THE CHRISTIAN CONFLICT: A TREATISE, Showing the Difficulties and Duties of this Conflict, with the Armour, and special Graces to be exercised by Christian Soldiers.  
Particularly applied to MAGISTRATES, MINISTERS, HUSBANDS, WIVES, PARENTS, CHILDREN, MASTERS, SERVANTS.  
The Case of Usury and Depopulation, and the errors of Antinomists occasionally also discussed.  
Preached in the Lecture of Kettering in the County of Northampton, and with some enlargement published by JOSEPH BENTHAM, Rector of the Church of Broughton in the same County.  
LONDON, Printed by G. M. for Philemon Stephens and Christopher Meredith at the golden Lion in PAUL'S Churchyard. 1635.   

TO THE RIGHT HONOURABLE, EDWARD Lord MONTAGUE of Boughton in the County of Northampton, increase of grace in this life, and the full fruition of glory and happiness in the life to come.  
Right Honourable, my very good Lord, and singular good Patron,  
IT being an easy and no difficult thing for Momus to pick quarrels in another man's tale, and tell it worse than himself, it being a less practice and performance to find faults than to mend them; A strange, savage, and uncharitable humour, inclining to mis-judge off, and misinterpret other men's actions, rather than to give them a Christian and charitable construction, too much abounding in the world; so that nothing can be so well done, but it shall be contra 〈…〉 d of the evil, it being a thing incident, and almost certain in all men's natures, to be hold with fore eyes the new grown felicities of others, and to exact a sharp account of their doings, especially whom they have seen either inferior, or in equality with themselves: And writing of Books in this learned and laborious age, being as soldiers in peace, chimneys in summer-season, and as setting of corn to sale in the year of plenty, wherein it was disdained and despised by many, desired but of few: I thought it frivolous, if not a folly for me once again to adventure upon the common-stage and the world's theatre in this kind. Yet in regard of that allowance and approbation my former Book of the Society of Saints hath found amongst grave and godly, learned and judicious men; that the world might not sinisterly suppose me to be more careless and less diligent at Broughton than I was at Weekly, like Saint Hieroms' zealous Monk, but a lukewarm Abbot; or like unto such faint or faithless fishers, who having caught that which they coveted, hang up th●ir ne●s, and leaye off to labour any longer. That I might manifest mine earnest desire to imitate (although afar off) him whom I succeed, who living was my pattern I pitched upon for imitation, my famous predecessor M. Bolton, whose singular rare parts noted in him, have won and w●dded to him as great reputation and respect as any man living this day carrieth or can have of his degree and quality: A man of blessed memory, yea such a one, that they who knew him, could not sufficiently esteem him, and they who did not esteem him, did never sufficiently know him; whom living I loved and admired, and being dead, I desire to follow. That as I do not envy and repine at other men's rich gifts with an evil eye, so to signify and show that I do not despise mine own poor mite with a wayward and wicked heart, but do desire to get and gain something with my small talon unto my good and gracious Lord, blessed and bountiful Master: That I might a little unwind myself out of that so intricate a labyrinth, in which my heart and best thoughts are and have been a long time much entangled and enthralled, I having often exactly examined and throughly tried and pared my thoughts to the quick; how to testify and tell abroad my humble and hearty, my true and unfeigned thankfulness for your Lordships redundant and reduplicated favours, munificently heaped upon me, (I much abhorring their too bad disposition, which neither afford love, nor requite it, which neither offer it with kindness, nor accept it with acknowledgement) not only in placing and planting me at Weekley, nor only in countenancing me and my Ministry being there seated and settled, whereby I was much animated and encouraged, and continually and copiously contributing to me so often and in such abundance, that I, my no little charge and great family lived with comfort, contentment and plenty, even to admiration, if not astonishment of all such who did not advisedly consider God's secret blessing, multiplying and making to abound a little meal sensibly and plentifully where and when himself pleaseth; and who were not acquainted with the ever-running fountain of your Lordship's liberality flowing over not only to our refreshing, but enriching: But also after fourteen year's trial and experience of me, in transplanting me to Brought●n to succeed M. Bolton, of whom I may truly say as Saint Augustine did of Saint Cyprian, Multi erat meriti, multi pectoris, multi oris, multae virtutis, He was worthy, wise, eloquent and religious. I have presumed to publish this small Treatise, not expecting by thus doing to gain either riches or preferment, I having of the former to content me, and of the latter by your Lordship's favour to the utmost pitch (if not further) that I expected: nor hunting after or hoping hereby to have credit and applause (I usually 
john 7. 14.  living solitarily and retiredly at home) well knowing that reputation is but a weak and wavering foundation, and that people's affections oft raise men's hopes, and ruin their persons, and that wise men are not moved by rumours, since they grow by reports, and diminish by experience: and since that long continuance of a thing slakes the wonderment, and makes the wings of report to flag. But for the aforesaid causes and considerations, as also to do or attempt the doing of good in the Church and my native Country, well knowing that good intentions (except from selfe-perswasions against God's commandments which are mere impieties) have such a sympathy with Gods own disposition, that he will both assist them for their better encouragement, and for others example; and well knowing that as a scout may upon an occasion hear and know what a whole host hath no present notice of; so I (who am no more a stranger in divers difficulties and distresses of Christianity, and in many miseries of this Commonwealth, than he who in a ship as a passenger, when it is in danger declares the same although no Pilot) have assayed, what in me is, the good of others, desiring (and yet it is a folly to wish where there is no hope) that this which I have penned for public profit might please all: But alas to have expected to please all men, I might rather have wished (as I do no more) than imagined any possibility. Neither shall I much regard the malevolent bitings of envious carpers of other men's Writings. May it please your Lordship to take in good part this unfeigned testimony of mine obsequious love, officious service, and humble thankfulness unto your Honour (which I hope you will do, since noble hearts take more thankfully that which a man desires to give, than that he gives indeed) as also to suffer this Treatise to pass under your Lordship's noble protection and patrociny. To whom I present with my humble service this small Treatise.  
First, Not only because true Nobility graced with virtue and piety, are all combined in your Lordship Honours, Authority, and great places the top of the desires of ambitious men, except they light on a nature of singular moderation, minister matter to great and grievous vices: to whom it is as little benefit and true content to have such height of earthly happiness, wanting the use of them, as for a purblind man to have goodly pictures, and dim eyes to behold them. In the midst of their plenty and redundance they wanting the true comfort of conscience, and the right use of their honour and high places, they are in the height of misery. For, were they able to drink up the pleasure of the world in as plentiful manner as Cleopatra (who drunk the value of 50000 pound) at a draught; yet it is but a draught, and quickly down; themselves being like to green and goodly boughs and branches, cut down from trees to adorn men's houses for a time, and then thrown to the dunghill. For, if all the gravel in their rivers were turned into pearls, and every shower of rain from the clouds above were a shower of silver and gold into their houses: yet as the fresh rivers run into and end in the salt sea, so shall all their honour end in baseness, all their pleasures in bitterness, all their treasure in emptiness, all their garments in nakedness, and their viands and delicacies in loathsomeness and rottenness. Were they fastened to their greatness as are the stony mountains to their foundations; yet are they not of power sufficient to withstand the power of the heavenly JEHOVAH, who commandeth the lightning and sendeth forth the wind, and is able to shake the world and rend in sunder the mass of the earth. Yea the fairest and goodliest in body being ungodly, stand in danger of grievous diseases, or of vile creatures to be consumed: the soundest of understanding to be tormented in mind: the richest in treasures to be spoiled in an hour: the best in health to be delivered to many and strong deaths, not feared or suspected. And therefore as Damocles when he saw nothing but his golden pots, his princely and magnificent entertainment, his royal attendants, thought himself most happy; but when he cast up his eyes and saw a naked sword hanging only by a horse hair ready every minute to fall upon his head, than he began to tremble. Even so these great and graceless men of the world, when they only respect their pomp, they think there are none like them. But when they look up to the great vault of heaven, and see the just God ready to pour down his vials of vengeance on them, than they tremble. Whereas your Lordship's humble deportment in such sublimities, digesting great felicity without surfeit (a rare virtue in great persons) the many radiant and resplendent gifts and graces, for which D. Hart, and M. Bolton, and others, in their Dedicatory Epistles, have spread your honour and renown, yet report was less than verity, renown fare short of desert: for truth doth outstrip fame, and many other I would name, were I not unable to speak of them as they deserve, and in what I can unworthy; and did I not know how averse such praises are unto your Honour, accounting personal commendations of living great ones, in men of our sort, a verbal simony, eternize your memory, and make you blessed to all eternity.  
Secondly, Not only because of your Lordship's noble Patronage of all good learning, so far forth as to be a bountiful and perpetual benefactor to the breeding and training up of scholars in good literature, in a free and bountiful bestowing of Church-livings in your Lordship's Patronage, but also in showing singular regard and respect to the Ministers of the Lord, especially to such who are most painful and industrious in the Church of God.  
Thirdly, Not only because of your Honour's presence at the preaching of many of these Sermons in our Lecture much countenanced and encouraged by your Lordships not only often, but usual and ordinary frequenting the same.  
Fourthly, Not only because of your Lordship's ingenuity, who will cover such slips and mistake which may be in this as in other men's Books, your Honour well knowing that an error at the press is no calumniation in the Author.  
Fiftly, But also because I own myself and mine utmost abilities to do your Lordship honour and service, for what I have and do enjoy. Might I therefore be so happy as to honour and renown your Lordship, or stir up some of your fare more able Chaplains (for not so much is required of a little weak tree as of a great and strong) to do the same. If your Lordship be pleased to cast a favourable aspect upon these my poor, yet painful endeavours: May I be an instrument to benefit, although but a few, and bring glory to God, which ought to be the end of all ends; I have the chiefest of my aims and desires.  
Thus leaving the success of these my laborious endeavours to the Almighty, with my heartiest prayers to God the Giver of all good, That as your love towards God doth increase, so God's love towards your Honour may increase also: So that the best blessings may ever rest upon your Honour's Person, your honourable Lady, on your noble Offspring, whole family, and all your affairs, to your everlasting honour in this life, and eternal happiness in the life to come, I humbly take my leave, and rest,  
Your Lordship's Chaplain in all humble service, JOSEPH BERTHAM.   

To the Christian Reader.  
COurteous Reader, good men have a notable hap and happiness to be borne in one age rather than another: We in this, wherein we enjoy extraordinary plenty of profitable excellent means of knowledge, by Pen and Preaching, in Press and Pulpit: Yea so many and such, that I had not any intention to adventure in this kind, until by my betters encouragement I published a treatise of the Society of Saints, the approbation of which with judicious men, who perused the same, hath occasioned and animated me to second the same with this of the Christian Conflict. In which had I meddled with no●e, or only mean men, I could not but expect rash and uncharitable censurers, since virtuous men (although men studious of virtue) can scarce find one hand to further them in working, yet commonly have often a multitude of evil tongues to speak against their honest doings: much more addressing myself not only against Antinomists a lawless and licentious kind of evil speakers, but also against usurers and depopu●atours the devourers of our commonwealth, and other such like disorderly dealers, which swarm in and swallow up our common wealth; cannot lo●ke to escape the scourge of tongues. But, the best is, I am as little ambitious of such men's good word as guilty of their bad: and I had rather be dispraised for true speaking, than honoured for lying (although I know the most had rather be comm●nded with lies, than reproved with truth) being persuaded that he in heart hath no true sincerity, which keeps his mouth shut to reprove vice. Many of these I encounter with have fair and plausible pretences, but by that means they are the more pernicious. A fowl scar may be covered with a fair cloth, 
* Dum gravior sit & magis noxia improbitas: benignita●is obumbrata velamine. Amb. Hexam. Lib. 5. Cap. 8.  and masked meaning doth more harm than barefaced error. I know it is a hard matter to make them see any thing, which have resolved before hand to close their eyes: that none are so blind as they who will not see: that no paradox is so strange but some Philosopher will undertake to defend it: no vice so foul, but it will have some refuge of apology to maintain it for good: yet will I speak the truth, not caring if they who browbeat authority and antiquity, backbite me. Perhaps some will disparage me to discredit the book: if so, I shall not marvel; since as virtue, riches, honour, etc. so putting of books to press, is but a br●nd to light envy to the world, and malice leaves nothing unsearched that may nourish the venom of the humour. For myself, as I am a man, so have I written it for men, and as a man I may have erred: For, there is not so perfect a painter, but another will presume to amend his work: neither is any man so just or clear of judgement, that doth never show himself frail; especially in matters which concern his own interest. But this is my comfort, it is better to err ignorantly out of a well-disposed charity, than peremptorily to affirm any thing out of an ungrounded obstinacy. And of thee let me entreat this courtesy, not to impute the Printers faults unto me, nor to let an oversight or slip in me, if any such thou espiest, prejudice the matter. A good letter should be nothing less esteemed because written with an evil pen, neither doth an angel of gold cease so to be, wanting a grain, which is allowed to make it currant. For my part (in this unhappy age which overfloweth with numbers of malignant spirits) I am persuaded that the best course is (and so I do endeavour) through the grace and goodness of God, to direct our course in such sort, as evill-minded men may rather show their will through malice, than with just cause by desert say evil, or deface by speech or writing. In this book I have observed the same method and order as in my former, with Tables, Chapters, and bare Quotations of Scriptures, without words generally, that it might not be too voluminous: and upon the advice of a godly, learned and judicious Divine who perused my copy, I have left out the words of alleged Authors, taking only the meaning, and referring them to the places that please to examine them, to keep down the bulk and bigness of the book. And thus good Christian Reader, hoping thou wilt take in good part that which with no little pains I have penned for public good. I commend thee to God and the Word of his grace, and remain  
Thine in him who is the LORD of all. JOSEPH BENTHAM.   

The Contents and Method of the ensuing Treatise.  

CHAP. I. Showeth the drift and occasion of this discourse. Page 1  
CHAP. II. Doct. 1. That Christianity is a warfare, proved and confirmed with Scripture and reasons. 5  
CHAP. III. Doct. 2. That Christianity is a good warfare, and in what regards it is so. 10  
CHAP. FOUR Doct. 3. This good warfare must be fought, and why. 11  
CHAP. V Use 1. 

Sect, 1. Showing the error of those who think Christianity to be easy. 14  
Sect. 2. Showing the error of those who think earthly contentments their chiefest glory. 16  
Sect. 3. Showing the error of those who condemn Christianity because of some discords. 17  
Sect. 4. Showing the error of those who submit to Satan, and oppose goodness and piety. 19    
CHAP. VI Duty. 1. 

Sect. 1. Christian soldiers must endure hardness. 22  
Sect. 2. Motive 1. Drawn from the examples of particular soldiers in this warfare from the Church in general, and Christ our Captain. 23  
Sect. 3. Mot. 2. Drawn from the present condition of Christian soldiers. 31  
Sect. 4. Mot. 3. Drawn from the harmlessness of afflictions. 32  
Sect. 5. Mot. 4. Drawn from the benefit and profit of afflictions. 32  
Sect. 6. Mot. 5. Drawn from the persons afflicting both principal and instrumental. 37  
Sect. 7. Mot. 6 Drawn from the several kinds: 1 Loss of goods. 2 Famines. 3 Exile. 4 Death. 5 Want of burial. 6 Reproaches. 47  
Sect. 8. Mot. 7. Drawn from the nature of them, showing how they are good, how evil. 62    
CHAP. VII. Duty 2. 

