SECT. 2.
The errour of those who thinke earthly contentments 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; deeming these and such like fading felicities, the greatest glory and most adorning or­naments of a Christian life. Surely (that I may use the words of a learned Knight) I not onely hold it lawfull to rejoyce in these good things wherewith God hath blessed us, but a note of much S ^r. W [...] R [...]. 3. 1 p [...] 21. unthankefulnesse to entertaine them with a fullen and unfeeling disposition. Yet these being common favours, not those prime, principall and necessary mercies, which are the proper chara­cters of Christian souldiers. 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: an impregnable resolution to be faithfull in Christs cause even unto death: 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 entertaining of the trecherous fawnings of this de­ceitfull world, with a loathsome disdainfulnesse; a manfull marching through its keenest darts of scornfull reproches, base ignominy, and all ill reports with undaunted courage; 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, and safeguard themselves, &c. We do not judge a Philosopher (saith S. Chry­sostome) by his bea [...]d, staffe or garment, but by his mind and [...] T [...]n. 5. [...]. 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.

IS Christianity a good warfare? Then the worldlings con­tumelious conclusion is vile and ungodly. Who because they lived fellowly in a filthy fraternity, in all excesse of riot before their zealous Preachers came; but since their so much paines in preaching, their sinfull societies (seemingly peace­full) are marred: 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; 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: But since they are plunged into many laborious labyrinths of trou­blesome perplexities, and doubtfull distresses. They presently inferre that preaching and Preachers, profession and Profes­sours are necessarily naught, and inevitably impious. 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. This O thou world is the most of, yea all thy plea against the Preachers and Professours of piety. Because we hinder love, we are therefore bad: because we occasion discord, we ther­fore are not good. 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 an ungodly assenting? Sure I am there is a what peace, 2 King. 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, namely his Gospell, kindling and raising trouble amongst wicked ones which resi [...]t it, Luke 12. 49. And it is [Page 18] most certaine that there is a peace not of Christs, and a vari­ance Nun [...]aam bella [...]n [...]s, nunquam cer [...]amina de­sunt, Et cum quo cer­tet mens pia semper habet. Sp. c. 22 p. 340. of Gods appointing, Matth. 10. 34, 35. And without all doubt, this fight of Christians against fleshly lusts, diaboli­call temptations, 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: for Christianity is a good warfare.

True it is, they hate, but neither God, godlinesse, nor godly men: but sinne, because it is a breach of Gods sacred Law, Rom. 7. 15. the evill that I hate.

True it is, they love not, namely the world, nor the things in the world, because they are enmity to the love of the father, 1 Ioh. 2. 15.

True it is, they are not sociable, namely with the fruitlesse works of darknesse, Eph. 5. 11. Have no fellowship with the fruitlesse workes of darknesse.

True it is, they do resist, but not God, like those that do resist his will, Rom. 9. 19. Nor the lawfull powers and ordi­nance of God, which who so resists, resisteth the ordinance of God, Rom. 13. 2. But the Divell and his Diabolicall subtilties, 1 Pet. 5. 8.

True it is, they are winnowed and sifted, buffeted, and tempted, troubled and terrified: they have a flesh ever lust­ing against the Spirit: frailties without, fightings within. But are they therefore and their profession to be abhorred as vic­ked and ungodly? nothing lesse. The more they hate, the lesse they love, the more they resist, the lesse they are sociable in the former sense, the better the men: And the greater their combat, the greater their comfort: for thus doing, they warre a good warfare.

SECT. 4.
The errour of those who submit to Satan, and oppose goodnesse and piety.

DOth every Christian of duty, and must he of necessity warre this good warfare against the Divell, all his a­postate angels and their fierie and infernall darts; a­gainst the wicked world, all vile, vicious, and ungodly mens feared frownes and fawning flatteries: against the flesh and all its fowle and filthy lusts?

With what a face then (O you sonnes of Belial) dare you (First, which slavishly yeeld without any, yea with­out your best and utmost resistance to be led captives by the Divell and his circumventing complices. Secondly, and you which are profest enemies to Christ and his kingdome, to the power and practice of piety, opposing tooth and nayle godlinesse and godly men) with what face say I dare you take upon you the honourable name of Christian? use the transcendent priviledges of Christianity? and glory of the Lord Christ Iesus?

1. You are Christians: why then doe you not stand in open defiance with, professe hatefull hostility against, and oppose with magnanimous resolutions, the fawning and fraudulent flatteries of this guilefull, and the fierce and furious conflicts of this raging world? And those other fleshly and hellish, impetuous, impious and implacable e­nemies of your precious soules? If a base unworthy coward daunted at the first approach of an enemy, without any resistance: or after some sleight velitation or skirmish: o [...] a male-contented miscreant, affecting an enemies slavery more than a Soveraignes servitude, yeelding himselfe a slavish vassall to a tyrannizing foe, may glory in the de­nomination of a souldier, because he hath received presse-money, was recorded in the Generals lists, and rank'd and [Page 20] trayn'd by the captaine of his hand. Then may you which cowardly seeing onely afarre off dangers and difficulties ap­proaching to assaile Christianity, without any opposition, or after some little conflict: And you who (affecting the igno­minious slavery of the world, the flesh and the Divell, more than the Lords precious service) yeeld up your selves to serve the lusts of your flesh, the vanities of this world, and the sug­gestions of Satan, may glory of your Christendome, because you are baptized, your names are recorded and registred a­mongst Christians, you are taught and trained by the chariots and horsemen of the Lord Iesus.

2. You are Christians, and very active and busie for to withstand and hinder what you can with your utmost abilities such and such forward fellowes and their godly fraternity: you indeavour with might and maine to advance prophane­nesse, Antichristianity and Atheisme, therefore you are souldi­ers: and being Christians, are therefore Christian souldiers, Alas, you collect absurdly, and conclude weakly. A rascall rebell may as well argue for his prodigious villanies, and say he is of English birth, and in continuall combats, although a­gainst his annointed Soveraigne, his loyall Liegemen, and faithfull subjects, therefore a good English souldier. As such a vipe [...]ine traytor is no good souldier in the judgement of that Master in warre S. Walter Rawleigh, who saith, It is not the [...]e 3. pa [...]. 5 17. punishment that makes a martyr—nor fighting that declares a [...]liant man, but fighting in a good cause: Even so such nomi­na [...]l Christians, although they sight, yet are not Christian soul­diers, their fighting being against the Lord and his annointed. Tell me (saith S. Chrysostome) how may we discerne a souldier, [...] [...]. whether by that▪ because as an officer he doth defend the King, and is maintained by him, and is called his: or whether because he doth defend his right, being well affected to him? To shew o­penly in countenance to take his part, to hold on his side, to beare good will to his businesse, and to defend him: but yet to execute or atchieve the enemies affaires, it farre worse we say, than if he having cast off the yoke of loyalty, had wholly given himselfe to the enemie, &c. These and all true Christians are souldiers, and [Page 21] both sorts fight, but under contrary captaines and comman­ders, for ends and causes much dissenting. Salvian gives a Salv. lib. 8. pag. 269. reason of this repugnancy. The chiefest cause of their discord (saith he) is the diversity of will, because either it cannot at all, or scarcely come to passe that any doth love the same thing in a­nother, from which himselfe doth dissent: It is not therefore without cause that they hate those in whom they see all things envious and adverse to themselves. For the one live continual­ly in wickednesse, the other in innocencie: they in lust, these in ch [...]stitie: they in brothell houses, these in solitarie places: they almost continually with the Divell, these without intermission with Christ. They are not therefore to be esteemed good Christian souldiers although they fight, they not warring this good warfare.

SECT. 5.
Christianity is a good warfare, which the true Christian doth and must warre.

BY these three ground-works I having discovered the foo­lish and absurd conclusions, the dreadfull and desperate condition of many Christians (in briefe thus:

1. Christianity is a warfare: more dangerous difficulties therefore accompany it than many fondly imagine. Neither is every one fitted for this so honourable, yet hard profession, it being too harsh for nice and delicate persons, and effeminate cowards: Neither are worldly rejoycings, as dainty diet, gay attyre, noble birth, rich revenewes, the greatest garnish­ments of a Christian, as diverse do idly dreame.

2. Christianity is a good warfare. Palpable therefore is the foolish absurdity of such concluders who condemne Christia­nity, its profession and professours, for its discording oppositi­ons, it being so much the better in generall, by how much these are bigger and bitterer.

3. Christians do of duty, and must of necessity fight this good warfare. Miserable therefore must they needs be which sla­vishly [Page 22] submit to serve the enemy: much more they who fiercely fight against, but not this good warfare.) I will now from the same sure and sacred truths, joyntly, 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. 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: how to delight their Soveraigne Comman­der the Lord Iesus: and how to obtaine the crowne of glory after this cruell conflict: and also to consolate and comfort, arme and incourage them against the many disasterous oc­currences this profession doth propose.

SECT. 2.
Motive 1. Drawne from examples of particular souldiers in this warfare from the Church in generall, and Christ our Saviour.

TAke a view of all those Worthies who have go [...]e be­fore us.

[Page 24]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, 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 their flesh to the beasts of the earth; their bloud was shed like water, and there was none to burie them, Psalme 79. 2, 3. They were fed with the bread of teares, and had teares given them to drinke in great measure, they were made a laughing stocke to their ene­mies, and a stri [...]e to their neighbours, Psalme 80. 5, 6. They were exceedingly filled with contempt, with the scorring of those that were at ease, and the contempt of the proud, Psalme 123. 3, 4. They were afflicted from their youth, the plowers plowed upon their backes, and made long furrowes, Psalme 129. 2, 3. Their bones lay scattered at the graves mouth, 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, and their ene­mies did prosper, their Princes were like harts that find no pasture, going without strength before the pursuer. They sell into the hand of their enemies, who mocked at their Sabbaths, their adversaries spread out their hand up­on all their pleasant things, and the heathen entred into their Sanctuary. They sighed and sought bread, yea they [Page 25] gave their pleasant things for meat to relieve the soule: They were become vile, no sorrow like unto their sor­row, which was done unto them, wherewith the Lord afflicted them in the day of his fierce anger: they were made desolate and faint all the day, the Lord delivered them into their hands, from whom they were not able to rise. 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, nor deale falsely in his covenant; 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.

1. Iacob, that Israel or Prince of the strong God, one who obtained principall power from the mighty God: 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, and shamelesse incest with his daugh­ter Thamar, the heavy and hideous newes from Egypt that Simeon was in prison, the money restored, and that Benjamin must go, &c.

2. David that man after Gods owne heart, the sweet singer of Israel, his life accompanied with much hard­nesse; 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: his often discomfiting discoveries to Saul by Doeg and the Ziphims: [Page 26] the malice and warres of enemies: 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: Absoloms prodigious rebellion and infamous incest; the death of his chiefe Captaines, and revolt of his chiefe Counsellours: his shamefull reproches, grievous sicknesse, &c. Yet was he thankefull, confident, hoping, constant and patient.

3. Iob like whom there was none upon earth, a perfect and upright man, fearing God and eschewing evill, endured abundance of hardnesse, for when God had opened a gap to Sathan, leaving Iobs substance to his mercilesse cruelty: the Divell robs him of his fifty yoke of oxen, and fifty shee asses by the Sabeans: spoyles him of his seven thousand sheepe by fire, takes away his three thousand cammels by the Caldeans: bereaves him of his seven sonnes and three daughters by tem­pestuous windes overturning the house of banqueting: 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 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: Chap. 30. His griefe and calamity was heavier then the sand: 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: 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.

2. Christ Iesus our Captaine and Commander, whose life was generally contemptible as a servant, cursed as a sinner: loaden with miseries and accustomed to hardnesse, from his birth to his buriall. His parentage was poore, his birth with­out honour, his company being cattell, his chamber a stable, and his cradle a cratch, Luke 2. 7. His life without ease, per­secuted by Herod being but a babe: driven into exile, being but an infant, Matth. 2. 13, 16. His body was enfeebled with watching and fasting hunger and thirst, 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: besides his buffetings and scourgings, nayling, piercing and crucifying, how were his unsupportable suffe­rings amplified and enlarged in regard of

1. The persons afflicting, 1 their number being great, un­certaine and indefinite.

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.

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; 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: and to provoke and instigate our Saviour Christ to murmuring, impatience and grudging: to presumptuous tempting of God: to distrustfull doubtfull­nesse and desperation.

6. And their behaviour being 1 unseemely and uncomely in regard of their places and callings, some of them being Ru­lers; and profession it being holy and religious, they being Scribes and Pharisees. And 2 Impious and ungodly, In regard [Page 28] of their speech it being spightfull and reproachfull; 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.

3. Of the time, It being at the houre of dreadfull and dis­mall death in his greatest and extreamest misery: In his hea­vie passion, last and grievous agony. When he was wearied, and as it were worne out with Gods sufferings. When he was wounded with the arrowes of Gods wrath, when he was most to be comforted and pitied.

But did not the miseries and persecutions of Christ and his members expire upon the Crosse, and then cease? No such matter: 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. Descend a little lower, and from Saint Iohns time to the end of the world, see the lot of the godly.

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, 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: 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.

[Page 29]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, 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 Eus. Eccl. Hist. lib. 3. c. 32. pag▪ 67. 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. Yea the number of the persecuted was infinite. so that there was no place empty in the prisons, and Lib. 8. c. 6. pag. 186. that the whole countrey did seeme rather to goe to prison, then the guilty to be led to prison. And as for the torments, they were divers and intollerable. Their bodies were torne with Lib. 8. c. 7. pag. 187. scourges and then given to beasts: 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 [Page 30] of God. Some of them after scourgings and bonds, tortures Ibid. c. 8. p. 188. and other horrible torments of divers kinds were burnt. 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. Chap. 9. They were Cap. 9. Cap. 10. beaten with slaves, with rod [...], with whips, &c. They were hanged up their hands being bound behind them, stretched out with pulleyes, and pulled in p [...]eces limme by limme. Yea such and so great were the torments, that the Historian saith, who Lib. 8. c. 11. pag 191. 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, and smothered with smoke, dismembred, roasted. Yet for all these things, their courage was undaunted and im­pregnable, witnesse the brave and blessed answer of Policar­pus, Lib 4. c. 15 pag 84. fourescore and six yeares I have served Christ and he never hurt me, how can I now blaspheme my King which hath saved me? Witnesse the invincible patience of Blandina and Atta­lus: Lib. 5. cap. 1, 2. pag. 103, &c. 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 Lib. 8. c. 10. pag 189. 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. Tell my King let him broyle me with fire, let him force me with beasts, let Lib. 3. De pers [...]. vand. p. 659. him torture me with divers kindes of torments, if I consent I am baptized in vaine in the Catholike Church. 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, [Page 31] the members of this body, the Warriours of the same band prepare us patience, and resolve to endure hardnesse as the good souldiers of Christ?

SECT. 3.
Motive 2. Drawne from our condition.

WE are men, therefore we have few daies, many dan­gers: few yeares, but many evils: a short time but much trouble, Iob 14. 1. Man that is borne of a woman is of few daies and full of trouble: We are Christian men, there­fore to be hated of all men for Christs sake, Matth. 10. 22. Being as sheepe amongst Wolves, and lillies among thornes. 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: 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 Per varios ca­sus per tot dis­crimina rerum tendimus ad pa­triam veram vitamq▪ peren­nem. wheate which must be threshed: we are Gods grapes which must be pressed: we are Gods gold which must be tryed. As we wash and wring that linnen which wee weare next our skin; but let sacks and such like lie without beating: even so our most wise God wringeth with afflictions those children, which are most deare and neare unto him, even when he letteth others whom he maketh not such account of enjoy their rest and quiet. Let us of necessity make a vertue, since as being men we are subject to innumerable evills, as Chri­stians to many more, arme we our selves therefore as good Christian souldiers of Christ Iesus to endure hardnes; and as the magnanimity and valour of the Romanes was most admirable and excellent in their greatest adversities; so let ours accor­ding [...]. c. c. lib. 2▪ to the antient rule, hardship ennobleth vertue.

SECT. 4.
Motive 3. Drawne from the harmelesnesse of them.

LEt the harmelesnesse of afflictions perswade to suffer them, we being content with patience, and perseverance to endure that which hurts us not. Although these are hideous, yet not hurtfull; although dreadfull yet not disadvantagious: they are tolerable although terrible. Like the formidable waves of the overflowing deluge, which tossed the Arke, but drown'd it not: like the fire in the bush, which burned with­out consuming the same: like Ionahs whale, which swallow­ed, yet destroyed him not: like the venemous Viper hanging on Pauls hand not harming him at all: 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; we are perplexed, yet not in despaire: persecuted but not forsaken: cast downe, but not destroyd, saith Saint Paul, 2 Cor. 4. 8, 9. Afflictions doe not withdraw from the verity of grace and faith, but do corroborate or strengthen in griefe saith Saint Cyprian, who himselfe was Cyprian de Mortal. a Martyr.

SECT. 5.
Motive 4. Drawne from their benefit, and profit.

THe fourth motive shall be drawne from the benefit of such like afflictions; each man suffereth patiently that which he hopeth may doe him good: many perillous blasts and boysterous stormes: much toylesome travaile by sea and land, and abundance of painefull labours are endured by ven­trous Mariners and martiall men, yea by all sorts of traders and traffiquers to get gaine: bitter pills, piercing plaisters, un­comfortable [Page 33] cuttings, and fe [...]refull launcings are suffered to obtai [...]e health. Indure we therefore as the good souldiers of Christ hardnesse or afflictions.

1. These being to Christian souldiers as the waves tossing the ark, yet saving Noah: As the Whale swallowing up, yet pre­serving Ionah from drowning. 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 furnace melting, yet purifying the gold. As the mill grin­ding, yet making the wheat more usefull. As the cards break­ing, yet fitting the wooll for commodity. As the coales heat­ing, yet making perfumes more odoriferous.

2. These are as the red sea, preserving Israel, drowning Pharaoh and his host, advantagious to the Saints, although hurtfull to ungodly men: for although they procure despera­tion to these, yet they cause a most certaine hope in those.

They being instruments by which the goodnesse and power of God doth appeare in comforting and succouring us: as also occasions of the most excellent good things: for by these our daily slips are fatherly and favourably corrected: our pride and arrogancy is pressed and pulled downe: the flesh and wantonnesse is cooled and quailed: our old man is destroyed and new renewed, sloth and sluggishnesse is shaken off: the confession of faith is expressed; our weakenesse is manifested: we are provoked to more earnest and ardent prayer: we dai­ly understand the fragility and frowardnesse of our nature, and accustome our selves to patience.

3. These are spirituall exercises to exercise, precious medi­cines to cure, and wholsome balm to heal the soul; to purge us of the drosse and reliques of some old sinne which we are loth to leave.

4. Without these the rich and radiant graces in Gods Saints are often like fire covered in a heape of ashes, and oyntment stopped into a close box.

5. These sharpen the spirits of Gods children, and make them oftentimes do things farre more excellently and conside­rately than they do in prosperity.

[Page 34]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.

8. These are as thornes in our wayes, lest we run wrong and stray aside.

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, and wickednesse of their enemies to the good of the Church: the cruelty of the one, and the cowardize of the other to the increase of Re­ligion, 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: for when they thinke to put out the name of Christ by persecution; when they seeke to quench the light of the Gospell, by driving away the Preachers and Professours thereof, 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, and spread their smell the further, Acts 11. 19. One Martyrs death oft causing many to be converted.

10. These are advantagious beyond expression to the Christian Worthy, affording him a threefold excellent com­modity, namely,

First gainfull profit; witnesse that sacred speech of David that worthy Warriour of Christ Iesus, Psalme 119. 71. It is good for me that I have beene afflicted. And of that mag­nanimous souldier of God the Prophet Ieremie, Lament. 3. 27. It is good for a man to beare the yoke from his youth. Namely for a man which is elected, which is the faithfull servant of GOD, and souldier of CHRIST, who is armed with the armour of GOD, and indued with faith, [Page 35] 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, namely of Christ Iesus, both of subjection and obedience, and of afflictions, crosses, ca­lamities of all sorts, inward temptations and outward trou­bles. From his youth, that is, continually and daily: use ma­king perfect, custome being another nature.

Secondly, Pleasurefull delight. Though this is a mar­vellous strange paradox to most men, yet not so strange as true. 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. Afflictions (wee see) did quicken up the Apostles, ma­king them more chearefull and lively, they being glad to be so honoured, and preferred of God. Their conscience was to them a continuall feast, Proverbs 15. 15. And their good cause increased their comfort under the crosse, yea so that the greater their crosse, the greater was their comfort, 2 Cor. 1. 4, 5.

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, or a Noble of the great Duke. 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. Yet I am sure that renownefull honour is from hence. 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: 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 [Page 36] 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, and more illustri­ous crowne in that haven of happinesse, and heaven of blisse, Rom. 8. 17. 2 Thess. 1. 5

But many of Gods dearest darlings and beloved favourites Object. 1 are destroyed in fiery tryals, and open persecution by fire and faggot, slaughtering swords, fainting famine, and other dread­full and direfull deaths.

True, yet they die not in Gods displeasure, but in his fa­vour. Answ. Their death is no shame, but an honour to them. They are not destroyed in soule, but in body. By the losse of a temporall life full of miseries, they obtaine and enjoy life eternall which is most happy. 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. As the vine is then fit for the taste, when it hath beene crushed in the presse: the corne is then fit to make bread of when it is ground: the gold is then pure when it hath beene tryed in the fire: so the godly are most pleasing vnto God, when they have beene in the furnace of affliction.

But persecutions and afflictions cause backsliding apostasie Object. 2 in diverse, who Demas-like fall away; 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: in time­servers, Answ. not in truly religious, 1 Ioh. 2. 19. Though the spu­ming drossie metals are consumed, yet the pure and precious gold is purged by the fiery fining furnace. Though the dusty chaffe and empty graines are driven and blowne away by the winnowing wind, yet the good and solid corn is therby clean­sed; although the rotten leaking vessell perisheth by the ra­ging sea: 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. A ship and ship-man are of great credit after (but not before) they [Page 37] have indured many sturdy weather-beating stormes, according to that of S. Cyprian, A Pilot is knowne in a tempest; a souldier is tried in battell.

SECT. 6.
Motive 5. Drawne from the persons afflicting, both principall and instrumentall.

THe fift Motive drawne from the persons afflicting.

First, The prime and principall, the Author and efficient of all our afflictions is the Lord: 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,

1. What this God is to us, namely a most mercifull and tender-hearted Father, loving us entirely, yea beyond all com­parison and expression.

2. Why and for what causes the Lord so gracious doth af­flict us, namely,

1. Either to make manifest and reveal openly the proper lot and peculiar portion of the godly, as in Abel.

2. To try and take an experimentall proofe of the faith, hope, patience, zeale, love, constancy, and other graces of the righteous, as in Iob.

3. To exalt and elevate from contemned basenesse, to mag­nificent glory, as in Ioseph.

4. To manifest and shew Gods glory, as in the man who was blind from his birth, Ioh. 9. 3.

5. To declare and make it evident that Christ his kingdome is not of this world, as in his Apostles, Ioh. 18. 36.

6. To correct and chastise for sinne already committed, as in David, 2 Sam. 12. 14. 24.

7. To preoccupate and prevent sin to come, as in S. Paul, 2 Cor. 12. 7.

8. To renew and re-establish dying and decaying grace, as in the Israelites, Hos. 5. 15.

[Page 38]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, and the world to us, Gal. 6. 14. As a nurse useth to annoint her brests with some bitter worme wood to weane her child from sucking: so our gracious God to withdraw us from the poysonous pleasures and delights of this world, giveth us persecutions and af­flictions.

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: But if per­secution should come, their hypocrisie will be perspicu­ous. Iob 1. 9, 11. Doth Iob feare God for nought? Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast bles­sed the worke of his hands, and his substance is increased in the land: But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. Chap. 2. Vers. 4. Satan answered the Lord, and said, Skinne for skinne, yea all that a man hath will be give for his life: But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. 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, 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.

If for either, any, or all these causes the Lord doth or shall afflict us, it is for our owne good, and therefore we should with patience indure it.

2. The persons afflicting us, instrumentally being as Gods [Page 39] rods, whereby he smites; 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

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; yet not therefore to be daunted or dismayed, but to indure with in­vincible resolution, undaunted valour, and all chearfull alacri­ty, their utmost spight and extreamest oppositions. Which that we may do, let us wisely and advisedly consider,

1. That they are but Gods rods, Isa. 10. 5. O Assyrian the rod of mine anger. Psal. 17. 14 From men which are thine hand O Lord. By which and with which our heavenly Father doth correct us; they not having the least power of themselves to beat and bustet, to afflict and scourge: for had they, they would swallow us up quicke, when their wrath was kindled against us, Psal. 124 3. 129. 2.

2. That when they doe their worst, executing their com­mission with the keenest edge of exasperated violence, 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.

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.

4. That these bedlam beasts and barking Belials shall severely smart for grieving us: 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, or into the fire to be consumed, even so deal­eth our compassionate Father with these his rods; wit­nesse Pharaoh, Ahab, Iezabel, Saul, Achitophel, Ha­man, yea all the savage and bloudy persecutors of Gods [Page 40] people, from their great grandfather Cain, with whom the Lord is sore 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, therefore &c. Isa. 47. 6. Take a view of Gods visible revenge in this life upon the barbarous and savage persecutors of his people in all ages. The bloudy Egyptians which drowned the new-born babes of the Israel of God, were by him drowned in the red sea, Exod. 14. 28. Iezabel thirsting after, and greedily drink­ing the bloud of the Lords Prophets, becomes meat and drinke to the dogs of Iezreel, 2 King. 9 36.

I [...]ash who commanded his servants to slay Zachariah the sonne of Iehejada, was slaine himselfe by his servants, 2 Chron. 24. 21, 25.

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, 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 whiles he lived in sorrow and paine, his flesh fell away, and the filthinesse of his smell was noysome to all his army, so that no man could in­dure to carie him for his intolerable stinke, 9. 10. And then this murtherer and blasphemer having suffered most grievous­ly, 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.

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. From that time sicknes did quickly take his whole body, and made it subject Eus [...]b. Hist. li [...]. 1 c. 9. p. 10. ex Ioseph. to sundry griefs, for he had a burning feaver, an intolerable itch over the whole skinne, continuall paines of the fundament, about [Page 41] his feet as it were dropsie swellings, an inflammation of the blad­der, rottennesse of the privie members, full of wormes, besides often and difficult breathing, coivulsions of all the members: so that they that were inspired from above said that these sick­nesses were a revengement. And this monster of men know­ing how hee was hated for his cruelty, commanded that the principall men of the Iewes should be imprisoned, and slaine at his death, that so the Iewes might be forced to lament at the same.

2. Herod Antipas that notable hypocrite who beheaded Euseb. lib. 1. c. 11. pag. 12. Iohn, and derided Christ, an enemy to the Church and truth, was vanquished and banished with Herodias to Vienna.

3. Herod Agrippa a violent persecutor of the Church, Ibid. Acts 12. was smitten by the Angell of the Lord and eaten with wormes.

Pilate that wicked judge who condemned our blessed Sa­viour Micrel. de Eccl. mos. pag. 221. being called home againe to Rome, laid violent hands upon himselfe, his dead body was tormented by spirits after a dreadfull manner, &c.

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, Sueton. Nero 6. pag. 249. and was sought for to bee punished after the ancient cu­stome, namely his necke to be put into a gallowes, and his body being naked to be beaten to death with rods, he slew himselfe.

Domitian as Eusebius reports, a great persecutor of the Sueton. Dom. 12. pag. 315. Church of God, was slaine in his chamber by his owne ser­vants, his wife Domitia being privy thereunto, and his dead body was contemptuously caried out by the bearers of dead bodies like a cut-throate.

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. Soc. Eccl. Hist. lib. 1. c. 1 p. 204

Severus betrayed and slaine by his owne souldiers.

Decius before he had reigned two yeares was slaine with Iuseb. l. 7. c. 1. pag. 81. his children.

Valerianus his fearefull end is thus set downe by Constantine in his Oration to the Saints. Also thou Valerianus shewing Pag. 113. the same cruelty on Gods servants, hast determined as it were before all mens eyes the just and holy judgements of God, when thou being taken captive and bound wast led clothed in purple, and other like kingly apparell; and after by Sapores the King of the Persians, wast commanded to have thy skin plucked off, and thou to be powdered with salt: thou hast set up before all mens eyes, an everlasting signe of thy ca­lamitie.

Dioclesians (under whom was the greatest and most grie­vous Ibid. 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.

Galerius was killed with an ulcer in his privie mem­bers [...]rel. p. 12 [...]. full of wormes, and most loathsome with a deadly stinke.

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, and making its progresse even to his soule: for a sud­daine mattering happened to him in the in most secrets of his bo­dy, afterward in the lowest parts a fistulous ulcer, and from these a certaine raging evill feeding upon the inward bowells, and a hidden multitude of wormes breaking out, and breathing out a deadly stinke, the whole rising of the body being changed through the abundance of meate before the disease into fatnesse; which then being mattered yeelded an intollerable and horrible spectacle to those which came neare him, therefore some of the Physitians not being able to indure the intollerable stinke were slaine: 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. At the last when he was afflicted with [...] lib 9 cap 17. & [...] such evills, he b [...]gan to think what he had done, causlessely against the pious worshippers of God, &c.

Maxentius was drowned like Pharaoh, and his army van­quished Euseb. lib. 9. cap. 9. by Constantine.

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. Micrel. p. 565.

But behold the revenging eye of God, which sent downe first of all hayle like a bowle in the greatnesse of hands, like stones in hardnesse, and smote many men and cattell, afterwards over­threw Nicaea: after that destroyed Phrygia with a very great famine, and Val [...]ns himselfe bing wounded by the Goths in fight, when he did convay himselfe into a shepheards Cot­tage, was burnt with fire throwne in, and wanted common buriall.

Arrius sitting to ease nature his inwards and all his bowells Russin. Hist. Eccl. lib. 1. cap. 13. p. 189. 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.

Iulian the Apostata, and tyrannicall persecutor of the Saints, Abrah. Buc [...]ol­cer. p. 650. warring against the Persi [...]ns, was wounded with a dart (by a horseman, or as Theodoret reports, he was sound wounded, un­certaine Lib. 4. cap. 25. pag. 367. whether by an Angell or man, 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. A little before the death of this bloudy wretch Libanius Iulians teacher in Pa­ganisme, scoffingly asked a Christian Schoolemaster, what the Abrah. Buc [...]ol [...] p. 650. Carpenters sonne was doing, he answered, he prepareth a coffi [...] for Iulian, which was [...]ortly fulfilled.

Iulian Vnkle to the forenamed Iulian, was taken with a grievous diseas [...], and peri [...]ed, his bewells rotting, 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. They report that his wife, a woman singu­lar Theod. lib. 4. cap. 13. p. 363. 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: for thou didst not know, [Page 44] against whom thou didst contend, &c.

Felix also was assailed with a divine scourge; for shedding I [...]id▪ bloud night and day by his mouth, when from all the parts of his body, all his bloud in his body was come out of his mouth he dyed.

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, and both shee and other his enraged Cyri [...]us. Ar­s [...]. 5 ene­mies brought Gods judgements upon the city (namely a feare­full hayle) and themselves, as [...]. li [...]. c. 2 [...]. p. [...]. Sozomen and Li [...]. [...]. 17. A [...]r [...]b. B [...]. p. 6 [...]4. Socrates report.

Anastasius, terrified with thunder, and lightning, running from chamber to chamber through feare, was slaine by thun­der and lightning.

Radagaisus, although he had in his army above two hun­dred thousand Gothes, yet being terrified from heaven, was taken alive, and slaine, and that huge host miserably scattered, [...] p. 655. sold or slaughtered.

Gundecius the Vandal was slaine by the Divell. Micrel. p. 567.

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. This barbarous bloody butcher had Gods hand so A [...]rab B [...]ol. p. 663. upon him, that his body was so putrified with wormes crawling and bursting out of it, that not a body, but the parts of a body were buryed.

