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although men may bee honest (though with much difficulty these having not meane, and many temptations to innumerable inconveniences) in this trade of life,
although men may be honest (though with much difficulty these having not mean, and many temptations to innumerable inconveniences) in this trade of life,
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5. For men whose education and breeding hath beene to the needle, shuttle, anvile, or other inferiour yet commendable Christian and laudable kinds of living, out of a disdaine of the basenes of these callings, self-conceitednes of their own worth & wit to work wonders,
5. For men whose education and breeding hath been to the needle, shuttle, anvil, or other inferior yet commendable Christian and laudable Kinds of living, out of a disdain of the baseness of these callings, Self-conceitedness of their own worth & wit to work wonders,
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Although therfore there is nothing more common (I suppose I may say dangerous also) among mortall men then to beleeve and beare themselves in hand that the estate of others is farre more beneficiall and better then their own:
Although Therefore there is nothing more Common (I suppose I may say dangerous also) among Mortal men then to believe and bear themselves in hand that the estate of Others is Far more beneficial and better then their own:
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or perceiving the same in other mens. Although male-contented, yea the most of mortall men are continually complayning, seldome content, never satisfied,
or perceiving the same in other men's. Although Malecontented, yea the most of Mortal men Are continually complaining, seldom content, never satisfied,
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but alwaies desirous to change their condition and exchange their estates, so that the shepheard would be a husbandman, the husbandman a gentleman, the gentleman a squire, &c. Little considering that this is no small cause of great decayes in Commonwealths, that dry and withered oakes and shrubs which have beene nourished upon the sharp and craggy mountaines would seeme to be dainty date trees cherished in pleasant gardens.
but always desirous to change their condition and exchange their estates, so that the shepherd would be a husbandman, the husbandman a gentleman, the gentleman a squire, etc. Little considering that this is no small cause of great decays in Commonwealths, that dry and withered oaks and shrubs which have been nourished upon the sharp and craggy Mountains would seem to be dainty date trees cherished in pleasant gardens.
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Yet beloved brethren and fellow Christian souldiers, let us persist in, and piously practise the duties of our personall and particular callings without fainting, or forsaking them.
Yet Beloved brothers and fellow Christian Soldiers, let us persist in, and piously practise the duties of our personal and particular callings without fainting, or forsaking them.
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Mr. Perkins saith excellently to this purpose, Men of meane place and calling may comfort themselues in serving men, by performance of some poore and base duties they serve God,
Mr. Perkins Says excellently to this purpose, Men of mean place and calling may Comfort themselves in serving men, by performance of Some poor and base duties they serve God,
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And S. Ambrose speaking of Iosephs humility in doing service, saith, He advisedly considering that it matters nothing in what condition any man may shew himselfe praise worthy:
And S. Ambrose speaking of Joseph's humility in doing service, Says, He advisedly considering that it matters nothing in what condition any man may show himself praise worthy:
2. Considering that during the time of our miserable mortality, our limber and languishing life in every condition and calling there is both trouble and danger.
2. Considering that during the time of our miserable mortality, our limber and languishing life in every condition and calling there is both trouble and danger.
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3. Considering lastly, that we all are, or ought to bee the Lords servants and souldiers, to fight this good warfare hee hath appointed us under Christ our Captaine and Commander, without stragling and starting out of those select stations and standings wherein he hath set us,
3. Considering lastly, that we all Are, or ought to be the lords Servants and Soldiers, to fight this good warfare he hath appointed us under christ our Captain and Commander, without straggling and starting out of those select stations and standings wherein he hath Set us,
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When a field is lost, the Captaines blame the souldiers, the souldiers the Captaines, the foreward, the rereward, the battell the wings, &c. whereas if every one who blamed his fellow had done his duty all had beene well.
When a field is lost, the Captains blame the Soldiers, the Soldiers the Captains, the forward, the rearward, the battle the wings, etc. whereas if every one who blamed his fellow had done his duty all had been well.
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Even so if Gentlemen, Preachers, Farmers, Artificers, rich and poore, and all such others which blame each other, would do his own duty in this Christian warfare, all would do well. FINIS.
Even so if Gentlemen, Preachers, Farmers, Artificers, rich and poor, and all such Others which blame each other, would do his own duty in this Christian warfare, all would do well. FINIS.