Sect. 1. Christian soldiers must be armed. 65  
Sect. 2. The Christians girdle what it is, how put on, its necessity, dignity, and several parts. 66  
Sect. 3. The Christians breastplate delineated, encouragements to put it on, why, and how. 80  
Sect. 4. The Christians shoes what they are, and how useful. 88  
Sect. 5. The Christians shield, its excellency, necessity, and their duty concerning the same. 92  
Sect. 6. The Christians helmet, how it's differenced from faith, and counterfeit hope, Motives to get, and use it. 99  
Sect. 7. The Christians sword, its dignity, diverse erroneous opinions about it, and our duty concerning the same. 107  
Sect. 8. The whole armour wholly applied to the present occasion the pinching dearth. 122  
Sect 9 Against the absurd Antinomists confuting them. 135    
CHAP. VIII. Duty. 3. Christian soldiers should be strong, wherein, and why. 149  
CHAP. IX. Duty 4. Christian soldiers should be courageous, the necessity of courage in Magistrates, Ministers, and all other. Motives unto, and means of Christian valour. 157  
CHAP. X. Duty 5. Christian soldiers must take ●●ed unto some things, and of other things, what they are, and why. 179  
CHAP. XI. Duty. 6. Christian soldiers must be watchful: Always: over their hearts: against all sin, especially against darling sins: In prosperity: In the works of their callings: In religious performances, reasons why, and motives to each particular. 184  
CHAP. XII. Duty 7. 

Sect. 1. Christian soldiers must seek to God for succour, why, for what, and how they should pray: diverse reproved, cavillers' objections answered; Motives to pray, how to seek for secure aright, for what we must pray, for what not. 206  
Sect. 2. Why we should pray for all in authority, and for what: why for Pastors and for what, why for our children, why for enemies, for whom we must pray, for whom not, and with what gestures we are to pray. 232    
CHAP. XIII. Duty 8. Fasting is a duty belonging to Christian soldiers, what kind of fasting is required, its necessity, excellency, companions and occasions. 265  
CHAP. XIIII. Duty 9 

Sect. 1. Christian soldiers must follow Christ our Captain's directions, standing in those stations wherein he sets them to war this good warfare. 279  
Sect. 2. Parents in their stations and standings. 245  
Sect. 3. Children in theirs, reverencing, obeying, and gratifying their parents how, and why. 284  
Sect 4 Husbands in theirs, loving their wives, giving them due benevolence, giving them honour, and wisely guiding of them, how, and why. 292  
Sect. 5. Wives in theirs Reverencing their husbands, being subject unto, as also helpers, after what manner, and why. ●97  
Sect. 6. Servants in theirs, Reverencing their Masters, persuading them to good, obeying of them how, and Motives to the particulars. 304  
Sect. 7. Masters in theirs, In well choosing, and well using their servants and why. 311  
Sect. 8. Against Depopulators and Inclosers, showing the hurt and harm they do to themselves and others. 317  
Sect. 9 Against greedy engrossers of commodities, hurters of the Common wealth. 327  
Sect. 10. Against those who have no lawful calling. 328  
Sect. 11. Against Usurers condemned by 1 Fathers. 2 Counsels. 3 Laws. 4 Their own pretended patrons. 5 Religions of all sorts. 6 And sacred Scripture in the Old and New Testament. 15 Objections answered, and diverse dissuasives from this sin. 329  
Sect. 12. Against changers of Callings unwarrantably, as to leave trades to turn Manlsters, How change is lawful, how not. 360      

Courteous Reader, pardon I pray smaller faults escaped, and amend these greater as following.  
Page 4. line 10. read wicked ones. p. 26. l. 13. r. five hundred. p. 81. l. 4. r. possessor. l. 30. r. imputed, wrought for us p. 82. l. 3. r. infused. p. 93. l. 9 r. unbelievers. p. 117 l. 20. r. comminations. p. 144 l. 14. r. enjoining. p. 167. l. 1. r. about you. p. 168. l. 28. r. wicked works. p. 178. l. 10. r. justice. p. 193. l. 1. r. consort. p. 200. l. 8. r. Idolatry. l. 12 r. abhorred. p. 224. l. 30. r. de●ers. p. 230. l. 34. r. farcing. p. 241. l. 11. r. more true. p. 242. l. 11. r. Ambrose brings in. p. 246 l. 16. r. because. p. 259. l. 1. r. have then. p. 270. l. 20. r. mediately. p. 282. l. 37. r. considerately. p. 289. l. 37. r. Exo. p. 297. l. 27. r. sell. p. 345. l. 35. r. is not necessarily. p. 348. l. 2. r. forbidden.  
Marginal faults. Pag. 2. r. Chap. 8. p. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 160. r. lib. 1. p. 341. r. vi 〈…〉. p. 343. r. ilt●. p. 344. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   



Doctrine 

1. Christianity is a warfare .. pag. 5.  
2. Christianity is a good warfare. 10.  
3. Christianity is a necessary warfare. 11.    
Therefore 

1. They who think it an easy matter to be a Christian, and certain others deceive themselves. 14.  
2. Christian's must endure hardness. 22.  
3. Christian's must be armed. 65.  
4. They should be strong. 149.  
5. They should be courageous 157.  
6. They must take heed. 179.  
7. They must be watchful. 184.  
8. They are to pray for help. 206.  
9 They must fast and sight: 265.  
10. They must follow Christ's directions & stand in such stations ●e sets them in. 279. 

1. Not thrust me● out o● their standings as 

1. Depo●ulators 317.  
2. Engrossers 123.    
2. Not want lawful callings as Usurers 329.  
3. Nor unwarrantably forsake them as diverse. 360.         

THE CHRISTIAN CONFLICT: A TREATISE, Showing the Nature, together with the Difficulties and Dignity thereof, and the Motives to encourage Christians to undertake this Warfare.  I. TIM. I. XVIII. That thou by them mightst war a good warfare. 

CHAP. I.  
Showing the drift and occasion of this Discourse.  
THe life militant, spiritual, or temporal, in former times was neither disdained, nor dreaded: The jews went voluntarily to the battle, the quarrelous Ephraimites contended with jephta, 
judge 12. 1.  because he did not call them to fight against 
1 Sam. 17. 13. Diol. p●in. prol.  the children of Ammon: The three eldest sons of jesse followed Saul to the battle. Our predecessors (saith D●n Antony of Guevara) fought in the field with their lances, but young men now adays fight at the table with their tongues. Pythias the Lydian, when he had feasted Xerxes and his whole Army with great magnificence, proffered moreover to give him treasure, not only for provision, but also for wages, to have his son discharged of the wars; which was so displeasantly taken of Xerxes, that he caused the young man i● h●s father's sight to be cut in pieces. Kings and Princes w●re ●ot backward to adventure themselves to fight: Witness the many Kings of Canaan against joshua: Witness the two and thirty Kings with Benhadad, 1 King. 20. 16. Witness David, jehoshaphat, etc. Witness our own and foreign historical narrations.  
In like manner the Primitive Christians (as Ecclesiastical Histories report) of their own accord did thrust themselves into the hottest brunts of the Christian sight and combat, where they were sure to meet with bitter, yet honourable martyrdom. To name but one of many: Lucius a by-stander beholding the cruel dealing of Vrbicius, said; What is 
. 〈…〉. c. 17. p 38.  the cause I pray that thou commandest ●en to be put to death, not for adultery, misleading or murder, but only for being Christians? These things do not beseem an Emperor. Vrbicius answering, and thou seemest to be a Christian: When Lucius had replied, I am indeed: Vrbicius commanded him al●o to be put to death: to whom Lucius said, I thank thee for releasing me from most wicked masters, and sending me to God, a good and the best Father and King of all.  
Yea in such honourable repute was the martial man, that all or most of the titles of honour had their original from the field: Witness the title of Dukes for their valour in leading: 
Dux 〈…〉. Mar 〈…〉 Pr 〈…〉 w 〈…〉 〈…〉. B 〈…〉, 〈…〉. 1. M 〈…〉. A 〈…〉. G 〈…〉 o● 1. Are 〈…〉. ●.  Of marquis from defending some bounds and frontiers: O● Barons, for being the strength of the war: witness the title of Knight, signifying a soldier: of Baronet or Banrette, because his father was dubbed in the field under a banner: Of Esquire, for being an Armour-bearer to a Knight: Of Gentleman, for puissance and courage. And witness men's Arms, which had their beginning from bearing arms in the field. And of such honourable esteem likewise was the Christian 
There was no word so grievous and injurious to a Citizen of Rome in ancient time as to say, go, thou hast never been brought up i● the wars. Di●l. l. 1. c. 1.  warfare, that the glorious names of Christian, Church Militant, Protestant, etc. had their birth and beginning from the pious courage of the Christian soldier. Times were once thus, but now alas, as in the former most men are desirous of, and applaud themselves in the warrior's honourable titles, of Duke, Baron, Knight, Esquire, Gentleman: In hearing their forefather's arms worthily given them for their valour in the field, and to be pictured like soldiers in harness when they are dead. Yet partly in regard of the little respect the soldier hath, by means of our long peaceful security; and the many disorders and outrages acted by that profession, (which cannot probably be otherwise, whiles election of men for war is used as a dreyne to vent away the refuse and disordered people) partly in regard of men's womanish effeminateness, they have infused into themselves, by their nice and wanton education; the soldiers magnanimous actions find few loving courageous practisers; many disdaining, others dreading their condition, accompanied with great labour, much danger, many miseries, and small esteem. Even so in the latter, although the greatest number of people, yea all which live within the verge and pale of the Church, are greedy of, and glory in the honourable names of Christian, Catholic, Protestant, etc. Yet partly in regard of the base estimate of the best, and bravest, and most forward spirits: partly in regard of the many enormous, and unorderly deeds of divers professors: and in regard of men's own backwardness to any good, the Christian soldiers practices find few favourers, but many who scorn and flee from teem, they being attended with little regard, and much reproach.  
Concerning the former, I cease to say any more, leaving it to them whom it concerns to work out of people this inbred cowardice, to infuse into them courage for Gods and their Country's cause, and to restore the martial men's esteem (by better choice, discipline and countenance) to its pristine repute, these being a defence to our lives and live. But as for the latter, I having a calling to meddle in the spiritual battle, not only as a Christian, but more than so; will do mine endeavour to eject faint-hearted pusillanimity out of the hearts of Christian soldiers, and to animate, and encourage them to wage war against all the malignant enemies of Christ jesus with valorous magnanimity: to endure with patiented fortitude the bitter conflicts of the grand enemy Satan, and the hellish excursions of the Serpent's side, to trample under foot with a holy disdain the taunting reproaches and base usages of wickedness, and to march victoriously, maugre Satan and his co-adjutors, through the opposite pikes of oppugning temptations, and the utmost villainies of hellish agents. By giving them a sight of their enemy's sleights and sedulity, yet weakness: instructing them in the true Christian warlike discipline: and ennobling this so much contemned condition.  
For this cause I have selected this portion of Scripture, as the groundwork whereupon to build the following discourse of the properties and prerogatives, the graces and glory, the service and solace, the furniture and felicity of the soldiers of the Lord jesus. That thou by them must war a good warfare.  
Which words contain a charge and commission of war given by the Apostle S. Paul punctually and personally to Timothy as a Pastor, so to all God's messengers and Ministers, likewise as a Christian and consequently to true believers, namely to war a good warfare. In which general sense I intent to enlarge myself to all sorts of persons, and occasionally only to speak of the special.  
1. The duty enjoined is to fight or war.  
2. The condition or kind of this conflict, a good warfare.  
3. The means whereby this good warfare is fought, by them.   

CHAP. II.  
Christianity is a warfare.  
CHristianity is a warfare, wherein the Christian doth (as Doct. 2 he ought of duty) war a good warfare: 2 Cor. 10. 3, 4. For though we walk in the flesh, we do not war after the flesh, for the weapons of our warfare are not carnal, etc. Eph. 6. 11, 12. Put you on the whole armour of God, for we wrestle not against flesh and blood, but against, etc. 2 Tim. 2 3. Thou therefore as a good soldier of Christ. 2 Tim. 4. 7. I have fought a good fight. Hebr. 10. 32. Fight of afflictions. 1 Tim. 6. 12. Good fight of faith. Or if you please, I will divide this into three branches. Christianity is a warfare. 2 Cor. 10. 3. Eph. 6. 11, 12.  
Those whose condition, calling and profession is to fight Reas. 1 against the enemies of Christ and his Church, their life is a warfare, and they are soldiers.  
But the condition, calling and profession of Christians is to fight against the enemies of Christ and his Church.  
Therefore the life of Christians is a warfare, and they are soldiers.  
The latter proposition is evident by the many sacred injunctions in holy writ, to fight the good fight of faith, 1 Tim. 6. 12. 2 Tim. 2. 3, etc. By the examples of God's Saints in all ages: Adam foiled in Paradise: job tempted and tried by the utmost of Satan's cruelties: Peter winnowed; Paul buffeted, and fight a good fight. And by the admittance of Christians into the Church by baptism, wherein they receive as it were press-money, and promise manfully to fight under the banner of Christ crucified, against sin, the world and the Devil, and to continue Christ's faithful servants and soldiers to their lives end.  
Those whose Lord is a Lord of hosts, soldiers and armies, themselves being part of his host and army, must needs be soldiers, and their life a warfare:  
But the Lord of Christians is a Lord of hosts, soldiers and armies, themselves being part of his host, Psal. 80, 4, 7, 14, 19 84. 1, 3, 8, 12.  
Therefore they must needs be soldiers, and their life a warfare.  
That which agreeth with warfare in all respects, is a warfare.  
But Christianity agreeth with warfare in all respects. Because as in warfare, so in this,  
1. There is a place of conflict, namely the Christian Church Militant in this world, Rev. 12. 7. There was war in heaven. Not in that third and highest heaven, where God dwelleth and reigneth, the seat and mansion of blessed Angels and godly men; for there is no fight, but all peace: and the Dragon was cast from thence in the beginning. But in the visible Church, the heaven upon earth: called heaven, it being a lively picture and image of heaven, the habitation of glorified Saints.  
2. There are enemies to fight. For, since the fall of Angels, 1. There have been, and while the world stands there will be two sides in the Church militant, the seed of the woman, and the serpents; 'twixt which there is constant enmity, Gen. 3. 15. Michael and the Dragon who are always in combating, Rev. 12. 7. The Spirit and the flesh, 'twixt which there is an irreconciliable jar and contrariety, Gal. 6. 7. God and Mammon, both which none can serve and obey, Matth. 6. 24. 2. And the true Church upon earth hath always had, and shall always have adversaries and enemies. They not being of the world, john 5. 19 They being chosen out of the world, john 5. 19 They reproving the world, testifying that the deeds thereof are evil, john 7. 7. They being the woman's seed, and borne after the Spirit.  
3. There are Generals, Captains and Commanders, under whose conduct and guidance, at whose appointment and for whose sake the soldier's fight.  
First, the Christians Generals and Commanders are  
1. God the Father, who is therefore called usually in Scripture, a Lord of hosts, because all creatures are under his power and disposition, as an host of soldiers under their Emperor. By him we pull down strong holds, exalting against God, 2 Cor. 10. 4, 5. And with his armour we fight, Eph 6. 11, 13.  
2. Christ jesus who is their courageous Captain, 2 Cor. 10. 5. to the obedience of Christ. 2 Tim. 2. 3. As a good soldier of Christ. Rev. 12. 7. Michael, i Christ jesus that strong and mighty Prince and Captain of the host of God, Iosh. 5. 13, 15.  
Secondly, the enemies prime leader and commander is the Devil, jam. 4. 7. Resist the Devil. Rev. 12. 7. The Dragon fought and his angels: i The Devil (likened to a Dragon in regard of his terrible fierceness) who is the prince of that army which maintaineth war against Christ, Rev. 20. 2. The Dragon which is the Devil. As for the king of those dreadful and hellish locusts, the angels of the bottomless pit, Rev. 9 11. the monstrous prevailing beast, Rev. 13. 1, 2. they are but the Devil's substitutes.  
4. There are ordinary soldiers in each band, namely every Saint, every wicked one: there are horsemen and chariots of each side: namely,  
1. Able and faithful Magistrates and Ministers; who like valiant horsemen and commanders put themselves in danger, first running upon the pikes to rout the enemies and break their ranks; to rescue and deliver, to save and defend God's people, are worthily called the chariots and horsemen of Israel, 2 King. 2. 12.  
2. And all true professors which are faithful family-governours', who (like inferior officers) are helpers to the forenamed, Rom. 16. 9 1 Cor. 16. 16.  
1. With their prayers (Ephes. 6. 18, 19 Pray for all Saints and for me. 1 Tim. 2. 1, 2. Pray for Kings and all all that are in authority) in their Magistracy and Ministry.  
2. With their purses in their maintenance, Rom. 16. 3, 6.  
3. With their pains in preparing and fitting their families.  
4. With their advice and counsel, conversation and good example among their neighbours and families.  
So on the contrary,  
1. Wicked Magistrates, who by  
1. Impunity encourage offenders in mischief, making oft kingdoms thereby guilty of crying crimson sinnes.  
2. Which condemn the harmless innocent contrary to charity, justice, the good of the commonwealth, and God himself.  
3. And neglect to rescue the guiltless person out of the claws of the mighty, it being in their power to save them.  
2. Wicked Ministers, who by their  
1. Pining, cause God's people to perish for want of knowledge, Pro. 29 18. Hos. 4 6.  
2. Poisoning, making men twofold more the children of hell by their endeavours, Mat. 23. 15.  
3. Neglecting to show men the present danger of their sinful condition, Ezek. 35. 6.  
4. Evil counsel and bad example.  
3. Wicked family-governours',  
1. Who by hurting and hindering Gods faithful Ministers,  
2. Who by bad counsel and lewd example,  
3. And negligence in instructing their families, Glad the bad, make sad the good, disobey the Lord of life, serve the Prince of darkness, dam up the current of sound profession, saving practice and knowledge: And open the floodgates of iniquity to run amain with restless streams and dreadful overflowings; show themselves perspicuously to be the chariots and horsemen, that is, the captains and chief strength of the arch-enemy to the Lord of glory.  
5. As in warfare, so in Christianity there is a complete armour for the Christian soldier, Ephesians 6. 11, 12. Called the Armour of God, Ephesians 6. 11. Of light, Romans 13. 12. Of righteousness, 2 Corinth. 6. 7. And weapons defensive and offensive: 2 Corinth. 10. 3. For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds. Neither is the opposite faction wanting of weapons of unrighteousness and darkness, Romans 6. 12. which the other have cast off.  
6. As in a warfare the truly valorous and faithful soldier hath or aught to have an honourable reward, and renowned repute as a requiting remuneration requisite for his loyal, laudable, and laborious sedulity and services, conflicts and conquests: But the pernicious and perfidious traitor, who by base and unworthy cowardice, bribery, or the like, betrays his cause, and country, condign punishment. Even so the truly valiant magnanimous Christian soldier, courageous and constant for his God and Christ, their Gospel and cause, and his own conscience, shall be rewarded with a crown of righteousness, 2 Timoth. 4. 7, 8. I have fought a good fight,—— henceforth there is laid up for me a crown of righteousness, which the LORD the righteous judge shall give me at that day, etc. But the halting treacherous hypocrite, the downright profane wretch, yea every one who is against the Lord and his Christ, with the Devil that deceived them, shall be cast into the lake of fire and brimstone, and tormented for ever and ever, Revelation 20. 10.   