Attila the King of the Huns, having largely drunke wine at a marriage feast in the night, by bloud comming forth of his owne nostrills was choaked. Id [...]m ib p. 661

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 [...]lyn. p [...]3. so to doe by Rosomond in revenge of that indignity offered to her.

Gilimer a bloudy parricide and cruell persecutor of the Abrah▪ Buchol. p. 667. 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, because of a long time he had not seene any baked bread, a harpe to asswage his misery, and a spunge to wipe away his teares.

De Rom [...], (a bloudy persecutour of them of Merindol) was Act. & M [...]n. 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: to fill their bootes full of boyling grease, and to cause them to be pulled on, 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 there was no ointment, nor fomentation that could ease him one minute of an hower, neither was there any man that could tarry neare about him, wherefore he was caried to the Hospitall, 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: 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, and oppressions that I have done unto the poore men, and know that for that only cause I am assaild on every part. 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, thus this cruell Homi-cide and blasphemer received confusion, as a just reward of his cruelties.

To reherse onely the horrible end of Rockwood the chief [...] Act. & M [...]. 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 [Page 46] who was ready to forgive all that asked mercy of him, he brayed and cryed out, all to late, for I have sought maliciously the deaths of a number of the honestest men in the towne, and though I so thought them in my heart, yet I did that lay in mee to bring them to evill death, all to late therefore all to late.

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, although thereby he ag­gravates his owne damnation. Neither is his craft inferiour to his hatred, he being the old subtill Serpent. He is also as cruell as fraudulent, being the great red Dragon, and the roa­ring Lyon seeking whom he may devoure. And as powerfull as truculent, being the strong man armed, the prince of dark­nesse, the God of this world, 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

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: 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.

SECT. 7.
Motive 6. Drawne from the kindes of them. 1 Losse of riches. 2 Famine. 3 Exile. 4 Death. 5 want of buriall. 6 Reproches.

THe sixt Motive drawne from the kindes of afflictions. 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: search and see if any affliction is so adverse; if any hardnesse is so harsh, that a Christian souldier may not endure with patience and piety constancy and cheerefullnesse.

First, Is the losse of riches incompatible and insufferable in thy conceit and apprehension, O thou select souldier of Christ. Then

1. Heare what Bias a heathen man, when he lost all by the Omnia mea mecum porto. Tul. parad. enemies spoyling his countrey Priene, said, I carry whatsoe­ver is mine with me meaning his vertue 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 Aug. lib. 1. de civit. Dei. cap. 10. silver, thou knowest where all my treasure is, namely in heaven, where it could not be taken from him.

3. Heare how joyfully the primitive Christians tooke the spoyling of all their goods, Heb. 10. 34. And tooke joyfully the spoyling of your goods.

4 Heare how patiently and piously that holy man Iob suffe­red the losse of all, Iob 1. 21. naked came I out of my mothers womb [...], and naked shall I returne thither againe: the Lord hath given and taken away, blessed be the name of the Lord.

5. Heare what Saint Augustine said of Christians stript and spoyled of their substance. They have lost all: whether have Aug. lib. 1 De civit. Dei cap. 10. 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. Godlinesse is their gaine, loosing therefore [Page 48] these things they cry all with Iob, rich within, poore without, naked came I, &c. blessed be the name, &c.

6. Consider and see that these riches are such, which wee neither brought into this world, neither can we carry them away, 1 Tim. 6. 7. We brought nothing into this world, and it is certaine we can cary nothing out. Saint Augustine would not Ibid. have Christians grieved for the losse of those things whiles they live, which they must soone leave when they die.

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, so much grace, so much wonderfull felicity, that shal profit him an hundred fold more then the thing which he lost. He who hath forsaken [...] fa­ther, and chosen God to be his father, it is manifest that he hath received more, then an hundred fold a carnall father. 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, Chrysost. Hom. 33. in cap. 19. Mat. v. 28. hath not he better then an hundred brothers? saith Saint Chrysostome.

And me thinkes you cannot but contentedly part with your substance when the Lord, the right owner of it requires it, and to take joyfully and Christianly the spoyling of your goods, knowing in your selves that you have in heaven a better and an enduring substance. Heb. 10. 34.

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

1. The good that it hath done and may doe. It brought the [Page 49] 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, as the sicknesses August. lib. 1. De civit. Dei cap. 11. of the body, whom it hath not killed, it hath taught to live more sparingly, to fast more often, saith S. Augustine.

2. The hurt it cannot doe. It could not cause our Saviour to yeeld to Sathans suggestions, Matth, 4. 3, 4. It never could, nor can constraine Gods people to prove Apostates, Rom. 8. 35. What shall separate us from the love of God in Christ? shall famine? Nay, &c. 2 Cor. 11. 27.

Thirdly, Doth the thought of captivity so cruell, which usu­ally is accompanied with wofull lamentation, spightfull re­proaches, unaptnesse to serve God. Psal. 127. 1, 3, 4. Losse of peculiar inheritance, bitter bondage, and slavish subjection e­ven to servants, Lam. 5. 2. 5. 8. Yet animate thy selfe to endure this also, which indeed is most miserable, if Christians could Aug. l. De ci­vit. Dei. cap. 14. pag. 57. be assigned to any place, where they could not find their God. But since the earth is the Lords therefore thou canst not be cap­tivated out of thy fathers land and countrie: since the passage or safe conduct of a Saint or holy one to heavē is easy & free from every nation. Since while thou art Commorant in thine owne native countrey, thou art a pilgrim, and a passenger, and when thou art in captivity thou art but a stranger and forreiner. He is a Christian saith S. Augustine, who acknowledgeth himselfe to Aug. Tom. 10. Serm. 32. de verbis Domini, be a stranger in his own house, and in his own country: our country is above, there we shall not be strangers. For every one here even in his owne country is a guest: if he is not a guest he shall not passe thence: if he is about to depart he is a guest, let him not deceive himselfe, will he nill he, he is a guest. And a certaine writer saith, Thy country is wheresoever thou art well: to be well is not in a place, but in a man himselfe—short exile shall translate thee soo­ner Adrian Carth. pag. 104. to thy country, and give thee another country better by farre, whence they shall be banished that wished thee an exile. Since the Lord doth never faile to be a comforter, to leave & forsake his although in excruciating captivity, although under barbarous Ezek. 11. 16. savages, a though in the bowels of the whale, & bottome of the sea, witnesse Ioseph, Daniel, and Ionah. Since the Church of [Page 50] God in generall, and many the dearest favourites of God in particular, have drunke deepe and often of the most sharpe and aigre ingredient mixtures of this bitter cup: Since heathen men, having no hope nor promise of future felicity have en­dured patiently and willingly, dreadfull captivities, for their Tull. Off. lib. 3, honour and countries sake: witnesse Marcus A [...]tilius Regulus, who for his honours sake promising to returne himselfe, or their Carthaginean Captives: and for his countries sake, know­ing that the prisoners to be exchanged, would be more peril­lous, then he could be profitable to his country, did voluntarily returne to captivity in Carthage, to finish his daies under hor­rible tortures. Let every souldier of Christ Iesus for the glory of God and his Gospell, for Christ and his conscience sake, having an assured hope of the unperishable crowne of glory, grounded upon the infallible promise of the Lord of glory, resolve to endure even this also.

Fourthly, Doth violent death wholly disquiet and dismay thee, this seeming insufferable, insupportable: yea so that the very remembrance thereof doth amaze and appale thee? for Object. thou art certainly perswaded thou canst not endure such and such terrible tortures and dolorous deaths, as the glorious Mar­tyrs Answ. have formerly suffered. And why maist not thou have the same Christian resolution to endure, the same pious courage & comfort in suffering, which the former Martyrs had? you are men & so were they. To them it was given in the behalfe of Christ to suffer for his sake, Phil. 1. 29. and why may it not be granted to you also? we want those valourous resolutions, that Object. undaunted courage, and those impregnable consolating com­forts which they had. What then? we give our children small Answ. knives to make & mend pens for writing, greater to carve and cut their meat, not swords, not bills or such like instruments, because not usefull, unnecessary for such imployments. We give our servants and workmen hatchets, wedges, and beetles to cleave and cut wood, axes to fell trees: we send our souldi­ours into the field with armour and weapons, not with knives or such like things: The imployments requiring stronger and more usefull tooles, we afford them: And will not God? [Page 51] doubtlesse he will add abilities, as hee addeth afflictions▪ Certainely he will cause our consolation to abound by Christ, as the sufferings of Christ abound in us, 2 Cor. 1. 5. As yet we need not such graces in so great and ample measure, we therefore want them. But if our gracious God and mer­cifull father hath designed and marked us out for the same sufferings for the same cause, and we use the same consciona­ble care and diligence by the same sanctified meanes to ob­taine the selfe same graces, we need not feare the enjoyment of them. But why O you Christian souldiers are you afraid to endure and suffer death for Christ and his Gospels sake? That a man whose chiefest treasure, hearty affections, hea­ven and happinesse is here upon earthly felicities, should trem­ble at the sight and remembrance of death, is no unwonted thing, it marring all his mirth and merriment: impayring all his joy and jollity: stripping, and making him naked of all his hopes and happinesse. But that you whose God is the Lord, who are the souldiers of Christ, whose treasure is laid up in heaven, (to whom I onely now speake) should bee afraid of death, should not entertaine it as a welcome messen­ger of gladsome newes, is not a little to be wondered at, and much to be lamented. S. Cyprian saith well, To the enemies of Christ it is a plague, to the servants of God a profitable depar­ture: the righteous are called to comfort, the wicked are drawne to punishment.

1. This ends our toylesome rigorous race, and brings us to our triumphant reward.

2. This arrives us out of the surging sea of dolefull sorrow, at the gladsome haven of endlesse happinesse.

3. This finisheth our fatall fight, giving us a most honoura­ble victory over all our hideous and hurtfull foes.

4. This accomplisheth our lassitudinous wearisomenesse and tiring painefull labours, bringing us to perpetuall peace, and never-ending rest.

5. By this we are exempted and freed from the corruption of our nature and inquinating iniquity, offending our good God, and sadding our own soules: to perfection of grace, and [Page 52] fullnesse of sanctification: from mournefull miseries and sad­ding sorrowes to immortall glory and incredible solace: from innumerable sicknesses, inevitable and insupportable diseases, to immutable safety, and perfect sanity.

6. By this we are taken from dolefull paine, to delightfull pleasure: from servile bondage, to joyfull liberty: from our wearisome pilgrimage, to our wished home: from our earth­ly rotten tabernacles, to our heavenly mansions: from the society of Saints militant with and mixed amongst beasts and Belials, absurd and unreasonable men, where we see as in a glasse darkely, but a glimpse and glimmering of the in­comprehensible communion of glorified Saints to which this brings us, namely an immediate fellowship of Father, Sonne and Holy Ghost, that holy Trinity, blessed forever, of all those holy and heavenly Angells, which continued in their first estate, and of the innumerable companies of godly and pious Patriarks and Prophets, patient and zealous Martyrs: yea and of all sorts of Saints, whose robes are washed in the bloud of the Lambe, and follow him whethersoever he goeth: where we shall see and know Adam, Enoch, Abraham, Moses, David, Elijah, and other our comfortable consorts, compani­ons and coheires.

1. Our knowledge there being infinitely more cleare and perfect then here, where yet we know each other.

2. Our knowledge then being like that of Angels, who know each other perfectly.

3. Our knowledge then being abundantly more excellent then Adams in Paradise, whose then was such, that at the first view and sight he knew all creatures, and his wife so exactly, as to give names signifying their natures.

4. Our knowledge then without all comparison sur­passing that of the Disciples in the Mount, and of Dives in hell: which was such that by the former they knew Mo­ses and Elijah, and by the latter hee knew Abraham and Lazarus.

5. We being members of that heavenly company, must needs know our head Christ Iesus and our fellow members.

[Page 53]6. Bruit beasts, having here a kind of knowledge one of ano­ther for their mutuall delight: this knowledge in that life, cannot be wanting to our full and perfect felicity and pleasure.

7. This is necessary to bring to life: we must die that we may be changed, and that our corruption may put on incor­ruption, that our mortality may put on immortality. This is the common condition of all mankind, Hebr. 9. 27. This I know (saith S. Augustine) that no man hath died, which must not Aug. lib. 1 de Civ. Dei. c. 11. [...]. Diu. [...] sometimes have died. Yea the Heathen Poet could say, It is necessary for all mortall men to die. Indure we therefore this, which all, both good and bad, just and unjust, have or must suffer. This being a necessary [...] path-way to eternall life; by which we are changed from evill to good, from woe to weale, for which we shall rejoyce when we are departed. By which we shall exchange our travaile into rest, our sicknesse into health, our earth into heaven, life transitory into im­mortall: are we now well, we shall then be better: are we now happy, we shall then be more happy, being delivered from this evill world, and exempted from Sathan, to live for ever with Christ our Saviour.

But it's violent. Care we not what kind of death we suf­fer. Object. Answ. Lib. 1. de Civit. Dei. c. 11. What doth it matter with what kind of death this life is end­ed, when he to whom it is ended, is not compelled to die againe I saith S. Augustine.

But I am young. Care not how soone it comes; the Hea­then Object. 2 Answ. [...] Diu [...]. Poet could say, Hee shall die young whom God loves. And S. Augustine saith, For as much as innumerable deaths in a manner do threaten every man in the daily perils of this life, as long as it is uncertaine which of them shall come, I pray whether is better, to suffer one by dying, or feare all by living? Neither am I ignorant, how foolishly men choose to live long un­der feare of so many deaths, rather than by once dying to feare Aug. lib. 1. de Civ. Dei. c [...] none afterwards.

But it is an evill shamefull death. That death is not to be Object. 3 Answ. counted evill which followes a good life, neither doth any thing make death evill save that which followeth death: therefore they who must necessarily die, need not much care what doth [Page 54] happen to cause them to die, but dying whither they are constrai­ned to go, saith S. Augustine. Ibid.

Be you therefore who are good souldiers of Christ Iesus perswaded to arme your selves, not onely to be bound, but to die also for the name of the Lord Iesus. Beare patiently a few rough and asperate stormes, which do but drive you sooner to your desired haven: a little harsh and currish usage by this churlish jaylor, dragging and violently driving you from this earthly prison to an heavenly paradise.

5. Art thou daunted and dismayed, fearing that thy dead bo­dy shall want buriall, which is a promised blessing, Gen. 15. 15. The deniall whereof a threatned curse, Ier. 22. 19. For which the holy men of God have beene so carefull as to provide their sepulchers before their death, 1 King. 13. 30. Mat. 27. 60. And to take order for their sepulture whiles they lived, Gen. 49. 29. 50. 5. 13. 1 King. 13. 31. Consolate thy selfe a­gainst this, considering, that although it is a blessing unto the godly, yet onely an outward, earthly, temporall favour, to whom the want thereof is no curse, nor any wayes hurt­full: for,

1. Cannot want of buriall let or hinder the resurrection of our bodies to glory and immortal [...]ty?

2. Hath this beene the lot and portion of Gods deare and beloved Saints to want buriall? Psal. 79. 2, 3.

3. Did S. Augustine comfort Christians against this with Aug. 1. 1. [...]e C [...]. D [...]. 12. p. 55. such like sayings as these? It is not the fault of the living who could not give it, nor a punishment of the dead who could not feel it. If honourable sepulture doth any whit profit a wicked man, then vile or no buriall doth hurt a good man.

4. Did the heathen men so little regard where they should lie when they died for their countrey, or to what beast they were given as meat, that Theodorus Cyrenaeus answered Ly­simachus threatning this to him after death. Let this be dread­full to thy Peeres or States of thy realme, I care not whether I putrisie under or above ground. And Diogenes, If I shall not feele it, what hurt will tearing in peeces do me? Yea they had many generall consolations against want of buriall, as these and [Page 55] such like. He is covered by the heaven which wants a grave: nature hath given sepuliure unto all: The same wave of water which causeth men to suffer shipwracke, doth burie them: the bodies of those which are fastned unto gibbets consume into bu­riall: a torment doth burie those which are burnt alive.

And shall we feare this which may never come, or if it doth come, is no whit dreadfull or hurtfull?

6. Do quipping taunts, scornefull reproches, slanderous backbitings, insolent mocks and flouting nick-names dread thee, thou deeming them so insupportable that thou canst not indure them? these being threatned as a great and grievous commination, 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. The Church of God, Psal. 79. 4. We are become a reproach to our neigh­bours, a scorne and derision to those that are round about us. David, Psal. 57. 4. My soule is among lions, and I lie even a­mong them that are set on fire, even the sonnes of men, whose teeth are speares and arrowes, and their tongue a sharpe sword. 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, and looked on them, and cursed them in the name of the Lord. 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. Yet let not these discomfort and dishearten thee, who art a souldier of the Lord Iesus. For although these forenamed are true theses, yet to inferre thence, Therefore it is not tolera­ble, not sufferable to induse reviling obtrectations, and op­probrious upbraidings with bad speeches for Christ and his Gospell, is rash and ridiculous. For thine encourage­ment to; and comfort in suffering the scourge of tongues, consider,

1. That if all the black-mouth'd barking bedlam Bellal [...] of [Page 56] Satans kennell in the whole world, should belch out the most imbittered obloquies and hellish calumniations against us; de­ride us with the most scornfull mowes, nods, girings, and di­vellish grinnings: and vomit out upon us and our good names the most slanderous maledictions, envenomed back-bitings, pernicious lies, and malicious cursings, that hell it selfe can hatch, Satan and his abettors faine and forge, and his malignant ministers act and execute: 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: and have drunk as deep of this distastfull cup of infamy and disgrace, as is pos­sible; 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, 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.

2. That the better any man is, the more subject he is to slan­derous reports, and the utmost mischiefs the sons of Belial and their father the Divell can coyne against, and cast upon him. The Divell and divellish men throw most cudgels of calumny and contempt at the fruitfullest trees in Gods vineyard: bark most bitterly against the brightest parts of Gods Church mili­tant, like dogs against the Moone, and labour tooth and naile to obnubilate and obscure most, the most shining and glorious lights with contumelies and disgraces. 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, though he will not drink a full draught; or tickling and enticing him hereby to desire earnestly, and affect promis­cuous reputation, or wooing him by this meanes to winke at [Page 57] their wickednesse, and grossely neglect Christian reproofes. 2. Or to harme others: thus the Pharisees opposed Christ by Iohn the Baptist, Mar. 2. 18. Iohn is a good man, he fasts, but thou and thy Disciples fast not. 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; one may do a thing in some respect lawfully which the other cannot. 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; not for their sound profession and sincere piety (these being as repugnant to them as the bright shining light to ob­scure darknesse: these being a shame to them, and condem­ning them to the pit of hell) but by such fawned flatteries to pierce more cruelly even the selfe same men, 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, yet they will do so and so. But such and such are so precise, &c. yea all the company and pack of them be stark naught.

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, yea men out of their right minds. Marvell not that I call them fooles, or men out of their wits; for not onely doth the Word of God terme them so in diverse places, but their owne deeds and actions demonstrate them so to be. As for example.

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: but these wallow willingly and delightfully in the sink of sin, more soyling than all the most noysome mud and mire under the Sun.

2. Should we see a man wound & mangle his body, break his bones, and tear his flesh in pieces, because some who have been grievously wounded, their joints disjointed, their bones broken, [Page 58] their flesh rent, have obtained perfect recovery, although with much cost and charge, smart and sorrow: would we not say, surely the man is mad? But these men do therefore wound and pierce themselves with sinne, the greatest of sores and sicknesses, because David, Peter▪ and other the Saints of God, after long labour and seeking after, much smart and sorrow, were throughly healed.

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, and unfruitfull, would we not averre the man to be a foole, if not mad? But these manner of men in this blessed seeds-time and summer of grace, 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.

4. Should we see a man to reject and refuse such a service wherein he might have fulnesse of comfort, credit and content­ment, 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 af­fording all comforts and contentments, for Satans slavish ser­vitude, wherein there is not the least shew or shadow of con­solation and contentment, but the truth and substance of all kind of intolerable woe and misery.

5. Should we see a man to exchange pearles for paultry pebbles: refined gold for stinking drosse, would we not af­firme the man to be a foole, if not mad? But all wicked worldlings in effect say, farewell soule and conscience, adieu holinesse and saving graces, so be we may but thrive and grow great in this world, buy and sell, and get gaine.

6. Should we see a man preferre a loathsome prison before [Page 59] a pleasant pallace, would we not say, surely the man is out of his wits. But all the sonnes of Beli [...]l choose rather perpetu­all hellish tortures and thraldome, than the matchlesse peere­lesse crowne of glory.

7. Should we see a man for no gaine to cast himselfe into dangers inevitable and unspeakable, we would not onely con­jecture, but conclude that the man wanted wit: 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.

8. Should we see a man toyling hard to do that which he must undo againe with hard labour and much paines, or els be hang'd, drawne and quartered, we would without any perad­venture inferre, surely the man is besides himselfe. But all ungodly men endeavour with tooth and naile to do such things by committing of sinne, which they must necessarily undo a­gaine, by true, yet bitter repentance, or els perish eternally. 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, and no whit regard his sawcy scurrilities, and scoffing derisions. If snarling dogs bawle and barke, sordid swine grunt and grum­ble at us, we mind our businesse, and sleight these as friv [...]lous trifles. 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, and [Page 60] 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?

4. That the smiting of the tongue doth a good man no hurt at all: 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: so godly men have not their esteeme lessoned with God, and good men, have their prayers as pleasing to God, 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, when they are loaden with the heaviest pressures of reprochfull disgraces, infamous indignities, scurrilous taunts, and hellish girds for piety sake stom the serpentine tongues and gestures of all deboist stigma­ticall varlets. Excellent is the saying of Titus Vespasian, Since I doe nothing worthy for which I should be slandered, I do nothing regard lies.

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, for great is your reward in heaven. 1 Pet. 4. 14. If you be reproched for the name of Christ, happy are you, for the spirit of glory and of God resteth upon you.

Say not, how can we endure the scourge of tongues, since by this meanes, All true professors, as well as we in parti­cular Object. 1 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: See (say they) what these precise professors are, behold their practise they are all nought.

2. And our owne good names, which are more precious then odoriferous ointments, and of greater worth and value [Page 61] than all our substance, by these currish, barking, 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?

For if you give just occasion of offence, either by doing that Answ, which you ought not to doe, 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. 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, because one of their number was so? Were all sincere primi­tive converts lyars against the blessed Spirit of God, because sacrilegious Ananias and Saphira were? Are all Professours dissembling hypocrites practising contrary to their professi­on, because there are many such? God forbid. Thou blin­ded world, why wilt not thou see? You uncharitable sonnes of men, why will not you understand, but rashly and reprochfully condemne the unblameable carriages and harmlesse conversations of Gods dearest Saints, for the cul­pable crimson crying impieties of dissolute dissemblers? You are not so unwise, senslesse and uncharitable, as to inferre, much copper glisters, therefore all bright and glittering gold is copper: A painted counterfeited Sun gives no radiant light, therefore that shining bright Runner in the firmament is ob­scure and darke. Iudas was a sonne of perdition, therefore Peter, Iames, and Iohn: some men are heires of damnation, therefore all men. Be not therefore so maliciously censori­ous, as to conclude, such and such are shamefully delinquent, therefore all Professours are so.

2. But if you walk harmlesly and inoffensively, living un­blameably and uprightly, doing such duties which God com­mands, [Page 62] allowes, loves, 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 end, and shunning the evill you ought to avoid, and yet are taunted and scorned, as David by scoffing Michal, 2 Sam. 6. 20. for dauncing before the ark: 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: or wresting good things to make them seeme evill. What losse of Christian reputation? Surely none.

But we shalbe unjustly censured, rashly judged, and sport­ing Object. table-talk to disdainfull abjects by this meanes.

And who was ever free? was Christ? Did they not judge, Answ. and in judging hardly censure our blessed Saviour? Did he therefore leave off doing his Fathers will? Grew he to pas­sionate impatience? Nothing lesse.

SECT. 8.
Motive 7. Drawne from the nature of them, shewing how they are evill, how good.

THe seventh and last Motive drawne from the nature of afflictions. True it is, the uneasie dangers, unpleasant trou­bles and rough afflictions of Gods children, Christs souldiers, are exceeding great: Psal. 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: our conformity with our blessed Saviour requiring that it should be so, and God being more thereby glorified in our deliverance. 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 [Page 63] Lord delivers him out of all. 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, yet shall they not be du­rable, Though they are laborious, yet shall they not be long lasting. Though they are cruell, yet but momentany, and of short continuance.

But they are evill. Object. Answ. 1

And what patience to endure that which is good? Who cannot? Who will not? Christs souldiers being more then ordinary men, must doe more then they doe. They must love even those who hate them, Matth. 5. 44. They must pray for such who hurt them. They must render a requitall of good for evill, They must endure with comfort and con­stancy evill.

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. As they are signes and demonstrations of Gods just indignation and anger against any. As they are plagues and punishments for sin; As they are a part of Gods curse for the same: As they are lets and hinderances from any pious and holy duty: or occasions of any sin, namely of murmuring, grudging, impatiency or the like, they are evill. Yet are they good by Gods grace and blessing, being sanctified in the Crosse of Christ. 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 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 purge from sin and corruption, Pro. 20. 30. Mal. 3. 3. [Page 64] 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.

Vpon these undeniable truths and grounds so certaine, rea­son and resolve as followeth:

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?

2. Are they inevitable and unavoidable: we being men, much more we being sanctified men.

3. Are they harmelesse neither hurtfull nor inju­rious?

4. Are they beneficiall and many waies advanta­gious?

5. Come they from our gratious fathers love, justice and mercy principally and primarily: from our hatefull enemies instrumentally only and secondarily?

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; and the scourge of tongues so smarting: not so hideous and terrible as: and more tolerable for Christs cause then they seeme to be?

7. They being but momentany and of no long continuance. 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,

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. [Page 65] 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

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, And his happy Saints, Act. 7. 60. And to right ends, not for vaine-glorious ostentation or other carnall respects, but for the Lords and conscience sake, that is, rather then God should loose his glory, 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.

SECT. 2. 1 Part of ar­mour. The Christians girdle.
Their girdle what it is, how put on, its necessity, dignity, and severall parts.

THe first piece of a Christians armour is the girdle of truth. As Martiall men of war have a fayre, strong, substantiall girdle wherewith they 1 k [...]it their armour fast and close unto them, and keepe the severall pieces together, so that they can­not shake or loose. 2 Tye and binde their loynes thereby hol­ding the same firme, 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, 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

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, and increase of [Page 67] 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, but truth it selfe, or the girdle of truth, it being to the soule to strengthen it, as a girdle to the body of a souldier in warre And the word of truth, Col. 1. 5. because all truth must be learned out of it, as for example.

1. The true worship of God in generall, Mic. 6. 8. He hath slewed thee O man what to good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to &c.

2. True holinesse and sanctification.

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. 1 Ioh. 3 18.

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.

7. True wisdome, Iam. 3. 17. But the wisdome that is from a­bove is first pure, then peaceable, gentle, easie to be, &c.

8. True knowledge, Ioh. 17 3. It is life eternall to know thee and him whom thou hast sent. Phil. 3. 8. I account. &c.

9. True hope, Rom. 8 24 For we are saved by hope, &c.

10. True prayer, almes-deeds and fasting, Mat. 6.

11. True patience, Iam. 5. 10. Take my brethren the Prophets, who have spoken in the name of the Lord, for an example of suffe­ring affliction and of patience, Heb. 12. 2.

12. True righteousnes, Mat. 5. 20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, &c.

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. 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 [Page 68] heart to the searcher of al 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. 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.

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. which is conso­nant to the will of God, correspondent to the end of speech, & use of the tongue the mindes interpreter. The contrary where­of is not of God, 1 Ioh. 2. 21. but of the divel, Ioh. 8. 44. Con­demned by Pagans unacquainted with the mysteries of salvati­on: Causing the lyar to loose faith & not to be credited when he speakes truth: 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.

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. And all these must concurre to make up the strength and beauty of the same. Without the first we run into absurd opinions, & erroni­ous heresies: Without the second we are guilty of grosse & dam­nable hypocrisie, odious & abominable to God and good men. Without the third men are but loth some lyars speaking against their mindes & consciences: And without the last diabolical de­ceivers and odious dissemblers. But by the first our opinions are seasoned and made sound: By the second our affections are re­formed and rectified. By the third our communication is orde­red and directed: By the last our conversations are guided and governed. All which conjoyned make up the first piece of the Christian mans armour, the girdle of truth.

[Page 69]1. So great an ornament to the Christian souldiour that it ho­noureth and graceth him before God & man: 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.

2. And such an excellent means of strength, that it links, holds fast & couples other graces of Gods spirit together, and so up­holds the Christian souldier. Nothing so strong as truth to con­firme & settle the judgement of man. 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, 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 those which are sleight and triviall. And truth in conversation, pro­ceeding from a right ground and extending to all and every action of a man, are notable encouragements, 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 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.

1. You who are not furnished with this defensive ornament, do you buy it, Pro. 23. 23. Buy the truth: But what must we give? A diligent painefull and constant endeavour, to obtaine this holy and heavenly trafique.

1. Search the sacred Scriptures diligently: frequent the Word preached conscionably with a care to beleeve & conscience to obey. Is. 55. 1, 2. hide & treasure up y ^e 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 [Page 70] feet and a lanthorne unto your paths, Psal. 119. 105. And your continuall constant counsellours, Psal. 119. 24.

That you may be cleane through this word, Ioh. 15. 3. Being purged

By the word of ex [...]ortation, from slothfull idlenesse and neg­ligence in all holy and sacred duties.

By the word of remembrance from sinfull forgetfullnesse.

By the word of consolation from dreadfull desp [...]ration and di [...]fident distrustfullnesse in Gods mercies and Christs merits.

By the word of commination, from presumptuous and ob­stinate rebellions.

By the word of reprehension from open actuall transgressi­ons in word or deed.

By the word of admonition from inclination unto evill or entrance into the same.

By the word of confutation from dangerous and damnable errours.

By the word of knowledge or instruction, from spirituall blindnesse, darknes and ignorance in those things which ought to be knowne.

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. And that you may get this truth in judgement, the true doctrine of holy writ.

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, yea the word of truth, Ioh. 17. 17. 8. 31, 32. Colos. 1. 5. It containing the firme and sure doctrine, and teaching the true way to attaine eternall salvation. So that.

Would you know what and how to beleeve? That will instruct you.

Would you know how to live? That will teach you.

Would you discerne errours? That will enlighten you.

Would you amend your lives? That will perswade and prescribe how.

Would you find Consolation: That will affoord it.

This being the fountaine of truth, from whence flow forth the blessed streames of sacred truth by the Ministery of the Word.

This being also part of this girdle of truth, strengthening and adorning the soule of a Christian, as a girdle doth the body of a souldier in warre.

2. Consider how vengeance unconceiveable pursues as his proper guerdon the glorying hypocrite. 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. 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.

The Lord who is resembled to a Sun in regard of

1. The purity of the Sun: for although there be many compound and mixed lights in the Church; yet is there but one perfect and pure: although many dimme and obscure, yet one onely cleare and without darknesse.

2. The singularity and soveraignty of the Sun compared with the starres: He being that one and onely originall, es­sentiall, and authenticall light and spirituall Sun, though there be many secondary and inferiour, or instrumentall lights and starres in the Church of God.

3. The sufficiency, He alone and onely he being able to give sufficient light to the whole Church.

4 The liberality of the Sun, He and he alone gives light, or shine to all.

5. The brightnesse: for though the Sun be more beautifull, bright and glorious than all other starres: yet the Lord is thousands of degrees brighter than the Sun.

6. The stability: For although the light of the Sun be of long continuance, yet the light of the Lord lasteth longer, even for ever.

[Page 72]7. The efficacy: For although the Sun have great power over mens bodies, and workes upon them both by his light, heat, 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,

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.