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There was no word so grievous and injurious to a Citizen of Rome in ancient time as to say, go, thou hast never beene brought up i• the warres. Di•l. l. 1. c. 1.
There was no word so grievous and injurious to a Citizen of Room in ancient time as to say, go, thou hast never been brought up i• the wars. Di•l. l. 1. c. 1.
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NONLATINALPHABET of NONLATINALPHABET to pitie. Noah found grace NONLATINALPHABET Gen. 6. 8. that is, grace or mercy, Gen. 19. 19. Thy servant hath found grace NONLATINALPHABET.
of to pity. Noah found grace Gen. 6. 8. that is, grace or mercy, Gen. 19. 19. Thy servant hath found grace.
If thou cloathest the naked, thou cloathest thy selfe with righteousnes, if thou bringest the stranger into thy house, and receivest the needy, he will procure thee the friendship of the Sainte & eternall mansions; this is no small favour, thou sowest corpo••ll things, and rece••est spiritu•ll — surely hee is blessed out of whose h•use the poore never goeth away empty. Amb. offic. lib. • cap. 11.
If thou clothest the naked, thou clothest thy self with righteousness, if thou bringest the stranger into thy house, and receivest the needy, he will procure thee the friendship of the Saint & Eternal mansions; this is no small favour, thou sowest corpo••ll things, and rece••est spiritu•ll — surely he is blessed out of whose h•use the poor never Goes away empty. Ambassadors office. lib. • cap. 11.
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NONLATINALPHABET of NONLATINALPHABET. Ʋigil•a, a vigeo; est enim vigere vali lum & robuslum esse, quasi v•m agere; quare vigiles non segnes non torpentes quales sunt dormientes, sed qui vigore suo sunt.
of. Ʋigil•a, a vigeo; est enim vigere vali lum & robuslum esse, quasi v•m agere; quare Vigiles non segnes non torpentes quales sunt Dormientes, sed qui Vigour Sue sunt.
August. in Ioan. 11. 55. What doth it profit to abstaine from meat, and to wander in sin, to chastise the body with hunger, and to occupie the mind in wickednesse? we appoint abstinence to the body, that we may the more abstaine from vice, whosoever fasteth and liveth in sinen, seemeth to have made advantage of meates, not of salvation saith Saint Ambrose Serm. 33. Levit. 16. 29. 1 King. 21. 29. 2 Chron. 12. 6, 7. Ezra 8. 21. Num. 29. 7. Ioel 2. 12. 13.
August. in Ioan. 11. 55. What does it profit to abstain from meat, and to wander in since, to chastise the body with hunger, and to occupy the mind in wickedness? we appoint abstinence to the body, that we may the more abstain from vice, whosoever fasteth and lives in sinen, seems to have made advantage of Meats, not of salvation Says Saint Ambrose Sermon 33. Levit. 16. 29. 1 King. 21. 29. 2 Chronicles 12. 6, 7. Ezra 8. 21. Num. 29. 7. Joel 2. 12. 13.
We ought to know brethrē, that fasting is acceptable to God, not onely that we cover our soules, with abstinence but also with humility. A•ib. Ser. 33.
We ought to know brothers, that fasting is acceptable to God, not only that we cover our Souls, with abstinence but also with humility. A•ib. Ser. 33.
At this time let us give before hand our dinner to the poore — hee who fasts and gives not liberally to the poore, makes his fasting a gaine, for hee did not fast to please God, but that hee might not spend largely, saith S. Ambrose. Serm. 33.
At this time let us give before hand our dinner to the poor — he who fasts and gives not liberally to the poor, makes his fasting a gain, for he did not fast to please God, but that he might not spend largely, Says S. Ambrose. Sermon 33.
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M. R. of C. being certified by a familiar friend of his, that the people said hee would go to the Divell for inclosing, replyed, If I do, I shall go for as good ground as is in England. Related to mee by M. F. H. a Preacher. When M. D. of C. had consented to inclose C. she and her husband heard (as they conceived) a fearefull and hideous noise of men, women, and children bitterly bewailing, which wrought much in her, but could not restraine the man from his evill enterprise to his own and others ruine. The relater, M. S. a neare ▪ kinsman to her.