CHAP. III.  
Christianity is a good warfare.  
CHristianity is a good warfare, 1 Tim. 6. 12 Fight the Doct. 2 good fight of faith. 2 Tim. 4. 7. I have fought a good fight.  
That warfare which is with a good warrant, for a good Reas. 1 cause, after a good manner, and for a good end, is a good warfare.  
But Christianity is a warfare, which is  
1. With a good warrant, namely Gods own commission, jam. 4. 7. Resist the Devil.  
2. For a good cause; namely for the faith, jude 3. therefore called the good fight of faith, 1 Tim. 6. 12. To obtain an incorruptible crown, 1 Cor. 9 25. But we an incorruptible. To keep a good conscience void of offence to God and men, Acts 24 16. To please Christ who hath chosen us to be soldiers, 2 Tim. 2. 4.  
3. After a good manner, Not after the flesh, although they live in the flesh, 2 Cor. 10. 3. Not with carnal weapons, 2 Cor. 10. 4. But spiritual: The armour of God, the weapons of righteousness.  
4. For a good end; namely to glorify God, To obtain the salvation which is in Christ jesus with eternal glory, 2 Tim. 2. 10. To stand in the evil day, Eph. 6. 13. And to pull down strong holds— exalting themselves against the knowledge of God, 2 Cor. 10. 4. 5.  
That warfare which is the Lords, Christ's, the Spirits, Angels, and Saints, against the Devil, the world, the flesh, and sin, is a good warfare.  
But Christianity is a warfare which is the Lords, etc. against the Devil, etc.  
Therefore, etc.  
That warfare which is good in the five following respects, is a good warfare.  
But Christianity is a good warfare in those respects, namely,  
1. In regard of the Author of it, who is that God which is the Author of all good, of no evil. Gen. 3. 15. It was he who put enmity between the woman's blessed seed, and the serpent's cursed brood, and that in paradise.  
2. In regard of the soldiers, these being all and only the holy ones of God; these also fight well the Lords battles in the general calling of Christianity, and in their personal and particular stations.  
3. In opposition to other fights; they being terrene and earthly, this spiritual and heavenly.  
4. In regard of the reward of this combat: namely, the Lord jesus, God's favour, heaven's kingdom, and eternal bliss.  
5. In regard of the matter of this warfare: It is against the kingdom of the Devil for that of Christ, and his Father: It is against the flesh, that unregenerate part of man, which is corrupt, vile, and infected by sin: For the Spirit that new quality of holiness which is created by the Spirit in the hearts of the elect: It is against the kingdom of death, darkness, and damnation, for heaven's kingdom, of life, light and salvation.   

CHAP. IU.  
This good warfare must be fought.  
EVery good Christian doth, and must of necessity fight this Doct. 3 good fight, or war this good warfare.  
The Lord of hosts whose we are and whom we serve, although Reas. 1 he is a God of amity, hath put such perpetual enmity between the seed of the woman and the serpents, that they shall ever be at defiance, and ever wage war against each other till time be no more. This our God sends us into the field, affords us all warlike necessaries, bids us be strong, and play the man, yields us his helping hand, and promiseth crowns to those that conquer. Therefore of necessity we ought to fight.  
2. The nature of our enemies shows the truth of this: They bear an irreconciliable hatred against all mankind, especially Christians. To instance only in the principal and grand enemy the Devil: whose inveterate malice against the blessed condition of the Lords precious ones: whose insatiable thirsting after the ruin and perdition of all mankind: and whose incessant unwearied painfulness to devour souls, are plainly and plentifully deciphered and described in his genuine and proper names expressing to the full the same.  
The Word of truth calls him by the name of  
1. A Dragon, Rev. 12. 7. In regard of his terrible fierceness, maintaining war against the Lord jesus. Amongst Serpents (saith Saint chrusostom) what is more fell or cruel 
Tom. 2. Hom. 15. in Mat.  than a Dragon? And of Dragons, who so outrageous and fierce as the great red Dragon the Divoll?  
2. An old Serpent, Rev. 12 9 In regard of his wiliness and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of subtle observation finding out by experience.  craft, furthered by the experience of many thousand years, and in regard of his venomous subtlety exceeding dangerous, and contrary to mankind.  
3. A lion, yea a roaring lion, 1 Pet. 5. 8. The Devil goeth about like a roaring lion. A lion is a beast excelling others in strength and courage, full of violence and fierceness, given to devour and destroy, therefore called in Scripture sometimes Arich, i a tearer, renter or plucker, Psal. 7. 2. Lest he tear 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck off.  my soul [Kearieh] like a lion.  
Labi, i courageous, valiant, Psal. 57 4. My soul is among 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart.  [Lebaim] lion's.  
Shachal, i ramping, fierce of nature, Psal. 91. 13. Thou 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shalt trample on [Shachal) the Lion.  
Kephir, i lurking in covert places, Psal. 91. 13. Thou shalt 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tread upon [Kephir] the young lion.  
Laiish, i subduing his prey, Prov. 30. 30. Laiish, a Lion 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is strongest, etc. In all which respects the Devil is truly a lion, he being given to tear and devour, extreme fierce and cruel, lurking in secret to destroy, walking, ranging, roaring and devouring.  
4. Satan, that is, an especial enemy to God and man, job 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. 6. Satan came also among them. 1 Cor. 5. 5. Deliver such a one to Satan.  
5. Devil, Shed, a waster, Psal. 106. 37. They sacrificed— 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to Devil [Leshedim] to wastiers. A Devil is a waster.  
6. The tempter of men to sin, 1 Thess. 3. 5. Lest the tempter 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have tempted, etc.  
7. A calumniator, Matth. 4. 1. continually accusing the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Saints before God, Rev. 12 9, 10. maliciously detracting and depraving the persons, words, actions, not of men only, but even of God himself, Gen. 3. 3.  
8. Seghnirim, Levit. 17. 7. rough, rugged, and hairy, for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the horror of their hue wherein they appeared like Satyrs, Isa. 13. 21. and other ugly creatures, and wherewith they terrified such as saw them.  
9 The wicked or malignant one, 1 joh. 2. 13. for molesting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and with his fierce darts endeavouring men's ruin and misery.  
Therefore such being the malice, such the cruelty, so great the craft, and also the might: yea since such is the nature of our enemy the Devil, that he is an adversary, an accuser and a tempter of mankind: It cannot be but that a good Christian doth, and must necessarily war this good warfare against this grand enemy and his cursed instruments: S. Cyprian 
Cyp. Quod idola non sunt Dei.  speaking of these our enemies, saith, These do lurk under detestable idols and images: these by their inspiration do inspire the hearts of Prophets, animate the inwards of beasts, do order the flying of birds, do govern lots, fulfil predictions, do fold in often falsehoods with truths, for they are deceived and do deceive, they disorder life, disturb sleep, affright also secretly the spirits of the soul, beginning in the bodies, they wrist aside members, destroy health, they provoke diseases to compel to their service, that being fatted with the savour of altars, and the ceased fires of beasts, they may seem to have cured those things which they had bound fast, themselves being appointed for pain, they seek to themselves companions of pain. Therefore necessarily, we must either war this good warfare, or slavishly submit to these our continual fierce and fight enemies.  
These three groundworks I hope are surely laid, and sufficiently strengthened, to be a firm and fortified foundation, whereupon I may safely and surely build the following discourse by way of use and application.  
Christianity is a warfare. This shows its inevitable and inseparable dangers, and uneasy difficulties.  
Christianity is a good warfare. This declares its commendable glory and praiseful dignity.  
Christian's must fight this good warfare. And this demonstrates our many and necessary Christian duties.   

CHAP. V.  
Use 1. Showing the error of those who think Cristianity to be easy.  
HOw ridiculous and absurdly foolish, yet much to be lamented is the groundless fancy and idle conceit of those men, who crown themselves with pleasant garlands of restful security, and pleasurefull delights, imagining they may go to heaven (as it were) in a bed of down and excessive jollity; thinking it the easiest matter of twenty to go to Church, to receive the Communion, say over a few prayers, to defy the Devil and all his works, and to cry God mercy for their prodigious oaths, merciless usury, satanical lies, and other their bloody and crimson, constantly committed, and continually crying impieties; little considering that they are but in a fool's paradise, dreaming altogether of impossibilities. For to pray, hear, receive the Sacraments, repent, etc. aright, or to be a through sincere Christian, is a matter of great difficulty, and no little danger, of much hardship and no easy labour. To profess souldioury, being a wandering runnagado, to enjoy a soldier's stipend and title with a manumission to solace a man's self with friends and familiars: to be a billeted soldier, or maintained in garrison: to be entrenched in field fare remote from dreadful foes, are easeful, and neither toilsome nor troublesome conditions. But to be drawn out to march in battle array, to encounter an impetuous, inexorable, puissant and bloodthirsty enemy, not only to skirmish a little, but to fight it out pel mel, each side being forced to employ its best and utmost warlike skill, strength and valour to vanquish and destroy the other, is (I suppose) an estate full of dreadful fears, solicitous cares, painful labours, excessive diligence, and watchful vigilance.  
The case is thine, O thou that art a true Christian. Thou hast received press-money from Christ thy Captain: thy profession is to be his soldier, than which, what estate more difficile? What condition more painful? What life more laboursome? Where there are fightings without, and combats within: where thine enemies are not few, but many: not feeble, but mighty: not meek, but truculent: not exorable, but implacable: not flesh and blood, but principalities and powers: not men only, but Devils also. And is it an easy matter to be a Christian? Are easeful idleness and careless security congruent consorts for Christianity think you? Surely no. It is a harder matter to leave and abandon sin, to make progress in piety, to live truly a Christian life, to mortify the flesh, to crucify the world, and resist the Devil: to pray for enemies and persecutors, to repay benedictions for maledictions, to deny ourselves, to bear the cross, to forsake all, etc. than many vain dreamers imagine. I speak not these things to daunt or dismay any: (for I hope to make it evidently apparent, that the weakest warrior of the Lord jesus that will be counselled, shall victoriously vanquish) but to awake such doting dreamers, who are lulled asleep in Satan's shackles, preferring a little dangerous ease-seeming security in the Devil's slavish enthralments, before a little happy and saving laborious diligence in the Lord's army.  