3. The Lord will comfort them in all their afflictions, tri­bulations and persecutions.

2. The Lord is their shield or safety, protection and preser­vation.

A shield he is, not artificiall, naturall, or politicall: but mo­rall, spirituall, celestiall, soveraigne, sure and sufficient. 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.

He is their shield, to beare off the bitter blowes, beat back the direfull darts, breake the furious force of, and to cover, shadow, and save from the empoysoned stings of the diaboli­call assaults of their implacable and hellish adversaries.

The Lord is their shield, preserving them from destructi­on, delivering them from danger and distresse: so that no weapons of the wicked, nor darts of Satan can harme or hurt them, this their Shield being sure, sufficient, present and per­petuall. Great therefore is their happinesse in this regard; for, having God their shield, they have

1. The most bright and glorious shield, which doth not onely delight, but also dazzle the eyes of those that do be­hold it.

2. The most ready shield, alwayes at hand to help, succour and save them.

3. The most durable and lasting shield, which cannot be wasted or worne out.

[Page 73]4. The strongest and surest shield, which will never shrink.

1. Earthly shields can save the body onely; this both body and soule.

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.

The Lord will give them [...] of [...] to pi­tie. Noah found grace [...] Gen. 6. 8. that is, grace or mercy, Gen. 19. 19. Thy servant hath found grace [...]. grace. Take the word for the actions of assisting grace, as namely, preservation, conservati­on and protection. Take the word for faith and repentance, which amongst saving graces are the most principall. 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. Take it for those greatest works of grace wrought together at one instant; namely union with Christ, adoption, justification, conversion. 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, 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 are these and such like following. 1. At the sight of his sinnes to lift up the hand of faith to heaven, 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, as hard a thing to do (without Gods speciall assi­stance) as to shake the whole earth.

Take it for inward or outward grace with God or men, [Page 74] which the upright man so farre enjoyes. That though he is not gracious with all, yet he is with some Though he is not great in favour, yet he is in some. Though he is not alwayes, yet sometime he is, more or lesse, sooner or later. Though nor with men, yet with God.

Take it for all or any of these, it shewes that God will ho­nour those that honour him by sincerity and uprightnesse.

4. The Lord will crowne the upright man with unspeaka­ble and immortall glory. Though therefore they may be ab­ject in vaine mens, yet are they most glorious in Gods eyes. Though they may be vile in the eyes of vile and wicked men, yet are they not in the eyes of all. Neither are they altogether base, but in part honourable and glorious. Nor alwayes con­temptible, but somtimes (sooner or later) glorious, exalted, and honoured; yea they shalbe made glorious hereafter, and ex­alted above the heavens.

5. Lastly, the Lord will increase and multiply his blessings upon the righteous more and more, so that whatsoever good things the godly want, were not good for them to have, the Lord with-holding no good thing from them totally, finally, without a supply, if it be good for them.

3. Have a continuall desire, and a holy unquenchable thirsting after the Word, to grow, 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.

1. New-borne babes desire the milkie nourishing breast.

2. They desire it without mixture or adulteration.

3. So insatiably and uncessantly, that though you chaunt and sing to them as melodious lullabies the sweetest voices, and most ravishing harmonious instruments can sound by art and nature: though you give them golden garments, pearles and precious stones, crownes and kingdomes, yet they regard them not a rush, neither are they quieted or pacified without the breast, by such golden and glittering promises or perfor­mances.

4. Whereas the fruition and enjoyment of the same stils their lowdest out-cries. and fils their hearts with abundant [Page 75] comforts and contentments, which they plentifully testifie by their smiling countenance:, and other childish toyes, expressi­ons of their no little joy and gladnesse.

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

1. Thirst after the nourishing milk of Gods Word.

2. Desire this pure Word without mingling or cor­rupting.

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.

4. Let the possession and enjoyment of this comfort in the greatest distresses, ravish your hearts and soules with unpe­rishable and ineffable consolations. 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.

5. Desire it, labour for it, delight in it, to get and increase, as other graces, so this of sincerity, or truth of heart. For, therefore it is called the sincere milk, because it is not mixed with errours, traditions, and heresies: As also, because there is no deceit in it, and because it produceth, and increaseth sin­cerity.

4. Daily and diligently examine your owne hearts, which are as evill servants with whom you need oft to reckon; and like waters, which (standing) are ready to corrupt. That by this carefull and conscionable searching and sounding of them, and those other meanes, you may get this truth of heart.

3. To get truth in speech. Consider with advised circum­spection, that,

1. This is the precise precept and commandement of your most absolute Soveraigne Lord, and the direct will of your [Page 76] 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.

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.

A sage Garamant in an Oration he made to Alexander re­porting his countrey lawes and customes, said: We ordaine Dial. l. 1. c. 34. 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.

Amongst the Lawes which Periander made for the Corin­thians, this was one, We ordaine and command, that if any man Ch. 40. 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: for it is not meet that he which is wont to lie, should alwayes be authorized to speake.

It was sacriledge amongst the Philosophers of Athens to Pag. 62. heare a lie.

3. Not being of the truth. No lie is of the truth, 1 Ioh. 2. 21. Namely, not of God, who is truth it selfe, and the Au­thor of all truth in his creatures, Psal. 31. 5. O Lord God of truth. 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, therefore called truth, Ioh. 17. 17.

4. Occasioning many formidable fruits and execrable ef­fects, for necessarily and inevitably a lyar

1. Crackes and crusheth so farre his credit, that he loseth faith when he speaks truth.

2. Abominably abuseth his tongue to wrong and contrary ends.

3. He provokes Gods severe wrath, Psal. 5. 6. Thou shalt [Page 77] destroy them that speake leasing. Doing that which is abomi­nation to him, Prov. 12. 22. Lying lips are an abomination to the Lord.

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.

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: to hide and cover other mens hainous enormities: to make your selves and others sport, and merriment; or to harme and hurt the innocent conversations of men better than your selves. 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, nor yet to be cre­dited speaking truth? If so, go on: yea if heaven is of little or no worth with you, and if you so much desire hellish tor­ments. Heare the Poet and Philosopher speake. Hom I [...]. 91 [...]. He is as hatefull to me as hell, who thinkes one thing and speakes another, saith the Poet. E [...]h. 4. Cap. 7. [...]. A lie in it selfe is vile and odious, saith the Philosopher.

To get truth in cariage and in your outward conversations, set your selves alwayes in Gods presence, and before his judgement-seat. 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: Not any place in the spacious and splendent heavens: nor any dark or dismall creek or corner in hell so horrible and hideous; 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: to every way and passage of these motions: yea to every step in this way: 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 [Page 78] 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 gladsome light are both alike, Psal. 139. 12. and a thousand yeares gone and past are but as yesterday; and therefore Cains cruell crimson crime as fresh with him, as if even now it was in acting. Live therefore al­wayes in Gods presence: approve your selves and your seve­rall actions to God, that as Ioseph, so you all may be upright, Gen. 39. 9. true and honest in your actions.

2. And you who have it, sell it not, Prov. 23. 23. Make not a sleight reckoning of it as men commonly do of such things they sell. Let it not go by any meanes, upon any condition, for any respect, let not Satan that subtill serpent, let no adulte­rating Priests and Iesuites, nor any other imp or instrument of that deceitfull Divell wrest away by faire enticements, plau­sible arguments, or bitter persecution, this girdle of truth from us.

Object. 1. Let them say that truth in judgement is unneces­sary and very dangerous.

2. That truth in heart brings inward disquietings, outward calamities, and hard and harsh censures of wise and worldly men.

3. Let them say there is no living in this loose and licenti­ous age without lying.

4. And that plaine and honest dealing will die a beggar; and live in scornefull disgrace, and reproachfull obloquy.

Yet sell it not, part not with it, let it not go, hold it fast: for,

Answ. 1. The Holy Ghost pronounceth them damned, who believe not the truth, 2 Thess. 2. 1. although these sedu­cers say it is not necessary. 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.

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 [Page 79] a man in the midst of his manifold miseries and miscariages: 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.

The swaying of the regall Scepter of the common-wealth of the most potent and politike people of the Iewes, Gods pe­culiar people.

The soveraigne rule and command over a nation which was the most warlike and potent under the cope of hea­ven.

The safe conduct of many mighty vigilant constant guar­ders.

The advised policie and deliberate counsels of sage Se­natours.

The daily and diligent attendance of heroicall and princely Servitours.

The art and industry of the most learned and skilfull Phi­sitians.

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, as did the soundnesse and sincerity of his pure and perfect heart.

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, 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. Witnesse Gods curse against gaine gotten deceitfully, Prov. 20. 17. And Gods many mercifull favours promised to the upright man, Psal. [Page 80] 1 12. 1, 2, 3, &c. And as for those railing reproaches, distrustfull disgraces, and virulent upbraidings for vertue and uprightnesse sake, they are but as so many radiant and refulgent pearles, and garnishing gemms fastly joyned and firmly fixed, to our im­mortall crowne of joy and glory.

SECT. 3. The Christians Brest-plate.

THe second peece of armour you souldiers of Christ must buckle about you and keepe fast, is, the brest-plate of righteousnesse, or a brest-plate which is righteousnesse, that is, a study and endeavour to keepe a good consci­ence, 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: but of imitation, an excellent fruit flowing from the former, consisting in godlinesse towards God, innocency of private life, neighbourly love, and a faithfull performance of particu­lar duties of personall callings.

Say not beloved brethren, that this righteousnesse of imita­tion Object. Answ. is needlesse, where that of imputation is enjoyed: 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, and maintaine our cause against contradicters cavills: as that is need­full to apply the righteousnesse of Christ, and support our selves against our manifold imperfections, defections and wants.

Say not beloved brethren, that this righteousnesse is no­thing Object. worth, all our things being but losse and dung, Phil. 3. 8. and our righteousnesse as filthy rags, Isa. 64. 6. For Answ. though in it selfe it is defective and opposed to Christs righteousnesse, it is but losse: Yet as it is a heavenly [Page 81] worke of Gods holy and blessed Spirit, as it proceedeth from a regenerate heart purified by a lively faith, and as its imperfections are covered with CHRISTS perfect righteousnesse, it pleaseth the LORD, and profits the Pro­fessour.

Say not my beloved brethren, that a man may bee too just or righteous, Ecclesiastes 7. 18. Bee not righteous o­ver much: Which words may seeme at the first sight to bee

A needlesse perswasion, in regard of mens cursed cor­rupt nature, neither prone nor apt to wisedome and ju­stice.

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 gracelesse and godlesse kind of perswasion or precept in regard of the counsell of the Holy Ghost, which so oft and ear­nestly exhorts, perswades, and provokes men to the study and practise of wisdome and righteousnesse.

Yea some strange paradox of a Heathen Philosopher, rather than a parable of a holy and heavenly Preacher.

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, or discommodity de­pending upon the foresaid extremities.

There is a double righteousnesse or justice.

First, Theologicall or celestiall, which is also

1. Active, wrought or infused into us, called in the lan­guage of holy Writ

1. The justice or righteousnesse of God, because he reveals it and imputes it, Rom. 3. 21, 22. But now the righteous­nesse of God.

2. The righteousnesse of Christ, because he hath merited or deserved it.

3. The righteousnesse of faith, because faith apprehendeth [Page 82] it, and applyeth it to the sinfull soule of such as shall be saved.

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. Both these kinds meeting in one man, are sometimes implied in, and signified by one word, the same which is here used. Thus was Noah a just man, Genes. 6. Iob, Chap. 1. 8. Zachariah and Elizabeth, Luk. 1. Ioseph, Matth. 1. were just men. And in this sense a just man, a righteous man, a religious man, a godly and faithfull man are all one.

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.

2. Because piety is the ground of all good policy, celestiall is the mother of civill justice.

3. Because Salomon doth oft confound precepts of piety and policy.

4. Because the beginning of that wisdome which Sa­lomon commends unto us in all his bookes, is the feare of God.

Therefore those words are to be understood of that righte­ousnesse also which reacheth to religion.

But if so: How agree these words with Salomons wis­dome Object. els where? Exhorting, perswading, and earnestly pro­voking all men to a continuall and carefull study of wisdome and justice?

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?

Salomon neither crosseth others nor contradicts himselfe in Answ. this place: For, here he disswades

Not from the practice of piety, nor yet of justice and equity, [Page 83] but from the vaine perswasion of them.

Not from the love and liking of the same, but onely from the vaine opinion.

Not from the inward desire nor outward endeavour to attaine this vertue, but onely from the deceiptfull conceipt of it.

Not from the practice of righteousnesse, but from pride in it.

Not from the care, but conceipt of it.

Not from travailing for, but from trusting in it.

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. For, selfe­wisedome and seeming justice have no meane, but are themselves the extreames of true and sound wisdome and justice.

First, Some are righteous or religious neither in shew nor substance, but onely in name, as vile Belials and prophane un­godly men.

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.

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. These can never bee too just: For, in true righteousnesse no man can be over-just, that is, too strict in avoiding sinne, all being damnable and deadly: or in perf [...]rming any bounden duty, he being to give an ac­count of them all.

Say not therefore (I say) a man may be too just or righteous: [Page 84] For, although in palpably prophane persons, there is too little righteousnesse or justice, too much in Pharisees, Brow­nists and Papists: yet they who go along by the Word of God, and hold close to it, the rule of righteousnesse, cannot be over-just, or over-righteous. 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: 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.

1. You honourable and venerable Magistrates, the Lord Iehovahs and his Lievetenants, our dread Soveraignes De­puties.

1. Do not you by impunity encourage wicked men to mis­chiefe, for thus doing, you not onely incite to iniquity, but also make the Land guilty of sinne, and the inhabitants li­able to Gods judgements, Deut. 19. 10. 20. 1 King. 20. 4. Numb 35. 31, 32, 33, 34.

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, and give sentence of condemnation against the innocent: For, so doing, you sinne against charity, which believeth all things. Against justice, which would have the good preserved and prote­cted. Against the common-wealth, each good man being a common good. 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: For, so doing, your selves should be chiefe actors and agents. As David slew Ʋri­ah with the sword of the children of Ammon, 2 Sam. 12. 9, 10. 11. 15.

4. Do not you suffer others to condemne or kill, to harme [Page 85] [...] [...] 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. 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.

But doe you deale justly and uprightly in your juris­dictions.

Loving righteousnesse and hating iniquity, Exod. 18. 21. Psal. 45▪ 7.

Having your [...]ares open to the crie of the poore, Pro­verbs 31. 8, 9.

Regarding [...] although they try [...], [...] 31. 8.

Giving sentence according to tr [...]th and equity.

Executing judgement according to truth given.

That so you may imitate the Lord Ieho [...]i [...], whose person you represent.

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: You Shepheard [...] to draw w [...]ter [...] ou [...] of the We [...] of salvation, not for beasts, but men: not for bodies, but for soules: not for sinners, but for Saints. You Ambassadours of the Lord of glory, co-workers with, and labourers for God: Angels of the Churches, salt of the earth▪ light [...] of the world; and men of God. Let us [...] either▪

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 [Page 86] truths. Mi [...]ing and mingling the dreggy lee [...] of our owne [...]rossie devices, amidst the delicate divine doctrine of the om­nipotent, omniscient, unchangeable Iehovah.

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. And justly incensing the incom­prehensible Iehovah to require their bloud at our (his watch­mens) hands, Ezek. 33 6.

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.

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.

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. That is, preach on times set and appointed: When people are willing and forward to heare: and when occasion is offered, this be­ing in season. Yea out of season, namely, at times extra­ordinary, or when people are backward to heare. 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.

3. Let us be carefull of the salvation of all and every one [Page 87] that is committed to our charge. Being carefull to keepe our selves free from the bloud of all men, Acts 20. 26. Namely of all with whom we stand charged, to wh [...] we are sent, and amongst whom we come, keeping back nothing, either Pre­cept or Law, Promise or Gospell: either words of instructi­on, exhortation, admonition, co [...]ion, consolation, or no­thing which is necessary or profitable to salvation: But shew­ing unto them all the counsell of God, namely, his revealed will in his Word, truly, soundly and sufficiently, although we cannot wholly, throughly, and perfectly.

4. Let us be examples to our flocks, in word, in conversati­on, in charity, &c. 1 Tim. 4. 12. That they may be followers of us, and we of Christ, 1 Cor. 11. 1.

3. Yea let every particular Christian in his severall cal­ling, faithfully performe the duties thereof.

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. But also in respect of our particular functions, Rom. 1. 9. Doing the duties of our personall callings to the glory of God, and the good of his people in Church and com­mon-wealth.

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, as Iacob towards Laban, Genes. 31. 37. And Samuel, 1 Sam. 12. 7. Zachary and Elizabeth, Luke 1 6. Io [...] [...]1. And Paul who endeavoured to keepe a good conscience towards God and all men, Acts 24. 16.

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, and all according to righteousnesse in the sight of God and man.

That by abstaining from all evill, and doing [...]ight every M [...]t. [Page 88] good duty, the two essentiall parts of this breast-plate of righ­teousnesse.

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. Winning even wicked ones, who as yet are without, 1 Pet. 3. 1.

2. Strengthening and confirming those our brethren which stand, 1 Thess. 1. 6, 7.

3. Procuring a good name in Gods Church while wee live, 2 Cor. 8. 18. And a blessed memorie after death, Prov. 10. 7.

4. Stopping the mouthes of barking Belials, making them ashamed to speake evill of us, 1 Pet. 3, 16.

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: 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.
Their shooes, what they are, and how usefull.

THe third piece of this armour is the preparation of the Gospell wherewith you must have your feet shod.

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. Whereas if these are maimed, naked or [Page 89] unfenced (although the other parts have sufficient furniture) man marcheth forward especially if through thorny and crag­gie paths, and against the keene and glittering, the sharpe and piercing swords, speares and pikes of inraged foes, limpingly, fearfully, uncomfortably, and dangerously desperately. Hence is it that we all are carefull enough to fence and guard our feet and leggs with shooes, bootes, 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 martiall men (as we see in Goliah, 1 Sam. 17 6) they have their leg-harnesse to safeguard and protect their leggs, 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; affections, desires, cares and endeavours of the soule (its feet, these being the beginning of our actions as feet are the instruments of motion: these carying our mindes up and downe as feet do our bodies) are to be looked unto, 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. That like as shooes defend and cover our feet from thor [...]es, cold, and other injurious hurts and hinderan­ces to which they are subject, and make them more apt and able to travaile safely and securely in the way. 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: 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.

What though many carelesse Christians want this weapon being naked and barefoot, or too slenderly shod to endure [Page 90] and abide all the galling girds, and bitter b [...]ts of Sathans side?

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?

Yet let us the souldiers of Christ be carefull that our feet may be stedfast and safe; for if our legs be wearied and woun­ded, brused and beaten, we cannot goe a souldiers pace, nor fight the Christian warfare. Professe we therefore the Go­spell of God so that if God call us to misery, to death, we may be prepared to goe, and suffer rebukes and taunts, death and distresses, any thing all things for the Gospells sake. Or be we shod with the preparation of the Gospell of peace; so called. Because it worketh atonement with God: peace with our brethren, and with our owne consciences. Called the pre­paration, not onely because it prepares and makes us ready for the comming of Christ; but also because it prepareth us to suffer all adversity and trouble for the Gospell.

Is it necessary O you souldiers of Christ to perswade you Motive 1. 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: 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 shall not every souldier of Christ being to passe through a very hard, harsh, and rough way, full of disgracefull reproches; troublesome taunts▪ variety of vexations, terrible temptations: many times full of persecutions by tortures and torments, losse of goods, lives and liberties, 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: be as carefull to have his soule well armed, and fenced with the preparation of the Gospell of peace (without which there [Page 91] is no possibility of going on, much lesse of holding out in that way) that so he may not onely dare to adventure into, but al­so endure to hold out in this way so hard and harsh, passing with undaunted courage through all the tempestuous, and ter­rible troubles, of this malicious and maligning world?

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, but couragiously endu­ring, the bitter blasts and brunts of scornes and scourges, of bonds and prisonments, of fire and faggots, and innumerable sundry kindes of crosses, to which from time to time they have beene brought.

2. As the want of shooes in such places where they are of necessary and important use, and may be had is shamefull and unseemely: And as cleane and decent shooes fit for our feet, and thereto closely tyed, are an ornament, docking and ador­ning our bodies; So (as the Laodicean Church being poore, blinde, and naked, was wretched and miserable, Rev. 3. 17.) it is a shamefull and sordid thing, for us Christian souldiers who have so long and with such liberty enjoyed the Gospell, not to be shod with the preparation of the Gospell of peace. 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.

1. So that they never finde us unfitted and unfurnished, Io [...] 3. 25.

2. So that we be not dismayed with their dread, nor over­whelmed with their weight, 2 Cor. 4. 8, 9.

3. So that we be not distracted nor discomfited in the midst and most of them, but more then conquerors in all these things, Rom. 8. [...]7.

4. So that our consolations may abound by Christ as the sufferings of Christ abound in us, 2 Cor. 1. 5.

[Page 92]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.
Their shield, its excellency, necessity, and their duty con­cerning the same.

THe fourth piece of the armour of righteousnesse, is the shield of faith. A shield is a defensive instrument of war▪ to award and keepe off the blowes of an enemy, having a fourefold use; namely, 1. To receive and beare blowes and strokes. 2. To beate backe darts, arrowes, stones, and bullets, &c. 3 To breake the force of swords, halberds, &c. [...]4. To cover, save and shadow the whole body.

Thus good Magistrates are shields ( Psal. 47. 9. The shields of the earth belong unto God) being instruments of safety and defence to the good. Thus God is a shield ( Gen. 15. 1. I am thy buckler. 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, as carnall confi­dence, presumptuous security, distrustfull infidelity, and other fierce darts of the world, the flesh and the divell.

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, namely of the society of Saints, much I will not, yet some things I must needs speake of this capitall grace and head vertue.

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. Little considering the certainty of that irreprehensible divine truth, Heb. 11. 6. With­out faith it is impossible to please God. For

1. Vpon whom Gods wrath abideth, they cannot please God.

But Gods wrath abi [...]es upon all mis-beleevers, Ioh. 3. 36. 2 Without Christ it is impossible to please God.

But without faith no man can have Christ, Ephes. 3. 12. 17.

3. Without Gods spirit it is impossible to please God.

But without faith no man can have Gods spirit, Gal. 3. 2.

4. Without the root there can be no fruit.

But faith is the root of all acceptable obedience, Heb. 11. 4.

5. They who are in the state of reprobates cannot please God.

But all that have not faith are in that state, 2 Cor. 13. 5.

6. They who are dead in trespasses and sins cannot please God.

But all who want faith are dead in trespasses and sinnes, Ephes. 2. 1, 2.

7. Those whose consciences are defiled cannot please God.

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, for discourse and disputation onely, little considering That it is most preci­ous and excellent, 2 Pet. 1. 1.

1. In the account and estimate of the most wise un-erring and omniscient Lord Iehovah, with whom faith finds favour, Mat. 8 13. 15. 28.

2. In the estimation and judgement of the sanctified and [Page 94] illuminated people of God affirming, and professing that faith is more pretious then gold, 1 Pet. 1. 7.

3. In regard of the giver, and doner, God himselfe, Phil. 1. 29.

4. In regard of the worker, Gods sacred and holy Spirit.

5. In regard of the instrumentall meanes whereby it is wrought, the Word of God, Rom. 10 14. this being a most precious and excellent thing.

1. Containing in it most pure, and precious promises, Heb. 8. 6.

2. Being compared to things most excellent and eminent, namely

A rich treasure, and pretious pearle, Mat. 13. 44, 45.

An heritage, and thousands of gold and silver, Psal. 1 9. 111. 72.

6. In regard of the object, Christ Iesus himselfe blessed for ever, Act. 16. 31.

7. In regard of the ground of faith, the promises in the Gospell; 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.

8. In regard of the use and end thereof, the salvation of our soules, 1 Pet. 1. 9.

Thirdly, Although sottish, and secure ignorant people, and loose, licentious, and lewd lossels content themselves with that false, fained, and barren faith which is fruitlesse and unwor­king: yea, and boast, and glory too, that they beleeve as well as the best; Although this their faith is onely a naturall perswa­sion which they had from the wombe, and suckt from the breasts: not that extraordinary speciall gift of God, Phil. 1 29. by the sanctified use of the ordinary meanes, Rom. 10. 14. Although this their faith is idle, and unfruitfull, neither puri­fying their hearts, nor sanctifying them throughout, nor ena­bling them to resist sin, and Sathan. So that although they be­leeve as well as the best in their owne conceipt, yet they live as bad as the worst.

1. Little considering, that though faith alone doth justifie, [Page 95] yet justifying faith is not alone. 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. And the faith of Dive [...]ls, Iam. 2. 19.

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. 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. 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; Subjects, Servants, Sheepe, and Soules to Christ, as hee is a King, Lord, Shepheard, and Sa­viour.

5. Little considering that the want of some saving graces, argues the want of others, 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. 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.

Although I say those fond and foolish forenamed people do fondly and santastically deceive their own precious and peere­lesse soules: 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, therfore called the faith of the elect, Titus 1. 1.

For that faith which is sincere without counterfeting hypo­crisie, therefore called faith unfained, 1 Tim. 1. 5.

For that so excellent faith whereby wee obtaine precious things, therefore called precious faith, 2 Pet. 1. 1.

For that faith which increaseth from one degree to ano­ther, from weaker to stronger, from a lesser to a greater, Rom 1. 17.

For that faith which relyeth upon Christ and his promises, esteemes Christ above all, more then all; desires Christ before all things; delights in Christ more then in all things, and lookes for the full enjoyment of him, therefore called the faith of Ie­sus Christ, Iames 2. 1.

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, therfore called the shield of faith.

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.

Take therefore, that is, let it not lie unregarded and [...]. neglected, but take it up. Take it into your defence, sitting it close to your hearts, using it for your defence and safety against sinne and Sathan. Take it againe and againe, or recover it if through your owne weakenesse, or through the violence of their blowes you let it fall or slip.

That it may bee to us, as it is unto others the substance, or [...]. Heb. 11. 1 Motive 1. prop, or tressell, or basis and foundation, a ground, and an­kor-hold, a certainty and assurance of things hoped for; namely, The continuance of Gods favour for ever, Lev. 26. 11, 12, 44▪ 45. The victory over all our enemies. 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.

[Page 97]2. That it may be to us a true, cleare, infallible, undoubtfull, [...]. Heb. 11. 1. and undeceiveable evidence or appearance of things not seene, namely, of our election, adoption, justification, redemption, re­generation, and glorification.

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, or to be reconciled to him againe. So as to please him, drawing neere to him, being againe united to him by faith, from whom we were estranged by sin. So as to apprehend, hold fast, and rest constantly upon the promise of God made in Christ.

4. That by this we may see him who is invisible, Heb. 11. 27. and his promises a farre off▪ 13, 14. Constantly beleeving them, although we do not presently receive the same: yea, So that it may worke in us.

A thankfull acceptance of those promises, though as yet un­performed.

A contempt of this world, acknowledging, and confessing our selves strangers in it. 13.

An endeavour to come to heaven, their passing excellent ce­lestiall countrey. 14.

An earnest desire after a better life, estate, and condi­tion. 16.

An assurance of Gods everlasting favour towards us. 16.

5. That by this we be invincible and inexpugnable.

So that the God of this world the divell may not blind our understandings, as he doth the mindes of them which beleeve not, [...] Cor. 4 4.

So that That man of sin whose comming is after the wor­king of Satan with all power, and signes and lying wonders may not bewitch and beguile us as he doth them that perish, be­c [...]use they received not the love of the truth, nor beleeved the same, 2 Thes. 2. 12.

So that nothing may be to us defiled and polluted▪ as all things are: to them that are defiled, and unbeleeving, Titus 1. 15.

So that wee may bee true Israelites, men having power [Page 98] to prevaile with God and men, Genesis 32. 28. by effectu­all and forcible, because fervent and faithfull prayers, Iames 5. 17.

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, and insolent injuries of this wicked world, opp [...] ­sing by faith against this world the world to come; namely, against its scornefull scofs and contumelies, the reall, irrever­sable, and inutterable tortures of hell; and against its inveig­ling inticements, and inamouring charmes, the solid, and sub­stantiall, incredible and incomprehensible joyes of heaven. Prising and esteeming by faith all the dunghill drosse, and gli [...] tering glozes of this bewitching world not as they seeme to be, but as they are in truth. They being but dung and drosse in comparison of Christ, although they appeare beautifull like the not beneficiall dustie fruit of Sodome, or like the glittering, golden, yet not nourishing loaves of Caligula.

Thus by our faith we may overcome the world, 1 Ioh. 5. 4. And bee able to quench all the fiery darts of the wicked, Ephes. 6. 16.

The Divels temptations with which he fighteth against us either by himselfe, or in our motions and concupiscence, or by wicked men which are his instruments are Darts, so called be­cause they pierce entring into the heart and soule, and are dan­gerous, making great and grievous wounds, leading to damna­tion: and Fi [...]rie, so called because they enflame and set on fire. These fiery darts the Divell, and his souldiours shoote.

What makes the abominable adulterer, wicked curser, prodigious swearer, lewd lyer, prophaner of the Lords day, & divers others of the like ranke to heare much, and yet are no­thing touched? Sathan hath stroke them dead with his darts.

What makes many run after sin as if they were mad? They are set on fire by the Divell.

The danger therefore being so great, take we the shield of faith to protect and safeguard us from Satans temptations that they annoy us not.

And to quench and cure the harme and hurt those fiery dart [...] have done, if they doe pierce and wound our soules.

SECT. 6. The Christian souldiers helmet.
Their helmet, how differenced from faith and counterfeit hope, motives to get and use it, &c.

THe fift piece of this armour is the helmet of salvation, or Hope, 1 Thess. 5. 8. which is a constant desire of the promi­sed happinesse, and a cheerefull expectation of the same.

This helmet hope is so like the shield of faith, that they are often put one for the other, 1 Pet. 1. 5. yea, they worke alike, and have many like properties, priviledges and prerogatives. 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, 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. Hope ascertaineth and assureth the performance thereof in due time.

Faith is the assurance of God [...] precious promises.

Hope patiently abides the Lords leisure expecting and looking for the same.

Faith puts us in minde and tels us there is a heaven, and crowne of glory.

Hope alwaies lookes to receive and enjoy them.

Faith tels us and assures us there are such and such things.

Hope perswades us they shall be ours.

Without faith we cannot beleeve the truth of Gods pro­mises.

Without hope we cannot appropriate and apply the com­forts thereof.

By faith in the promises of God we are strengthened.

By hope in the goodnes of God we are comforted in our af­flictions.

Faith is of things past, present, and to come.

Hope onely of things to come.

Faith is of good and evill.

Hope onely of good things.

Faith is the cause of hope, therefore first, as the mother of hop [...], Rom. 5. 2. 1 Thess. 1. 5. Heb. 11. 1.

As by faith the antient Patriarks were assured that Christ should come.

So by hope they looked for him, and said come.

Faith (saith S. Chrisostome) doth begin glory: Hope doth by Chr [...]. Tom [...]. cap. [...]e fi [...]e [...], [...] C [...]art [...]ate. supporting finish it.

Faith layeth the foundation: Hope doth build up the man.

Faith gives the beginning: Hope doth leade a Christian to the top, or end.

Faith doth begin the entrance of credulity: Hope doth practise to the perfection of vertue.

Faith doth beleeve what is promised. Hope now beholdeth that which it hopeth.

And to conclude out of this place of Saint Paul we may see. Faith is the shield above all to be taken: Hope is the helmet to be added thereunto.

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; & 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; for the hope of the hypo­crites & of those that forget God shall be cut off, & thir trust like the spid [...]rs web. They shall leane upon their house, but it shall not stand, they shall hold it fast but it shall not endure, Iob 8. 13. &c.

Secondly, wha [...] and if the most silly and foolish sort of men, the most senselesse and sottish worldlings, and the most sinfull and sensuall so [...]s of Belial think it the easiest matter of a thou­sand [Page 101] to have a good hope. Little considering that it is a very hard and difficult thing to have a true and saving hope in God: 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, 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, & 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, yet saidst thou not There is no hope. 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.