M. R. of C. being certified by a familiar friend of his, that the people said he would go to the devil for enclosing, replied, If I do, I shall go for as good ground as is in England. Related to me by M. F. H. a Preacher. When M. D. of C. had consented to enclose C. she and her husband herd (as they conceived) a fearful and hideous noise of men, women, and children bitterly bewailing, which wrought much in her, but could not restrain the man from his evil enterprise to his own and Others ruin. The relater, M. S. a near ▪ kinsman to her.
Luther tom 7. de usur. Ʋsurar•j sunt immanes totius orbis voratores, dederunt se Diabolo, n〈 … 〉 qui•quam morantur nostros clamores quantum vis sonoros; d• his locutus sum quòd si•t t•m vivi quam mortui tra•end• Satan• (nam ejus esse volunt) •ec quicquam Christiani commercij cum illis habendum. Dic (Paroche) tibi esse inter•ictum à Deo ne ullum usurarium •abeas pro homine Christiano, nec Sacramenta porrigere, nec honestè sepelire. Non ideo sum Concionater (dic) ut ad inferos 〈 … 〉 me praecipitem, abi tu & descende sol•s ad inferos — vos ergo Parochos admoneo, 〈 … 〉 vestrum sinite illos ins•ar canum mori: ut Diabolus devoret cu• corporibus, & animabus, nec ullo cae•ui Christiano intersint, nam si aliquae plaga Germanie suerit immissa; id quod brevi s•turum metuo: Maximè id fiet propter avaritiam & usuras, propterea quòd execrandos & damnatos istos homines inter nos passi sumus vivere, & quòd commercium cum ijs habuimus, praecipuè Magistratus rationem reddituri sunt Deo, & graviter punientur, quòdtam sceleratos latrones passi sunt in ditionibus suis impune grassari, & soencrando depraedari. Luther Tom. 7. de usur. Fol. 424. Fol. 426. Fol. 437. p. 2.
Luther tom 7. de usur. Ʋsurar•j sunt immanes totius Orbis voratores, dederunt se Diabolo, n〈 … 〉 qui•quam morantur nostros clamores quantum vis sonoros; d• his Spoken sum quòd si•t t•m Vivi quam Deads tra•end• Satan• (nam His esse volunt) •ec quicquam Christians commercij cum illis habendum. Die (Paroche) tibi esse inter•ictum à God ne ullum usurarium •abeas Pro homine Christian, nec Sacraments porrigere, nec honestè sepelire. Non ideo sum Concionater (Die) ut ad inferos 〈 … 〉 me praecipitem, abi tu & descend sol•s ad inferos — vos ergo Parochos Warn, 〈 … 〉 Vestrum Finite Illos ins•ar Dogs Mori: ut Diabolus devoret cu• corporibus, & Spirits, nec ullo cae•ui Christian intersint, nam si aliquae plaga Germany suerit Immissa; id quod brevi s•turum metuo: Maximè id fiet propter avaritiam & usuras, propterea quòd execrandos & Condemned istos homines inter nos passi sumus vivere, & quòd commercium cum ijs habuimus, praecipuè Magistratus rationem reddituri sunt God, & Graviter punientur, quòdtam sceleratos Latrones passi sunt in ditionibus suis impune grassari, & soencrando depraedari. Luther Tom. 7. the usur. Fol. 424. Fol. 426. Fol. 437. p. 2.
When one had spoken to Robert Grost head Bishop of Lincolne, to advance a poore kinsman of his, hee thereupon enquiring what course of life he followed, & receiving answer, that hee was an husbandman, answered, why then if his plough be broken, I will repaire it, or rather then faile, bostow a new upon him wherby he may goe on in his course of life: but so to advance him, as to make him forsake his trade or condition in which he was brought up, that meane I not to doe. Sr. G. Paul in the life of Arch-bishop White pag. 85.
When one had spoken to Robert Grost head Bishop of Lincoln, to advance a poor kinsman of his, he thereupon inquiring what course of life he followed, & receiving answer, that he was an husbandman, answered, why then if his plough be broken, I will repair it, or rather then fail, bostow a new upon him whereby he may go on in his course of life: but so to advance him, as to make him forsake his trade or condition in which he was brought up, that mean I not to do. Sr. G. Paul in the life of Archbishop White page. 85.