SECT. 2.  
The error of those who think earthly contentments their chiefest glory.  
NO less fond and unsound is their brainless conceit, who solace themselves in their noble birth, rich revenues, large possessions, dainty diet, gay apparel, personal beauty, corporal health and abilities; 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 only hold it lawful to rejoice in these good things wherewith God hath blessed us, but a note of much 
Sr. W 〈…〉 R 〈…〉. 3. 1 p 〈…〉 21.  unthankfulness to entertain them with a sullen and unfeeling disposition. Yet these being common favours, not those prime, principal and necessary mercies, which are the proper characters of Christian soldiers. Not these but those following, are the most glorious adorning ornaments to the Christian soldier, namely, a patiented enduring afflictions for the Lords sake, resisting unto blood: an impregnable resolution to be faithful in Christ's cause even unto death: an implacable encountering sin, Satan, the world, and the flesh with an unvanquished valour not at all moved to entertain with a smiling look their syrenian and bewitching enchantments neither appalled a whit by their threatfull menaces, and terrible assaults; an entertaining of the treacherous fawn of this deceitful world, with a loathsome disdainfulness; a manful marching through its keenest darts of scornful reproaches, base ignominy, and all ill reports with undaunted courage; being completely clad with the invincible armour of righteousness, having a dexterity to use the same, with its several parts and pieces at every turn, to vanquish the enemy, and safeguard themselves, etc. We do not judge a Philosopher (saith S. chrusostom) by his bea●d, staff or garment, but by his mind and 
〈…〉 T 〈…〉 n. 5. 〈…〉.  manners; nor a soldier by his soldier's garment or arming girdle but by his courage and magnanimity, &c,   

SECT. 3.  
The error of those who condemn 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 excess of riot before their zealous Preachers came; but since their so much pains in preaching, their sinful societies (seemingly peaceful) are marred: for now if they wantonly dance and drink, swear and swagger, or practise any such like tricks of youth, to grace and glad, to recreate and refresh themselves and others; they are presently reproved by such meddling Ministers, and their factious followers (as they call them.) Because many professors before they forsook their fellowly fraternity, were jocund and jovial, pert and pleasant companions: But since they are plunged into many laborious labyrinths of troublesome perplexities, and doubtful distresses. They presently infer that preaching and Preachers, profession and Professors 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 amiable amity, behold dissenting discord, and austere averseness. This O thou world is the most of, yea all thy plea against the Preachers and Professors of piety. Because we hinder love, we are therefore bad: because we occasion discord, we therefore are not good. And is there not, O thou infatuated caviller, and intoxicated wrangler, a love which is bad, a hatred which is good? a pious discord and an impious concord? a godly averseness, and an ungodly assenting? Sure I am there is a what peace, 2 King. 9 22. A love not, 1 joh. 2. 15. An hating with a perfect hatred, Psal. 139. 22. And a have no fellowship, Eph. 5. 11. Certain it is that Christ our Captain set fire upon earth, namely his Gospel, kindling and raising trouble amongst wicked ones which resi●t it, Luke 12. 49. And it is most certain that there is a peace not of Christ's, 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, diabolical temptations, and the world's dreadful troubles, and enchanting vanities, enemies so restless and laboursome, that a true Christian can have no rest, no quiet, is a holy and happy, a pious and profitable warfare: for Christianity is a good warfare.  
True it is, they hate, but neither God, godliness, nor godly men: but sin, because it is a breach of God's sacred Law, Rom. 7. 15. the evil 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 joh. 2. 15.  
True it is, they are not sociable, namely with the fruitless works of darkness, Eph. 5. 11. Have no fellowship with the fruitless works of darkness.  
True it is, they do resist, but not God, like those that do resist his will, Rom. 9 19 Nor the lawful powers and ordinance of God, which who so resists, resisteth the ordinance of God, Rom. 13. 2. But the Devil and his Diabolical subtleties, 1 Pet. 5. 8.  
True it is, they are winnowed and sifted, buffeted, and tempted, troubled and terrified: 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 less. The more they hate, the less they love, the more they resist, the less they are sociable in the former sense, the better the men: And the greater their combat, the greater their comfort: for thus doing, they war a good warfare.   

SECT. 4.  
The error of those who submit to Satan, and oppose goodness and piety.  
DOth every Christian of duty, and must he of necessity war this good warfare against the Devil, all his apostate angels and their fiery and infernal darts; against the wicked world, all vile, vicious, and ungodly men's feared frowns and fawning flatteries: against the flesh and all its fowl and filthy lusts?  
With what a face then (O you sons of Belial) dare you (First, which slavishly yield without any, yea without your best and utmost resistance to be led captives by the Devil and his circumventing complices. Secondly, and you which are professed enemies to Christ and his kingdom, to the power and practice of piety, opposing tooth and nail godliness and godly men) with what face say I dare you take upon you the honourable name of Christian? use the transcendent privileges of Christianity? and glory of the Lord Christ jesus?  
1. You are Christians: why then do you not stand in open defiance with, profess hateful hostility against, and oppose with magnanimous resolutions, the fawning and fraudulent flatteries of this guileful, and the fierce and furious conflicts of this raging world? And those other fleshly and hellish, impetuous, impious and implacable enemies of your precious souls? If a base unworthy coward daunted at the first approach of an enemy, without any resistance: or after some sleight velitation or skirmish: o● a malcontented miscreant, affecting an enemy's slavery more than a Sovereign's servitude, yielding himself a slavish vassal to a tyrannising foe, may glory in the denomination of a soldier, because he hath received press-money, was recorded in the General's lists, and ranked and trained by the captain of his hand. Then may you which cowardly seeing only afar off dangers and difficulties approaching to assail Christianity, without any opposition, or after some little conflict: And you who (affecting the ignominious slavery of the world, the flesh and the Devil, more than the Lords precious service) yield up yourselves to serve the lusts of your flesh, the vanities of this world, and the suggestions of Satan, may glory of your Christendom, because you are baptised, your names are recorded and registered amongst Christians, you are taught and trained by the chariots and horsemen of the Lord jesus.  
2. You are Christians, and very active and busy for to withstand and hinder what you can with your utmost abilities such and such forward fellows and their godly fraternity: you endeavour with might and main to advance profaneness, Antichristianity and Atheism, therefore you are soldiers: and being Christians, are therefore Christian soldiers, Alas, you collect absurdly, and conclude weakly. A rascal rebel may as well argue for his prodigious villainies, and say he is of English birth, and in continual combats, although against his anointed Sovereign, his loyal Liegemen, and faithful subjects, therefore a good English soldier. As such a viperine traitor is no good soldier in the judgement of that Master in war S. Walter Raleigh, who saith, It is not the 
〈…〉 e 3. pa●. 5 17.  punishment that makes a martyr— nor fight that declares a ●●liant man, but fight in a good cause: Even so such nominal Christians, although they sight, yet are not Christian soldiers, their fight being against the Lord and his anointed. Tell me (saith S. chrusostom) how may we discern a soldier, 
.  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 show openly in countenance to take his part, to hold on his side, to bear good will to his business, and to defend him: but yet to execute or achieve the enemy's affairs, it fare worse we say, than if he having cast off the yoke of loyalty, had wholly given himself to the enemy, etc. These and all true Christians are soldiers, and both sorts fight, but under contrary captains and commanders, for ends and causes much dissenting. Salvian gives a 
Salu. 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 pass that any doth love the same thing in another, from which himself doth descent: 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 wickedness, the other in innocence: they in lust, these in chastity: they in brothel houses, these in solitary places: they almost continually with the Devil, these without intermission with Christ. They are not therefore to be esteemed good Christian soldiers although they fight, they not warring this good warfare.   

SECT. 5.  
Christianity is a good warfare, which the true Christian doth and must war.  
BY these three groundworks I having discovered the foolish and absurd conclusions, the dreadful and desperate condition of many Christians (in brief thus:  
1. Christianity is a warfare: more dangerous difficulties therefore accompany it than many fond 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 rejoicings, as dainty diet, gay attire, noble birth, rich revenues, the greatest garnishments of a Christian, as divers do idly dream.  
2. Christianity is a good warfare. Palpable therefore is the foolish absurdity of such concluders who condemn Christianity, its profession and professors, for its discording oppositions, it being so much the better in general, 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 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, jointly, or if you will, from this inviolable threefold cord conjoined, and twisted into o●e, thus,  
Christianity is a good warfare, which the true Christian doth and must war. Endeavour to furnish these warriors with profitable directions how to fight this good fight, so that they may escape and vanquish their violent and vigilant enemies: how to delight their Sovereign Commander the Lord jesus: and how to obtain the crown of glory after this cruel conflict: and also to consolate and comfort, arm and encourage them against the many disastrous occurrences this profession doth propose.    

CHAP. VI  
A Christian soldier must endure hardness.  
ALl you which willbe good soldier of jesus Christ, must resolve with yourselves to endure hardness, 2 Tim. 2. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tu igitur malu● patere Book 2. cap. 28. pag. 635.  Thou therefore as a good soldier of Christ, endure hardness: or suffer evil. I foretell you of this, because (as saith S. Walter Raleigh) sharp war and the novelty of sudden violence use to dismay any state or country, not enured to the like: but custom of danger hardeneth even those that are unwarlike. Sharp war, sudden violences, dreadful dangers are your portion, you must through ●uch tribulation, Acts 14 22. We must through much tribulation enter into the kingdom of God. You must suffer persecution, 2 Tim 3. 12 All that will live godly in Christ jesus shall suffer persecution. You must go under the cross during your whole life. Y●u must endure battle all your days. You must proceed from one affliction to another. You have Devils roaring and raging against you, seeking always your destruction, to resist continually. You have a wicked world always waging war against you, 
Gal. 6. 14.  which you must crucify, and to which yourselves must be crucified. You have fleshly lusts fight against your souls, 
Gal. 5. 24.  which you must mortify. You must be winnowed and buffeted: you must be tried and tempted: you have continual hostility: you are environed with assailants: you are of the Church Militant, and are Christ's soldiers, therefore you must endure hardness. But what hardness? In labours more abundant, in stripes above measure, 
2 Cor. 11. 24, 25, 26, 27.  in prisons more frequent, in deaths oft: in suffering shipwreck. In journeyings often, in perils of waters, in perils of robbers, in perils by countrymen, in perils by heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. In weariness and painfulness, in watchings often, in hunger and thirst; in fastings often, in cold and nakedness, etc. In tortures 
Heb. 11. 35, 36 37.  and tempt, mockings and scourge, bonds and imprisonments, etc. In suffering all, or any of these; or such like miseries, if they encounter or environ you for the Lords sake, you must endure hardness as good soldiers of jesus Christ.  
And that I may the better arm and accommodate you to endure the mouths of lions, the violence of fire, cruelty of mockings, bitterness of scourge, painfulness of stoning, torture of sawing asunder, uncomfortableness of wand'ring in sheep skins and goatskins, being destitute, afflicted, tormented, to suffer any of these or the like, (for we must not be our own carvers or choosers) I will propound and briefly prosecute some few motives and inducements.  

SECT. 2.  
Motive 1. Drawn from examples of particular soldiers in this warfare from the Church in general, and Christ our Saviour.  
TAke a view of all those Worthies who have go●e before us.  
1. The Church of Israel was put to shame, spoilt of their enemies as sheep appointed for the slaughter, scattered amongst the Heathen, a reproach to their neighbours, a scorn and derision to them which were about them, a byword among the Heathen, a shaking of the head amongst the people, sore broken in the place of Dragons, covered with the shadow of death, killed all the day long, counted as sheep for the slaughter, Psalm 44. They were cut off, scattered, shown hard things, and made to drink the wine of astonishment, Psalm 60. 1, 2, 3. They were proved, tried as silver, brought into the net, they went through fire and water, Psalm 66. 10, 11, 12. Their bodies were given to be meat to the fowls of heaven, and their flesh to the beasts of the earth; their blood was shed like water, and there was none to bury them, Psalm 79. 2, 3. They were fed with the bread of tears, and had tears given them to drink in great measure, they were made a laughing stock to their enemies, and a stri●e to their neighbours, Psalm 80. 5, 6. They were exceedingly filled with contempt, with the scorring of those that were at ease, and the contempt of the proud, Psalm 123. 3, 4. They were afflicted from their youth, the plowers ploughed upon their backs, and made long furrows, Psalm 129. 2, 3. Their bones lay scattered at the graves mouth, as when one cutteth or heweth wood upon the earth, Psalm 141. 7. They became tributary, 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 afflicted, their adversaries were chief, and their enemies did prosper, their Princes were like hearts 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 entered into their Sanctuary. They sighed and sought bread, yea they gave their pleasant things for meat to relieve the soul: 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 trodden under foot, their young men were crushed, and the comforter which should relieve their soul was fare from them, etc. Lament. 1. etc. Yet for all this they did not forget God, nor deal falsely in his covenant; their heart did not turn back, neither did their steps decline from God's laws, Psalm 44. 17, 18.  
2. Behold the prime and principal particular persons of the Lords band.  
1. jacob, that Israel or Prince of the strong God, one who obtained principal power from the mighty God: His life was a continued pilgrimage in strange Countries, accompanied with many evils, namely the malice and threats of Esau, a tedious and toilsome journey to Mesopotamia, hard service with his uncle Laban, fear of Esau at his return home, the defiling of his daughter Dinah, Simeon and Levies tyrannical cruelty, the wickedness of his firstborn Reuben, the evil tidings of his sons by his best beloved joseph, and of the lamentable loss of his darling joseph, judah's marriage with a Canaanitish woman, and shameless incest with his daughter Thamar, the heavy and hideous news from Egypt that Simeon was in prison, the money restored, and that Benjamin must go, etc.  
2. David that man after Gods own heart, the sweet singer of Israel, his life accompanied with much hardness; the distasteful disdain of his brother: saul's continual hatred and persecution: the scandalous slanders and false accusations of saul's perverse parasites: Merab given from him: Michal given to ensnare him: his often discomfiting discoveries to Saul by Doeg and the Ziphims: the malice and wars of enemies: division of his people, and their destruction by the pestilence: The mocks of Michal, and the revile of Shimei: Amnons' foul fact and fearful fall: Absoloms prodigious rebellion and infamous incest; the death of his chief Captains, and revolt of his chief Counselors: his shameful reproaches, grievous sickness, etc. Yet was he thankful, confident, hoping, constant and patiented.  
3. job like whom there was none upon earth, a perfect and upright man, fearing God and eschewing evil, endured abundance of hardness, for when God had opened a gap to Satan, leaving jobs substance to his merciless cruelty: the Devil robs him of his fifty yoke of oxen, and fifty she asses by the Sabeans: spoils him of his seven thousand sheep by fire, takes away his three thousand camels by the Chaldeans: bereaves him of his seven sons and three daughters by tempestuous winds overturning the house of banqueting: and depriving him of his great household (those four messengers of evil tidings and some few other excepted) by the aforesaid means, and all in one day. And after when the Devil moved God against him, and gets leave to show his utmost force and fury against him, his life being saved, his body was smitten and surcharged with sore and smarting biles and botches from the sole of the foot to the crown of the head, Chap. 2. 7. his wife tempts him, Ver. 10. His friends were miserable comforters, 16. 2. His 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 fools and unworthy vile ones scorned and derided him: Chap. 30. His grief and calamity was heavier than the sand: Chap. 6. 2, 3. The arrows of the Almighty were within him, the poison whereof did drink up his spirits, Ver 4. His flesh was clothed with worms and clods of dust: his skin was broken and become loathsome, 7. 5. He was full of toss too and fro, scared with dreams and terrified with visions, 4. 14, etc.  
I might instance in jonah, Elijah, and who not? But I will enlarge myself to name but one more.  
2. Christ jesus our Captain and Commander, whose life was generally contemptible as a servant, cursed as a sinner: loaden with miseries and accustomed to hardness, from his birth to his burial. His parentage was poor, his birth without honour, his company being cattles, 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 soul afflicted with fears and sorrows, but especially at his death, besides those terrible conflicts of his with God's wrath in his agony and passion: besides his buffet and scourge, nailing, piercing and crucifying, how were his unsupportable sufferings amplified and enlarged in regard of  
1. The persons afflicting, 1 their number being great, uncertain and indefinite.  
2. Their several sorts being various, passengers too and from jerusalem, Matth, 27. 39 High-Priests, Ver. 41. Scribes, 41. Elders 41. Pharisees, 62. And thiefs, 45.  
3. Their nature being brutish, barbarous, bloody, cruel, spiteful, malicious, scornful, and disgraceful, 38. to 45.  
4. Their condition being base, Ver. 39 44. And honourable, 42. bond, 44 and free, 39 42. learned, 42. and unlearned; 39 civil, 42 and Ecclesiastical, 42. religious, Ver. 42. and profane, 39 44.  
5. Their drift being to bring into oblivion, hatred and utter contempt the person, office, doctrine and miracles of our Saviour amongst the people: and to provoke and instigate our Saviour Christ to murmuring, impatience and grudging: to presumptuous tempting of God: to distrustful doubtfulness and desperation.  
6. And their behaviour being 1 unseemly 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 of their speech it being spiteful and reproachful; and gesture, it being scornful and disdainful, Ver. 40, 41, 42, 44. 39  
2. Of the place mount Clavery, the high way, plain field and place of passage too and fro.  
3. Of the time, It being at the hour of dreadful and dismal death in his greatest and extremest misery: In his heavy passion, last and grievous agony. When he was wearied, and as it were worn out with God's sufferings. When he was wounded with the arrows of God's 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 Cross, and then cease? No such matter: Peter and john were imprisoned, threatened, Act. 4. and beaten, 5. 40. The Proto-Martyr Steven was stoned, 7. Great persecution was raised against the Church, Chap. 8. james is beheaded and Peter imprisoned, 12. Paul is persecuted from Iconium, and stoned at Lystra, Chap. 14. Paul and Silas are whipped and imprisoned at Philippi, 16. Paul is persecuted at Thessalonica, 17. Taken and bound at jerusalem, 21. Buffeted and sent prisoner to Felix, 23. Accused falsely by Tortullus and the jews, 25. And by him sent a dangerous voyage prisoner to Rome. Descend a little lower, and from Saint john's time to the end of the world, see the lot of the godly.  
1. The Church of God which is the beloved City and new jerusalem, Rev. 20. 9 21. 2. God's tabernacle and his habitation, 21. 3. The Lamb's wife, 19 7. 21. 9 The woman clothed with the Sun, having the Moon under her feet, and upon her head a crown of twelve stars, 12. 1. led by the Lamb to the fountain of living waters, 7. 17. Having God and his Christ to rule her, 1. 1. 22. 3. was to be trodden down, 11. 2. forty months or one thousand two hundred sixty days: was to flee and escape into the wilderness as the Israelites sleeing from Pharaoh, 12. 6. where she was to be hid and nourished being persecuted by the beast and Dragon, 11. 7. And overcome 13. 7. although afterwards she prevails, 17. 14. 19 19  
2. The Preachers of Christ jesus, which are stars and Angels 1, 2, 3. preaching Prophets, 11. 3. 14. 6. Against Babylon, which hath made all nations drink of the wrath of her fornication, 14. 8. And those who worship the beast and his image, and those which receive his mark, Ver. 9 And exhorting men to fear God, and worship him, Ver. 7. These are killed, 11. 7. And beheaded, 20. 4.  
3. True Christians who are said to dwell in heaven, 13. 6. which worship God, 11. 16. which are without guile, 14. 5. Not defiled with women, 14. 12. who reverence the voice of Christ's Ministers, 4. 9, 10. 5. 14. follow God's Commandments, 14. 12. which are written in the Lamb's book of life, 21. 27. Refuse to take the beasts mark, 15. 2. who have the Lord and his ways in admiration, 15. 3, 4. who followed the Lamb, 14. 4. having his father's name in their foreheads, Ver. 1. which were sealed for assurance, Chap. 7. These were & are to be afflicted, 11. 7. overcome and killed, 13. 7. How these things have been verified is related in Ecclesiastical Histories, which record of the ten bloody and barbarous primitive persecutions, which were so cruel, that under Trajan (In whose reign Simeon the second Bishop of jerusalem a man of 120. years old, was tortured and crucified) such a weight of persecutions 
Eus. Eccl. Hist. lib. 3. c. 32. pag▪ 67.  did press the Church, and such infinite number of Martyrs were daily slain, that Pliny the second which then did govern the province being very much troubled at the multitude of the slain, declared to the Emperor that innumerable thousands of men were daily killed, in whom by enquiry there was found no offence committed nor any thing done against the Roman laws but this only, that they did sing before day hymns to a God they called Christ. 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 country did seem rather to go to prison, than the guilty to be led to prison. And as for the torments, they were diverse and intolerable. Their bodies were torn with 
Lib. 8. c. 7. pag. 187.  scourges and then given to beasts: Lions, Bears, Libards, Bulls, and every kind of cruel beast were used, yea the cruelty of all beasts, men and elements were armed against the worshippers of God. Some of them after scourge and bonds, tortures 
Ibid. c. 8. p. 188.  and other horrible torments of diverse kinds were burnt. Some cast into the sea, some slain, some crucified with their feet upward, etc. Some had their flesh torn of with potsherds, some rent in pieces with trees bowed together. Chap. 9 They were 
Cap. 9 Cap. 10.  beaten with slaves, with rod●, with whips, etc. They were hanged up their hands being bound behind them, stretched out with pulleys, and pulled in p●eces limb by limb. Yea such and so great were the torments, that the Historian saith, who 
Lib. 8. c. 11. pag 191.  can repeat? who can disclose? who can express how they were slain with axes, their thighs were broken, they were hanged up like swine's flesh, and smothered with smoke, dismembered, roasted. Yet for all these things, their courage was undaunted and impregnable, witness the brave and blessed answer of Policarpus, 
Lib 4. c. 15 pag 84.  fourscore and six years I have served Christ and he never hurt me, how can I now blaspheme my King which hath saved me? Witness the invincible patience of Blandina and Attalus: 
Lib. 5. cap. 1, 2. pag. 103, etc.  Witness the free and voluntary speech of Philoromus, of Phileas, why do you vainly tempt the constancy of the man? Why would you make him who is a believer an infidel? Do you not see that his ears hear not your words? His eyes see not your tears? How can he whose eyes see and steadfastly regard 
Lib. 8. c. 10. pag 189.  heavenly glory be turned with terrene tears? Witness that rich and faithful Victorianus greatly in favour with his King who answered the messengers from his Sovereign. Tell my King let him broil me with fire, let him force me with beasts, let 
Lib. 3. De pers●. vand. p. 659.  him torture me with diverse kinds of torments, if I consent I am baptised in vain in the Catholic Church. Witness all those Primitive Martyrs and our late blessed brethren of happy memory in those bloody Marian days and since. 1 Did Christ himself our head Master and Governor? Did the Church (the body and building of Christ) in all ages? (some few short breathe excepted) and its particular members? Doth the Church at this day in other places endure much hardness as the soldiers of Christ? Are the two witnesses now warred against overcome and in killing as some probably think? And shall not we the soldiers of this Captain, the members of this body, the Warriors of the same band prepare us patience, and resolve to endure hardness as the good soldiers of Christ?   