Thirdly, What and if many delight and please, flatter and foole themselves with unsound and unsetled hopes, grounding their hope of salvation upon

1. Their own over credulous conceits, and foolish fancies, having no more evidence for salvation, then he whose deeds are written in water, or he whose house is built upon the sea­sands: these building their hope onely upon their bare imagina­tions, and fond fancies.

2. Vpon their forefathers faith, and pious progenitours gra­ces, having themselves no personall piety, nor saving sanctity; like the proud and tombe-like Pharisees, who hoped for hea­ven and happinesse because they were Abraham [...] children (as if they could see with other men [...] eyes, walke with other mens feet, and live by another mans eating) Matth. 3. 9. But they deceived themselves, and discredited Abraham▪ Matth. 5. 20. Except your righteousnesse exceed the righteousnesse of the, &c.

3. Or upon some personall perfunctory performances of some duties of piety, although only formally for fashion; not faithfully and for conscience sake, like those boasting braggard [...] [Page 102] Matth. 7. 22. Lord, Lord have we not prophecied in thy name? and in thy name have cast out Divels? and in thy name done many wonderfull workes? Who yet were sent away with this fearefull farewell, Depart from mee yee workers of ini­quity, 23. And like the foolish Virgins, counterfet, and hy­pocriticall Christians, which because they did some things as the wise Virgins or sincere and sound Christians in religion did (being like unto them in many things, namely, 1 Both having Lamps, Matth. 25. 3, 4. The lamps of both giving light, v. 8. Both going forth together to meete Christ, v. 6. Both waiting for his comming, v. 5. Both slumbering and sleeping, v. 5. Both awaking at the noise of his comming, v. 6. Both seeking to enter into his bed-chamber, v. 10, 11.) hoped to be saved as well as those other wise virgins, whose lamps had oyle, their faith being true and lively working by love, and who were ready, v. 10. that is, such who beleeved, and repen­ted, who were elect, adopted, justified, who were regenerate and sanctified, who watched, and waited having their loynes girt, and their lamps burning: Although they were essentially and expressely differenced and distinguished each from other: yea, so that

The wise have oyle in their vessels, to preserve and feede their lamps when the light begins to diminish and decay. The foolish have none.

The wise are carefull and constant in the service and wor­ship of God.

The foolish secure and carelesse.

The wise build their house upon a rocke. The foolish upon the land.

The wise, like the Ant, get and gather in summer, that which may support and sustaine them in winter. The foolish not so.

And therefore

Although they seeke and send for those in their sicknesse when they are ready to die, whom they regarded not in their wellfare, health, and prosperity, as faithfull preachers, and pre­cise professors; Saying, give us of your faith, hope, soundnesse, sincerity, and conscience.

Although they be earnest out of time, shewing their sor­row, but not sincerity, Crying, Lord, Lord.

Although they wish to themselves the end of the righteous, and to be partakers of their portion in the life to come (though they like not to walke in their steps whilst they live) saying, Open to us.

Although they seemed for the present to be familiarly ac­quainted with Christ: yet at the judgement day they shall be shaken off, rejected, and utterly forsaken, v. 12. I know you not. For why?

They asked irreligiously, impiously, and papistically: at the instrument in stead of the author, at the servants in stead of the master, at the foot in stead of the head, at the cisterne in stead of the fountaine.

They asked preposterously or disorderly: Righteousnesse before remission of sins; Sanctification before sorrow for sin; Pardon before repentance.

They asked unseasonably, too late, when their heart was hardned, of the wise; when the doore was shut, of the Lord.

For why? although they went to buy: yet it was

To buy base mettals; copper for gold, false wares for good, as the matter without the meanes of salvation. Or meanes without the matter: Or Saints merits, relicks, and such false and forged trash.

To buy with false coyne, counterfet silver; Having a desire without endeavour: Having endeavour without desire: Or both cold and carelesse. Their desires being faithlesse; Their requests carelesse; Prayers pithlesse, and powerlesse, and their endeavours negligent, slothfull, and idle.

To buy carelesly, slothfully, and lazily; lingring, protracting, differring, and dallying, being slow in hearing, beleeving, re­penting, and obeying.

What and if I say those three sorts of sottish and seduced soules before mentioned suffer themselves to be sinfully st [...]pi­sied, and satanically surprised. Yet let all those who have any well-wishes unto their own soules. And all us who are the ser­vants, and souldiours of our Lord, and Master, King▪ and Cap­taine Christ Iesus.

First, Learne to discerne and distinguish betwixt

1. That hope, whose Author, Rom. 15. 13. Now the God of hope, &c. and Object, 1 Tim. 6. 17. but in the living God: is God, and his precious promises. And that whose author is Sa­than, and Object men, Isa. 20. 5. They shall be affraid and asha­med of Ethiopia their expectation. Vncertaine riches, 1 Tim. 6. 17. Charge them that be rich—not to trust in uncertaine ri­ches, &c. Or such like deceitfull props of reede.

2. That hope, whose ground and substance is faith, Heb. 11. 1.

And that whose basis and foundation is only humour & ima­gination, or the sight, and sense of their present prosperity.

3. That hope, which is reall, right, and religious. And that, which is reachlesse, ruinous, and reprobate.

1. The one relying on Gods promises, although they seeme unlikely, Rom. 4. 18. Who against hope beleeved in hope, that he, &c.

The other falling, yea falling, when the limber and brittle props and pillars of humane support (wherewith it's borne up) reele, shrinke, and faint.

2. The one being diligent and industrious in the use of san­ctified meanes: The other slacke and sluggish in the meanes, hoping for happinesse without holinesse, glory without grace, salvation without sanctification. Boasting and bragging of hea­ven, wholly omitting, or at best sleighting, and securely neg­lecting the way directly tending thither.

Secondly, And labour to get and hold fast that hope, which is 1 a Scripture hope, Rom. 15. 4. That we through patience, and comfort of the Scriptures might have hope. Frame and fashion our lives according to the guidance and direction therefore of sacred Scripture; for they who lie and live in sin against Scrip­ture can have no good hope.

2. That hope, wherof we have sound and sufficient evidence, Heb. 11. 1. for which we can give good reason, 1 Pet. 3. 15. least we be like banckerout braving braggards, who boast of Lordships, lands, and livings, not having any evidence to shew for the same.

3. That hope, which is fruitfull, and effectuall, working in the heart

[Page 105]1. Ioy unspeakable and glorious from the sense of hea­venly blessings present, and hope of full blessednesse to come; joy during, and long lasting, stirring up to the praises of God, in whom the Saints do joy, Rom. 5. 12. 12. 15. 13.

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.

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.

1. It being a lively hope, or an unmoveable and certaine expectation of Gods promises, 1 Pet. 1. 3.

2. It being a patient hope, or a quiet and setled waiting for helpe and happinesse from God with courage and patience, Rom. 8 25. 1 Thess. 1. 3.

3. It being a blessed hope, Tit. 2 13.

4. It being a sure and stedfast hope, Heb. 6. 19.

First, This sound and substantiall hope procured and ob­tained

1. By knowledge of God apprehending his mercy, Ps. 9. 10. And they that know thy Name will put their trust in thee.

2. By humbling our soules within us, Lam. 3. 20, 21. My soule is humbled in me, this I recall to mind, therefore have I hope.

3. By dreading and reverencing the Lord Iehovah, Psal. 115. 11. Ye that feare the Lord trust in the Lord, &c.

4. By shunning evill, and doing good, purifying our selves as he is pure, 1 Iohn 3. 3. The hope of the wicked perishing, Prov. 11. 7.

Secondly, This hope warranted and supported, as by so ma­ny props and pillars.

1. By the unalterable Word of the unchangeable Iehovah, Rom. 15. 4.

2. By the sacred solemne oath of our good and gracious God, Heb. 6. 18, 19.

3. By the legacy of Christ, bequeathing his to his Father, [Page 106] desiring him, who promised to grant whatsoever he should aske, to keepe his Saints, that they might be where he is, Iohn 17.

4. B [...] the invaluable bloud of the immaculate Lambe Christ Jesus, by which the promises of God are sealed and subscribed, Heb. 10. 19. 20.

Thirdly, This hope thus procured, and preserved, 1. Kee­ping us from, and comforting us against all unkindly feares, and dreadfull desperation.

2. This defending us against, and delivering us from backe­sliding, apostasie, enabling us to expect and wait for; though we have not presently the thing promised, assuring us heires, that though we be not now esteemed, yet time will come when we shalbe some body.

3. This resting and remaining with us, strengthening, and supporting us when other graces seeme to sinke and forsake us; this (like the fishers corke) swimming aloft when other vertues are hidden, and almost over-whelmed; so that were it not for hope, the heart would oft breake: 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.

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.

5. And this being a maine part of the armour of our salva­tion, with which head-piece all Gods Saints are and have been armed. We must warre likewise continually, but in hope of victory? What shall move us to indure all troubles? The hope of salvation. This made patient Paul, the pious Pro­fessours; magnanimous Martyrs, constant Confessours not to be daunted with, nor dread the utmost hellish rage of bar­barous and bloudy persecutours: And this is as necessary for us; for whatsoever we are, we are but in hope; which is our tenure, and takes up our possession of things to come. If we have all the members of our body armed, and our-heads [Page 107] unarmed, one blow may kill us. This hope is our helmet, 1 Thess. 5. 8. Take therefore this helmet of salvation, hope.

SECT. 7. The Christian souldiers sword.
Their sword, its dignity, diverse erroneous opinions about it, and our duty concerning the same.

THe sixt and last piece of our armour followeth: And the sword of the Spirit, which is the Word of God; so called, Psal. 45. 3 Gird thy sword upon thy thigh; which phrase is ta­ken from the custome and manner of Kings, Captaines, and Souldiers; and sheweth the meanes of advancing Christ his gracious and Spirituall Kingdome, to be the Ministery of his Word, this Spirituall Sword: As if the Prophet should say: Give thy Word unto thy Ministers, powre thy grace into their hearts and lips; store them with gifts Ministeriall, and stirre them up to use the same: Send forth and set up a stand­ing preaching, and powerfull Ministery. 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. With this Sword our Captaine and Comman­der Christ Iesus did defend himselfe against the Divels darts, 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 that publikely, shewing by the Scriptures, Acts 18. 24, 28.

1. This weapon will defend, and maintaine that crowned Empresse of all heavenly graces that dwell in a sanctified soule, and that truly victorious, and invincibly triumphant Conquerour Faith; 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 [Page 108] to make reigne 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; 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, and billowes of worldly troubles, pressures, persecutions, and reproachfull oppositions: against death, the prince of ter­rours, the end and summe of feared evils: against the gates of hell, the power of darkenesse, and the Divels fiercest and fieriest darts; 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; the mother and fosterer of tumults, terrours, Chrys. Hom. 16. in 6 Mat. 6. and perplexing anxieties, the Hom. 88. in Mat. 27. worst of sinnes, than which nothing is Ser. de pen. 7. worse, it putting man into a hell upon earth, wherein he must abide torments beyond all compasse of conceipt, 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 Chrys. cont. Gent. Tom. 5. overcome, neither is daunted with the many multitudes of enemies. Against here­sie, which (viper-like) gnawes and eats out the bowels of the Church; which (Scorpion-like) deceiptfully poysoneth, which (as a canker) is most hurtfull, and (as tares) corrupts good seed. 2 Tim. 2. 17.

Against errours, which are dangerous and damnable, Psal. 95. 10. Mat. 22. 29.

Against doctrines of men, or such doctrines which have none other than men for their authors, Col. 2. 22.

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 unsavoury, sowre, contagious, corrupt doctrine of false teachers, or their lying leaven polluting the sweetnesse of heavenly doctrine by their glosses, Mat. 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, though ye know them, and be established in the present truth. And S. Chrysostome saith excellently to this purpose: When you Hom. 49. in Mat. 24. Tom 2 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; let them betake themselves to the mountaines, that is, to the Scriptures; the Mountaines are the writings of the Apostles and Prophets. And why to the Scrip­tures? Because in that time from which heresie hath overcome those Churches, there can be no other proofe of true Christiani­ty, nor any other refuge of Christians, [...]esirous to know the truth of faith, save onely the divine Scriptures.

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, 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 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.

Against Antichrist that king of pride, Rev. 9. 21. who exalts himselfe above all that is called God, 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, yet claiming superiority and soveraignty over all Kings and [Page 110] Emperours. Being Christs vicar by profession; but his killer, crucifier, murtherer, and robber by practice.

5. This will defend God, the holy One of Israel, Psal. 71. 22. The mighty God of Iacob, wonderfull in counsell, excel­lent in works, 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.

Against man, who although hee is vaine, yea vanity, y [...] lesse than vanity, dares beleh, and breathe out blasphemies a­gainst the Lord; 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. Excusing and justifying the same sawcy and sinfull speeches, Ver. 13. Charging God with injustice in neglecting the righteous, and caring for the wic­ked, Vers. 14, 15. Pleading merit, boasting of their owne righteousnesse, Vers. 14. Grudging, murmuring, and com­plaining of Gods dealing with them, Vers. 14. Counting them blessed, whom God judgeth accursed: like hard-hear­ted Pharoah, Exod. 5. 2. Who is the Lord, I know not, I will not, &c.

Like railing Rabshakeh, reproching, blaspheming, and ex­alting their voice against the Lord, Isa. 37. 23.

Like those profane Belials, Iob 21. 15. saying, What is the Almighty that we should serve him? and what profit should we have if we pray unto him?

Like those corrupt cavillers, who dare dispute against Gods just and righteous proceedings, Rom. 11. 20.

Like that seven-headed and ten-horned beast, which speake great things and blasphemies, Rev. 13. 5.

Or any other wayes speake against the God of heaven, ei­ther detracting from God that which of due belongs unto [Page 111] him: ascribing that to him which beseemes him not: or a­ny wayes abusing his sacred names in their chafing, cholerick, fuming distempers, or the like.

1. Further; this keene and piercing sword will cut, and kill the power and puissance of sinne; that deceitfull deluder and malicious murtherer of mankind, Rom. 11. 7. Sin—decei­ved—slew me: 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.

Witnesse Davids practice, hiding the Word in his heart, that he might not sinne, Psal. 119. 11.

Witnesse S. Pauls exhortation to heare the Word of God to day, least any of us be hardened through the deceiptfulnesse of sinne, Heb. 37, 13.

2. This warlike weapon will resist and repell the implaca­ble importunity of Satan that subtill Serpent, Mat. 44. 7. 10. 1 Ioh. 2. 14.

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.

4. This piercing powerfull axe is sharpe, and serviceable to vexe and kill, to oppugne and overthrow the tyranny of the flesh, Luke 3. 9.

5. This will repulse and bring to ruine, confront and con­quer the deluding deceipts, bewitching baits, inchanting in­ticements, inveigling insnarements, as also the railings, re­proches, perplexities, persecutions, and the bitterest blasts of the cunning and cruell world; assuring us

That whosoever will be a friend of the world, is the enemy of God, Iam. 4. 4.

That if any man love the world, the love of the Father is not in him, 1 Ioh. 2. 15.

That the world is crucified to the Saints, they to it, Gal. 6. 14.

And as for the sufferings of this present world, that they are not worthy to be compared with the glory that shall be revealed in us, Rom. 8. 18.

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.

1. For this is the hand and arme of the omnipotent Ieho­vah, Isa. 49. 2 [...]. 53. 1, 2,

2. This is the rod of his power, Psal. 110 2. sustaining us a­gainst the Divels violence, and forcing him to flee.

3. This is his rod and staffe, Psal. 23. 4. Thy rod and thy staffe. Namely,

His chastising rod, wherewith he doth correct, and rule his children as a Father, or a Schoole-master his schollers.

His revenging rod of iron, to bruise and breake in peeces, kill and destroy the stubborne and rebellious.

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: And to support and uphold their weake soules and hearts.

5. This is his axe, Luke 3. 9. Which pierceth, pareth, killeth, and cutteth downe men of Belial like rotten and barren trees, and tormenteth them before their time, Re­velation 11. 10. Which fitteth and fashioneth every stone in the spirituall building for his proper place; Which cut­teth, and pareth off the corruption of the soule and con­science.

6. This is a hammer, breaking the rockes in peeces, Ier. 23. 29. namely, the stony hardnesse of our hearts, and bruising them as it were to powder, that they may become soft, hum­ble, and contrit [...].

7. This is fire, Ier. 2 [...]. 29. To purge out the filthy drosse of mans corrupt nature; To heat his cold heart with love and zeale: To thaw his frozen affections: To guide and enlighten his dark and blind mind: to warme and comfort his sorrow­full [Page 113] spirit: to consolidate and bind his broken heart.

8. This is a shaft and arrow in the heart of the Kings, that is, Christs enemies, flying and going swiftly, wounding and kil­ling afarre off.

9. This is light to drive away darknesse, to cleanse the mind, understanding, and judgement, 2 Pet. 1. 19.

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; robbing them of this forcible, prevailing, sharpe, two-edged sword, and giving them in lieu thereof a weake and woodden sword of mens traditions, and humane inventions, and the pawltrie painted leaden weapons of unholy water, dirty reliques, graines, and agnus Dei wholly unavaileable: Conspiring with the Divell himselfe to hinder people of safety and salvation; and to crosse and contradict the Lord himselfe? For he saith, Take the sword of the Spirit: they say, no.

For the Scriptures are dangerous. True, to discover and dis­sipate Object. 1 Answ. the massie mists of the damnable darknesse of Popish pe­stiferous superstitions.

For Heretiques alledge Scripture. True, for themselves; and Object. 2 Answ. 1 other heretiques alledge the letter of the Scripture, yet misse of the Word of God, because of the sense and meaning.

But what and if the Word of God is many and diverse wayes abused, being mistaken maliciously; misalledged wit­tingly by purposely omitting, or adding something to alter the sense and meaning, or overthrow the drift and purpose of the Holy Ghost: or misapplied purposely, namely, to corrupt the mind or heart, to prove untruth or errour, to perswade to sin, or to some other evill end or use: shall the abuse of Scripture take away the right use thereof? God forbid. We all use fire; though some maliciously, others negligently wast therewith, and consume many excellent and desireable things. We may [Page 114] lawfully and comfortably enjoy our meats and drinks, though gluttons and drunkards sinfully and shamefully misuse them. The honest traveller doth so much the more fence and furnish himselfe with a sword, because theeves and robbers doe the same. The abusing of Gods ordinances by lewd and wicked men should not occasion the pious and godly man to refuse them, dislike, or lesse to love them. And Christ Iesus alledg­ed Scripture, although the Divell did the same.

2. What though many fleering Ishmaels scorne and scoffe at that knowledge which others have in Gods Word, and at those who carie the Scripture to the Church, to get and in­crease the same; terming them in reproach Bible-bearers.

3. What though some through covetousnesse will not help forward: some through worldlines will not attend unto: some through negligence will not frequent: some through blindnes will not esteem the continuall and ordinary, the constant and conscionable preaching of the Word: and so neglecting to gird the sword about them, are guilty of their owne destructi­on: adventuring to go naked and weaponlesse without this sword, amidst so many and such violent enemies.

Yet let us who are the souldiers of Christ Iesus,

1. Not onely have Bibles to lie in our houses, and to carie to the Church: For, what good doth a sword hanging on the wals to the souldier in the field?

2. Not onely read the Scriptures, regardlesse of the sense: For what advantageth a sword, if we cannot unsheath it out of the Scabbard?

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, and our selves edified in the faith: for what will it availe a souldier to have a sword onely to flourish?

But also.

1. Let us Ministers, who are, or ought to be the chariots and horsemen of Israel with Apollos, Acts 18. 24. be mighty in the Scriptures: that so we may not onely teach sound and saving doctrine, instruct, and encourage in good manners: But also [Page 115] 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.

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.

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.

2. Let us be able to judge and discerne, as of the Divels ter­rible temptations, so of the severall sorts of remedies or re­plies out of Gods Word.

3. Let us be apt and able to convict and convince any, yea all frivolous or furious gainsaying contradictors, as well by unde­niable testimonies, as by venerable examples.

4. Let us fortifie and furnish our selves so with the Word of God,

1. That our darke and blinded understandings may be in­lightened with this light to our feet, and lanthorne to our paths, Psal. 119. 105. We taking heed to it, as to a light that shineth in a dark place, untill the day dawn, and the day-starre arise in our hearts, 2 Pet. 1. 19. and delighted in the saving knowledge therof more than in gold, yea than in fine gold, Ps. 119. 127. more than in hony and the hony-combe, Psal. 19. 10.

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; and tor­menting may be quieted thereby.

4 That our stubborn wils and rebellious affections exalting themselves against the knowledge of God, and obedience of Christ, may be subdued, pulled downe, and brought into sub­jection thereto, 2 Cor. 10. 5.

5. That our cold, frozen, luke-warme, and dead hearts [Page 116] may be warmed, heated, inflamed, and enlightened with, and made insatiable thereof.

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.

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, and frequently re­newing the off 1 of them.

8. That our loose and licentious lives, wandring out of the way of Gods commandements, may be reformed, rectified, and amended, Psal. 119. 9.

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.

1. This being a warlike rod and staffe, Psal. 23. 4. Mica 6. 9. 7 14. in regard of its sharpnesse, strength, streightnesse, and warlike use. To stay and support us against the force and vio­lence of the Divell. To beat, buffet, and put to flight Satan. To correct and cure our soules being delinquent.

2. This being a sharpe and piercing, keen and cutting axe, Luke 3 9 To fit and fashion stones for the Lords building: to vexe, kill, and torment gaine-sayers: to pare and cut off the corruption of the soule and conscience.

3. This being the sword of the Spirit, whereby the wicked are subdued, whereby our selves are defended, and Satan put to flight.

Say not, beloved brethren, you are not Schollers, not Object. Answ. Preachers; therefore you will not gird this sword about you; nor weare this weapon upon you: 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.

Although you are not professed fencers, captaines, or chiefe commanders, yet will you guard and fortifie your selves with [Page 117] swords of proofe, to safeguard, and preserve your lives and goods from theeves and murderers. And therefore although you are not Preachers by profession; yet see that you get suf­ficient skill in the Word of God, that may not onely deck and garnish, but also defend and guard your peerelesse and preci­ous soules.

This being an excellent meanes to purge and purifie Motive 1.

1. Religion, of errors, heresies, prophanesse and hypocrisie.

2. Zeale, of ignorance, passion, and selfe-love: tempering it with charity and discretion; causing it not to seeke its owne, but Gods glory.

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; this assuring us of the truth of those cutting condemnations, Mar. 8. 38. Of him shall—ashamed. Luke 9. 26: Rev. 21. 8. The fearefull, &c.

2. Of vicious prophanenesse, this certifying all forgetters of God, and contemners of Gods worship, who professe that they know God, but in workes deny him, being abominable, disobedient, and to every good worke reprobate, Tit. 1. 16. Who have a forme of godlinesse, but deny the power thereof, 2 Tim. 3. 5. And who take Gods covenant in their mouthes, yet hating to be reformed; that God will reprove them; 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; Witnesse Nebuchadnezzar turned into a beast, Dan. 4. 30, 31. and Herod buried in a moment in [Page 118] 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.

4. Weldoing, or the doing of good workes of all sorts, to God and man, even the whole practice of godlinesse, particu­larly, liberal distributing, and mercifull communicating to nee­dy Christians and painefull Preachers of wearisomnesse, name­ly, of carelesnesse, slacknesse, and fainting, Gal. 6. 9. This Word of truth telling us, that in due season we shall reap if we faint not.

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; or in a Word, the way to the crown is the crosse, Acts 14. 22.) of impatience, grudging, fearfulnesse and f [...]inting. This perswading us,

1. That though we are in danger and distresse, yet we have a Father omnipotent, almighty, able to rescue and deliver us. Though we are in misery, our Father is a God of mercies, and of all comforts, who doth not only comfort each of his faithful afflicted children; but also in each of their troubles and afflicti­ons, 2 Cor. 1. 2, 3. lo. 14. 17, 18. Yea giving the greatest courage to the greatest conslict, the greatest comfort to the greatest crosse. 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, 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; 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 [Page 119] 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.

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, 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, because they persecute Christ in Christians: so, great is the credit and comfort of the Saints, suffering in such a cause, where Christ Iesus the Sonne of God doth suffer with them.

3. That the sufferings and afflictions of Gods people are profitable and commodious:

1. To themselves, God chastising them to win them to re­pentance: 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; the more it is troden, the thicker it comes up. To separate them from the wicked; therefore they are called a fan, a flayle, and fire to winnow, sift, and sever: to Rom. 8. 25. 2 Tim. 3. 12. conforme them to Christ, and to draw them neare to himselfe.

2. To others, Act. 8. 4. 2 Cor. 1. 6. So that all constant Chri­stians which have gone before us in suffering afflictions, they are witnesses to us, and give testimony to Gods Word, that it is true, and that his promises are faithfull, Heb. 12. 1. They com­fort, confirm, and encourage us to be constant in the profession of the truth; 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, or persecution so great, but the Scripture affordeth some example or other, as a cloud to qualifie and coole the same. And therfore [Page 120] we shew our selves white-livered, and faint-hearted souldiers if we dare not follow but flee away, or stand at a stay; since the ice is broken, and the way troden by others.

4. This calling upon us to looke upon our arch-guide Christ Iesus (not his picture, 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: our forerunner, but also finisher) Heb. 13. 2. who for the joy that was set before him endured the Crosse, despised the shame, and endured such contradictions of sinners against himself. Somtimes without replying, somtimes without rebu­king, alwaies without revenging, or resisting, without cursing or blaspheming, without fainting or falling away.

This Word of God calls upon us to looke upon Christ, to fasten our eyes continually upon him, that we remembring his doctrine, doings, and death may not sin, nor feare, nor faint, nor fall away in troubles. It being a great incouragement to soul­diers to see and behold their Captaine to march valiantly be­fore them: to passengers over the sea to have a good Pilot: travellers by land to have a good guide. Such a one, nay farre more excellent is Christ to Christians: 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. So Christs example hath much more force then all others if all were one: for that hee is not onely set forth as a patterne to follow, as a marke to shoote at, but also as the beginner, furtherer, and finisher of our faith, our fight, and combate. The meditation of whose pa­tience, and perseverance under the crosse armeth us to com­fort and confirme us against Apostasie, feare, fainting, and fal­ling away.

This being a curing corrosive to heale the common corrup­tion Motive 2. in mans nature, whereby Gods judgements executed up­on others (as now extant, and extended unto the poore by scarsity and famine.)

1. Are fondly mistaken; namely, when they are thought to be for sin onely; When they are thought to befall impeni­tent [Page 121] sinners onely; When they are thought to be for great and grievous sins onely; When they are thought to bee greater then the offences, or sins punished.

2. Or foolishly misapplyed; namely, When they are ap­plyed onely to the offendours, or parties punished; When they are chiefly applied to others, and not to our selves; When others are thereby condemned for their outward condition, whereas they should rather bee commended for their carriage; When thereby wee our selves are justified.

3. Or wickedly abused; 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, 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 wee are humbled at the sight of them, and when we glori­fie God for 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.

4. This being the two-edged sword of the spirit to de­fend, justifie and maintaine every good thing, when it is opposed against, and to disprove and repell every evill thing to which wee are tempted. To cut our selves with repentance, killing our corruptions, and kill the enemies of our salvation.

SECT. 8. Their armour wholly applyed to the present occasion, the pinching dearth.

THis, O you Christian souldiours, is your warlike Chri­stian furniture, with this you must be so armed and ap­parelled, that with it you must wake, and sleepe, eate and drinke, laugh and lament, rest and labour, live and die. You must not onely make an experiment, and take an assay, whe­ther you can goe with this; but you must be so expert, and acquainted with the severall pieces of this impregnable ar­mour of God, 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, nor by any extempo­rary skirmishing excursions repulse you, nor by any violent en­counter vanquish you.

Since warlike weapons, skill, and dexterity to handle and manage the same to divert, or vanquish the violent, and tem­pestuous assaults of austere, and active, fierce and formidable foes are then of greatest value, and utility when the enemies encounters are most effectuall.

And since it is the good will and pleasure of our King, and Captaine to make an experiment and proofe of us all by this scarcity and scantnesse, for such as we are upon triall, such we are in truth; the combate differenceth the couragious from the cowards, the furnace drosse from gold, the touchstone pure mettals from counterfet.

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, 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

1. Whence is it that many of your ranke and quality Cro­codile-like, seemingly compassionate their brethrens distresses with alas, 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, when they seeme to condole with; and compas­sionate others.

2. Whence is it that many taking advantage of the extre­mities of the times use their utmost abilities, and bend their forces by ingrossing of corne to make greater the price, that they may inrich themselves in the ruines of others, and so ma­nifest themselves to be, in the judgement of that reverend man of God M ^r. Perkins, as bad as the vilest rascals that be in the land, murderers, theeves, cursed Idolaters, very Atheists, and starke rebels unto God? Surely from the want of the breast-plate of righteousnesse.

Consider a fearefull example in a dearth, in the dayes of Henery the 3. when many dyed with hunger; the rich were so moved with covetousnesse, that they would not releeve them, amongst whom Walter Grey Archbishop of Yorke, had corn [...] five yeares old, yet would give none for Gods sake; but comman­ded Stowe: pag. 277. his tenants to take it, to pay so much new corne, who com­ming to the corne, saw in the sheaves, heads of wormes, serpents, and toads, and heard a voice out of the mowe, saying, lay no hands on the corne; for the Archbishop and all that he hath is the divels, &c.

3. Whence is it that many because their state is not super­fluous, and superabundant, as formerly it hath beene, grudge, 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.

4. Whence is it that many, contrary to Moses his pious practise, chuse rather the pleasures, and profits of sin for a sea­son, then to suffer a little affliction with the people of God, [Page 124] esteeming the trashie 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.

6. And whence is it that many rich men are mercilesse, steeling their iron, and hardening their flinty adamantine hearts against the grievous groaning, and dolefull lamentations of distressed men crying to them for due, and deserved wages, for which they have laboured, 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. 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, or ability to manage the sword of the spirit; which weapon, if well used, will kill and cut downe all carnall cor­ruptions. Ascertaining a man

First, That he may not therefore rob, and oppresse others, because some oppresse and wrong him.

Secondly, That he may not therefore sell at unconsciona­ble, and excessive rates, because others doe so, no more (hee thereby favouring, and giving consent to the wicked­nesse of other men) then he may be drunke with drunkards, or run into all excesse of riot with wicked men.

Thirdly, That he must be mercifull

1. If he will be like unto God, who is the father of mercies, 2 Cor. 1. 3. Luk. 6. 36.

2. If he will be truly religious, Iames 1. 27. Isa. 58. 6. Heb. 13. 16.

3. If hee would have his other performances prevailing, Matth. 23. 23.

4. If he desires blessednesse, Matth. 5. 7.

That therefore you may be religious rich men, take unto you this whole armour of God, that so

1. You may not love in word, neither in tongue, but in deed and truth.

2. That so you may not raise your selves by the ruines of others, but rather relieve them.

3. That so you may not mutter and repine at Gods dea­ling, but blesse God for taking away.

4. That so you may choose rather to suffer afflictions, with Gods people, then to enjoy the pleasures of sinne for a season.

5. That so you may not trust in uncertaine riches, but in the living God, doing good, being rich in good works, ready to di­stribute, &c.

6. That so you may put on bowels of compassion, to commiserate the distresses of others, and communicate to their necessities.