SECT. 3.  
Motive 2. Drawn from our condition.  
WE are men, therefore we have few days, many dangers: few years, but many evils: a short time but much trouble, job 14. 1. Man that is borne of a woman is of few days and full of trouble: We are Christian men, therefore to be hated of all men for Christ's sake, Matth. 10. 22. Being as sheep amongst Wolves, and lilies among thorns. Christians are like Merchants in great perils, before they can enjoy their wished haven; like travellers in an enemy's country abiding much hardship, before they are free from danger: we must through much tribulation enter into the kingdom of heaven, Acts 14. 22. Yea all that will live godly in Christ must suffer persecution, 2 Tim. 3. 12. We are God's 
Per varios casus per tot discrimina rerum tendimus ad patriam veram vitamq▪ perennem.  wheat which must be threshed: we are Gods grapes which must be pressed: we are God's gold which must be tried. As we wash and wring that linen which we wear 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 dear and near 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 virtue, since as being men we are subject to innumerable evils, as Christians to many more, arm we ourselves therefore as good Christian soldiers of Christ jesus to endure hardness; and as the magnanimity and valour of the Romans was most admirable and excellent in their greatest adversities; so let ours according 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. c. lib. 2▪  to the ancient rule, hardship ennobleth virtue.   

SECT. 4.  
Motive 3. Drawn from the harmlessness of them.  
LEt the harmlessness of afflictions persuade to suffer them, we being content with patience, and perseverance to endure that which hurts us not. Although these are hideous, yet not hurtful; although dreadful yet not disadvantageous: they are tolerable although terrible. Like the formidable waves of the overflowing deluge, which tossed the Ark, but drowned it not: like the fire in the bush, which burned without consuming the same: like jonahs' whale, which swallowed, yet destroyed him not: like the venomous Viper hanging on Paul's 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 ago, Psal. 129. 1, 2. upon this rock will I build my Church and the gates of hell shall not prevail against it saith our Saviour, Matth. 16. 18. we are troubled on every side yet not distressed; we are perplexed, yet not in despair: persecuted but not forsaken: cast down, but not destroyed, saith Saint Paul, 2 Cor. 4. 8, 9 Afflictions do not withdraw from the verity of grace and faith, but do corroborate or strengthen in grief saith Saint Cyprian, who himself was 
Cyprian de Mortal.  a Martyr.   

SECT. 5.  
Motive 4. Drawn from their benefit, and profit.  
THe fourth motive shall be drawn from the benefit of such like afflictions; each man suffereth patiently that which he hopeth may do him good: many perilous blasts and boisterous storms: much toilsome travail by sea and land, and abundance of painful labours are endured by venturous Mariners and martial men, yea by all sorts of traders and traffiquers to get gain: bitter pills, piercing plasters, uncomfortable cuttings, and fearful lancings are suffered to obtain health. Endure we therefore as the good soldiers of Christ hardness or afflictions.  
1. These being to Christian soldiers as the waves tossing the ark, yet saving Noah: As the Whale swallowing up, yet preserving jonah 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 useful. As the cards breaking, yet fitting the wool for commodity. As the coals heating, yet making perfumes more odoriferous.  
2. These are as the red sea, preserving Israel, drowning Pharaoh and his host, advantageous to the Saints, although hurtful to ungodly men: for although they procure desperation to these, yet they cause a most certain hope in those.  
They being instruments by which the goodness and power of God doth appear 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 down: the flesh and wantonness is cooled and quailed: our old man is destroyed and new renewed, sloth and sluggishness is shaken off: the confession of faith is expressed; our weakness is manifested: we are provoked to more earnest and ardent prayer: we daily understand the fragility and frowardness of our nature, and accustom ourselves to patience.  
3. These are spiritual exercises to exercise, precious medicines to cure, and wholesome balm to heal the soul; to purge us of the dross and relics of some old sin which we are loath to leave.  
4. Without these the rich and radiant graces in God's Saints are often like fire covered in a heap of ashes, and ointment stopped into a close box.  
5. These sharpen the spirits of God's children, and make them oftentimes do things fare more excellently and considerately than they do in prosperity.  
6. These make trial of our zeal, love and constancy, being to us as the furnace to the gold, to try and prove us, Prov. 17. 3. and our hope waiting, Psalm. 123. 2. Rom. 8. 24. Faith not seen, 2 Cor. 4. 18. Heb. 11. 7. 13. 20. and patience enduring, jam. 5. 4. Heb. 12. 1.  
7. These stir up our zeal, love and devotion in praising and serving God, and make us more diligent in the same.  
8. These are as thorns in our ways, lest we run wrong and stray aside.  
9 These oft times turn to the enlargement of God's Church, such being the riches of his merciful providence, that he turns the weakness of his children, and wickedness of their enemies to the good of the Church: the cruelty of the one, and the cowardice of the other to the increase of Religion, and enlargement of the Church, Acts 8. 1, 4. The Lord works by contraries, and beats the Devil with his own weapons, he shows that men's wisdom is foolishness with him: for when they think to put out the name of Christ by persecution; when they seek to quench the light of the Gospel, by driving away the Preachers and Professors thereof, then doth he most of all publish it, making those painful Preachers, and pious Professors 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 advantageous beyond expression to the Christian Worthy, affording him a threefold excellent commodity, namely,  
First gainful profit; witness that sacred speech of David that worthy Warrior of Christ jesus, Psalm 119. 71. It is good for me that I have been afflicted. And of that magnanimous soldier of God the Prophet jeremy, Lament. 3. 27. It is good for a man to bear the yoke from his youth. Namely for a man which is elected, which is the faithful servant of GOD, and soldier of CHRIST, who is armed with the armour of GOD, and endued with faith, hope, patience, meekness, and such like gifts and graces, for this man it is good, that is, a thing honest, just, right, comely, commendable and of good report, john 15. 20. Or a blessed and happy, profitable and gainful thing for him to bear the yoke, namely of Christ jesus, 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, custom 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 john departed rejoicing that they were counted worthy to suffer shame for Christ's name, Chap. 16. 25. Paul and Silas sang praises to God after they were beaten with many stripes, thrust into the inward prison, their feet being made fast in the stocks. Afflictions (we see) did quicken up the Apostles, making them more cheerful and lively, they being glad to be so honoured, and preferred of God. Their conscience was to them a continual feast, Proverbs 15. 15. And their good cause increased their comfort under the cross, yea so that the greater their cross, 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 cudgel, he replies, Health and safety attend you my Lord and great King, who hast vouchsafed to reclaim 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 cross of our Lord jesus Christ, Gal. 6. 17. These being glorious scars and honourable maims: These being laudable liveries of a Christian soldier, making him conformable to Christ his heavenly Captain and prevailing Conqueror, 1 Pet. 4. 13, 14. By these we glorify the God of all glory, john 11. 19 Yea the Church and ourselves, Eph. 3. 13. Yea so fare forth, that the greater the cross, the greater the comfort in this languishing life, and more illustrious crown in that haven of happiness, and heaven of bliss, Rom. 8. 17. 2 Thess. 1. 5  
But many of God's dearest darlings and beloved favourites Object. 1 are destroyed in fiery trials, and open persecution by fire and faggot, slaughtering swords, fainting famine, and other dreadful and direful deaths.  
True, yet they die not in God's displeasure, but in his favour. Answ. Their death is no shame, but an honour to them. They are not destroyed in soul, but in body. By the loss of a temporal life full of miseries, they obtain and enjoy life eternal which is most happy. Storms and tempests drive the mariners to the haven; so troubles and afflictions the elect to their happy haven, a●d inexpugnable rock, Christ jesus. As the vine is then fit for the taste, when it hath been crushed in the press: the corn is then fit to make bread of when it is ground: the gold is then pure when it hath been tried in the fire: so the godly are most pleasing unto God, when they have been in the furnace of affliction.  
But persecutions and afflictions cause backsliding apostasy Object. 2 in divers, who Demas-like fall away; or like the stony ground, who when persecution or affliction ariseth for the Words sake, immediately are offended, Mar. 4. 17.  
True in counterfeit, not in currant Christians: in time-servers, Answ. not in truly religious, 1 joh. 2. 19 Though the spuming drossy metals are consumed, yet the pure and precious gold is purged by the fiery fining furnace. Though the dusty chaff and empty grains are driven and blown away by the winnowing wind, yet the good and solid corn is thereby cleansed; although the rotten leaking vessel 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 boisterous billows, the faster he saileth. A ship and shipman are of great credit after (but not before) they have endured many sturdy weather-beating storms, according to that of S. Cyprian, A Pilot is known in a tempest; a soldier is tried in battle.   

SECT. 6.  
Motive 5. Drawn from the persons afflicting, both principal and instrumental.  
THe fift Motive drawn from the persons afflicting.  
First, The prime and principal, the Author and efficient of all our afflictions is the Lord: of David's reproachful revile, 2 Samuel 16. 10. of jobs extraordinary and unspeakable loss, job 1. 21. And of all evil, Amos 3. 7. Consider therefore advisedly,  
1. What this God is to us, namely a most merciful and tenderhearted 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 experimental proof of the faith, hope, patience, zeal, love, constancy, and other graces of the righteous, as in job.  
3. To exalt and elevate from contemned baseness, to magnificent glory, as in joseph.  
4. To manifest and show God's glory, as in the man who was blind from his birth, joh. 9 3.  
5. To declare and make it evident that Christ his kingdom is not of this world, as in his Apostles, joh. 18. 36.  
6. To correct and chastise for sin 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.  
9 To wean and withdraw our doting desires from the sweet and sugared baits and be witching enticements of this deceitful world, these crucifying us to the world, and the world to us, Gal. 6. 14. As a nurse useth to anoint her breasts with some bitter worm would to wean her child from sucking: so our gracious God to withdraw us from the poisonous pleasures and delights of this world, giveth us persecutions and afflictions.  
10. Or to make mute and put to shameful silence Satan and his cursed coadjutours, devilishly cavilling against the Saints, saying, such and such are religious for sinister respects; gain, favour, or the like: But if persecution should come, their hypocrisy will be perspicuous. job 1. 9, 11. Doth job fear 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 work 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, Skin for skin, 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. job and other sincere servants of God, delivered into the hands of Satan and his cruel complices, have manifested the contrary to these slanderous objecters, that they serve God faithfully as well in afflicting adversity, as in delighting prosperity, job 13. 15. Although he kill me, yet will I trust in him. 2. Corinthians 6. 4, 5. But in all things approving ourselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, etc.  
If for either, any, or all these causes the Lord doth or shall afflict us, it is for our own good, and therefore we should with patience endure it.  
2. The persons afflicting us, instrumentally being as God's rods, whereby he smites; his staff, wherewith he beats in▪ and having no ability to touch, smite, or do any thing against us without leave and licence from our good and gracious God, are either  
1. Men, such as cruel Cain, scoffing Ishmael, profane Esau, the ungodly Philistines, Midianites, Moabites, Egyptians, etc. Amongst whom the peculiar people of God live like lilies amongst thorns, like sheep amongst wolves; yet not therefore to be daunted or dismayed, but to endure with invincible resolution, undaunted valour, and all cheerful alacrity, their utmost spite and extremest oppositions. Which that we may do, let us wisely and advisedly consider,  
1. That they are but God's 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 quick, when their wrath was kindled against us, Psal. 124 3. 129. 2.  
2. That when they do their worst, executing their commission with the keenest edge of exasperated violence, and bloody cruelty, whetted on, and sharpened by hellish fury, and humane malice, yet can they only kill our bodies, Luk. 12. 4. which must of necessity die, Heb. 9 27. It being appointed unto all men once to die.  
3. That although they aim at nothing less, yet their scourging of us tends to our greater good, Rom. 8. 28. we knowing that all things work together for good to them that love God.  
4. That these bedlam beasts and barking Belials shall severely smart for grieving us: for as a tenderhearted father when he hath sufficiently corrected his child, rents and tears the rod in pieces, throws and casts it from him with indignation, or into the fire to be consumed, even so dealeth our compassionate Father with these his rods; witness Pharaoh, Ahab, jezabel, Saul, Achitophel, Haman, yea all the savage and bloody persecutors of God's 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 shown them no mercy, therefore etc. Isa. 47. 6. Take a view of God's visible revenge in this life upon the barbarous and savage persecutors of his people in all ages. The bloody Egyptians which drowned the newborn babes of the Israel of God, were by him drowned in the red sea, Exod. 14. 28. jezabel thirsting after, and greedily drinking the blood of the Lords Prophets, becomes meat and drink to the dogs of jezreel, 2 King. 9 36.  
I●ash who commanded his servants to slay Zachariah the son of jehejada, was slain himself by his servants, 2 Chron. 24. 21, 25.  
Antiochus that barbarous beast who had tormented other men's bowels with many and strange torments, was plagued with a pain of the bowels which was remediless, and sore torments of the inward parts, etc. 2. Maccab. 9 5, 6. Yea all the members of his body were much pained, ver. 7. the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army, so that no man could endure to carry him for his intolerable stink, 9 10. And then this murderer and blasphemer having suffered most grievously, as he entreated other men, so died he a miserable death in a strange country in the mountains, 28.  
The Herodian family, by whose cruel commandments the harmless infants, john the Baptist and the Apostle S. james were martyred, plagued with doleful & dreadful destruction.  
Herod the great, besides the many miseries and tragical calamities which befell his family, he was smitten with a disease so hidcous and horrible that manifested the Lords wrathful revenge for his bloody and crimson crying cruelties. From that time sickness did quickly take his whole body, and made it subject 
Eus●b. Hist. li●. 1 c. 9 p. 10. ex joseph.  to sundry griefs, for he had a burning fever, an intolerable itch over the whole skin, continual pains of the fundament, about his feet as it were dropsy swellings, an inflammation of the bladder, rottenness of the privy members, full of worms, 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 he was hated for his cruelty, commanded that the principal men of the jews should be imprisoned, and slain at his death, that so the jews might be forced to lament at the same.  
2. Herod Antipas that notable hypocrite who beheaded 
Euseb. lib. 1. c. 11. pag. 12.  john, 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 Angel of the Lord and eaten with worms.  
Pilate that wicked judge who condemned our blessed Saviour 
Micrel. de Eccl. mos. pag. 221.  being called home again to Rome, laid violent hands upon himself, his dead body was tormented by spirits after a dreadful manner, etc.  
N●ro that infernal fury, breathing out rigorous and raging persecutions against God's people, after diverse dreadful distresses, hearing that he was judged by the Senate an enemy, 
Sueton. Nero 6. pag. 249.  and was sought for to be punished after the ancient custom, namely his neck to be put into a gallows, and his body being naked to be beaten to death with rods, he slew himself.  
Domitian as Eusebius reports, a great persecutor of the 
Sueton. Dom. 12. pag. 315.  Church of God, was slain in his chamber by his own servants, his wife Domitia being privy thereunto, and his dead body was contemptuously carried out by the bearers of dead bodies like a cutthroat.  
Trajan, Hadrian and Antoninus, not only tasted of, but also drunk deep of the Lords cup of plagues and punishments for the blood of his Saints, which they with such beastly and greedy cruelty and immanity had shed as water upon the earth. 
Soc. Eccl. Hist. lib. 1. c. 1 p. 204   
Severus betrayed and slain by his own soldiers.  
Decius' before he had reigned two years was slain with 
juseb. l. 7. c. 1. pag. 81.  his children.  
Valerianus his fearful end is thus set down by Constantine in his Oration to the Saints. Also thou Valerianus showing 
Pag. 113.  the same cruelty on God's servants, hast determined as it were before all men's eyes the just and holy judgements of God, when thou being taken captive and bound waist led clothed in purple, and other like kingly apparel; 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 men's eyes, an everlasting sign of thy calamity.  
Dioclesian's (under whom was the greatest and most grievous 
Ibid.  persecution) direful and deserved destruction for his cruelty against the members of the Lord jesus, is described in the Chapter following in the same Oration.  
Galerius was killed with an ulcer in his privy members 
〈…〉 rel. p. 12●.  full of worms, and most loathsome with a deadly stink.  
Maximinus' vanquished by Licinius was plagued of God as followeth, Therefore a torment sent by the special appointment of God did suddenly take him, taking its beginning from his flesh, and making its progress even to his soul: for a sudden mattering happened to him in the in most secrets of his body, afterward in the lowest parts a fistulous ulcer, and from these a certain raging evil feeding upon the inward bowels, and a hidden multitude of worms breaking out, and breathing out a deadly stink, the whole rising of the body being changed through the abundance of meat before the disease into fatness; which then being mattered yielded an intolerable and horrible spectacle to those which came near him, therefore some of the Physicians not being able to endure the intolerable stink were slain: others because the whole body being swelled, there was no hope of health remaining, and because they could not do any thing to heal him, were also cruelty slain. At the last when he was afflicted with 
〈…〉 lib 9 cap 17. & ●  such evils, he b●gan to think what he had done, causlessely against the pious worshippers of God, etc.  
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 Eastern parts, yea the whole Roman empire, especially Constantinople, that scarce any bloodthirsty Nero did exercise such cruelty as the Arrians did against Orthodox Christians. 
Micrel. p. 565.   
But behold the revenging eye of God, which sent down first of all hail like a bowl in the greatness of hands, like stones in hardness, and smote many men and cattles, afterwards overthrew Nicaea: after that destroyed Phrygia with a very great famine, and Val●ns himself b'ing wounded by the Goths in fight, when he did convey himself into a shepherd's Cottage, was burnt with fire thrown in, and wanted common burial.  
Arrius sitting to ease nature his inwards and all his bowels 
Russin. Hist. Eccl. lib. 1. cap. 13. p. 189.  did run out, and so in such a place he came to naught and fearfully perished with a kind of death fitting such a blasphemous and filthy wretch.  
julian the Apostata, and tyrannical persecutor of the Saints, 
Abrah. Buc●olcer. p. 650.  warring against the Persians', was wounded with a dart (by a horseman, or as Theodoret reports, he was sound wounded, uncertain 
Lib. 4. cap. 25. pag. 367.  whether by an Angel or man, but certain whosoever did it, he was a Minister of Gods will) and being thus wounded, he filled his hand with blood, threw it into the air, uttering these words, O Galilaean thou hast overcome. A little before the death of this bloody wretch Libanius julians' teacher in Paganism, scoffingly asked a Christian Schoolmaster, what the 
Abrah. Buc●ol● p. 650.  Carpenter's son was doing, he answered, he prepareth a coffi● for julian, which was ●●ortly fulfilled.  
julian Uncle to the forenamed julian, was taken with a grievous diseas●, and peri●●ed, his bewells rotting, when the excrements were no more conveyed out by their passages, but that cursed mouth, which had been the instrument of blasphemy, was the passage of them. They report that his wife, a woman singular 
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 showed thee his power: for thou didst not know, against whom thou didst contend, etc.  
Felix also was assailed with a divine scourge; for shedding 
I●id▪  blood night and day by his mouth, when from all the parts of his body, all his blood in his body was come out of his mouth he died.  
Eudoxia the Empress of Constantinople, that wretched Herodias, and implacable persecutrix of renowned chrusostom, who always breathed out blood and bitterness against him, was smitten with death the fourth day after his banishment for that cause, and both she and other his enraged 
* Cyri●us. Ars 〈…〉. 5  enemies brought Gods judgements upon the city (namely a fearful hail) and themselves, as 
a 〈…〉. li●. c. 2●. p. 〈…〉.  Sozomen and 
b Li●. 〈…〉. 17. A●r●b. B 〈…〉. p. 6●4.  Socrates report.  
Anastasius, terrified with thunder, and lightning, running from chamber to chamber through fear, was slain by thunder and lightning.  
Radagaisus, although he had in his army above two hundred thousand Goths, yet being terrified from heaven, was taken alive, and slain, and that huge host miserably scattered, 
〈…〉 p. 655.  sold or slaughtered.  
Gundecius the Vandal was slain by the Devil. 
Micrel. p. 567.   
Hunericus, called sceleratissimus, most wicked in whose days if any shall go about to show those things which are done in the city of Carthage he cannot show, no not the names of the torments. This barbarous bloody butcher had God's hand so 
A●rab B 〈…〉 ol. p. 663.  upon him, that his body was so putrified with worms crawling and bursting out of it, that not a body, but the parts of a body were buried.  
Attila the King of the Huns, having largely drunk wine at a marriage feast in the night, by blood coming forth of his own nostrils was choked. 
Id●m ib p. 661   
Alboinus who vowed to root out all Christians, and ragingly began to perform the same, compelling his wife Rosamond (being merry in Verona) to drink out of her father's skull, whom he had slain, was slain by Helmichild, persuaded 
●●lyn. p ●3.  so to do by Rosamond in revenge of that indignity offered to her.  
Gilimer a bloody parricide and cruel persecutor of the 
Abrah▪ Buchol. p. 667.  faithful being overcome by Bellisarius, and enclosed in a hill desired a friend of his to send him a harp, a loaf and a sponge, a loaf, because of a long time he had not seen any baked bread, a harp to assuage his misery, and a sponge to wipe away his tears.  
De Rom●, (a bloody persecutor of them of Merindol) was 
Act. & M●n.  the most wicked and cruel man and afflicted the poor Christians with most cruel torments that could be devised, the least pain that ever he tormented any by, was this: to fill their boots full of boiling grease, and to cause them to be pulled on, and to be held before a great fire, and so to end their lives, whereof the King being advertised commanded that he should be cast into prison and condemned, whereof he having knowledge, withdrew himself to Avinion, whereas within a short space he fell sick of a terrible disease, unknown to any Physician, extreme pains and torments were in all his body, and there was no ointment, nor fomentation that could ease him one minute of an hour, neither was there any man that could tarry near about him, wherefore he was carried to the Hospital, and there commanded to be well entreated, but no man durst come near unto him for the great stinch that came out of his body, insomuch that the flesh fell away by great pieces and gobbets: his body was replete with sores full of vermin, and worms, and oftentimes in great rage he would say, in what pain and torment am I now? now I remember the great evils, and oppressions that I have done unto the poor men, and know that for that only cause I am assailed on every part. Who will kill me? and deliver me out of this distress that I languish not in these torments? And he himself not being able to abide the stinch of his body, assayed diverse times to kill himself but he had not the power so to do, thus this cruel Homi-cide and blasphemer received confusion, as a just reward of his cruelties.  
To rehearse only the horrible end of Rockwood the chief● 
Act. & M 〈…〉.  stirrer up, of all the afflictions afore spoken of (against the Protestants in Calais) when even to the last breath staring and raging, he cried he was utterly damned, being willed to ask God mercy who was ready to forgive all that asked mercy of him, he brayed and cried out, all to late, for I have sought maliciously the deaths of a number of the honestest men in the town, and though I so thought them in my heart, yet I did that lay in me to bring them to evil death, all to late therefore all to late.  
2. Or Devils. True it is, the devil's malice against us is inveterate, and so exceeding great, that he will not be wanting to do us what mischief soever he can, although thereby he aggravates his own damnation. Neither is his craft inferior to his hatred, he being the old subtle Serpent. He is also as cruel as fraudulent, being the great red Dragon, and the roaring Lion seeking whom he may devour. And as powerful as truculent, being the strong man armed, the prince of darkness, the God of this world, and daring to contend with Michael. Yet need we not either faint or fear but must and may encounter his fierce and fiery darts, with comfort and courage, with patience and puissance. To this end consider  
1. That this devil so potent and politic, so malevolent and mischievous, is subject and subordinate to God our merciful protector and gracious father, from whom the evil spirit received a commission to deceive Ahabs' false Prophets, 1 King. 22. 21, 23. Satan had licence and liberty given and granted to afflict job, job 1. 12. 2. 6. And without whose leave the Devils could not enter into swine, Matth. 8. 31.  
2. That as the raging restless Ocean cannot exceed its limited bounds, job 38. 10, 11. So neither can this raging ravenous lion transcend his permitted limits: He may sift Saint Peter yet can he not make his faith to fail, Luk. 22. 31, 32. He may buffet Saint Paul, but not vanquish him, 2 Cor. 12. 9 endure we therefore hardness.   