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. His words are these with which he begins his Sermon. I am ri­sen up to day to execute an ambassage which is just, honest, & profi­table Chrys. in 1 Cor. Serm. de Ele [...] ­mos. Tom. 4. to you in the behalfe of no other men then of the poore which dwell in this your citty; They have enjoyned me this labour, not by their speech, nor by the consent and advise of their common appointment; but by their lamentable, and grievous lookes: 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. It is convenient to speake of almesdeeds alwaies, since we also alwaies need mercy from the Lord. But it is now more needfull in regard of the great cold; for truly in summer the gentlenes of the time doth much solace the poore, because they are without danger, although they go naked, [Page 126] when they ar [...] clothed with the sun-beames, and sleepe securely upon the bare pavement, neither do they need so much, shoes, or wine, or such large feeding: they contenting themselves with the fountaines of water; and that time of the yeare doth furnish a suddaine table to them of small herbes of little worth, and a lit­tle pulse; To which is added another no lesse commodity, for they which build houses, till the earth, and sayle on the sea doe much need their service—. But in winter they are divers waies afflicted, and vexed; hunger doth destroy their bowels within, cold doth consume their flesh without: besides they then neede more food, warm [...]r clothing, beds, something to lie on, shooes, and many other things; and which is most grievous, the time doth not affoord worke. Therefore because they need much, and want worke, no man giving to these distressed ones hire, or enjoy­ning them worke, let us at length stretch out our hands to give not onely hire, but almes-deeds, &c.

I should be glad, if the lamentable languishing lookes, if the discomfiting dolourous distresses, if the painefull pinching penury, if the asperate appaling anxieties of our poore people did not paralell those of Antioch; but I feare me they surpasse and surmount them. It is needlesse, and superfluous, I suppose, for me to tell you that our pinched, if not pined poore are ma­ny, and much multiplied; or that their present pressures are violently vexing if not insufferably, and intollerably: for

1. Not onely are they constrained in regard of other mens hard-heartednesse, want of bowels of compassion, 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, then sell the fruites of their labour.

2. But also that which they buy, they purchase at excessive Some barley that d [...]y, sc. February 25. [...]631. sold for 6 s 2 d a strike in Ketering market. prices, the scarcity and scantnesse of all sorts of necessary food being so great, so generall, of such timely begining, and of such long continuance, that, I thinke, neither we nor our fathers have seene the like.

3. And that which adds the greatest burden of miseries upon [Page 127] these miserable, of dolours upon these distressed men is want of worke, and imployment. For although a man could sell at a deare rate and buy at a low price; yet wanting things sale­able, and not having money to buy things vendible: he is not at all benefited by these assisting advantages. I thinke it farre better for a poore man to give 5 s for a strike of corne, having worke to get the same: then to have liberty to buy the selfe­same corne for 5 d, not knowing how to procure that 5 d to purchase the same.

Say not, beloved brethren, of your distressed neighbours. Object. 1 Give them the law, and whip them; Give them the law, and stock them; until you first give them the law, and relieve them. Our pious and wholesome lawes take order as well for their provision, as punishment. Our sword of justice hath (or ought to have) two edges, one to punish, and correct the cri­minous, the other to patronize, and defend the distressed. Give them for every oath and curse according to the law, 1 s. Give them for every one who prophaneth the Sabbath by playing, 3 s-4 d: by selling, by travelling, 1 l. according to our reli­gious Statutes. Give them from your ale-houses who keepe not the size, 1 l: for ale-house keepers suffering men to sit tip­ling long in their houses, 10 s: for every tipler in an ale-house 3 s-4 d &c. for every one who is drunke 5 s. Give the aged and impotent poore competent reliefe. Give the able and working poore labour and imployment, and then give cor­rection to the idle poore, and spare not.

Say not, beloved brethren, they are idle, they are idle (as Object. 2 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. 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 Object. 1 one sort, and to relieve the other. For sure it is, if old mens [Page 128] reports are true, we have more silver, and gold then our fore­fathers had; wee fare more deliciously then our forefathers did; and our garments are more costly, and gay then our fore­fathers were: Spare we therefore some unnecessary superflui­ties from our selves; that we may be better enabled to com­municate to others.

But since their condition is every way so dreadfull, and di­stressing. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels, and mercies.

1. Open your eyes, behold, and see the urgent necessities of your brethren: looke upon their pale, and pining counte­nances, their wan and watry faces; See how many, and what able bodies are necessarily idle, and thereby enforced; some to pilfer, some to begg, and all to languish. Cast a few lookes into poore mens houses, many of which I feare are worse provided of necessary comforts for this life, then rich mens swine, yea dogs.

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. Open your eares to heare the grievous groaning, and miserable moanings of pin­ched, and pining children, complaining, and crying to their afflicted parents in vaine for bread.

3. That by hearing and seeing your brethrens vehement, and urgent extremities, that by taking notice of, and beholding other mens miseries, you may put on bowels of compassion, fellow-feeling and pittie; and demonstrate, or shew your compassionate, mercifull, and pittifu [...]l hearts, which alone is not sufficient, by your compassionate, mercifull, and pitifull hand, which is also necessary. That as compassion in God is the cause of comfort towards us: so compassion in us may be the cause of comfort towards distressed Christians. Motive 1.

That so wee may bee free from unmercifullnesse, one quality, badge, and character of mis-beleeving miscreants, Rom. 1. 30.

[Page 129]2. That so we may assimulate our selves unto the good and godly man, whose property is to be gracious, and full of com­passion, Psal. 112. 4. to shew favour, and to lend, v. 5. to dis­perse, and give to the poore, v. 9.

3. That so we may be followers of Christ Iesus, who is rich in mercy and ready to comfort, helpe, and succour all that come unto him, call upon him, trust in him, and walke in his waies. Who as he is able, so is he willing to helpe all those that seeke to him for succour: who is full of pitty and compassion towards mankinde in misery, especially towards the elect.

4. That so we may obediently practise those pious pre­cepts of our soveraigne Lord, and loving Saviour, Luke 6. If thou cloa­thest the na­ked, thou cloa­thest thy selfe with righte­ousnes, if thou bringest the stranger into thy house, and receivest the needy, he will procure thee the friendship of the Sainte & eternall mansi­ons; this is no small favour, thou sowest 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. 36. Bee you therefore mercifull as your father also is mercifull, Ephes. 4. 32. Bee you kinde one to another, Colos. 3. 12. Put on therefore as the elect of God holy and beloved, bowels of mer­cies, kindnesse.

5. That so we may avoid that dolefull, and never enough de­plored doome of hard hearted mercilesse men, with whom their Lord is wroth, and will deliver them to the tormen­tours untill they pay that which they are never able to doe, because they have not compassion on their fellow ser­vants, as God hath had pitty on them, Mat. 18. 33, 34. Who shall have judgement without mercy, Iames 2. 13. And who shall one day heare that dreadfull valediction, Depart from me you cursed into everlasting fire prepared for the Divell and his Angels, Mat. 25. 41.

6. That so we may have propriety in, and participate of those precious promises of rich reward from the most mercifull, and unchangeable Iehovah recorded and regi­stred, Psal. 41. 1. Blessed is hee that considereth the poore, and need [...], the Lord will, &c. Psalme 1125. &c. Surely he shall not be moved for ever, hee shall bee in everlasting remem­brance: &c?

7. That so we may not come short of other creatures, the noblenesse of which consists in giving, of the Sun in gi­ving light, of the Moone, and Stars in giving light, of the [Page 130] clouds in giving raine, of the earth in giving grasse, of the herbes in giving flowers, of trees in giving fruit. In this great famine let us give. For as a spring which breakes from the top of a mountaine cannot but water the lower parts, and the val­leys; So if our love be once fixed on God, we cannot but love, and refresh our neighbours.

To these I will add eight out of Saint Chrysostome.

1. He tels us that workes of mercy put to flight the Divell, his ground is, Psalme 41. the Lord will deliver him in the day [...]m. in Psal. [...]1. of evill. i. of judgement. Hee shall bee blessed. i. hee makes those to whom hee is bountifull, and those which know him to call him blessed. Hee will not deliver him to the will of his ene­miet. i. Divels.

2. He tels us, that this is more excellent then to build a sump­tuous [...]om. 5 [...] Muth. 15. temple, because infidels, and theeves may take away that; But the Divell cannot take away this treasure which we lay up in heaven by giving to the poore.

3. He tels us that workes of mercy cleanse from sinne, his ground is, Luke 11. 41. But rather give almes, and behold all [...]. things are cleane unto you.

4. He tels us that almes-deeds are better then sacrifice, from [...] [...]eah 6. 6. I will have mercy, and not sacrifice.

5. He tels us that this opens heaven, from Acts 10 4. Thy [...]. [...] [...]ine almes are gone up for a memoriall before God.

6. He tels us that this is a sacrifice ascending to heaven, and persw [...]es us, 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. He would not have us examine their conversation, but relieve them.

7. He tels us that the poore mens hands build us houses in heaven; almes-deeds are a good artist, they are the friend of God, [...] [...]t i [...] pure and sincere it gives much confidence, it in­trea [...]es [...]. [...]or them, it hath such force that it breakes bonds, dossolves darknesse. extinguisheth fire, kilt the worme, and expels g [...]ashing of teeth.

8. He tels us that this is the most gainefull and profitable art, [Page 131] because other arts vanish away with this present life, with sick­nesse, Hom. 32. ad pop. Antioch. &c. but this art of mercifullnesse, when the world passeth away, doth most appeare when we die, doth most shine, it is fruit­full to a man in his sicknesse, in his old age, and goeth with him to another life.

Besides I might furnish you with many cutting conclusi­ons out of this sacred armorie of Gods Word against unmer­cifullnesse, and with many pressing places to bountifullnes and mercy. But I will name but one place for both, and so proceed.

Mat. 25. 31. &c. At that last, and dreadfull day of judgement, when Iesus Christ with glorious Majesty shal com with a pom­pous guard of attending Angels; with great authority shall gather al nations in a moment of time before him; with unspeak­able wisdome shall sever the chaff [...] from the wheate, the sheep from the goates, the good from the bad, & with perfect equity shall give an upright sentence of absolution to the good, of con­demnation to the bad. From whose judgement no excuse will exempt, no cave can hide, nor castle hold: our comming to it not being a matter of liberty, and freedome, but of necessity. In which last day, when every man must answer for himselfe, and in his own person, where no proctour, no advocate, no substi­tute, no surety, no pledge, no friend to answer for other, but each man for himselfe, the husband cannot for the wife, the fa­ther for the son, nor one friend for another. Which shall disco­ver and difference betweene hypocrites and true Christians both in regard of their nature and disposition, and in respect of their state and condition.

1. Those brutish goates, who are separated and secluded to the left hand: Although they claime an interest in Christ as well as true and faithfull Christians, and call themselves by his name, his servants, and him their Lord, ver. 24. Al­though they sooth, and flatter themselves in their sinnes saying when saw we? Although they qualifie, and justifie their wicked doings, not onely in some particular action, but also in whatsoever they are charged withall, saying, when saw wee thee an hungry, &c?

Yet (Christ taking as denied to himselfe the duties of love [Page 132] 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, 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 their fire is not quen­ched, with the Divel and his Angels; a departure dol [...]full, and dreadfull with such consorts into torments so ea [...]el [...]sse, end­lesse, hopelesse, and helplesse: For you gave me not meat [...], &c. you are not without just cause condemned, the cause of your con­demnation is in your selves, and of your selves you have omit­ted good duties, and sins of omission are no lesse dangerous, and damnable then sins of cōmissiō. You have been despisers of the poore, carelesse contemners of Christians under the Crosse, you did not feed, cloath, lodge, visit me in my afflicted members, you have been cruell, and cruelty is a cursed thing, and cruell persons are cursed creatures; you have beene merci [...]esse men, without compassion, naturall affection, and the sin of u [...]merci­fullnesse comprehends all wickednesse, and is contrary to all righteousnes, and the mercilesse man is gacelesse, and void of all goodnes; because cruelty makes men most unlike to God, Mat. 5. 48 and most like to the divell, Ioh. 8. 1 Pet. 5. 8. Ther­fore depart from me you cursed, &c.

2 A [...]d tho [...]e blesse [...] sheep sta [...]ding at Christs 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, 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, and such as [...]ack meate, dri [...]k &c in comforting, and commending them for these their works of mercy. Not but that there are more works of mercy then those six, for according to the seve­rall kinds of miseri [...]s, so are mercies distinguished.

Not but that Christians shall be commended at the day of judgement for other performances as well as these. Witnesse Matth. 19. 27, 28. You which have followed [...] in the regenera­tion shall &c. Witnesse Matth. [...]4. 46. Blessed is that servant whom his Lord when he commeth shall find so doing. And witnesse Matth. 25. 21. Well done good and faithfull servant, &c.

Yet these inferiour workes of the second Table are one­ly named and preferred, Because they are such as each man may performe: Because they best discover the hypocrifie of counterfeit Christians. And they are chosen for their witnesse, not their worth.

That we therefore may (when he shall appeare) have confi­dence, and not be ashamed before him at his comming.

That we therefore may stand in the number of those to whom the King shall say, Come you blessed of my Father, inhe­rit the kingdome, &c. Let us shew these workes of mercy so farre forth as occasion and ability will serve, and so often as o­thers want and we have.

2. You poore people at such times as these assaulted, and tempted by Satan to seek succour from, and to ease your smart by meanes divellish and diabolicall; and to dishonour the Lord by lying, stealing, railing, reviling, murmuring, and distrust.

Betake your selves therefore to your spirituall weapons, and take unto you the whole armour of God, that ye may be able to withstand in these evill dayes.

1. Let your loynes be girt about with truth, whereby you may be guarded and defended from loathsome lying, and di­vellish dissimulation.

2. Put upon you the brest plate of righteousnesse, to shield and safeguard you against injurious, violent, and unjust deal­ings, pilfering, and purloining.

3. Let your feet be shod with the preparation of the Gos­pell of peace, that you may passe through comfortably and couragiously the many piercing pressures of pinching penury.

4. Above all take the shield of faith. That will so support you, that you shall indure, seeing by it him who is invisible, Heb. 11. 27.

[Page 134]5. And take the helmet of salvation Hope, which will com­fort and consolate you against distracting discomfits, and dread­full feares; strengthen and enable you to depend upon the Lord, and expect with patient waiting (without limiting the holy One of Israel) helpe, and deliverance from the Lord, who is the health of your countenance, and your God, Psalme 42. 11.

6. And the sword of the Spirit, which will defend you, and drive away the tempter.

1. This will store you with these and such like precious promises. Psal. 3 [...]. 19. The Lord will keepe them alive in the time of famine, who feare him and hope in his mercy. Psal. 34. 10. They that feare the Lord shall not want any good thing. Psal. 37. 16. A little that the righteous hath is better than the riches of many wicked. Mat. 6. 33. First seeke the kingdome of heaven, and &c.

2. This will shew you that God feeds the fowles, Luke 12. 24. Yea the most feeble and filthy ravens, Psal. 147. 9. the beasts, Psal. 104. Infants, Psal. 71. 6. and wicked men, Gen 21. 14, 19.

3. This will certifie you that our gracious God did feed the many Israelites which came out of Egypt in a desolate and barran wildernesse, Elijah with ravens, 1 King. 17. 4, 6. and a poore widow Ver. 9. in the time of famine.

4. This will declare and demonstrate that the Lord is your Shepheard, Psal. 23. 1. and mercifull Father.

From which precious promises and practices of our good and gracious God you may thus arm and animate your selves, and with this weapon wound the Divell, dissipate and disanull his direfull darts to diffident distrustfulnesse.

1. 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?

2. Doth he feed, and provide for the fowles of the aire, the wild beasts of the desarts, the wicked and ungodly, the young and helplesse infants?

3. Is it undeniably manifest that such who have depended [Page 135] upon God in extremities, have beene sufficiently provided for, Luke 22. 35. When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. By extraordinary meanes, the ordinary failing, Exod. 16.

4. Will wicked men feed their wicked, and good chil­dren?

Will good men feed their godly and ungodly children?

Will bruit and savage beasts feed and provide for their young?

Will fowles of the aire feed and foster theirs?

And shall we distrust, to whom those sure and certaine, sweet and precious promises belong, we being better than beasts, birds, and sonnes of Belial? The Lord having beene our trust from our youth, by whom we have beene holden up from the wombe, Psal. 71. 6. He being the same to us now, he was to his chosen formerly: as able and ready to succour and support us now, as he did them in their extremities. And his care of, and compassion towards us surpassing infinitely, and beyond all comparison not onely that of birds, or beasts to­wards their young; but also that of men, good and bad to­wards their children? We will not do it.

SECT. 9. Against Antinomists.

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, and unsetled in the wayes of life, are tos­sed to and fro, and carried about with every wind of doctrine Eph. 4. 14▪ by the sleight of men, 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 never able to come to the knowledge of the truth. Now as 2 Tim. 3. 6. [Page 136] Iannes and Iambres withstood Moses, so do these also resist the truth; 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

First, I have shewed that the Saints on earth are sinners, although not such sinners as dogs, and swine, or sonnes of Be­lial; and answered their objections by which they pretend to prove that the Saints in this life are so pure and perfect, as that Book 1. Cap. 3. pag 54. Book 3. Cap. 8. pag. 139. Book 5. Cap. 6. pag. 242. they are free from sinne: For, although it is true that all the sinnes of the Saints are pardoned, not onely those which are past and present, but also in some sort those to come; yet hence to inferre, therefore the Saints are free from sinne, is ab­surd and erroneous. All sinnes of justified persons are pardon­ed, yet differently: Sinnes past by a formall application, sinnes Am. Theol. l. 1 c. 27. Thes. 24. to come by a virtuall: Sinnes past in themselves; sinnes to come in the subject, or person sinning, saith D. Ames.

All their sinnes are pardoned, yet not so as to free them from sinne in this life; for although the children of God have Perk. Gal. 1. pag. 186. the pardon of their sinnes to come, not onely in respect of Gods decree to pardon: but also in respect of his promise to pardon, and in respect of the procurement of pardon upon the crosse: yet they want the pardon of their sinnes, untill the Lord doth give and communicate Christ unto them, and appli­eth to their conscience the remission of their sinnes: and ther­fore the pardon of their sinnes is not fully and absolutely given them untill they recover themselves, and renew their repen­tance: God doth pardon all the sinnes of his children, yea their sinnes to come, not simply, 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. 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, [Page 137] and scourgings; yea moreover, in bonds and imprisonments, who wander in sheeps skins and goats skins, being destitute, afflicted, and tormented, and they who as yet are unborne, and never saw the Sun, are already actually glorified in hea­ven. 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 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, and desist from disturbing the Church with their dis [...]onant distractions.

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, Hom. of faith, B. 1. which saith, Although they were not named Christen men, yet was it a Christian faith that they had; for they looked for all be­nefits of God the Father through the merits of his Sonne Iesus Christ as we do. This difference is betweene them and us; for, they looked when Christ should come, and we be in the time when he is come: Therefore saith S. Augustine, the time is altered, but not the faith: for we have both one faith in one Christ, the same Holy Ghost also that we have, had they, saith S. Paul; for, as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father: so did he teach them to say as it is written, Thou Lord art our Father and Redeemer, thy Name is without Isa. 43. beginning, and everlasting. God gave them then grace to be his children, as he doth us now, against the gainesayings of these contradicting cavillers.

Thirdly, I have clearly proved that obedience to Gods pre­cepts Book 3. Cap. 14. pag. 179. is one meanes whereby we keepe covenant with God, and therefore a part of the covenant of grace; which these igno­rantly condemne as false, speaking evill of those things which they know not; for did they but understand what this covenant [Page 138] is betweene God and his people; namely Gods contract with them concerning the obtaining of eternall life: did they but know that this covenant consists of two parts, Gods promise to them, sc. to give them Christ and his benefits, as remission of sinnes and salvation, to be their God, and to save them, to deale mercifully and truly with them: and theirs to God, sc. to be his people and to serve him, to repent of their sinnes, and receive Christ by faith, to yeeld obedience to his will; did they but know that universall obedience is, if not the substance of this covenant on the Saints part, 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: The Law of God is part of the covenant of grace, ungrounded, and erroneous.

Fourthly, I have expresly evidence, that the Saints of Book 3. Cap. 16. pag. 194. Book 4. Cap. 5. pag. 230. God ought to feare, as well as love the Lord, contrary to their perverse position, that love and feare cannot stand toge­ther.

Fiftly, I have delineated and described the inamouring Book 4. Cap. 5. pag. 237. 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.

Sixtly, I have shewed the extent and excellency of Christi­an Book 4. Cap. 6. pag. 242. liberty, wherein I have contradicted and confuted their lawlesse and licentious liberty.

Seventhly, I have opened and unfolded the doctrine of ju­stification, Book 4 Cap. 5. pag. 233. to informe and teach them the truth of that of which they talk, and talk so much to little purpose, in which they would seeme wondrous wise, although they wander wide of the way.

Eightly, Although their tenet of Gods not afflicting his children for their sinnes is so repugnant to the regall rule of sacred Writ, and so ridiculous to rectified reason, that the re­lating is a sufficient refutation thereof: Yet I much bewailing their err [...]neous wandrings, and earnestly desiring their deli­verance [Page 139] from their deluding dotage [...], will instruct and in­forme them in the truth, if they are not intractable, and un­teachable.

True it is, that sufferings are not alwayes and onely for sin▪ Iohn 9. 3. Neither hath this man sinned, nor his father. (Great was the errour therefore of Christs Disciples: In thinking there was no other cause of the mans blindnesse but sinne. In thinki [...]g he could not be justly punished with blindnesse from his birth, because he had not then committed any actuall sinne; and in thinking he could not be justly punished for any sinne save his owne, or his parents; for he might be punished for Adams) For although all miseries be effects of sinne, yet sinne is not the onely cause of mans misery, there being as well moving and fi [...]all causes, as that which is the procuring cause: as for example,

First, There are diverse moving causes of afflictions.

1. In regard of the wicked; the moving cause is Gods just displeasure, justice, and anger.

2. In regard of the elect; the moving cause is Gods love towards them.

3. In regard of both; the moving cause is Gods good will and pleasure.

Secondly, There are diverse finall causes of afflictions.

1. In regard of God; 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; their fore-warning, and making them without excuse.

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 D. Am. l. 2. de Conscientia. cap. 16. Thes. 13. contradict the certainty hereof, Iohn 9. 3. This m [...] hath not sinned. 1. By his owne sinne or the sinne of his parents he hath not deserved more justly to be borne blind, 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 [Page 140] the sinnes of this man, and so to satisfie his justice: but rather thereby to make way for his mercy, and to prepare matter for his Sonne Christ to worke upon when he came into the world, and was God manifested in the flesh.

Concerning the word punishment we may say and that truly and warrantably, God punisheth his children for their sinnes. 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; yet with chastening punishments, fatherly correcting them for their humbling amendment, Psal. 73. 14. Daily have [...] I beene punished, whipped, or scourged, yea the same word is used Ver. 5. and rightly translated plagued.

Ninthly, I have shewed that the law of God doth bind the Book 3. Cap. 14. pag. 183. Book 4. Cap. 6. pag. 253. conscience of regenerate Christians to obedience, against their absurd annihilating of, and prophane pratlings against the holy and heavenly law of our good and gracious God. To prevent all future contradictions, I have set downe the concordant confessions of eight reformed Churches. I have shewed the judgement of some of the ancient Fathers, to which I have ad­ded testimonies of Scriptures, and certaine reasons, that they might consider, had they but wit or will to consider, that in striving to support their rotten, ruinous, and ridiculous positi­ons, they contradict the ancient Worthies; the most sound and orthodoxe Churches militant upon earth, and by name this of England, whereof we are members, and also the most true and undeniable Word of God, not onely in the old, but also in the new Testament.

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: 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, and miseries in a distem­pered body: And as the same radiant, and resplendent rayes of that royall majesticall runner in the firmament, which [Page 141] softeneth waxe, hardereth clay, which makes fragrant flowers more odoriferous, makes corrupt carrion more odious: 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. And therfore as the Lord gives up Ephraim, Hos. 4. 17. Ephraim is joyned to ido [...]s, let him alone, cease to admonish him, for he is incureable. As the Angell said to Iohn, Rev. 22. 11. He that is filthy, let him be filthy still. And as great Basil said of Eu [...]omius and his followers, Why Basil adu Eun. lib. 2. 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 before, [...]ruly I am afraid Lib. 1. lest by often repeating other mens blasphemi [...]s I should pollute my selfe. 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, 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: partly to strengthen and support those that stand; partly to uphold and keep from falling those that are weake; pattly to [...]eale (if it be possible) these silly, yet selfe-conceipted s [...]ctaries: 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 Lib. 1. which is publi [...]ed: for when we know detractors, we are wont m [...]r [...] easily to avoid their impudent tongues, and ungratefull minds. I will o [...]ce more as [...]aile these audacious and awkeard Antinomists. I [...] which attempt I will not trouble my selfe or you with repctitions of those things which I have formerly delivered, neither is it needfull for me to confirme any of my reasons, because cavilled at by some, no more than it is [Page 142] necessary to prove that the sun doth shine in a bright noone­tide, because some blind people will not beleeve it.

They say that we Ministers dare not preach the truth through feare of loosing our livings.

And is the Church of England become a stepmother so ri­gorous, Answ. 1 and tyrannicall as to punish at all, or so severely as with the losse of living those which preach the purity of the Gospell? And are all the pious Pastours, 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! If these doe not deserve the sharpe censure, and severe scourge of the Church, traducing thus venemously and unjustly a Church so renowned, and a Clergy so reverend let others judge.

2. But admit their impious, and injurious imputations to be true and credible, as they are fond, false, and fantasticall: 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?

For the Church of England, you have heard her judgement, So [...] of Saints, B. 4. Cap. 6. p. 244. B. 3. Cap. 14 p. 183. Hom. of the misery of man­kind. C. yet heare her speake once againe.

For truly there is imperfections in our best workes: wee doe not love God so much as wee are bound to doe, with all our heart, mind and power: wee doe not feare God so much as wee ought to doe.

Thou shalt not kill, thou shalt not commit adultery, thou shalt Hom. of works [...]. not steale—By which words Christ declared that the lawes of God be the very way that doe leade to eternall 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.

Vnder pretence of obedience to their father in religion—they Ibid. E. 1. were exempted by their rules, and canons from the obedience of their naturall father and mother, and from the obedience of Em­perour, [Page 143] and King, and from all temporall power, whom of very Hom. of Obed N. 1. duty by Gods lawes they were bound to obey, &c. Wherefore let us subjects doe our bounden duties, &c.

Here let us learne of Saint Paul the elect vessell of God, that Ibid. N. 111. all persons having soules doe owe of bounden duty, and even in conscience, obedience, submission, and subjection to the higher powers. Thus we know partly our bounden duty to common au­thority, Ibid. P. &c.

How can we then be free (if not free from, then bound to) from Hom. against Adultery. P. 11 this commandement, where so great charge is layd upon us?

Our Church Catechisme. 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. Thirdly that I should keepe Gods holy will and commandements, and walke in the same all the daies of my life.

The Old Testament is not contrary to the new, although the Artic. 7. 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.

Heare some of our worthy Divines speake.

D ^r. Reinolds saith, the morall law bound Ioseph and David Overthr. of stage. pl. p. 83. to love their neighbours and themselves—equity thereof per­tained to the morall law, and so is perpetually, and simply to bee observed.

The morall law remaines for ever a rule of obedience to every Ibid. p. 36. child of God; though he be not bound to bring the same obedi­ence for his justification before God.

Ecclesiasticall Histories mention many such Libertines, Simon Magus and his disciples, who taught that men might lawfully commit fornication—. Basilides, Eunomius Gnosticke, who taught that men might live as they list, seeing now such li­berty was procured them; being freed from being under the law any longer: which sinne died not with those cursed here­tickes, but the Divell hath in these last daies revived it, especi­ally Idem in Iude. p 518. 2. d. in foure sorts of men. First the Libertines of this age, who [Page 144] hold with the former, that being under grace, we are free from the Idem in Iude p. 5 18. 2 d. Rom. 13. 5. p. 1096. Col. 28. p. 33. obedience of the Morall Law.

M. Wilson. We are bound to be subject, &c.

M. Bifield. But is the whole Law of Moses abrogated, &c.

D. Ames. The matter of our obedience is, &c.

In his confutation of Bellarmine. Whereas the I [...]suite ob­jects that wee place Christian liberty in this, that wee are subject (or bound) to no law in conscience before God. 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; For wee doe acknowledge that all Christians are subject to the rule and direction, to the authority and obligation of the Morall Law, and of all the divine Law enjoying us any duty, &c.

And in his Cases of Conscience hee concludes, that the Law of God doth binde the conscience, and sheweth what it is to binde, namely, To have that power, that the con­science ought to be subject to it, so that it doth sinne, if is doth any thing against the Law.

Heare other Writers judgements, and determination.

Peter Martyr saith; The Law is the rule or square of Loc. Com. Clas. 2. cap. 2. Bul. D [...]c. de pers. Legis. d 3. [...]. 8. Cent. 1. l. 2. c. 4. conscience.

Bullinger. The Law doth order and frame the life of men.

The Centuries say. The Scriptures teach, that we are deli­vered, or freed from the curse and condemnation, not from the o­bedience of the Morall Law.

Againe they teach, That the Law Morall, which is the im­moveable judgement of divine understanding, is not disanulled, P. 184. but doth endure for ever.

Palanus hath diverse reasons to prove this. Lib. 6. de Lege Dei. Ch. Hom cap. 105 p. 1496.

Chemnitius a Lutheran saith, We are freed from the Law in regard of the curse; we are freed from the Law in regard of ju­stification—But we are not freed from the obedience of the Law: For even the regenerate or justified are debters, not to the flesh to live after the flesh, but to the Spirit, to mortifie the deeds of the flesh, Rom. 8. 12.

Cha [...]ierus saith; It is [...]nifest by the things fore-go­ing, Tom. 3. lib. 1▪ cap. 6. Th. 4. 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.

Wherefore if Bellarmine doth know those which say, that the saithfull are subject to u [...] law before GOD; and that Th. 5. the Decalogue of Moses doth n [...] belong to us, hee sha [...] have us not adversaries, but follo [...] i [...] disputing boldly a­gainst such.

Againe: The fulfilling of the Law can by [...] meanes bee accounted by the part, but by the whole: For, the whole life, not some one moment thereof, is bound; and it is bound to all, not to one: Hence the saying of Iames, Hee is Ibid. l. 11. cap. 11. Th. 16. guilty of all which offendeth in one: Neither can it other­wise bee understood, because hee is not guilty of murther, who doth onely steale, but of theft onely: Yet hee is guil­tie of the breach of that whole Law, part whereof is, Th [...] shalt not steale, and another part whereof, Tho [...] shalt not kill.

Now whereas the adverse Antinomist will (I suppose) re­ply, all this is not Scripture: I do confesse, that these words in so many letters and syllables are not in the Scripture: Yet I dare avow that this doctrine of the Lawes binding the re­generate to obedience, being the doctrine not onely of our Church, 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. Divines, is the expresse doctrine of sacred Scripture: And that it is so, I will now manifest, and make perspicuous by pregnant pla­ces in the New Testament.

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, 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. Faith therefore doth not evacuate, but establish the De­calogue. Rom. 7 7. By the Law we come to the knowledge of [Page 146] our sinnes. Rom. 7. 22. 25. S. Paul delighted in the Law of God—with his mind he served the law of God.

1 Cor. 9. 21. Being not without law to God, but under the law to Christ. Eph 6. 1, 2. Children obey your parents—Honour thy father, &c.

1 Tim. 1. 5. The end of the commandement is charity out of a pure heart, and of a good conscience, and of [...]aith unfained.

Iam. 2. 8. If you fulfill the royall law of liberty, &c. S. Iam [...]s shewes what Law, namely the Decalogue, Do not comm [...] adultery, &c. Vers. 11.

1 Ioh. 2. 4. He that saith I know him and keepeth not his com­mandements, is a lyar.

1 Iohn 3. 4. Sinne is the transgression of the Law. Hence I conclude,

1. That if ever the Law bound the regenerate to obedi­ence (which I suppose they will acknowledge) it still doth, Mat. 5. 18. Rom. 3. 31.

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.

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.)

5. Since the Apostle S. Paul acknowledged that he served the Law of God with his mind, and that he was under the Law to Christ.