SECT. 7.  
Motive 6. Drawn from the kinds of them. 1 Loss of riches. 2 Famine. 3 Exile. 4 Death. 5 want of burial. 6 Reproaches.  
THe sixth Motive drawn from the kinds of afflictions. Stay a little, pause a while, examine strictly and seriously, some of those particular pressures which seem most dreadful and distasteful, ponder punctually and precisely upon them: search and see if any affliction is so adverse; if any hardness is so harsh, that a Christian soldier may not endure with patience and piety constancy and cheerfulness.  
First, Is the loss of riches incompatible and insufferable in thy conceit and apprehension, O thou select soldier of Christ. Then  
1. Hear what Bias a heathen man, when he lost all by the 
Omnia mea mecum porto. Tul. parad.  enemies spoiling his country Priene, said, I carry whatsoever is mine with me meaning his virtue and learning.  
2. Hear what rich and religious Paulinus, Bishop of Nola said, when the cruel Goths had ruined the city and rob him of all as well as others, Lord I am not grieved for gold and 
Aug. lib. 1. de civet. Dei. cap. 10.  silver, thou knowest where all my treasure is, namely in heaven, where it could not be taken from him.  
3. Hear how joyfully the primitive Christians took the spoiling of all their goods, Heb. 10. 34. And took joyfully the spoiling of your goods.  
4 Hear how patiently and piously that holy man job suffered the loss of all, job 1. 21. naked came I out of my mother's womb●, and naked shall I return thither again: the Lord hath given and taken away, blessed be the name of the Lord.  
5. Hear what Saint Augustine said of Christians stripped and spoilt of their substance. They have lost all: whether have 
Aug. lib. 1 De civet. 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. Godliness is their gain, losing therefore these things they cry all with job, rich within, poor without, naked came I, etc. blessed be the name, etc.  
6. Consider and see that these riches are such, which we neither brought into this world, neither can we carry them away, 1 Tim. 6. 7. We brought nothing into this world, and it is certain we can carry nothing out. Saint Augustine would not 
Ibid.  have Christians grieved for the loss of those things whiles they live, which they must soon 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 obtain so much glory, so much grace, so much wonderful felicity, that shall profit him an hundred fold more than 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, than an hundred fold a carnal father. He who forsakes a mother, that he may love more his mother the Church, hath not he an hundred fold more than a carnal 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 than an hundred brothers? saith Saint chrusostom.  
And me thinks 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 spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance. 
Heb. 10. 34.   
Secondly, Art thou astonished and affrighted with fear of famine, a misery so ponderous and insupportable, that David made choice of the destroying pestilence, 2 Sam. 24. The distressed Lepers of the slaying sword rather than this, 2 Kin. 7. 4, 5. That it is called one of God's evil arrows, Ezek. 5. 16. And no marvel, it causing the Israelites to desire Egiptiacall bondage rather than this, Ex. 16. 3. It constraining tenderhearted mothers to eat their own children, 2 King. 6. 28, 29. Notwithstanding arm and animate thyself to endure even this. And that by considering  
1. The good that it hath done and may do. It brought the riotous lascivious prodigal to sight and sense of his sin, to true and saving repentance, Luke, 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 civet. 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 do. It could not cause our Saviour to yield to Satan's suggestions, Matth, 4. 3, 4. It never could, nor can constrain God's people to prove Apostates, Rom. 8. 35. What shall separate us from the love of God in Christ? shall famine? Nay, etc. 2 Cor. 11. 27.  
Thirdly, Doth the thought of captivity so cruel, which usually is accompanied with woeful lamentation, spiteful reproaches, unaptness to serve God. Psal. 127. 1, 3, 4. Loss of peculiar inheritance, bitter bondage, and slavish subjection even to servants, Lam. 5. 2. 5. 8. Yet animate thyself to endure this also, which indeed is most miserable, if Christians could 
Aug. l. De civet. 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 father's land and country: since the passage or safe conduct of a Saint or holy one to heaven is easy & free from every nation. Since while thou art Commorant in thine own native country, thou art a pilgrim, and a passenger, and when thou art in captivity thou art but a stranger and foreigner. He is a Christian saith S. Augustine, who acknowledgeth himself 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 own country is a guest: if he is not a guest he shall not pass thence: if he is about to departed he is a guest, let him not deceive himself, will he nill he, he is a guest. And a certain writer saith, Thy country is wheresoever thou art well: to be well is not in a place, but in a man himself— short exile shall translate thee sooner 
Adrian Carth. pag. 104.  to thy country, and give thee another country better by fare, whence they shall be banished that wished thee an exile. Since the Lord doth never fail 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, & bottom of the sea, witness joseph, Daniel, and jonah. Since the Church of God in general, and many the dearest favourites of God in particular, have drunk deep and often of the most sharp and aigre ingredient mixtures of this bitter cup: Since heathen men, having no hope nor promise of future felicity have endured patiently and willingly, dreadful captivities, for their 
Tull. Off. lib. 3,  honour and country's sake: witness Marcus A●tilius Regulus, who for his honour's sake promising to return himself, or their Carthaginean Captives: and for his country's sake, knowing that the prisoners to be exchanged, would be more perilous, than he could be profitable to his country, did voluntarily return to captivity in Carthage, to finish his days under horrible tortures. Let every soldier of Christ jesus for the glory of God and his Gospel, for Christ and his conscience sake, having an assured hope of the unperishable crown of glory, grounded upon the infallible promise of the Lord of glory, resolve to endure even this also.  
Fourthly, Doth violent death wholly disquiet and dismay thee, this seeming insufferable, insupportable: yea so that the very remembrance thereof doth amaze and appall thee? for Object. thou art certainly persuaded thou canst not endure such and such terrible tortures and dolorous deaths, as the glorious Martyrs Answ. have formerly suffered. And why mayst 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 behalf of Christ to suffer for his sake, Phil. 1. 29. and why may it not be granted to you also? we want those valorous 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 useful, unnecessary for such employments. We give our servants and workmen hatchets, wedges, and beetles to cleave and cut wood, axes to fell trees: we send our soldiers into the field with armour and weapons, not with knives or such like things: The employments requiring stronger and more useful tools, we afford them: And will not God? doubtless he will add abilities, as he addeth afflictions▪ Certainly 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 merciful 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 means to obtain the self same graces, we need not fear the enjoyment of them. But why O you Christian soldiers are you afraid to endure and suffer death for Christ and his Gospel's sake? That a man whose chiefest treasure, hearty affections, heaven and happiness 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: impairing all his joy and jollity: stripping, and making him naked of all his hopes and happiness. But that you whose God is the Lord, who are the soldiers of Christ, whose treasure is laid up in heaven, (to whom I only now speak) should be afraid of death, should not entertain it as a welcome messenger of gladsome news, is not a little to be wondered at, and much to be lamented. 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 drawn to punishment.  
1. This ends our toilsome rigorous race, and brings us to our triumphant reward.  
2. This arrives us out of the surging sea of doleful sorrow, at the gladsome haven of endless happiness.  
3. This finisheth our fatal fight, giving us a most honourable victory over all our hideous and hurtful foes.  
4. This accomplisheth our lassitudinous wearisomeness and tiring painful labours, bringing us to perpetual 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 souls: to perfection of grace, and fullness of sanctification: from mournful miseries and sadding sorrows to immortal glory and incredible solace: from innumerable sicknesses, inevitable and insupportable diseases, to immutable safety, and perfect sanity.  
6. By this we are taken from doleful pain, to delightful pleasure: from servile bondage, to joyful 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 glass darkly, but a glimpse and glimmering of the incomprehensible communion of glorified Saints to which this brings us, namely an immediate fellowship of Father, Son and Holy Ghost, that holy Trinity, blessed forever, of all those holy and heavenly Angels, which continued in their first estate, and of the innumerable companies of godly and pious Patriarches and Prophets, patiented and zealous Martyrs: yea and of all sorts of Saints, whose robes are washed in the blood of the Lamb, 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 coheirs.  
1. Our knowledge there being infinitely more clear 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 than Adam's 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 he knew Abraham and Lazarus.  
5. We being members of that heavenly company, must needs know our head Christ jesus and our fellow members.  
6. Bruit beasts, having here a kind of knowledge one of another for their mutual 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 mortal men to die. Endure we therefore this, which all, both good and bad, just and unjust, have or must suffer. This being a necessary pathway to eternal life; by which we are changed from evil to good, from woe to weal, for which we shall rejoice when we are departed. By which we shall exchange our travail into rest, our sickness into health, our earth into heaven, life transitory into immortal: are we now well, we shall then be better: are we now happy, we shall then be more happy, being delivered from this evil world, and exempted from Satan, 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 again I saith S. Augustine.  
But I am young. Care not how soon it comes; the Heathen Object. 2 Answ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Poet could say, He 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 uncertain which of them shall come, I pray whether is better, to suffer one by dying, or fear all by living? Neither am I ignorant, how foolishly men choose to live long under fear of so many deaths, rather than by once dying to fear 
Aug. lib. 1. de Civ. Dei. c 〈…〉  none afterwards.  
But it is an evil shameful death. That death is not to be Object. 3 Answ. counted evil which follows a good life, neither doth any thing make death evil save that which followeth death: therefore they who must necessarily die, need not much care what doth happen to cause them to die, but dying whither they are constrained to go, saith S. Augustine. 
Ibid.   
Be you therefore who are good soldiers of Christ jesus persuaded to arm yourselves, not only to be bound, but to die also for the name of the Lord jesus. Bear patiently a few rough and asperate storms, which do but drive you sooner to your desired haven: a little harsh and currish usage by this churlish jailor, 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 burial, which is a promised blessing, Gen. 15. 15. The denial whereof a threatened curse, jer. 22. 19 For which the holy men of God have been so careful as to provide their sepulchres 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 thyself against this, considering, that although it is a blessing unto the godly, yet only an outward, earthly, temporal favour, to whom the want thereof is no curse, nor any ways hurtful: for,  
1. Cannot want of burial let or hinder the resurrection of our bodies to glory and immortality?  
2. Hath this been the lot and portion of God's dear and beloved Saints to want burial? 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 burial doth hurt a good man.  
4. Did the heathen men so little regard where they should lie when they died for their country, or to what beast they were given as meat, that Theodorus Cyrenaeus answered Lysimachus threatening this to him after death. Let this be dreadful to thy Peers or States of thy realm, I care not whether I putrify under or above ground. And Diogenes, If I shall not feel it, what hurt will tearing in pieces do me? Yea they had many general consolations against want of burial, as these and such like. 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 shipwreck, doth bury them: the bodies of those which are fastened unto gibbets consume into burial: a torment doth bury those which are burnt alive.  
And shall we fear this which may never come, or if it doth come, is no whit dreadful or hurtful?  
6. Do quipping taunts, scornful reproaches, slanderous backbitings, insolent mocks and flouting nicknames dread thee, thou deeming them so insupportable that thou canst not endure them? these being threatened as a great and grievous commination, jer. 24. 9 Ezek. 14. 8. These having caused the most patiented men to complain and cry as job, Chap. 30. 1. But now they that are younger than I, have me in derision, etc. Vers. 9 And now am I their ●ong and byword. The Church of God, Psal. 79. 4. We are become a reproach to our neighbours, a scorn and derision to those that are round about us. David, Psal. 57 4. My soul is among lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. jeremy, Chap. 18. 18, 19 Then said they, come and let us smite him with the tongue, etc. These having urged God's dearest jewels and peculiar people to imprecate as Elisha 2 King. 2. 24. And he turned back, and looked on them, and cursed them in the name of the Lord. David to wish evil to Doeg, and jeremy against those who smote him with the tongue, jer. 18. 21. These being so keen 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 soldier of the Lord jesus. For although these forenamed are true theses, yet to infer thence, Therefore it is not tolerable, not sufferable to induse reviling obtrectations, and opprobrious upbraid with bad speeches for Christ and his Gospel, is rash and ridiculous. For thine encouragement to; and comfort in suffering the scourge of tongues, consider,  
1. That if all the black-mouthed barking bedlam Bellal● of Satan's kennel in the whole world, should belch out the most embittered obloquys and hellish calumniations against us; deride us with the most scornful mows, nods, girings, and devilish grinnings: and vomit out upon us and our good names the most slanderous maledictions, envenomed backbitings, pernicious lies, and malicious cursings, that hell itself can hatch, Satan and his abettors fain and forge, and his malignant ministers act and execute: yet can they not deal worse with us in this kind, than their cursed companions have done to our blessed Saviour and his happy Saints, who have been as sharply stung by the serpent's seed, as we can: and have drunk as deep of this distasteful cup of infamy and disgrace, as is possible; and shall we think much to pledge them? job was a song and a byword to base fools, Chap. 30. 9 David a song to filthy drunkards, Psal. 69. 12. Elijah accounted and called the King's enemy, 1 Kin. 21. 20. and a troubler of Israel, Chap. 18. 17. S. Paul a pestilent fellow, a mover of sedition, an heretic, 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, job, S. Paul the Saints & our blessed Saviour falsely accused, scornfully mocked, etc. & shall we unwillingly walk in those paths wherein such pious people have usually walked.  
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 Devil can coin against, and cast upon him. The Devil and devilish men throw most cudgels of calumny and contempt at the fruitfullest trees in God's vineyard: bark most bitterly against the brightest parts of God's Church militant, like dogs against the Moon, and labour tooth and nail 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 means to wink at their wickedness, and grossly neglect Christian reproofs. 2. Or to harm others: thus the Pharisees opposed Christ by john the Baptist, Mar. 2. 18. john is a good man, he fasts, but thou and thy Disciples fast not. Thus carpers at godliness and goodness set godly men one against another, little considering that one man may be more infirm and weak than another; one may do a thing in some respect lawfully which the other cannot. Thus these subtle Satanical tongue-smiters of Saints and sanctity commend some excellent and eminent men to discredit others more closely, cruelly and cunningly, not out of any love or liking they have to their rare gifts, or precious graces; not for their sound profession and sincere piety (these being as repugnant to them as the bright shining light to obscure darkness: 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 self 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, etc. yea all the company and pack of them be stark naught.  
3. That these railing Rabshakehs', scoffing Ishmaels', and all the infernal troop and rabble of those who revile and reproach, disgrace and deride men for godliness sake, are but fools or men destitute of wit, yea men out of their right minds. Marvel not that I call them fools, or men out of their wits; for not only doth the Word of God term them so in divers places, but their own 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 mire, 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 soiling than all the most noisome 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, their flesh rend, 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 sin, 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 employed to fit and furnish themselves with necessary livelihood, to run gadding after babbles and butterflies, unnecessary, unuseful, and unfruitful, would we not aver the man to be a fool, 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 pearls, trading and trafiquing for the same in the conscionable use of the meane●, do then with earnestness and eagerness pursue the fruitless and not needful fading some and froth of this transitory world.  
4. Should we see a man to reject and refuse such a service wherein he might have fullness of comfort, credit and contentment, and choose to be a galleyslave to some tyrannical tyrant, from whom nothing could be expected save terrible tortures, terrors and torments, would we not avouch the man to be mad? But all wicked men disdainfully (if not despitefully) reject God's service accompanied with, and affording all comforts and contentments, for Satan's slavish servitude, wherein there is not the least show 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 pearls for paltry pebbles: refined gold for stinking dross, would we not affirm the man to be a fool, if not mad? But all wicked worldlings in effect say, farewell soul and conscience, adieu holiness and saving graces, so be we may but thrive and grow great in this world, buy and sell, and get gain.  
6. Should we see a man prefer a loathsome prison before a pleasant palace, would we not say, surely the man is out of his wits. But all the sons of Beli●l choose rather perpetual hellish tortures and thraldom, than the matchless peerless crown of glory.  
7. Should we see a man for no gain to cast himself into dangers inevitable and unspeakable, we would not only conjecture, but conclude that the man wanted wit: But all wicked men throw themselves unavoidably into Gods fore displeasure, which is unutterably dangerous and dreadful for the enjoyment of the works of darkness which are not only filthy, but also unfruitful.  
8. Should we see a man toiling hard to do that which he must undo again with hard labour and much pains, or else be hanged, drawn and quartered, we would without any peradventure infer, surely the man is beside himself. But all ungodly men endeavour with tooth and nail to do such things by committing of sin, which they must necessarily undo again, by true, yet bitter repentance, or else perish eternally. So then, disgraceful deriders of men for godliness, they are but fools, yea bruit beasts in the Scripture sense, which termeth them, In regard of their ignorance, Oxen, Psal. 22. 12. Kine, Amos 4. 1. Wild Asses, job 24. 5. And M●les, Psal. 32. 12. Inregard of their luxury, Goats, Ezek. 34. 17. And horses, jer. 5. 8. In regard of their cruelty, Lions, Psal. 22. 13. Dragons, Ezek. 29. 3. Ram●, 37. 17, 21. Bears, Isa. 11. 7. And Dogs, Psal. 22. 16. In regard of their subtlety, Wolves, Isa. 11. 6. And Foxts, Ezek. 13. 4. And in regard of their malice, Asps, Isa. 11. 8. Cockatrices, Spiders, 59 5. Vipers, Mat. 3. 7. And Scorpions, Rev. 9 3. If a mad man or an ignorant idiot should revile us, rail at us, scorn, deride and say all manner of evil against us, we would pity the m●n, and no whit regard his saucy scurrilities, and scoffing derisions. If snarling dogs bawl and bark, sordid swine grunt and grumble at us, we mind our business, and slight these as friv●lous trifles. Why then when these fools, of all sorts the most foolish, gnash their teeth, nod their heads, make mows and say all manner of evil against us, do we not pity the men, and disregard their absurd speeches, and irksome gestures? Why therefore cannot we endure, yea altogether slight and disregard the brawling barking of these churlish ●curres, the hissings of these serpentine asps and adders, the bleat and blattering of thief beasts and vain babblers, seeing they do but their kind?  
4. That the smiting of the tongue doth a good man no hurt at all: As Kings and Potentates, wise and wealthy men sustain no loss of subjection, reverence, or of any thing they have interest in because mad men, fools and beasts put no difference 'twixt them, and other men: so godly men have not their esteem 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 blood of Christ and crown of life as certain and well sealed, when they are loaden with the heaviest pressures of reproachful disgraces, infamous indignities, scurrilous taunts, and hellish girds for piety sake stom the serpentine tongues and gestures of all deboist stigmatical varlets. Excellent is the saying of Titus Vespasian, Since I do 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 speak all manner of evil against you falsely for my sake, rejoice and be exceeding glad, for great is your reward in heaven. 1 Pet. 4. 14. If you be reproached 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 means, All true professors, as well as we in particular Object. 1 are deeply damnified, for by means of such false aspersions cast upon us, the raging tongues of dogged Dog are stirred up and set on work to snarl and snap at all forward professors: See (say they) what these precise professors are, behold their practice they are all nought.  
2. And our own good names, which are more precious than odoriferous ointments, and of greater worth and value than all our substance, by these currish, barking, and envenomed biting Belials, lie wounded and bleeding even to extreme disgrace, being gored and pierced by the keen and cutting tongues (more sharp than swords) of stigmatical Satanists, which being a loss so invaluable and irrecoverable, who can endure?  
For if you give just occasion of offence, either by doing that Answ, which you ought not to do, or leaving undone duties that must be done, than woe to you by whom the offence cometh, 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 only scandalising, why should the men of this world pursue so enragedly with fierce and furious out-cries, all pious Professors of the same truth? Were all the twelve selected Apostles incarnate Devils, because one of their number was so? Were all sincere primitive converts liars against the blessed Spirit of God, because sacrilegious Ananias and Saphira were? Are all Professors dissembling hypocrites practising contrary to their profession, because there are many such? God forbidden. Thou blinded world, why wilt not thou see? You uncharitable sons of men, why will not you understand, but rashly and reproachfully condemn the unblameable carriages and harmless conversations of God's dearest Saints, for the culpable crimson crying impieties of dissolute dissemblers? You are not so unwise, senseless and uncharitable, as to infer, 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 dark. judas was a son of perdition, therefore Peter, james, and john: some men are heirs of damnation, therefore all men. Be not therefore so maliciously censorious, as to conclude, such and such are shamefully delinquent, therefore all Professors are so.  
2. But if you walk harmlessly and inoffensively, living unblamably and uprightly, doing such duties which God commands, allows, loves, and will reward, from a pure heart, and faith unfeigned, to the praise and glory of God, consequently the works of God, john 6. 28. or good works, Eph. 2. 10. In regard of matter, manner, and end, and shunning the evil you ought to avoid, and yet are taunted and scorned, as David by scoffing Michal, 2 Sam. 6. 20. for dancing before the ark: barbarously and bloodily backbitten, as Abimelech, for relieving David, 2 Sam. 22. 9 or otherwise wounded by cruel tongues, it being unjustly, with evils never acted nor intended: or wresting good things to make them seem evil. What loss of Christian reputation? Surely none.  
But we shallbe unjustly censured, rashly judged, and sporting Object. table-talk to disdainful abjects by this means.  
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 Father's will? Grew he to passionate impatience? Nothing less.   