6. Since the Law of God hath not relinquished its regality and regiment, being stiled by the Holy Ghost the royall Law.

7. Since by the Law we come to the knowledge of sinne; yea, and all sinne is the transgression of the Law.

8. Since the carelesse contemners and transgressours of [Page 147] Gods Law have no communion with God, not s [...]ving know­ledge of him.

9. Since the end of the commandement i [...] charity, &c. therefore the Law is no enemy to purity of heart, [...]ith un­fained, or Christian liberty, this being the royall Law of li­berty.

I may warrantably conclude against the absurd, and er­roneous ambiguous Antinomists; That the Law of God doth binde the conscience of the regenerate Christian to obedience.

Furthermore, because I suppose these cavillers will carpe against all these allegations as insufficient and weake, be­cause in none of them we are said to be bound by the Law to obedience. 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; 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. Vers. 39. The wife is bound by the Law, as long as her husband liveth. 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, and that since the husband and wife being regenerate, are bound by the Law each to other so long as they live toge­ther; therefore that part of the Law which doth comprise and comprehend the duties of husbands and wives each to o­ther, namely the fift and seventh commandements, doth bind the conscience of the regenerate to obedience; therefore either all the Morall Law doth bind, or els that this branch of the se­cond Table is more authenticall, and of more absolute authori­ty, not only than all the second Table besides, but also than the first Table; yet our Saviour saith the second is but like unto the first, stiling it the first and great commandement, Mat. 22. 38.

Oh that I could perswade them to take notice how they con­front, contradict, & contend against the concordant confessions [Page 148] of the reformed Churches, the sound, solid, and substantiall truths taught and defended by the ancient and moderne Wor­thies; and the infallible and unde [...]iable truth of Gods Word!

Oh that men would cordially consider that such vile and vi­cious positions make men unfit, not onely for Christian, but also for common commerce and company with mankind! 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. Tell me Conscience, are not murders, adulteries, thefts, and such like sinnes, and why? Tell me Conscience, 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, or the like? And their consciences (except they lie in a lethall lethargie) will answer. Not onely are thefts, murders, and adulteries sinnes, but also covetous desires, un­advised anger, and lustfull thoughts, because they are a trans­gression of Gods Law. I know that the fore-named, and o­ther workes of darkenesse are sinnes, because the Law of God forbids them. And I dare not approve of the doing of such like things, because they are contrary to, and condemned by the most holy and heavenly Law of God. 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, and of their learned and pious Worthies: and against the sincere and sa­cred Word of God: supplanting and suppressing subtilly and sinfully all sorts of societies, both Christian and common commerce betwixt man and man; and being gainesaid by [Page 149] 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, an untrue and unchristian, a faithlesse and fantasticall opinion, position, and absurdity.

SECT. 2.
Why we should pray for Kings and all that are in autho­rity, and for what, why for Pastours and for what, why for our Children, and why also for enemies.

THus pray we not onely for our selves, but also for all men, 1. Tim. 2. 1. namely which are capable of such gifts, graces, and good things which we pray for: Three sorts are un­capable of the graces Gods people petition principally for. To wit, The damned in hell. The dead in Christ, and the desperate impenitent sinner, who sins the sin against the Holy Ghost, and therefore these are not to be prayed for.

1. The damned are capable of no grace, no good, no mercy, no favour. Dives desired but one drop of water to comfort and coole his tongue burning and broiling in those intollerable and infernall flames, and could not obtaine so small a favour.

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.

To pray for the first sort of these is frivolous, and fruitlesse. To pray for the latter is needlesse, and unnecessary; and im­possible to doe good to either.

To pray therefore for either is sinfull, and unlawfull; be­cause unnecessary and unprofitable, because it is not of faith: for faith, and every article of faith must be grounded upon Gods Word and Canonicall Scripture. 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, nor punishment threatned for the neglect thereof.

Therefore such prayer is Impious, because no where war­rantable. Hurtfull (because sinfull) to the petitioner. Need­lesse if in heaven. Vnprofitable if in hell. Impossible to doe good wheresoever therefore not of faith, and utterly un­lawfull.

3. The desperate living capable of some earthly, corporall, temporall favours: but of no heavenly, spirituall, or eternall grace, we may not pray for any such in their behalfe, but one­ly for those other whereof they are capable: 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, and to recover themselves, &c. 2 Tim. 2. 25, 26.

Take wee heed that we pray not against, no not wicked men.

1. Pray we may against the cause of a wicked man, not his person, he being a brother.

2. Pray we may against the plots of private enemies a­gainst us, not against themselves, 2 Sam. 15. 31.

3. Pray we may, and must against the whole body of Satan, Iudg. 5. 31. Psal. 129. 5.

4. Pray we may against some notorious member of Satan, namely

[Page 234]1. If not as our, but Gods enemies, shunning carnall de­sire of revenge.

2. If they are knowne to be incurable.

3. We aiming at Gods glory, that it may shine; his chil­dren bee bettered; not simply wishing the destruction of the person.

5. Pray we may against them conditionally, namely, rather that they may perish, then any longer reproach God by malice, and hinder the salvation of many.

But to returne, and proceed.

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.

2. That they may have his good guidance, and divine di­rection in all their waies.

3. That they may abound in knowledge, prudence, wise­dome, and discretion to know how to goe in, and out before their people; to understand how to judge them, and to discerne betweene good, and bad, 1 King. 3. 7, 8. 9.

4. That they may be furnished, and fitted to doe judgement, and justice, Deut. 1. 13. Psal. 2. 10. 72. 1. Give the King thy judgements O God, and thy righteousnesse unto the Kings Sonne.

5. That they may have fortitude, courage, and upright severity to punish transgressours with fit penalties, Psal. 101. 8. Pro. 20 8.

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.

7. That they may have disereet elemency to rule, and reigne over their people as their head, doing them good, 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 therefore according to the will of God, that great King com­manding good, forbidding evill; being carefull not onely of [Page 235] their bodies and estates, Gen. 41. 49. but also and especially of their soules and salvation. And therefore that they would,

1. Pray to God for their subjects, 2 Sam. 14. 17. 1 Chron. 29. 18.

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; practising it themselves, and see­ing that it be practised in their Courts and Countries.

For as well the knowledge as the practice of a righteous life is the speciall gift of God, and therefore to be begged of, and prayed for from him.

Likewise the knowledge and the practice of civill ju­stice is a singular gift of God, by prayer therefore to be ob­tained.

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 August. lib. 4. cap. 4. de Civit. Dei. removed, what are kingdomes save great robberies?—A cer­taine Pirate being taken, answered Alexander the great ele­gantly and truly; For when the King had asked the man where­fore he was so noysome to the seas? He with a bold stontnesse an­swered, and why are you so dangerous to the world? But be­cause I do it with a little ship am called a theefe; because you with a great fleet are called an Emperour. And S. Ambrose Ambros. de pa­radiso. cap. 3. 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. Where up­right dealing or justice is, there are all vertues.

The reasons to inforce people thus to pray in the behalfe of Motives. their Kings, Princes, and others in authority, are of great vari­ety and validity, plentifull and prevalent, many and of great moment.

1. Thus to do is the prescript and command of our good A praecept [...] and gracious God, our supreme and soveraigne Lord, Jer. 29. 7. [Page 236] Seeke the peace of Babylon, 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 Ab exemplo. ones whom we ought to follow as they followed Christ. We all (saith Tertullian) pray alwaies for all Emperours, that they Tertul. Apol. cap. 30. p. 60 1. may have a long life, a quiet government, a safe family, strong armies, a faithfull counsell, an honest people, a quiet countrey, and whatsoever are desired of men and Caesar. Yet were Em­perours in those times tyrannicall persecutours. 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. Heare one of them speake, Ioannes Marian. de Re­ge & Regan­stat cap. 6. pag. 33, 34. Mariana in a booke of his dedicated to Philip the third King of Spaine, printed by authority. 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. Before he saith, that the Monk was re­solved by their Divines with whom he consulted, that a ty­rant may lawfully be destroyed. 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, but also with praise and honour be destroyed. 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.

3. This is a matter of important weight and urgent necessi­tie; A necessarie. for,

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.

2. None can give these graces and excellent endowments but God onely, who bestowes them upon those who ask him, [Page 237] Iob 38. 36. Who hath put wisdome in the inward parts, or who hath given understanding to the heart! 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.

3. After he hath given he often takes away againe, as from Saul, from whom the Spirit of the Lord departed, 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 taketh away the understanding of the aged, he powreth contempt upon Princes, and weakeneth the strength of the mighty. Ier. 51. 57. I will make drunke her princes and her wise men, her captaines, and her rulers, and her mighty men, saith the King whose name is the Lord of hoasts.

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? Nec valent nec debent castiga­re. Subjects neither can nor ought to correct their Princes.

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, but it is overthrowne by the mouth of the wicked. Where no counsell is the people fall. 29. 4. The King by judgement establisheth the land, but he that receiveth gifts overthroweth it. 31. 5. Lest they drink and forget the law, and pervert judgement of any of the afflicted. Eccles. 10. 16. Woe to [Page 238] thee O land when thy King is a child, and thy Princes eat in the morning. Lewd Governours are like leaking ships which drowne all.

4. These and such like gifts and gracious endowments Ab utili. do inestimably enrich and ennoble the parties themselves with God and man: confirme and establish their Thrones and Scep­ters, and make their subjects unspeakably gladsome and grate­full. For,

1. A King that sitteth in the throne of judgement chaseth a­way evill with his eye, Pro. 20 8.

2. The throne is established by righteousnesse, Pro. 16. 12. Yea righteousnesse exalteth a nation, 14. 34. Take away the wicked from before the King, and his Throne shall be established in righteousnesse. Prov. 25. 5. The King by judgement establish­eth the land, Pro. 29. 14.

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.

4. These bring shelter, succour and safety to subjects, Isa 32. 16, 17, 18. Then judgement shall dwell in the wil­dernesse, 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 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 do judgement and justice, and then it was well with him? Hee judged the cause of the poore and needy, and then it was well with him, &c.

5. A divine sentence is in the lips of the King, he shall not transgresse in judgement, Prov. 16. 10.

6. A King that sitteth in the throne of judgement scat­tereth away all evills with his eyes, Proverbs 20. 8. A wise King scattereth the wicked, and bringeth the wheele over them, Pro. 20. 26.

[Page 239]7. Mercy and truth preserve the King, and his Throne is upholden by mercy, Pro. 20. 28.

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: 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.

10. From these do flow the constant and comfortable con­tinuance of a country, the majesty and maintenance of a king­dome, Pro. 28. 2. 29. 4.

11. By meanes of these Princes and Potentates prolong their dayes, Pro, 28. 16. procure health, Pro. 24. 6. and pros­perity, Ier. 22. 15, 16.

12. Subjects live joyfully (as we do this day) rejoycing when the righteous are in authority, Pro. 19. 2. In peace, pie­ty, and honesty, 1 Tim. 2. 1, 2.

5. Diverse and dreadfull are the effects and consequents of Ab inutili. evill and unjust government.

1. In regard of the Governours. For,

1. They will keep evill servants, Pro. 29. 12.

2. They will transgresse for a trifle, Pro. 28. 21.

3. They will pervert judgement, Pro. 17. 23. 31. 5.

4. They oppresse the poore, Pro. 28. 15, 16.

5. They are in danger of cursing, Pro. 24. 24.

6. They will be contemned, Pro. 18. 3.

2. In regard of the people or subjects. For,

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. It shall be wofull, Eccl. 10. 16.

2. It shall be destroyed, Pro. 29. 4.

[Page 240]3. It shall be consumed, Ier. 21. 12. Amos 5. 6, 7.

4. It shall be desolate, Mica 3. 9, 10, 11. Sion for your sake shall beplowed, &c.

6. Such as the Princes and principall men are, such will the people themselves be, either in truth, or in semblance and shew. If not in practice, yet in profession. For as all inferiour bodies are ruled by the Moone, all the Starres are lightened or darkened by the Sun; all celestiall bodies caried as the first mo­ver, so subjects generally as their Princes. As the rivers tast of their fountaines or springs, so people of their Princes proper­ties. As members are ruled by their head, so people by their Princes. As children by their parents, as servants by their ma­sters, Scilicet & vulgus manant exempla regen­tum. so subjects by their Soveraignes. Such as is the Prince, such will the people be, is an ancient saying.

Tales solentes­se in Republica cives, quales sunt principes. Plato in Epist. Citizens are wont to be such in the common-wealth, as are their Princes, saith Plato.

Solent plerun (que) homines vitam princ [...]pis intue­ri. Herodian. Men for the most part do usually looke upon the conversati­on of their Prince, saith Herodian.

Regis ad ex­emplum totus componitur or­ [...]is. Claudian. The whole world is disposed to the example of Kings, saith Claudian. It is therfore more than needfull, of extraordinary waight and moment, and of urgent necessity, that we should pray for Kings and all in authority over us.

1. Not onely if they were vile and wicked, Gen. 20. 7, 17. 47. 7. Exod. 8. 30. 1 Sam. 16. 1. Dan. 6. 21. 1 Tim. 2. 1, 2.

2. But also that we should powre out our hearts and soules unto the Lord, that we should be constant, continuall and im­portunate petitioners at the throne of grace for our godly kings and governours, Ios. 1. 17. 1 Kin. 1. 3. Psal. 20. 1. 72. 1, 15. and that fervently, instantly with zeal and earnestnes, for even the strongest, the wisest, wealthiest and most godly Princes and Rulers have need of their peoples prayers for the safety of their persons, soules and bodies, as also for the good successe of their government, Psal. 72. 1, 15. 118. 25.

What and if therefore not onely diverse deboist and licen­tious, riotous and tosse-pot swinish drunkards who oft times drinke their wit out of their heads, their health out of their bo­dies, and God out of their soules, had rather drinke day after [Page 241] day, and night after night a whole moneth together the Kings Majesties health, than pray in fervency and privacy one houre for the same: But also many more moderate men deem it true devotion to drinke hourely and openly beyond excesse for the Kings health and welfare, and a part of precisenesse to make a conscience of praying constantly and privately for the same, and therefore they for their parts make drinking of healths a principall part of their devotion and piety towards higher Powers, and to go in lieu of their prayers in private for them, thinking they have manifested more really and truly their love, piety, service and duty unto them, and done them more and reall good honour and service in carousing and quaffing of their healths, than if they had prayed for them: As if great men had more need of healthings than of prayers, or as if healths were the best prayers they could put up for them, or the best and most acceptable sacrifices they could offer up to God in their behalfe. When as in truth (although many vilifie and upbraid, deforme and deride, scorne and scoffe at, dispa­rage and disgrace all such who will not roare and revell, quaffe and carouse, play the good fellowes, in the worlds language, and health it, they being reformed and reclaimed from their drunken courses and company, taunting and taxing them of unmannerly unsociablenesse, singular stoicisme and surlinesse, disdainfull and discontented discourtesie and degenerousnesse, proud and pragmaticall peevishnesse, rusticall rudenesse, coy and uncomplementall clownishnesse, humourous and scrupu­lous perversnesse, of factious indiscreet over-scrupulous pre­cisenesse) these heathenish healths are but the panders, bawds and attendants to intemperance, excesse and drunkennesse. These were a part of the Divels homage, sacrifice and service at the first, and had him for their Authour, as saith S. Augustine and S. Basil.

I intreat you (saith S. Augustine) and adjure you by the Aug. de Tempo­re Serm. 231. dreadfull day of judgement, that you would banish when you feast together that filthy custome of drinking, by which in a large measure without measure three by three willing or un­willing are wont to drinke, as being the poyson of the Divell: [Page 242] for that unhappy custome doth yet remaine as a relique of Pagans; and whosoever shall practise this at his owne or other mens feasts, let him not doubt but he hath sacrificed to the Divell. S. Basil also in his Sermon against surfeiting and drunkennesse, shewing the drunken healths and rounds which were in use among the pot-companions of his times, not much differing from ours, saith a little before: They have the Divell the authour of that law, and sinne the reward of the victory. These are condemned, and long since cryed downe by the ancient Fathers and others, Augustine, Basil, Ambrose, and others. S. Ambrose, the corrupt, cursed, and common custome of swaggering Belials in their hellish hu­mours. Let us drinke to the health of the Emperour, say Amb. cap. 17. de Helia & Jeju­nie. they, and whosoever pledgeth not his health, let him bee guilty of devotion. A fantasie of pious devotion. Let us drinke for the health of the armies, the prowesse of the Earles, for the health of children, &c.

These are such an indignity to good and holy men, that they desire not to have others drinke or pledge their healths. For, (as Saint Augustine saith) None can offer Aug. Serm. 23. de Tempore. a greater indignity to the holy Angels and holy men, than they who by drinking in their names doe assay to kill their soules. For, in so doing, they do make such the patrons, causes, and occasions of their drunkennesse and riot. Yea, their healths and names are made a common prologue and passage, an ordinary shoe-horne and usuall inlet unto, and a frequent plea and patronage to beare out, and a not unusuall apologie to extenuate, if not excuse the excesse, intemperance and drunkennesse of roaring ruffians, and of loose and beastly drunkards.

Yet (these being supreame and soveraigne supporters in this our warfare to stablish and sustaine the kingdome of the Lord Iesus, the womans seed, and to supplant and sub­vert the Serpents side or Satans kingdome) let us like loyall, loving, religious and obedient subjects, drinke for our owne health, and never surcease to sollicit, but with all sedulity and diligence petition at the throne of grace, and heartily [Page 243] pray for his Majesties health and happy raigne, and for all that are in authority, that they may not bee weaker or worse than in former times and ages, that they may not be wanton and wilfull, secure and carelesse, but valiant and warlike ruling with strength, vertuous and wise, ru­ling by reason and righteousnesse. Pray therefore and say, Give the King thy judgement O Lord, and thy righteous­nesse to the Kings sonne, &c. Psalme 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, and in place to do most good.

2. Pray we for Pastours and Preachers, the Messengers of God and Ministers of his Word.

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.

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, and laying on of hands, Acts 13. 3.

3. After their ordaining also we ought to pray for them, Ephes. 6. 19. Pray for me. 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: 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.

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 [Page 244] our own soules and those who heare us, 1 Timoth. 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: to pray for them, to admi­nister the Sacraments, to catechise, to conferre with them, to give them good example: 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; 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. And we being men subject to like passions that other are, Acts 14. 15. And we having no ability nor aptnesse to performe our ministeriall fun­ction, except it be given us, 2 Cor. 3. 5, 6.

Pray for us, that we may be apt to teach, 1 Tim. 3. 2, being furnished with matter worthy to be uttered, and with a facul­ty and facility well to utter the same.

Pray for us, that such gifts and graces as God hath bestowed on us may be bettered, continued, and successefull.

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. 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

3. Pray we for our children, Gen 9. 27. 27. 27, 28. 48. 15, 16. 2 Sā. 12. 16. 1 Chro. 29. 19. Give unto Salomon my son a perfect heart. Iob 1. 5. Iob sanctified his childrē, &c. Would Cornelia vi­sit y ^e temples for her sons Tiberius & Caius, & offer sacrifices to the gods, for such was the miserable blindnes of those profane [Page 245] people bereft of the comfortable knowledge of the wayes of life, and groping grosly in those dangerous and deceitfull paths of paganisme) they being in the wars of Africk. For thus she saith in an epistle she wrote to them. Your father bequeathed you nothing but weapons, and from me you shall inherit nothing but books, 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, nor yet to offer sacrifice to the gods for your honour. 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, when alas all her perfor­mances were not only frivolous and fruitlesse, but also vile and vicious: for the temples which she visited were the temples of the Divell, and those sacrifices which she offered were like­wise to the Divell. How much more should we stirre up our selves to sollicit the Lord of hosts for our children by fervent, frequent, and faithfull petitions, they incountring with, and be­ing environed about with such like fierce and fraudulent foes, themselves being so fraile and flexible, and prayer to our good and gracious God being so powerfull and prevailing.

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. 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.

[Page 246]3. This being very forcible & availing, Ps. 128. A good be­ginning makes way for a good ending. If the first fruits are holy so are the branches. A love principium, could the Heathen say.

4. Grace and nature requiring this, marriages are mon­strous, and they are headlesse weddings where prayer is wanting.

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.

1. These being as grapes to vines, grasse to meadowes, flow­ers to a garden, corne to fields, and fishes to the sea.

2. These being the building of a mans house, Gen. 16. [...]. Deut. 25 9. Ruth 4. 11. 2 Sam. 7. 11, 12, 27. and therefore the Hebrewes derive Ben of Banah to build. Loving children are [...] the building of their parents.

3. These being the prime possession of parents, their chiefe [...] of [...] of [...] heritage and inheritance, Gen. 4. 1. I have possessed a man of the Lord. Psal. 127. 3. An inheritance.

4. These being an ornament to their parents, being

1. As arrowes keen and sharpe in the hands of a mighty man: And therefore as a quiver of arrowes did adorne and accommodate an archer and a man of warre, so do children their parents, Psal. 127.

2. As olive plants, some higher some lower, some lesser some bigger, some younger some elder, deck and beautifie a se­minary, so children are a glorious ornament to those families from whence they are as from nurseries bestowed into the world.

3. As carved and polished stones and pillars of the Temple, which were not onely profitable to uphold the whole fabrick, but being finely hewen, curiously and cunningly wrought, did decke, adorne, and beautifie the materiall Temple, so chil­dren well brought up and educated, did build up and polish the spirituall Church of God: and as it is a credit to a gentle­man to have a company of tall fellowes to wait on him, so it is [Page 247] an ornament and credit to a man to have a company of well­nurtur'd children.

5. These being as fruit to trees, therefore called the fruit of the wombe, Deut. 28. 4. Psal. 28. 3. & 132. 11. Fruit they are, because they are derived and descended from the bodies of parents, as fruit springs from a tree. They are also delight­full to parents as fruit is to our tast and mouth. The more fruit­full a tree, the more blessed in our esteeme. So children and childrens children are a great blessing, Psal. 128. 6.

6. These being such favours that the having of them is a blessing.

1. In nature, which teacheth all creatures to seek the pro­creation of their kind, men naturally desiring them when they are wanting, greatly affecting them if enjoyed, & much lamen­ting the losse of them, these being the works of nature in us.

2. In grace, whether they are good or bad grace teacheth us to esteeme them a blessing,

1. If good and gracious, for then not onely a mans name is hereby continued upon earth, his substance remaineth in his name, the common-wealth by him is furnished with good members, but also the mysticall body of Christ is hereby in­larged and augmented.

2. If evill, for then the justice of God is glorified in their destruction, and they may be the progenitours of pious per­sons. This nature teacheth not.

Yea these are such a blessing, that the want of them was esteemed formerly a curse and a reproch, Gen. 30. 23. & 20. 18. 1 Sam. 1. 6. Iudg. 11. 38. Luk. 1. 25. Men should not murmure at, or mislike the increase of children as a burden, for thus to do is an evident argument of a distrustfull and desperate minde, 2 Kin. 4. 43. Ps. 147. 9. Mat. 6. 26 & 16. 31. But wanting they are to beg them of God who openeth the barren wombe, Gen. 15. 1. & 25 21 & 30. 22. 1 Sam. 1. 10. Luk. [...]. 13.

3. All married folk chiefly and principally ought to desire children for the increase of Gods Church and Kingdome. Pray they must that they may bring forth and traine up many chil­dren to the Lord, 1 Sam. 1. 11. Ps. 128. 3. & 144. 12. one pearle [Page 248] is more worth and farre better then many pebbles. One lambe than many wolves, one Isaac then many Ishmaels, one Iacob then many Esaus.

Desire we children therefore not onely to preserve and propagate our name and memory on earth which sinners may doe, Gen. 11. 4. 2 Sam. 18. 18. Matth. 5 46. but to build the house of Israel, to amplifie and enlarge the Church of God

1. And therefore men and women should bee carefull conscionably to marry in the Lord, Gen. 6 2, 4. Nehem. 13. 24. 1 Cor. 7, 14, 39. The prophanation of marriage is the foun­taine of pollution, sin and wickednesse, and consequently of shame and confusion both in Church and Common-wealth, in religion and pollicy. And one speciall prophanation is when choice is made according to lust rather then law, reason, wis­dome, discretion▪ Religion, Gen. 6 2.

2. They should use sobriety and chastity in marriage, Heb. 13. 4. 1 Tim. 4. 5.

3. They should traine up and teach their children true re­ligion timely, Pro. 22. 6.

4. As also pray without ceasing to God for them. This was a meanes which being prescribed and practised by Monica Saint Augustines Mother, freed him from those sottish se­ducements and horrible heresies of the Manichees into which he was deepely plunged, for thus he writes. For almost nine August. con­fess. lib. 4. cap. 11. yeares were finished in which I was tumbled in that mudde of that bottomelesse pit, and in the darknesse of false-hood, when I attempted to arise I was more dangerously hurt. But when that chaste, pious, and well advised widdow, such as thou dost love, be­ing now doubtlesse, more cheerefull in hope, yet not more un­fruitfull in mourning, did not cease at all times of her pray­ers to bewaile to thee of me, her prayers came before thee, and yet thou didst as yet suffer me to be rolled and enwrapped in that darknesse. When afterwards as he saith, his Mother intrea­ted a certaine Bishop to vouchsafe to talke with her son to re­fute his errours, to shew him the evills hee had learned, and teach him good; the Bishop refused, telling her I was yet un­teachable, Chap. 12. because I was as yet puffed up with the novelty of [Page 249] the heresie, and had disquieted many unlearned with very many doubts. But let him alone (saith he) and continue praying to God for him, and he himselfe by reading will finde what that error is, and how great that wickednesse is—she not resting herewith satisfied, but still urging him by in­treating him more and plentifully weeping, that he would see mee and reason with me, hee beeing forthwith displeased with wearinesse. Depart from me (saith he) as sure as thou livest it cannot be that a sonne of such teares should perish.

What and if many blackmouthd Belials and Bedlam pa­rents, breath and belch out against their children in rage and fury, yea oft times with

1. Much bitternesse and blasphemy cruell cursings; Little considering that such evill speeches are the badge and brand of wicked men, Psal. 10. 7. his mouth is full of cursing, &c. who shall be turned into hell, Psal. 9. 17.

2. Little considering that as they love cursing so it shall come unto them, and as they delight not in blessing so it shall be far from them, Psal. 109. 18.

3. Little considering that not onely cursing of God him­selfe, Levit. 24. 11, 15. an horrible blasphemy. Kings Gods deputies on earth, Eccl. 10. 20. Rich men, Ibid. Rulers, Iudges and Magistrates, Exod. 2 [...]. 28. Act. 23. 4, 5. Parents, Exod. 21. 17. Pro. 20. 20. The deafe, Levit. 19. 14. Enemies, Iob 31. 30. and of all others in particular: But that all manner of cursing is forbidden, and condemned in the word of God, Rom. 12. 14. Blesse but curse not. Iam. 3. 9, 10. Curse, &c. these things ought not so to be.

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, but also with many actuall transgressions, by their noysome negligence and execrable example. 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 [Page 250] the fire and brimstone of the bottomelesse pit.

What and if divers carelesse parents satisfie themselves as having sufficiently if not superabundantly done their devour in this particular towards their children, 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, 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, like Calebs blessing his daughter, Iudg. 1. 15. or of that other when they wish and pray for good things to them, so as Isaac, Iacob, Iob, and others blessed their children. It is the thing I presse and perswade unto. Onely I desire that men would not make that a matter of complement which is of great consequence and should be a matter of conscience: that they would not slubber over and slight duties requiring our most select and serious sedulity: that they would not frivo­lously trifle over such duties for forme and fashion sake, which crave our most instant and intentive fidelity, frequency, and fervency and our exactest indeavours: 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: powre out their most pious and patheticall petitions and importune the Lord Iehovah with fervour and frequency. For

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; with the foule and filthy abomi­nations which nothing can wash away save the precious blood of that immaculate Lambe Iesus Christ.

2. Must we indeavour to doe them all the good we possibly may and can.

First, Not onely concerning bodily and temporall bles­sings and benefits.

First, by feeding and fostering, protecting and preserving, cloathing and comforting, lodging and defending them, Gen. [Page 251] 21. 7, 9. Deut. 1. 31. 1 Sam. 1. 23. 1 King 17 12. Iob 31. 18 Psal. 22. 9. Isa. 66. 12, 13. Cant. 8. 10. Luk. 11. 11, 12. & 15. 22. Heb. 11. 23.

Secondly, by providing aforehand with foreseeing provi­dent consideration.

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: 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, and maintaine their greatnesse and gentility, and leaving to the rest little or nothing, save some light title as Master or Mistrisse to live withall.

2. Comfortable commodious and convenient marriages, Gen. 21. 21. & 24. 3, 4. & 28. 1. & 34. 4. & 38. 6. Iudg. 14. 3. Ruth 3. 1. yet with their own mutuall consent and agreement, Gen. 24. 57, 58. Num. 36. 6.

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: Gleefull and gladsome garnishing graces of Gods spirit.

1. By teaching them true religion and the saving sacred knowledge of our God, Deut. 4. 9. & 6. 7. & 11. 19▪ Exod. 10. 2. & 12. 26, 27. Gen. 18. 19. & 28. 1, 2, 3. & 48. 3, 4. & 49. 1, 2. & 50. 24. 1 Chron. 28. 9. 2 Tim. 3. 15.

First, This being a matter of moment and importance, and of urgent necessity in regard of them, for

1. They are borne blind, Ioh. 3. 6.

2. They naturally cannot see the kingdome of God, Psal. 119. 18. Rev. 3. 17.

[Page 252]3. They cannot perceive the things that be of God, 1 Cor. 2. 14.

4. They may be compared to the beasts that perish, Iob 11. 12. Psal. 32. 9. & 49. 20.

Secondly, This being a meanes much to honour, advance, and dignifie them.

1. Knowledge being part of Gods image, Col. 3. 10.

2. And a chaine or ornament about their necks, Pro. 1. 9. & 4. 8, 9.

Thirdly, And wonderfull commodious, profitable and ad­vantagious.

1. This giving light unto their eyes, Psalme 19. 8. & 119. 130.

2. This making them wiser then their elders, Psal. 119. 100.

3. This preserving them from errours and every evill way, Pro. 2. 10, 12, 13. & 4. 6. & 6. 22.

4. This being a matter of rejoycing unto them, Ieremy 9. 24.

5. This being and bringing life eternall, Ioh. 17. 3.

6. This so farre excelling other knowledge, that in compa­rison thereof it is but dung and drosse, Phil. 3. 8.

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.

1. Either in regard of the want of knowledge and ignorance of true religion which swarmes and abounds in them.

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.

3. Either in regard of Ministers negligence and ignorance in not incitating and exhorting them hereunto.

4. Or because of their owne sloathfullnesse, negligence or idlenesse.

Yet let us all beloved brethren teach our children, and that

• [Page 253]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, 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.

4 Diligently, for their wits are wandring and gadding, and their memories fi [...]le and slippery.

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

1. The great and unspeakable losse of our mispent time past and gone, 1 Pet. 4. 3.

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.

3. The lamentable lacke of time to come, the day of our life being worne and wasted, and the night of our death come when we cannot worke, Pro 6. 8. Ioh. 9. 4.

4. The constant and conscionable care that should bee in us to continue in well-doing, Matth. 24. 46. Romanes 2. 7.

[Page 254]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: as the Saints of God are and have beene, Psal. 92. 12. Rev. 2. 19.

All which expressely and earnestly incitate and exhort us hereunto.

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, as it is impossi­ble for fish to live without water; as it is impossible but that the rose should wither which is overgrown of thornes. So it is impossible that children which with many vices are assaulted and not succoured, but in the end they should be infamed and to the dishonour of parents most wickedly overcome, and it is impossible for parents to have any comfort of their children in their age, unlesse they have instructed them in vertue and god­linesse in their youth.

Thirdly, By correcting them, Gen. 34. 30. Pro. 3. 12. & 4. 3. & 19. 18. & 22. 15. & 23. 13, 14. & 29. 15, 17. Heb. 12. 5.

First, Although many parents in regard

1. Either of their fond and foolish pity, preposterous love and carnall kindnesse.

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.

5. Or in regard of trifling and frivolons feare of ill report in being accounted and reputed cruell and tyrannicall

1. Either rebuke and correct not at all like David, 1 King. 1. 6.

[Page 255]2. Or lightly and tenderly when the fault is great like Eli, 1 Sam. 3. 13.

3. Or for some faults not for others.

4. If not, sooth them up in their sinfull waies, justifying and bearing them out in evill, or praising and commending them for the same.

Secondly, As divers on the other hand,

1. Either rebuke and correct them sharply and severely, when the fault is light or little.

2. Or punish, or rebuke at all when no offence is done.

3. Or rebuke and correct for weldoing.

4. Or without admonition and instruction.

Yet this unpleasant and unsavoury duty

1. Is not onely consonant to the office and duty of parents, for what son is there whom the father chasteneth not: no chastening argues bastardy but sonship, Heb. 12. 8.

2. But also of necessary importance, and inconceaveable vtility; If with moderation, councell, and according to the quality of the offence, Ephes. 6. 4. Col. 3. 21.

1. For foolishnesse is bound in the heart of a child, this is a meanes to drive it out, Pro. 22. 15.

2. Therefore it must not be withholden, Pro. 23. 13.

3. This being a meanes to deliver from hell, Pro. 23. 14,

4. This giving wisedome to the corrected, Pro. 29. 15.

5. And rest with delight to the father correcting, Prov. 29. 17.

6. This teaching and learning them obedience, Heb. 5. 8.

7. Whereas impunity incourageth in evill, hasteneth and helpeth forward their destruction: 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; that Saint Augustine affirmeth, that they who August. in Abra sacrif. crucifie their childrens youthfull 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 [Page 256] and flesh of our flesh, whom we have impoysoned and pollu­ted with divers defiling distainings of originall and actuall contagious sins and transgressions. They being also to encoun­ter, not some effeminate and womanish forces, nor onely some forcible and furious foes with a few short skirmishing excursions. But to enter Pel Mel into this Christian warfare without any exception or truce. In which they must continu­ally conflict with and confront enemies unparaleld for power, puissance and pollicy, for cruelty, craft and cunning without intermission and interruption untill at death they having con­quered shall be crowned.

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. The Lord having knit and conjoyned us by these out­ward ties for the mutuall good one of another, and that wee might be helpefull each to other. But also for strangers, with whom we have no acquaintance, whom wee never saw or knew, yea and for enemies who hate and hurt, curse and ca­lumniate, plague, and persecute us even unto death. 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 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. Act. 7. 60. Lord lay not this sin to their charge, was the sweet swan-like song and patheticall petition for, and the friend-like favourable and fertile farewell of Saint Steven unto his barbarous and bloud­thirsty persecutors, 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, and incredibly gladsome embracings of his blessed Saviour whom hee saw [Page 257] standing on the right hand of God. So for them that benigne and beneficiall benediction. 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, and recompence, and repay evill with good­nesse, Rom. 12. 21. Thus doing we may be a meanes of their happy conversion, so of inlarging the kingdome of Christ, of weakening the power and lessening the number of Satans side, so of our enemies. Saint Ambrose thinkes that Saint Stevens prayer was a meanes of Saint Pauls comfortable and Christian change: saying, therefore was Paul lifted up from Ambros. lib. 1. cap. 9. de paeni­tentia. the earth, because Steven was bowed downe on earth and heard.

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.

Fifthly, Pray for all men, 1 Tim. 2. 1. of what estate, degree, condition, or calling soever, be they friends or foes, good or bad, pious or prophane; If bad, that they may be called and converted; If good, that they may be strengthened and establi­shed in this warfare. Col. 1. 9. We must not despaire of those that August. in Psal. 36. be evill, but we must more earnestly pray that they may be made good, for alwaies the number of Saints is enlarged out of the number of the wicked, saith Saint Augustine.

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. Thus that pious Proto-martyr Saint Steven, Acts 7. 60. cryed with a loud voice. Thus that unparaleld Convert the penitent thiefe upon the Crosse, Luke 23. 42. And our blessed Saviour, Matth. 27. 46. cryed with a loud voice; for usually the tempter is then most trouble­some, and truculent with his last encounters, and most labori­ous onsets. Then are we our selves most disabled and unfitted [Page 258] to hold up head, and hold out against those direfull, and dismall darts of the destroyer. 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; That God may have the greater honour, and glory; our selves obtaine more solace, strength, and support against the fierce and formidable farwells of our furious foes: and that we may do all the good we possibly may or can, before we rest from our labours, 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.

2. In the time of dreadfull desertions, disasterous distresses, direfull discomfitings, or any more then ordinary and usuall dolorous occurrences. The fittest time for prayer being, when men are in the greatest necessities, agonies, and perplexities: And amongst all other duties of afflicted and assaulted soules, this of prayer being the most needfull. This is the first, the last, the best and surest weapon for weake saints, souldiers, and Christians; and the most soveraigne salve for all sores, and saddings of body and soule. Hence was it that those pious pil­grims accompanied with many miseries and divers dangerous difficulties as wearinesse, wandring, and want of harbour: hunger, thirst, faintnesse, trouble and distresse, Psal. 107. 4, 5, 6. Hence was it that those many perplexed prisoners, who sate in darkenesse, and in the shadow of death being bound in afflicti­on, and iron—whose hearts were brought downe with labour, so that they fell downe without any to helpe them, v. 10, 11, 12. Hence was it that sick folke, whose soule abhorred all manner of meates, 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. Hence is it that the Lord commands us to call upon him in the time of trouble, Ps. 50. 15. Iames 5. 15. Is any afflicted le [...] [Page 259] him pray. And the people of God have powred out their soules, and meditations before the Lord Iehovah, Psal. 102. 1.

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.

1. For then he is most sensible, and hath the greatest feeling of Gods wrathfull displeasure, and his dreadfull indignation.

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.

3. For then is prayer most needfull, most seasonable, Ps. 50. 15. and usually most fervent, Iosh. 7. 6 2 Sam. 12. 16. 1 Sam. 1. 10

4. For then is Gods helpe nearest at hand to his people in mercy, to minister unto them the greatest hope and assurance of safety and salvation, 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.

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, and not beene like to wicked and gracelesse men, senselesse, sullen, or swallowed up of sorrow, Iob 14. [...]2. Pro. 23. 35.

Thirdly, In the time of the Church her misery, and the Saints calamities, we ought to lament their languishing, to be­waile their ruines, and pray continually, confidently, and com­passionately for their solace and safety.

Say not beloved brethren the time is not yet come, It is not Object. 1 therfore seasonable to pray for their deliverance from dolours and distresses. It being every day safe and seasonable to pray Answ. for the advancement of Christ his Kingdome, and the good of his subjects.

Say not beloved brethren, The enemies of the Church are Object. 2 mighty, and the most of men: It is therefore vaine and fruit­lesse to pray for them. There being more and mightier for the Answ. [Page 260] Church and chosen of God then against them, namely all the blessed Saints and holy Angels, yea the Lord of hosts himselfe, and all his armies which are innumerable.

Say not beloved brethren, The Church cannot be in such Object. 3 purity as in prime times, neither will it ever be free from mi­sery in this world, and therefore to what purpose should wee pray for that which we cannot obtaine. But flee to the consi­deration Answ. of Gods nature, and properties, and let them animate, and encourage us constantly to continue our prayers for his perplexed people.

1. For God is mercifull, pitifull, and tenderly affected to­wards his Church, and chosen, even as a father towards his on­ly son: as a mother towards her sucking infant, yea and infinite­ly much more.

2. For God is faithfull and true in all his promises, who al­so hath promised to repaire the ruines, and build up the brea­ches of his Church.

3. For God is the onely wise God, best knowing when, and what to doe.

4. For God is jealous of his owne glory, and of his Church, which is his Spouse.

He therfore neither can, nor will forever beare the wrongs and injuries done unto the same.

But reason, and resolve thus, or after the like manner as fol­loweth:

1. Is it a sin against the Lord to cease to pray for his peculi­ar people, 1 Sam. 12. 23.

2. Doe the Prophets and Apostles presse, and perswade, exhort, and excitate, to lay to heart and lament, bitterly to be­waile and bemoane the miseries, and maladies of his Church and chosen: yea to pray, and petition in their behalfe to our good, and gratious God, Lam. 2. 18, 19. Rom. 12. 15. Ephes. 6. 18. And shall we neglect it?

3. If Iacob sorrowed so much for his sonne Ioseph a long season, and would not bee comforted, although all his sonnes and daughters laboured to consolate him: How much more ought we to bewaile and lament; yea and labour to [Page 261] remove the miserable and grievous pressures, and persecu­tions, not of one Ioseph, but of many thousands, Gen. 37. 34, 35.

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, and a path so trodden in?

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?

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, and kept with foure quaternions of souldiers, Acts 12. 2, 10. Refreshing raine and fruitfull seasons to the distressed Israelites, when the heavens were as iron, and the earth as brasse, the raine having beene restrained the space of three yeares, and six moneths, Iames 5. 17. And hath a refreshing raine to the Romane army, whose men and horses died with thirst: and thunder with lightning by which the Marcomanni or Moravians, & Quadi, or Silesians were discomfited, and had a successefull and unex­pected victory; for which cause, the Emperour Marcus Antonius called the legion of Christian souldiers, the thunde­ring [...]. legion, and did abrogate the many bloudy, and barbarous decrees, which then were of force against Christians. And shall we omit a duty so prevalent and prevailing?

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.

March we on therefore being armed with prayer: we can never pray truly except we be armed, neither can we rightly use our weapons without prayer. A souldier of the Lord har­nesseth himselfe, and goeth on praying, beseeching God for helpe, assistance, and continuance.

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, [Page 262] Noh. 2. 4. and distressed Ionah, Ionah 2. for God is not onely Deus non vocis sed cordis au­ditor. a hearer of the voice but of the heart. He searching and seeing the secrets of the same.

Secondly, Pray with our voice, this being necessarily requi­red, except there be some cause of weight, and importance to the contrary.

1. For our tongues are given and granted to us to praise and glorifie God as well as our hearts, 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: strengtheners and increasers of the affections of the heart; for as the reflection of heate com­ming from the chimney maketh the fier hotter, which before hath heated it, even so words in prayer makes the heart more fervent, the ardency whereof having before occasioned the same.

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, and wandring, and to hold, and keepe it close to the matter in hand.

Pray in publique with the Church or Congregation.

1. For such prayers which are most publique, are most powerfull, united prayers make a lowder cry, and moove God sooner to open his eares.

2. For such prayers manifest our mutuall communion, and are an effectuall meanes of mutuall edification, stirring up the zeale, and inflaming the affections of each other.

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.

Pray in, and with our families like good Cornelius, Act. 10. 30. for, not only is it needfull thus to do, to sanctifie our cal­lings, and Gods creatures, but also this bringeth both honour and profit to our householdes.

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 [Page 263] place is for this the most convenient, Mat. 6. 6. such places be­ing freest from fleshly inticements, agreeable, and answera­ble to Christs precept and practise. Pray therefore in secret, this being a good triall and touchstone of our sincerity and up­rightnesse. This arguing, and augmenting our familiarity with God. This bringing most comfort and consolation: And in these we most freely and plainely may make knowne our whole minde to the Lord.

Pray we whensoever we enterprise or goe about any thing. This sanctifying every thing, place, person, and performances; neither can we expect a blessing in any thing except we crave it by prayer, Psal. 127. 2.

Pray without failing, and intermission morning and evening. 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.

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.

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.

Pray in private, with such gestures which are fittest to moove, and enforce our hearts to feeling, and fervency, and which argue

First, A zealous right and reverent faith, such as are

1. The lifting up of the hands, Ex. 9 29. 17. 11. La. [...]. 17. 3. 41

2. The lifting up of the eyes, Psal. 121. 1. 123. 1. Ioh. 17. 1.

3. Standing upright as waiters, Gen. 18. 22. 1 King. 8 21.

4. Sitting upright, Gen. 48. 2. Iudg. 20. 26. 1 Sam. 1. 10.

Secondly, or a sincere, sound & zealous repentance, such as are

1. Bowing the body, Gen. 22. 33. Ester 3. 5. Micah 6. 6.

2. Bending the knee, 1 King. 8. 54. Dan. 6. 10. Luke 22. 4. Act. 7. 60. 9. 40. Ephes. 3. 14.

3. Looking downeward, Luk. 18. 13.

[Page 264]4. Smiting on the brest or thigh, Ier. 31. 19. Ezek. 21. 12. Luk. 8▪ 13.

5. Kneeling on both knees, 2 Chron. 6. 13. Dan. 6. 10. Luk. 22 41. Act 7. 60. 9. 40.

6. Falling on the face, Num. 16 4 Iosh. 7 6. 1 Cor. 14. 25.

7. Thrusting the mouth into the dust, Lam. 3. 29.

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: not breaking the bounds of comelinesse and order, Neh. 8. 5, 6. this being a principall pre­venting preposterous censuring and condemning of others; whereas diversity of gestures causeth distractions, and hinde­reth devotion. 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; 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.

Quest. 1. Is bodily worship alwaies needfull?

Answ. In publique assemblies, and in the Congregation it is, although not in private or secret.

Quest. 2. Is it sufficient in the great Congregation: or ought it to be first and principally performed?

Answ. 1. Neither is it sufficient, for God requireth the soule, heart, mind, and spirit.

2. Neither ought it to go before the worship of the soule, for that is both preposterous, and hypocriticall.

Quest. 3. Is kneeling alwaies needfull in Gods publique worship and service?

Ans. It is needfull alwaies because commanded, Ps. 75. 6, 7. Isa. 45. 23. and consonant to the practise of the most pious peo­ple, 2 Chron. 6. 13.

Quest. 4. Is kneeling needfull in all publique service of God, and in all the parts thereof?

Answ. No, but in invocation or prayer as appeares by pre­cept and practise.

Quest. 5. Is it needfull all the time of publique prayer, and in all persons?

Answ. No, for in some it may be injurious and hurtfull, in others inconvenient, and unprofitable.

1. Hurtfull to the impotent, lame, sick, sore, &c. and then it is contrary to that authenticall commandement, and pious pre­cept, I will have mercy and not sacrifice.

2. Inconvenient when the Ministers voice in prayer is ther­by drowned, so as that it cannot be he heard, and then it is re­pugnant to that royall rule, let all be done to edification.

Quest. 6. Is kneeling first or most to be used in Gods pub­lique service?

Answ. Yes, because humiliation is chiefly required, and pray­er also oftenest to be used, whereupon Gods house is called a house of prayer.

Eusebius reports of Saint Iames the brother of the Lord, that Lib. 2. cap. 23▪ his knees had lost the sense of feeling, like unto a camels, with continuall kneeling upon them in worshipping of God, and praying for the pardon of sin for the people.

SECT. 2.
Parents in their places.

1. PArents, obey we the charge and command of Christ our Chiefetaine and Captaine in our particular cal­lings. Of these duties see before, page

SECT. 3.
Children in their reverencing, and obeying, gratifie their Parents, how and why.

2. CHildren doe you carefully and Christianly carry your selves in this your calling, wherein Christ hath ranged, and ranked you.

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, put away therefore farre from you O you children, all manner of irreverent and irreligious thoughts, speeches, and gestures towards your parents, and be not you

1. Mockers and deriders of them, for in so doing you are certainely accursed, Pro. 30. 17. Gen. 9. 21. 27. 2. The eye that mocketh his father, &c.

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.

3. Bee not you cursers of your parents, for they who are [Page 285] 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.

1. Is not onely occasioned by parents lack of often, and ear­nest prayer for their children: by their light, lascivious, and lewd behaviour in words and gestures: and by their lack of correction, their indulgence, dandling, and cockering them as we see in Adonijah, Absolom, and Elies sons.

Secondly, But also it is occasioned by, and argueth in chil­dren,

1. Much pernitious privie pride, sinfull and shamefull selfe-love.

2. And abundance of ignorance of Gods ordinance, and unacquaintednesse with the meaning of Gods law.

Secondly, And be perswaded to reverence, and rightly re­spect your parents.

1. For the very countenance of parents ought to be reve­rent, amiable, yea and terrible if we offend them.

2. For they are your betters, yea so much that no image so represents to a man God in a family as a father.

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 Contra mare. perswadeth hereunto; 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. Witnesse the precise pra­ctise of the Lacedemonians reverencing age and authority by all meanes: and Ciceroes councell in his offices to youth; to honour and reverence the more ancient.

5. And in the fift Commandement naturall parents are spe­cified, and specially named rather then other superiours, al­though they are intended.

1. Not onely to shew and signifie that all governours should be fatherly affected towards their inferiours.

[Page 286]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.

4. But also because this is most acceptable and ami­able.

5. And because the contempt and carelesse keeping hereof is most against nature.

Reverence therefore and respect your parents. If you bee rich your parents poore, releeve them, yet with reverence, not as if you gave an almes to a beggar with an high heart, but as a termer or tenant holding in Knights service payes reliefe unto his Lord, not of benevolence but of duty. If you be wise, learned, and politique, your parents simple unlearned and ig­norant, counsell, advise, instruct, and admonish them, yet with reverence, practise all your performances, doe all your duties unto your parents with reverence. 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.

1. As parents should conscionably and continually be care­full to procure honour, and esteeme in their children towards them. By often and earnest, sound and sincere prayer to God for them and for that vertue. By due and discreete, safe and sea­sonable correction. And by grave and sober carriage and behaviour.

2. So that you may procure, purchase and preserve this righ­teous, religious, and remarkable grace in your selves.

1. Ply the throne of grace for, and labour incessantly to plant and preserve, to compasse and cherish that difficult but divine grace, true humility.

2. And accurately acquaint your selves with, and acquire with all assiduity the knowledge of Gods ordinance, and of that authority which parents have from God, whose command and charge it is that you should honour your parents.

First, I know that all superiours are meant, and called by the name father.

[Page 287]1. Both to incitate and intice all inferiours to obedience by a name so sweete and favoury, so amiable and authenticall, na­ture having taught to obey fathers.

2. As also to give superiours an inkling to behave them­selves like fathers, and not like raging bedlams.

Secondly, I know that superiours or parents duties are in­cluded in that commandement although not expressed, as in the fourth precept.

1. For superiours are or ought to be observers and keepers of both tables, and therfore their duties are implied in each.

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.

Thirdly, yet the duties of inferiours of children are rather named and expressed then of superiours and parents.

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.

2. Not onely because greater inconveniences may accrew, and discommodities grow by neglect of inferiours duties, as by their unrulinesse, stubbornenesse and rebellion, then by the tart­nesse and tyranny of superiours.

3. But also because inferiours are more hardly, and with more difficulty brought either to the knowledge or practise of their offices then superiours.

4. Or to teach them precisely to practise and performe their duties diligently to their betters, although they should frustrate their expectation and faile in theirs to them.

5. As also to manifest and make knowne that all sins com­mitted against fellowes, or inferiours, equals, 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: the overthrowing and over­turning the order and ornament, the state and stability of the world.

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.

First, Take heed therefore unto your selves

That you doe not refuse or despise their instructions.

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 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 doe not refuse, resist, or withstand their cha­stisements and corrections, Deut. 21. 18.

For in dealing thus undutifully, and disobediently

1. To your parents prejudice you should promulgate, and proclaime, That their example was evill, and behaviour bad in the sight of you their children. 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 license, and over much liberty given, and granted to you, Eccles. 30. 7, 9, 10, 11. their sloth, ease, and idlenesse, and your nice, dainty, and tender education, 1 Sam. 2. 23. 1 King. 1. 5, 6. hath beene in­sufferable and intollerable.

2. And to your owne disgrace and disadvantage, you ma­nifest and make knowne, That you too much accommodate your selves to the counsell, and company of vile, and wicked men. And that you shamefully and sinfully, wittingly and wil­fully, erroniously, and irreligiously are ignorant of mistaking, 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 [Page 289] shewing that wee must love them lesse, &c.

2. And be perswaded in things lawfull to obey your parents

1. Commandements, although they may seeme unpleasing, and unprofitable; 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, yet while you are under age, you are in condition as servants, and put as directly▪ (if not more) under your parents, as servants are, Gal. 4. 1, 2.

2. Counsels, be content to eate, drink, weare, lodge, and bee imployed in any trade of life your parents will, for if parents are to order their children concerning their vowes, and mar­riages, much more their callings. But they are to order their children in marriage, Ex. 34. 16. Deut. 7. 3. 1 Cor. 7. 38. so that

1. Parents may in some case command and charge their chil­dren to take in marriage parties thus or thus qualified, Gē. 28. 1, 2

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.

3. And marriages made without or against the same (al­though they are civill) are not divine, being repugnant to, and against Gods commandement.

Children are to have their choice to their content, yet not without parents direction, in being their owne carvers, for in so doing

1. They oft commit adultery in not being able to waite and expect a good election for lust.

2. And they are guilty of rebellion in a high degree.

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.

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, for thus did Rebekah, Gen. 24. 15. and the daughters of Revel. Gen. 2. 16

[Page 290]2. Whether they be parents by marriage and you their sonnes. For thus did Iacob, Gen. 31. 6, 38. And Moses, Exod. 3. 1. Or daughters, for thus did Ruth, Ruth 3. 5, 6.

3. Or whether they be parents by adoption, for thus did Queene Ester, Ester 2. 10, 20.

1. For thus to doe is advantagious and gainefull: Wit­nesse the propheticall and patheticall blessing of Sem and Ia­phet, Gen. 9. 26, [...]7. 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. Colos. 3. 20. This is well-pleasing to the Lord.

3. Whereas the contrary is not onely unfruitfull and un­profitable, but also dangerous and dreadfull, Deuteron. 21. 18. 27. 16.

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.

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, and truly loving them, Ruth 4. 5.

2. In tongue and word, praising God for them, praying unto the Lord for them, speaking well of them, thanking them for their benefits, 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, 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.

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, 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.

[Page 291]2. Who grieve, make them sad and pensive, Prov. 17. 21, 25. Eccl. 3. 33.

3. Who disclose and discover their shame, Gen. 9. 22. 35. 22. 49. 3, 4. Lev. 18. 7. Deut. 27. 20.

4. Who fraudulently forsake them.

5. Who rob and spoile them, Gen. 31. 30. Prov. 28. 24.

6. Who rebuke, check, and controll them, Isa. 45. 10. Luke 15. 29.

7. Who grudge and grumble at their large and liberall dealing with the rest of their children, Luke 15. 29, 30.

8. Who cruelly curse them, Pro. 30. 11.

9. Who deny them reliefe and maintenance, Mat. 15.

10. Who shamefully and sinfully smite them, Exod. 21. 15.

11. Who currishly chase or divellishly drive them away, Prov. 19. 26.

12. Who cursedly and cruelly kill and destroy them, Pro 19 26.

2. And be inticed and intreated to glad and gratifie your parents.

1. This being an honest thing and acceptable before God, 1 Tim. 5. 4.

2. This purchasing and procuring praise and good report, credit, fame and commendation from men, Ruth 2. 11, 12.

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. Wit­nesse not only the fore-mentioned particulars in the Scripture, but also the practice of Aeneas, who carried his father A [...]chi­ses Ʋirg. Aenead. lib. 1. 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. Lib. 3. cap. 23.

5. Considering that you were born of them, & can never re­compence them the things they have done for you, Eccl. 7. 25

6. Considering that parents are or should be childrens joy and glory, Pro. 17. 6.

[Page 292]7. Considering that by thus doing you shall glad and re­joyce your parents, Pro. 23. 24, 25.

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. Behave your selves O children like children towards your parents while you have them, no limitation of age or mariage can or may exempt you. Iob kept his authority over his children when they were married, and exercised his discipline over them so long as they lived, so long therefore as you have parents, reverence, obey, and gra­tifie them.

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.

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,

We ought with all affectionate amiablenesse to love our wives, for thus doing we imitate the holy ones of God, 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. Eccl. 9. 9. Live joyfully with the wife whom thou lovest, &c. Eph. 5. 25. Hus­bands love your wives. Vers. 28. So ought men to love their wives. Ver. 33. Let every one in particular so love his wife even as himselfe. 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 [Page 293] unto him for his owne sake. Thus you should love your wives O husbands, yea as Christ loved the Church, whose love was true, sincere, chast, and perpetuall: so likewise should your love be to your wives. Whose love was such, that he gave himselfe for his Church; answerably your love should not consist onely in words, but in giving and granting things necessary for their estate and condition.

1. Thou O husband art the male, thy wife the female, ther­fore Motives. thou oughtest to love her.

2. Thy wife is thine owne, every thing loves that which is its owne: such is thy wife, she is thine owne flesh, body, bone of thy bones, and thou art her head, Eph. 5. 28, 29.

3. She is the next in worthinesse to thy selfe, committed Non es domi­nus sed maritus: Non ancillam sortitus es, sed uxorem. Amb. Hexam. lib. 5. cap. 7. into thy hand by the Lord of heaven and earth, she is almost one person with thee, and wilt thou not honourably and lo­vingly use such an excellent creature committed to thee by the Almighty?

4. Thou art fastly and friendly chained and combined with many couplings and combinations unto thy wife. As for ex­ample.

1. Thy wife is a meanes peradventure to continue and conserve thy life.

2. She is an helper to thee, Gen. 2. 6. to repell and rid thee from many toyles and troubles.

3. She continueth to thee progeny and posterity.

4. She hath left friend and father, made choice of thee before all, married her selfe, soule and affections unto thee, and wilt thou not love her?

5. Thy wife is a good thing, Prov. 18. 22. Who so findeth a wife, findeth a good thing.

6. She is thy companion, Mal. 2. 14. yea so as to be flesh of thy flesh, and so is not any else, yea she is so a companion to thee, that without her thou couldst not live but combersomly; whereas by her thou art freed from many cares and combers to which thou hast neither skill nor will.

7. She hath committed to thee and thy trust her goods, person, life.

[Page 294]8. By her thy infirmity is relieved, by her thou hast conti­nuall and constant remedy for a continuall imperfection: 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.

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.

Object. 1. Say not beloved brethren, we are forbidden to love our selves, therefore our wives.

Answ. For [...] is allowed and approved, wherein as no man can go too far in liking and loving his neighbour: so can­not he love himselfe too much with true love. He who makes an idoll of himselfe, loves not himselfe. He who makes an idoll of his wit, loves not his wit. He who makes an idoll of his back and belly, loves neither. He who makes an idoll of his wife, loves her not. 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 [...] selfe-loue simply either commanded or for­bidden, save onely as it secludes and separates from the love of God or our neighbour.

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?

Answ. For such is rather lust than love, rage and indul­gence, not from the law but lust, not from rectified nature or grace, but rather from vice and impiety.

Object. 3. Say not beloved brethren, we must love our wives more than our selves because Christ loved his Church more than himselfe.

Answ. For Christ in loving of his Church which is his bo­dy, loved himselfe.

Object. 4. Say not beloved, we must love our wives more than servants, children, and neighbours, therefore more than our selves, since we must love our neighbours as our selves.

Answ. For although we are to love our neighbours as our selves, yet it is onely in regard of the manner of love, not in regard of the measure thereof; or with a generall love com­mon to all Christians, as Christians: But we must love our wives as our selves in regard of the measure, or with a cer­taine speciall, proper, singular, and conjugall love.

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. 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, namely Hermophro­dites, such who are insufficient, and know themselves so to be for generation and conception: such who have infections and incurable diseases, and such who be mixed and mingled in bloud so neare, that Gods Law forbids them marriage. So there are times and seasons wherein husbands cannot performe this duty either seemly, healthfully and lawfully, as there are when they may both seemly, healthfully, and lawfully.

Not seemely in the sight or light of others: But in secret, and by themselves.

Not healthfully in old age, or when impotent, weakened, wasted or consumed with sicknesse. But when they are yong, strong, and healthfull.

Not lawfully all the time they be single, and not joyned to­gether in lawfull matrimony.

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.

When either of them shall be legally and lawfully separated from the other.

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.

1. In defending, delivering, safe-keeping, safe-conduct­ing, protecting and preserving them: You therefore are cal­led the vale of their eyes, Gen. 20. 16. And the wings of your garments are to be their covering, shadow, and shelter, Ruth 3. 9.

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, or more to the comfort and contentation of good men, than those which are bestowed upon, and imploy­ed for the supply and support of loyall and loving wives. Whereas those who rigidly restraine them, are little better than theeves, depriving the right owners of Gods blessings and benefits. 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 Epist. lib. 10. Ep. 8 [...]. imperfections, ( She is unfit for wedlocke, saith S. Ambrose, who deserves chiding.) they being such as may be winked at, and so that you be not cause of sin to your selves or others. 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. In reprehending their in­firmities looke not on them without a sight of your owne and your wives vertues, and do not delightfully blaze abroad your wives faults and frailties, for in so doing you conspire against Numb. 30. 7, 8. 13. Iob 2▪ 10. 1 Cor. 11. 3, 7. 14. 35. Eph. 5. 23. 1 P [...]t. 3. 7. your owne houses.

4. You ought to guide and governe, instruct and direct them in all actions and affaires, not childishly, fondly, and in­discreetly, behaving your selves with them toyishly as with [Page 297] babies: nor basely and bitterly, currishly and churlishly with harshnesse and rigour. You must therefore behave your selves as well fatherly as familiarly towards your wives, governing and guiding your houses, especially your wives; as preachers of piety, not like beadles of beggars. Such men onely are furnished and fitted for marriage, who are fit for govern­ment in a family.

SECT. 5.
Wives in their duty, reveren [...]ing their husbands, being subject unto, and helpers to them, after what manner, and why.

WIves, although you are not, neither is it expected or expedient that you should be for martiall matters, or warlike imployments, like the ancient Amazones those vali­ant viragoes in Anatolia, two of which women Hippolite and Heil. pag. 538. Menalippe sisters to Antiopa their Queene, challenged Her­cules and Theseus to single combat. 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. Or like unto Camilla Queene of the Volscians who came to aid Turnus, whose power, prowesse and valour were Virg. lib. 7. Aenead. to admiration described by Ʋirgil in the close of the seventh Booke 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 Herod. Clio. Queene of Caria, whose excellency of Spirit and undaunted courage to the admiration of Xerxes is set downe at large by In Vrania. 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. Slaughtering their barbarous Lords and husbands, pos­sessing [Page 298] themselves of their horses, armes, treasure, and places of strength. Or like unto those ancient Scottish women, who Holinsh. would keep rank and files, and be ranged in battell array with men, or like Bunduica of Britaine, a woman of noble birth, Stow. who not onely with much honour ruled amongst the Britans, but also was the Soveraigne in their warres, and had indeed a stomacke more manly than woman-like. Yet you being the souldiers of Christ Iesus, doe you doe service to Christ your Cheiftaine; stand you stable and stedfast, and fight the Lords battels in your select and speciall stations and standings.

1. In reverencing your husbands both in thought, word, and gesture. 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. 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, but even of many of the most loose and licentious women amidst the prophane paynims and idolaters. 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, but wait untill they have done, and then withdraw themselves into some by­roome. If their husbands have been abroad, at their comming home they rise from the stooles whereon they sate, kisse their husbands hands, make obeysance, and stand so long as they are in presence. This having beene the pious and praise-worthy practice of chast and Christian, of holy and heavenly-minded women in all ages. 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 [Page 299] them; hers being in heart, and therefore unfained, testified by her submissive, humble and lowly speeches and dutifull obser­vance. This being not onely fitting and convenient, profitable to man and pleasing to God, but also of urgent, 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 your hus­bands (O you wives) are to be in your eyes as the father in the daughters, under which name you are comprised in the fift commandement, and by which you are called, Prov. 31. 29. Many daughters, &c. Your husbands must estimate, prize and value you as helpers; but you your selves must think and esteeme your selves as daughters, and be willingly subject un­to, and respectively reverencing them. Not that they should hide their love from you as from children, for they are to shew it. Not that they are to correct you with stripes as children, this being unwarrantable.

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, or doing that which is contrary or repugnant hereunto: disgracefully disdaining their husbands. Disloyally discovering their shame: Ridiculously reproaching them, ma­liciously and immorigerously mocking them, or currishly checking and controlling of them. The carriage of such not onely odiously oppugning this fore-named duty, but also tend­ing and turning to their owne ignominy, shame and disgrace: 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.

Ob. Say not beloved sisters that Abigail befooled her hus­band, 1 Sam. 25. 25. Folly is with him, and that for it she is com­mended.

An. 1. For neither was she praised or commended for her so [Page 300] 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.

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.

But doe you reverence your owne husbands, highly estee­ming of them, framing your affections unto their mind as to your superiours, and being unto them as delightfull stars ari­sing over them to calme and quiet them at all times, and to re­fresh and renue their spirits.

Secondly, In being subject unto your husbands, Gen. 3. 16. thy desire shall be subject to thy husband. 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. This your subjection should be sincere, holy, and from the heart as unto the Lord, that is, to Christ; not as to man, not as to the eye compelled, but as to the Lord sincerely from the heart, 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: 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.

Away therefore with such preposterous and topsi turvy practises and disorderly doings of those women who com­mand their husbands, for although such women thinke it their happinesse and honour; 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 [Page 301] saith, where the gray mare is the better horse, 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, for a wo­mans wisedome doth shew it selfe most, in induring patiently a rash husband. A womans sagenesse in obeying a foolish hus­band, a womans worthinesse in bearing with an unworthy husband. 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.

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.

Ob. Say not beloved we are their companions, therefore will not be subject.

Answ. For you are but the left side of the yoke, not fellow heads, onely fellow-helpers.

Ob. Say not beloved we are one flesh with our husbands, we will not submit therefore.

Answ. For so is the Church with Christ, yet subject unto him, Ephes. 5. 22.

But reason and resolve thus.

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: for hereby Gods ordinance is prophaned, and polluted, and so that which should be a blessing, becomes a curse, the ordinance changed, 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, and that holy forme of government in a family, which should resemble hea­ven, is become a lively representation of hell, confusion, and disorder.

2. Doth nature, reason, and religion strive for, and give [Page 302] priority, and preheminence unto the man, and onely the cor­ruption of nature enforce women to exalt themselves. Wit­nesse such like sage sayings of the most grave and morall natu­ralists. That house pleaseth not me wherein the hen crowes, the Non mihi pla­cet dom [...]s in quo [...]all [...]n [...] canta [...], galius tacet. cocke is silent: of Socrates who being demanded to shew how to governe a family, went home, 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 their practises correspondent unto the same. 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, 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 Dial. princ. lib. 2. chap. 6. Aug. in Psal. 143. orthodoxe divines. Saint Augustine saith, If the husband is in subjection, and the wife doth rule, the peace is perverse, if the wife doth submit to the husband ruling, the peace is right; a­gaine, woman is not made of the feet, nor of the head but of the side, so that she is almost equall, signifying that women should neither beare rule, nor be in great or slavish subjection. And witnesse the many pious precepts of our good God, and the practises of his peculiar people.

3. Is it equall and just that we should be subject.

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, before the fall, woman was inferiour to man, the cause of her substance, and she therefore called Isha, shee-man, or weaker man, receiving her being from man, Gen. 2. 23. 1 Cor. 11. 8. and owing subjection to man.

2. Because we wives are created by the Lord for others, women for men, Gen. 2. 20. 1 Cor. 11. 8.

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: we are therefore called helpers or assistants, which are not principalls: and those good parts [Page 303] which are in us, not beeing so good without a guide; mens direction who are our heads, whose part and place it is to guide and governe us and our family, as it is the property of the head to give to the body life, motion, and feeling; there being an excellency in them surpassing ours, as gold doth silver.

4. Because wee are to bee subject to them as to the Lord, not by mans law, but Gods, wee are to bee subject to the Lord, then for the Lord to our husbands, and in our husbands to the Lord.

Then surely wee will submissively bee subject to our owne husbands according to the good will and pleasure of our good God.

Thirdly, In being helpers unto your husbands; 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. Be not you therefore like Evah, who perswaded Adam to rebell against God: wherefore the Apostle saith, Adam was not deceived, but the woman, 1 Tim. 2. 14. namely, Not first, not immediately. Not by Sa­than, but his second selfe. Not by the Serpent, but his Spouse. Not by the divell, but a woman. Not by a beast, but a reasona­ble creature. Not by a stranger, but a familiar. Not by an ene­my, but by a friend. Not by a lye, but by love. 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.

But be you helpers unto your husbands all you can.

1. As against their naturall infirmity, 1 Cor. 7. 1.

2. So for the generation and education of children, 1 Tim▪ 5. 14.

3. Principally in piety, in things concerning a better life, 1 Cor. 7. 5. 1 Pet. 3. 2. winning, and woing them to the obe­dience of the Word, as by seasonable and pious perswasions, so by your chaste and godly conversations.

4. As also in matters of thrist, in ordering and taking care [Page 304] for houshold affaires, 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. For this the good women is commended, and by this described. Pro. 31. 11. The heart of her husband doth trust in her, so that hee never doubts of her chastity, secrecy, or care in looking to her family. Hee shall have no need of spoile, for shee will furnish and fill his house with things needfull, and delightsome, so that hee shall want no necessaries, for which hee needeth to rob or spoyle, shee will doe him good. For shee is constant in her love to him in youth, age, prosperity, adversity, sickenesse and health, and will do him what good shee can in his body, soule, goods, and estate; shee providing such food which may nourish him, shee stirring him up to serve God, shee saving his goods as much as is possible; shee not lowring on him with her lookes; shee not crossing him in her words; shee not vexing him by her deeds: If shee know any thing please or profit him, shee going about it speedily: If shee perceive ought to offend him, shee carefully avoiding it.

SECT. 6.
Servants in theirs, reverencing their masters perswa­ding them to good, obeying of them, how, and motives to the particulars.

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.

1. Reverencing and respecting, honouring and highly esteeming of your masters, whether they bee poore or rich, good or bad. 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.

[Page 305]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. Impious in­junctions of masters ma [...] not, 1 Sam. 22. 17. impossible need not to be obeyed; serve therfore you Christian servants your masters.

1. Whether they be good and gracious, 1 Tim. 6. 1, 2. for as such masters are more worthy of reverence, respect, submissi­on and service, so are you more obliged to be obsequious and officious unto them, not only by their charitable, and Christian usage of you, but also by the Lords precise precept, 1 Tim. 6. 2.

2. Or bad, cruell, crosse and unconscionable, 1 Pet. 2. 18. the ordination of God, and not the worthinesse of your ma­sters being the prim [...] and primary fountaine and foundation of this your service, and office.

And do you serve and obey them

1. With all diligence. Thus did Iakob serve Laban with all his power, Gen. 31. 6, 18, 40, 41. and thus should all doe ser­vice, Pro. 31. 15, 18. and with all carefullnesse. 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.

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.

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.

[Page 306]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.

1. Become brethren to those who are great wasters, Pro. 18. 9.

2. They make themselves to suffer penury, Pro. 13. 4. 19. 15.

3. They are ever kept lowe, Pro. 12. 24. their course of life being as an hedge of thornes, slow and hard, they being pricked, and stayed with feares and griefes as with thornes and briars, Pro. 15. 19.

4. They occasion also unto their masters continuall griefe and vexation, like tart viniger to the teeth, and smothering smoake unto the eyes, Pro. 10. 26.

Secondly, with all fealty and fidelity. Truly and faithful­ly doing service. 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.

2. Shunning and eschewing all loathsome lying, and diabo­licall deceitfull dealing, 2 Sam. 16. 1, 2, 3. 19. 26, 27. 2 King. 5. 22.

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.

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.

3. And taking the ready roade, and trac'd way to blast [Page 307] their other substance, begger their posterity (such goods of fraud wanting a blessing to thrive unto posterity) and damne their owne soules.

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.

1. None knoweth of, or is privie unto your fraudulent and guilefull cursed conveyances of your masters wealth into your owne purses, for you may sell of your masters goods, and reserve part to your selves, they nor any else taking notice thereof.

2. You may take these and those things which may well be spared, there being water enough in the sea; your masters having so great abundance, may well part with such triviall and trifling matters without any great detriment or dammage, if any at all unto them.

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, yet they much advantage and profit you who want abundance.

4. Besides, such and such things are but trifles, and of no great moment: goe on therefore and walke in these gai [...]efull and advantagious paths leading to profit and en­riching: and bee not discouraged or disheartned from the same by the practice or perswasion of the preciser sort of people.

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, 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.

[Page 308]2. Neither may any mans abundance encourage and ex­citate others by fraude or force to appropriate their allowance unto themselves.

1. For you are not able, neither doth it belong to you to iudge what other men may well spare.

2. Should every man, who may as lawfully take from your wealthy masters such like things, they would be disabled from much or any sparing.

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.

4. Neither should men be their owne carvers, no not of those superfluities which may well be spared.

5. Achan might well have pleaded this plea, affirming that he took nothing but that which might well be spared, yet he and his perished, and worthily, Iosh. 7.

6. Neither can any mans substance be resembled rightly to the sea: The water of it being common; And there being no possibility for all the world to evacuate and exhaust the same.

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: like an infected garment stolne out of a plagued pest-house, sud­denly sickning, and sweeping away the whole family: 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.

1. They are trifles only comparatively, as for example, a shilling with some is but a trifle, with others great treasure: 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.

[Page 309]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.

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.

Whereas on the contrary, faithfullnesse of servants towards their masters.

1. Makes them as health, Pro. 13. 17.

2. And will establish them for ever, Pro. 12. 19.

Thirdly, with chearefullnesse, readinesse, and willingnesse. Thus did Davids servants, 2 Sam. 15. 15. Thus did Ionathans lad, 1 Sam. 20. 39, 40. Thus the Centurions servants, Mat. 8. 7, 8. And thus should all doe service, Ephes. 6. 7, 8. Col. 3. 23.

Fourthly, with wisdome, prudence and discretion, wisely doing service. Thus, Gen. 41. 33. Let Pharaoh looke out a wise and discreet man. Matth. 24. 45. Who is a wise and faith­full servant? Be not therefore like such sottish servants who can doe nothing but what is commanded them: but so wise as to prevent your masters, Psal. 123. 2. acquainting your selves with, and well knowing your masters inclination, Luk. 16. 3. Doing their businesse in due season, Gen. 31. 38, 39. like unto Ioseph, Gen. 39. 3.

1. For such shall find favour, Pro. 14 35.

2. Such shall find much good, Pro. 16. 20.

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.

2. Such obedience being acceptable unto and approved of the Lord, 1 Pet. 2. 20. [Page 310] Sixthly, With minde and body both, so that

1. You must love your masters more then other ordinary men.

2. Your mind must be towards the persons, goods, credit, comfort, and welfare of your masters and their families.

3. And your memories must be imployed to put your ma­sters matters in.

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; or who slubber over things for the eye onely: 1 Are unfaithfull and evill servants. 2 Rebelling against Gods most holy will.

Be perswaded O you who are servants, thus to do service. Motives.

First, Since our good and gratious God doth so fatherly and favourably regard you, as to order and appoint

1. That you may sometimes rest from toylesome labour, sweetly and savingly to enjoy and use the gratious, and glad­some, savoury and soule-ravishing meanes of reconciliation, spirituall repast, reparation and refection.

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, and bodies, Lev. 25. 6, 7, 39, 40, 41, 42, 43, 46, 53. Deut. 23. 15, 16.

Secondly, Since in so doing, you shall purchase and procure credit, honour, and estimation unto your selves, Pro. 17, 2.

Thirdly, Since such servants have many sweet and soule-ra­vishing promises annexed and ascertained unto them, Matth. 24. 46. 25. 21.

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.

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. Doe you therefore in this place wherein you are called, abide with God, doing the Lord service, and fighting his battells in your particular stations and standings.

First, In making a wise and wary choice of servants, to mar­tiall and mannage as Christs souldiers in your families, respe­cting, regarding, and requiring.

1. Not onely aptnesse and ability to execute their office and performe that service whereunto they shall be put, al­though this is necessary, Gen. 47. 6. 1 Sam. 14. 52. 16. 16, 17. 17. 33, 39.

2. Not onely wisdome, discretion, truth, fidelity, diligence, and such other praise-worthy properties and commendable qualities in service, although these are convenient, expedient, and to be desired, Gen. 41. 33, 38, 39. 1 Sam. 18. 5.

3. But also if not chiefly, principally and above all the feare of God, true, 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 harbour, Psal. 101. 6. such were the servants of Cornelius, Act. 10. 7. and faithfull men are such as you should, and ought to choose, namely

1. Not onely men loyall true and trusty, Proverbes 11. 13. 25. 13.

1. These being alwaies carefull like Ioseph, Gen. 42. 40.

2. And painefull ever as Iakob, Gen. 31. 38, 39, 40.

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.

2. The generall comprehends the speciall.

3. And these who are religious are said to walke in the perfect way.

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.

Answ. 1. For although it is true, quae chara rara, precious things are hard to come by, yet they who seeke them may find them.

2. The fewer there be of such manner of men, the more we should seeke them.

3. Do you who are parents and masters your duty in tea­ching and instructing of your families, and then there would be greater plenty: Bad masters and fathers causing scarcity of good and godly servants.

Ob. 2. Say not beloved brethren, that prophane servants are profitable, and more gainefull then others.

Answ. 1. For godlinesse is the greatest and best gaine, and therefore godly men are most gainefull.

2. And as for others, although they seeme to be, yet they are not so gainefull: for how can they who are not faithfull to God be faithfull or gainefull to you?

Ob. 3. Say not beloved brethren, a deare friend commended such and such a servant to mee.

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.

Object. 4. Say not beloved brethren, I must take such and such, because they were and have beene old servants to my father.

Answ. For being bad, the elder the worse. It is apparent they are the more incurable continuing corrupt. And the elder they are the more hurt they will doe by their bad and evill ex­ample.

Ob. 5. Say not beloved brethren, we will choose such who are tall and proper fellowes, lustie and able men, who can fight for, and defend us if need be.

Answ. For such excuses might well serve for rogues, a­mongst whom in prisons and at the gallowes a man may find much man-hood.

Ob. 6. Say not beloved brethren that religious men are not resolute, mortification kills a mans man-hood, and conscience cooles mens courage.

Answ. 1. For religion and manners make a man.

2. A man may have man-hood, although he neither swag­ger nor sweare, stampe nor stare, man-hood is one thing, mad­nesse another.

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.

But reason and resolve as followeth.

1. Have godly men ever beene carefull to have religious servants, Gen. 13. 14. 17. 23. 15. 2. Iosh. 24. 15. Ester 4. 16. Psal. 101. 6.

2. Is every good mans house Gods house, Col. 4. 15. there­fore an habitation for Christ, his spirit, his servants, and not for the limnes of Satan?

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.

4. Doth the choice of servants shew the nature and disposi­tion of masters, for like will to like, birds of a feather will flie and flocke together, therefore religious men will desire religi­ous servants.

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.

[Page 314]6. It is not probable that they will ever be faithfull to men who are not faithfull to God, Gen. 21. 11. 39. 7.

1. For, how can he feare to offend him who can only hurt the body, who feares not him who can destroy both soule and body?

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.

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.

3. Not of wives to husbands, as in Potiphars wife, Gen. 39. 12. and the harlot, Pro. 7. 19.

7. Is it a credit for a man to have godly men and gracious to serve him? Yea such, 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; for, who is to bee compared to the Lord, whose children these are?

8. Is it a great comfort to haue such servants with whom a man may conferre of the way to heaven, and with whom he may walke in the way of godlinesse?

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.

10. Are all men continually carefull not to plant their orchards with briars and brambles, but with the best trees they can procure or purchase? Not to store their commons with scabbed, rotten and infected, but with the best and soun­dest cattell? Not to furnish their fish-ponds with newts and frogs, but with the best fishes? And are not families more to be regarded than these?

11. Are wicked and ungodly servants exceedingly hurt­full, as scab'd sheepe, ready to infect all, as fire-brands to set [Page 315] 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?

12. Doth Gods curse hang over the heads of all wicked men, and is it a discredit to bee served by the Divels favou­rites?

Then surely we will either wholly keepe out of our houses and families such sin-sicke persons, as swearers, swaggerers, and other prophane people from being members of our oico­nomicall body: 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: neither will we much regard if for weeding out of our houses such noysome or hurtfull brambles and stin­king dung, we should be censured and condemned.

1. Since paying them their covenanted due we do them no wrong.

2. Since no man is bound to keepe a servant longer than the covenanted time.

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.

4. Since no man would keep a traitor, a cut-purse or high­way side robber, or such like miscreants, because he would not be counted and called cruell in expelling them out of his family as is expedient. 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.

Then surely we will make diligent enquirie and search af­ter, we will make much of, countenance, encourage and en­tertaine such who are faithfull.

1. Since these being obedient to God, will bee obsequious to us.

2. Since for such manner of men we may be countable with joy.

[Page 316]2. In using your servants be you also circumspect, carefull, vigilant and watchfull.

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.

2. Not onely to do them right, Iob 31. 13, 14, 15, 38, 39, 40. Col. 4. 1.

1. Providing them fitting and convenient food, Prov. 27. 26, 27. And wages, 30. 21. Or answerable and equivalent to either, or both, paying them duly their wages and hire, Gen. [...]0. 28. Deut. 24. 14. Lev. 19 13. 1 King. 5. 6.

2. Defending them and their right, Iob 31. 13, 14, 15.

3. Correcting them doing amisse with Christian coun­sell for their amendment, Pro. 20 30. 29 13.

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: of their weaknesses and wants, to salve and supply them.

3. Not onely that you doe not rule rigorously and tyran­nically over them, Lev. 19. 33.

1. Remembring that they are men, and of the same na­ture with you, Iob 31. 15. Masters command your servants Lib. 10. Epist. Epist. 82. Contubernales humiles anici conservi. Senec. as subject to you in condition, but so that you remember that they are of the same nature with you, saith S. Ambrose.

2. Remembring that they are humble friends, and your selves servants, you having a Master in heaven, Iob 31. 15. Eph. 6. 9.

3. Remembring that you must be countable to their and your Master, as for other things, so for your cariage towards them, Iob 30. 14.

4. Remembring that you should do as you would be done to.

5. Remembring that to handle them gently, seeking ra­ther to be beloved than feared, is the testimony of a good na­ture.

6. Remembring that God will revenge injuries done to them.

[Page 317]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, and with you in your families, prai­sing God at meales, both before and after meat, living holily, righteously, and blamelesly, you disswading, dehorting, and with-holding them from wickednesse and sinne, 1 Sam. 24. 7, 8. 2 Sam. 16. 11. 19. 22.

Thus doing, you also serve the Lord Iesus, fighting his bat­tels in this your proper place and particular station.

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.

1. Woe to all such who tragically thrust men out of those stations and standings wherein the Lord hath set them to fight this good warfare.

1. To those savage supplanters of the solacing societies of mankind. Those dreadfull desolating depopulators, which like stupified, if not 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. 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, 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?

O you misbeli [...]ving and misled men into those cruell cour­ses accursed by God and men, consider,

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.

2. As you are guilty of much dishonour to almighty God, B. Towne and Church gone. hindering him of much service and worship, which pristinely hath beene performed, you leaving few people, and them oft times scarce a Church to assemble in for this end and pur­pose.

3. As you are enemies to the Church, driving it as much as in you is out of our coasts and countrey.

4. As you are enemies to our dread Soveraigne, depri­ving him of the honour of many subjects, of profit and pro­tection.

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.

6. So are you a plague and pest to the common-wealth.

1. Exposing it to sorrowfull subversion and utter over­throw, for what can your sheep-coats and hedges doe against an enemy?

2. Procuring upon every scarcity and scantnesse dearth and penury.

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.

4. Furthering whoredome and uncleannesse, for people multiplying, and habitations decaying, diverse people who would cannot live in lawfull wedlocke, and so the land is pol­luted with sin, and too much peopled with base and bastardly slips.

5. Occasioning much beggery and want, for usually your [Page 319] selves or yours are presently plunged into penury, and your ancient inhabitants crowding into other populous places, im­poverish themselves and others.

6. And depriving the inhabitants of imployment: I am ve­rily perswaded that the town wherein I live, hath more shep­heards in the same, than both our depopulated neighbouring townes, and yet the least of them was formerly as great, the o­ther greater by farre, if not as big as both: yet are shepheards the principall people imployed in such desolate and decayed places. And I verily thinke that some one thrust out farmer hath formerly imployed and set to worke as many people con­stantly, as the greedy depopulatour doth with his decayed Lordship. An ancient credible man not many dayes since cer­tified T. C. 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.

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. 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, and deceitfull deludings to deceive and defraud such who either will not or cannot dive into and discerne their fraud and forgery.

1. Whereas they affirme that the champion is bleake and Object. cold; 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. Experience expresly explicates that with us the Answ. [Page 320] 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. Whereas the other wanting men and meanes to do the same, satisfie themselves with bramble bushes, and briarly thorny hedges, having little other wood, which are no good orna­ment, nor any great shelter, 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.

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. The inclosed ground being freer from rotting of sheep, by which meanes the champion farmer is much impo­verished. 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. As also that inclosure im­ployes the labouring men in winter as well as summer, in hedging and ditching. Rectified reason and grounded experi­ence manifests these to be but frivolous and trifling flourishes without validity. 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 then it could not compare with it, wanting sheepe and other helpes the champion hath. As for their freedome from rotting, no marvell, for either lay downe the plough or part with their sheepe. As for incroachings, there are better [Page 321] and more blessed meanes to order and remedy the same, 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. 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.

3 Lastly, whereas they say, experience in all inclosed countreyes shewes, that there men live more richly and farre better than in the champion. I do not wonder, such townes maintaining now two or three men of fashion, whereas for­merly they maintained for the same twenty. 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. 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. 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.

Instead of thus pleading for and patronizing such a cursed and cruell consumer of the common-wealth as inclosure is, I desire all men to consider,

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. Townes utterly depopulated and unpeopled, or those who remaine to live for the generall in great misery.

2. How such and so many pleasant and commodious habi­tations for men, are tragically turned into rude and ruinous heapes, and the many delicate and delightfull fields plentifully abounding formerly with folds and flockes, with rich and re­joycing fruits; deformed and defaced, laid languishing like [Page 322] 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, or society in time of peace.

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. 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: In the said Forrest William his sonne with an arrow in his breast, Richard his sonne gored and spoiled by the deere, and Richard his ne­phew the sonne of Robert Duke of Normandy having his neck broke, or (as some say) hanged in the boughs of a tree, lost their lives. 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 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, but I spare to name them: which townes have vomit­ed out and unburdened themselves of their former desolating and depopulating owners.

4 How carefully our fore-fathers did continually prevent such inconveniences, not onely by mixing and intermingling their grounds together, 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.

5. What an unconceiveable difference there is betweene the towne of tillage and the inclosed.

1. Looke into their townes. In the one you may see hou­ses builded, beautified and inhabited, people multiplying, in­creasing, and neighbourly conversing, corne, cattell, and other [Page 323] countrey commodities plentifully abounding. In the other you shall behold torne and tottering houses without inhabi­tants, rude and ragged ruines of ancient habitations, people daily The Clerk of a neighbouring town inclosed told mee, that his wages are ten groats yearely lesse than it was in very few years. 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.

2. Looke into the fields of the one, there shall you see cat­tell of all sorts friendly and familiarly feeding together, not onely the meadowes, 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; and the people from the new-going stripling to the decrepite and neare-dying old man, in their seedes­times, harvests, and other seasons, like painefull and indu­strious pismires, labouring in their severall imployments with much solacing rejoycing, and delightsome gladnesse. 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: and a few scattering sheepe and other cattell, not so ma­ny (I suppose) as is in the other quantity for quantity, although well neare two parts in three is for a certaine time exempt for graine. And no marvell: For, besides Gods curse on the one, and blessing upon the other, Tillage maintaineth (with straw, chaffe, 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, but even their tillage in its time affoordeth great plenty of young and cherishing fee­ding.

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, and the wayes themselves (except the inconvenience of the situa­tion [Page 324] occasioneth the contrary) very good, or (at the worst) passable.

First, By reason of their yearely reparations, which cost and charges is richly requited, not onely in the better and safer passage, but also in their land, unburdened hereby of many unprofi [...]able stones, and much unnecessary rub­bish.

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: by which meanes also it timely recovers its fastnesse and firmnesse.

Thirdly and lastly, In regard they are so fully and free­ly exposed to Sun and wind, whereby their disadvantagious dirt is soone dried and dispersed.

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,

1. In regard that usually their repaires belong to private and particular persons, who seldome (except compelled) com­miserate and compassionate the common people: 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.

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, and compelling them to keepe within those abhorred hedges, by which surcharging without surceasing

3. As also by meanes of those bramble and briarly hedges they are so sheltered from wind and Sun, that they are sel­dome safe and sufferable, but generally so intolerable and insufferable, that if the curses and cries of poore way­faring men forced to frequent those formidable and fil­thy wayes: in which they are not onely soyled like unto the disconsolated cattell they drive before them, but also [Page 325] 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. If they (I say) are of force, then surely such men who are occasioners hereof cannot be blessed. 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. 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, so as to helpe and heale it. 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, and re-establish farmes and farmers (which were to be wished) yet by damming and stopping up this in­ordinate inundation.

1. That our ancient gentility may not by the curse of God dogging at the heeles and devouring such sadding supplanters be ruined and rooted out

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.

3. That our active and able men may not be forced for want of imployment to turne pilferers and way-beaters: to seeke into other climates, or beggar themselves and others by crouding into such places which necessarily must give harbour to too many.

4. That those silly and harmelesse sheepe may no lon­ger devoure men, houses and townes as formerly they have done.

Obj [...]ct. I know they are ready to pretend a good to the common-wealth▪ not intending to depopulate or destroy ti [...]lage, but onel [...] to improve their lands to the tena [...]ts advantage, enriching his grounds with wood, and with a more peaceable and quiet enjoying of his owne with­out [Page 326] any molestation or trouble from crosse and corrupt neighbours.

Answ. 1. But admit that their deeds were correspondent to these their faire, but usually fained promises. 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: For, not onely is he forced to pay a greater rent, not having so good commodities as before, or to be at the cost and charges of ditching and hedging. 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, or to keepe few or no cattell in summer season, by which meanes his fallow ground is scanted of compasse, and much annoyed with grasse and weeds, he wanting sheepe to supply the one, and destroy the other; whereas when he intermingled commons in the champion field, he kept many cattell of all sorts, which he cannot being pounded into his proper pen: It being easier to dine many at one table together, than fewer severally and by themselves. 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.

2. Howbeit experience generally explaneth expressely these to be but pretences, for either the unsatiable and unmer­cifull incloser doth presently dispossesse the ancient inhabi­tants, or els by little and little wearie and weare them out, or waite untill they are taken away by death: and being once rid of them, he either pulleth downe the ancient habitations to mend wals, walks and wayes, or suffers them to fall downe, but no more to be inhabited. And so inclosing is commonly the mother of depopulation.

SECT. 9.
Against greedy ingrossers of commodities.

GReedy ingrossers of commodities, who not contented with competent and convenient imployments, insatiably thirst after, greedily graspe, and inhumanely heape to them­selves farme unto farme, living unto living.

1. Hereby incumbring themselves with many inevitable, unconceiveable, and innumerable swarmes of anxious per­pl [...]xities, disquieting thoughts, and carking cares.

2. Hereby much hindring hospitality and reliefe to poore people, disabling many others from distributing, and them­selves keeping but one house (or if more, by a restrained servant or two onely) for diverse livings.

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: 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, 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.

4. Hereby thrusting and keeping many out of such imploy­ments to which they have beene apted and f [...]tted, and in which they have beene trained up from their youth. I know my self who in old age wanting imployment hath beene forced to for­sake the plough by meanes of such ingurgitating ingrossers.

SECT. 10.
Against those who have no calling.

WOe then to such who neither have nor will have any convenient callings, proper and peculiar standings; 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?

1. Sure I am the Word of God exactly enjoynes all men to live and labour in some certaine calling, Gen. 3. 19. 2. 15. Iob 5. 7. 2 Thes. 3. 10.

2. Sure I am the light of nature exquisitely inforceth the sa [...]e, Ion. 1. 8.

3. Sure I am the glorious Angels have their assigned acti­ons and appointed imployments, Psal. 103. 20.

4. Sure I am that Christ our Chieftaine and Commander from the cradle to the crosse was continually conversant in and about his calling, Mar. 6. 3.

5. Sure I am that God himselfe created the first six dayes, and that he hath preserved, supported, and governed the uni­versall world ever since.

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, and abundantly re­ward only painfull & loyall labourers in his vinyard, Mat. 20. 8

And dost thou a man made to labour, taught by the light of nature, and the Word of God to labour: 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 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 [Page 329] Bishop Hooper, and of callings saith he, that is unlawfull that Hooper o [...] Io­nah 1. Se [...] 2. fighteth and repugneth with the Word of God, as the vocation of baudes, Idolaters, masse-mongers, common receivers, and main­tainers of dicers and dice-houses, with such like. 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: and when wee doe in the vocation that we should not doe. Magistrates they have their standings: Mini­sters of Gods Word theirs: yea the most poore and penuri­ous heardsmen theirs, wherein they doe or ought to fight this good warfare.

SECT. 11.
Against Ʋsurers, condemned by Fathers, Counsells, Lawes, their owne pretended Patrons, religions of all sorts, and sacred Scripture in the Old and New Te­stament, 15. objections answered, and divers disswasives.

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; what is thy calling, what is thy station, and standing in this Christian warfare. Certainely

First, If the antient authenticall, and much admired fathers, as Saint Augustine, Ambrose, Chrysostome, Basil, and others did not delude and deceive us.

Secondly, If the Convocations and Counsells of learned and religious men in all ages did not erre.

Thirdly, If the laudable lawes of all sorts, Canon, civill; and of all times are right and regular.

Fourthly, If your owne authors upon whom for this parti­cular you so much dote, and depend; of whom you so much talke and triumph, being well weighed, rightly understood, bee suffered to signifie and set downe their owne mindes [Page 330] and meanings, are found not to favour but to fight against you.

Fifthly, If universally all sorts of religions, paganish, po­pish and pure: heathenish, hereticall and heavenly, with Centur. 5 de bares [...]. unity and unanimity (the hereticall Manichees onely (that I know of except) who wickedly said it is better to bee an Vsurer then an husbandman, because an Vsurer doth not teare the members of God which are in trees, &c. as the husband­man doth) Cry out against and condemne usury as un­lawfull.

Sixthly, If the expresse testimonies of sacred Scripture be­ing rightly understood, and interpreted by the most Ortho­doxe, yea almost all Divines, doe condemne as accursed, usury of all sorts.

Then are not you in any warrantable way: comfortable or Christian course of life, or in any safe or saint-like station, prescribed and appointed by Christ our Generall, regulated, and ranged under the rule and regiment of Christ our Com­mander, or appropriated and assigned to this station and stan­ding by Christ our Captaine. How therefore dare you call Christ Lord and Master, you not departing from iniquity? Why doe you malepertly march under the enobling ensigne of Christian religion, you treacherously and terribly tram­pling under foot the faint and feeble, the weake and langui­shing souldiers of our God, your selves oft causing their pe­nury and poverty? Why doe you not quake and tremble Iu­das-like, to cry all haile to Christ our Commander, you being against him, in wretchedly refusing to be martialled in any of these Christian and comfortable rankes and files of his faith­full and loyall souldiers? How can you looke for or expect the rich and redundant reward of Christian warriours, you having no station or standing in this warfare: or if it is any, yet such as is unchristian and unlawfull: If Fathers, Councells, Lawes, your owne Authors, Religions of all sorts, and the Word of God the ground and piller of truth may bee cre­dited.