SECT. 8.  
Motive 7. Drawn from the nature of them, showing how they are evil, how good.  
THe seventh and last Motive drawn from the nature of afflictions. True it is, the uneasy dangers, unpleasant troubles and rough afflictions of God's children, Christ's soldiers, are exceeding great: Psal. 48. 3. horrible pit. And very many, Psal. 34. 19 And as boisterous 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 deppe, no grief so great, no temptation so tumultuous and troublous, no trouble so tempestuous, out of which God cannot or will not deliver his Church and chosen children, Psal. 40. 2. He brought me out of an horrible pit, out of the miry clay, etc. Psalm 34. 19 But the Lord delivers him out of all. He being their strong and powerful 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 dreadful, yet shall they not be durable, Though they are laborious, yet shall they not be long lasting. Though they are cruel, yet but momentany, and of short continuance.  
But they are evil. Object. Answ. 1  
And what patience to endure that which is good? Who cannot? Who will not? Christ's soldiers being more than ordinary men, must do more than they do. They must love even those who hate them, Matth. 5. 44. They must pray for such who hurt them. They must render a requital of good for evil, They must endure with comfort and constancy evil.  
2. Admit they are evil 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 own nature of themselves properly. As they are signs and demonstrations of Gods just indignation and anger against any. As they are plagues and punishments for sin; As they are a part of God's curse for the same: As they are lets and hindrances from any pious and holy duty: or occasions of any sin, namely of murmuring, grudging, impatiency or the like, they are evil. Yet are they good by God's grace and blessing, being sanctified in the Cross of Christ. As they are an argument and evidence of God's love and fatherly care: As they are a means of sanctification, mortification, vivification, conversion, repentance, reformation of life; As they cause us to know ourselves and our sins, Gen. 42. 21. As they show to others the corruption of nature in the Saints, Ezek. 39 23. As they teach men true obedience, job 33. 19 jer. 31. 18, 19 As they provoke and stir up to fervent prayer, Psal. 107. 6. As they show the certainty and equity of God's threats; As they purge from sin and corruption, Pro. 20. 30. Mal. 3. 3. As they preserve from destruction and evil, Isa. 57 1, 2. As they are a pathway to the kingdom of heaven, Acts 14. 22. As they conform a man to Christ, and as they make us compassionate and able to comfort others, They are not evil but good. Endure them therefore.  
Upon these undeniable truths and grounds so certain, reason and resolve as followeth:  
1. Hath Christ our faultless Master, that Lamb without spot and blemish, and his holiest Saints and members endured afflictions, Christ for our sakes, they for his?  
2. Are they inevitable and unavoidable: we being men, much more we being sanctified men.  
3. Are they harmless neither hurtful nor injurious?  
4. Are they beneficial and many ways advantageous?  
5. Come they from our gracious father's love, justice and mercy principally and primarily: from our hateful enemies instrumentally only and secondarily?  
6. Are they most truculent or terrible in countenance of them as namely The spoiling of outward substance, so sadding; affrighting famine so dreadful: cruel captivity so uncomfortable: violent death so dismaying: want of burial so unseemly; and the scourge of tongues so smarting: not so hideous and terrible as: and more tolerable for Christ's cause then they seem to be?  
7. They being but momentany and of no long continuance. Then surely we as the soldiers of Christ will resolve to endure hardness, undergoing it with willingness, Heb. 11. 25. submitting ourselves to it with readiness, Mat. 26. 39 yea the tartest trials, most rough and cruel calamities and dreadful persecutions through God's help and assistance, for the Lords sake: namely,  
1. For righteousness, conscience, Christ, and Christianity sake, 1 Pet. 2. 20. 3. 17. 4. 16. Isa. 59 15. for welldoing suffering for these ends being thankworthy, 1 Pet. 2. 19 and acceptable with God, Ver. 20. to which we are called, Ver. 21. for which we are pronounced blessed and happy, 1 Pet. 3. 14. 4. 14. of which we need not be ashamed, 4. 16. and for which we have cause to glorify God, ibid. namely  
2. We suffering After a right manner, scil. with enduring patience, 2 Thess. 1. 4. 1. Pet. 2. 20. Persisting constancy, Luke 22. 28. Heb. 10. 39 Cheerful rejoicing, Col. 1. 24. 1 Pet. 4. 13. And loving prayer for our afflicting persecutors according to Christ's commandment, Mat. 5. 44 The pious practice of our blessed Saviour, Luk. 23. 34, And his happy Saints, Act. 7. 60. And to right ends, not for vainglorious ostentation or other carnal respects, but for the Lords and conscience sake, that is, rather than God should lose his glory, and we a good conscience towards God, we purpose constantly to endure grief, hatred, persecution or any manner of afflictions as the soldiers of Christ jesus.    

CHAP. VII.  
The Christians armour. Christian soldiers must be armed.  
Duty. 2 AS a soldier ought not only to have a forehand resolution to endure hardness, but he must likewise fit and furnish himself with necessary defensive and offensive weapons, and with expert skill to use and manage the same to disable, disadvantage, discomfit, dissipate and despoil the enemy: and for their own preservation safety and protection: even so the soldier of the Lord jesus must join to his constant purpose of suffering, 1. Knowledge of the parts and pieces of the armour of God, Eph. 6. 11. so called because it is prescribed by God in his Word, given of God by his spirit, and agreeable to the will of God. That divine and spiritual armour, necessary against the spiritual assaults of spiritual enemies. That panoplia or complete armour sufficient to defend us in every part, available to keep off and thrust back every assault, and every dart of our spiritual enemies. 2. And a putting and keeping on, and using of the same, and every part thereof (God having made none of them in vain, they being all needful and joynt-companions, so that he that hath not all, hath none at all) to defend himself and his own right which Christ hath dear bought with his precious blood. And to repel and drive away the devil and his instruments. Learn we all therefore who are the soldiers of Christ, what this armour is, how to put on and use the same.  
The parts of several pieces of which impregnable armour of proof are six in number, largely deciphered and described by the Lord himself, Eph. 6. 14, 15, etc. namely a girdle, a breastplate, shoes, a shield, a helmet and a sword. A helmet for the head, a breastplate for the middle, a girdle to knit them together, shoes for their feet, a shield for their left hand, and a sword for the right, of each particular somewhat.  

SECT. 2. 
1 Part of armour.  The Christians girdle.  
Their girdle what it is, how put on, its necessity, dignity, and several parts.  
THe first piece of a Christians armour is the girdle of truth. As Martial men of war have a fair, strong, substantial girdle wherewith they 1 k●it their armour fast and close unto them, and keep the several pieces together, so that they cannot shake or lose. 2 tie and bind their loins thereby holding the same firm, and their body's stead lie, that they may be able to stand the surer and h●ld out the longer. 3 And hide the joints of their armour that they may not be seen, so using the same for necessity, strength, and ornament, as we may see, job 12. 18, 21. 33. 3. Isa. 23. 10. Even so the Christian soldier, 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 reform, wherein it hath been misinformed, to receive further illumination from it, and increase of saving knowledge by it, remaining sound in practical failings, giving no warrant to any decays, 2 Pet. 1. 12. And therefore the true doctrine of the Gospel may be called, not only true doctrine, but truth itself, or the girdle of truth, it being to the soul to strengthen it, as a girdle to the body of a soldier in war 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 general, 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 etc.  
2. True holiness and sanctification.  
3. True faith, Heb. 11. 1. Faith is the substance of things, etc.  
4. True love, 1 Cor. 13. 4. Charity suffereth long and is kind, charity envieth not, charity vaunteth not itself. 
1 joh. 3 18.   
5. True humility, joh. 13. 15. For I have given you an example that you should do as I have done, Phil. 2. 13.  
6. True meekness, Matth. 11. 29. I am meek and lowly in heart.  
7. True wisdom, jam. 3. 17. But the wisdom that is from above is first pure, then peaceable, gentle, easy to be, etc.  
8. True knowledge, joh. 17 3. It is life eternal to know thee and him whom thou hast sent. Phil. 3. 8. I account. etc.  
9 True hope, Rom. 8 24 For we are saved by hope, etc.  
10. True prayer, almsdeeds and fasting, Mat. 6.  
11. True patience, jam. 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 righteousness, Mat. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, etc.  
Secondly, Truth of heart or uprightness and sincerity which is void of deceit and counterfeiting, which assureth a man that his sins are pardoned, Psal 32. 2. That his ways please God, 119. 2. That he is a citizen of the heavenly jerusalem, 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 God's graces thrive in the soul, joh. 1. 47. And the enjoyer thereof to approve his heart to the searcher of all hearts. Which is a comfortable cordial at the dismal day of death, Isa. 38. 3. And makes a man acceptable with the Lord, Ps. 51. 6. Without which no true repentance. joel 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 hypocritical performances.  
Thirdly, Truth of speech, uttering things as they be without guileful fraud & falsehood the mouth agreeing with the mind & matter which is uttered, Ps. 15. 2. Eph. 4. ●5. which is consonant to the will of God, correspondent to the end of speech, & use of the tongue the mind's interpreter. The contrary whereof is not of God, 1 joh. 2. 21. but of the devil, joh. 8. 44. Condemned by Pagans unacquainted with the mysteries of salvation: Causing the liar to lose faith & not to be credited when he speaks truth: provoking God to wrath & indignation, Ps. 5. 6. Depriving of that matchless crown and incomparable kingdom of glory, Rev. 22. 15. And plunging into that hideous and horrible insupportable lake of fire and brimstone, Rev, 21. 8.  
Fourthly, Truth of action when deeds are just being done truly and uprightly when there is fidelity and faithfulness between man and man in keeping just covenants promises and bargains, Psal. 15. 4. 1 Cor. 13. 6.  
This truth of judgement, heart tongue and action is this girdle wherewith the Christian soldier must be girded. And all these must concur to make up the strength and beauty of the same. Without the first we run into absurd opinions, & erroneous heresies: Without the second we are guilty of gross & damnable hypocrisy, odious & abominable to God and good men. Without the third men are but loath some liars speaking against their minds & 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 reform and rectified. By the third our communication is ordered and directed: By the last our conversations are guided and governed. All which conjoined make up the first piece of the Christian man's armour, the girdle of truth.  
1. So great an ornament to the Christian soldier that it honoureth and graceth him before God & man: for what greater beauty to religion (which the more true the more excellent) the● soundness & evidence of truth? what greater ornament to a Saint than truth & singleness of heart winning approbation & commendation from God, Act. 13 22. What Angelical eloquence or rhetorical discoursing so graceful & praiseworthy as to speak truth? yea and what doth crown and commend a man so much as honest plain and faithful dealing.  
2. And such an excellent means of strength, that it links, holds fast & couples other graces of God's spirit together, and so upholds the Christian soldier. Nothing so strong as truth to confirm & settle the judgement of man. Truth of heart was the ground of jobs courage & constancy, Chap. 27. 5, 6 gave an edge & quickening to Hezekiahs' prayer, Isa. 38. 3. and made David bold to appeal from men's, and refer himself to God's trial & examination, Ps. 26. 1. Truth in communication flowing from sincerity of heart, not any by-respects, being in all a man's speeches, concerning matters of greatest consequence, and those which are sleight and trivial. 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, job 31. 5. And undeniable demonstrations, that the heart is a good fountain, the sincerity whereof keeps the tongue from lying, and the whole carriage of a man from deceitful dissimulation. This girdle of truth being both beautiful and beneficial, honourable and helpful, adorning and assisting, for strength and ornament.  
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 painful and constant endeavour, to obtain this holy and heavenly traffic.  
1. Search the sacred Scriptures diligently: frequent the Word preached conscionably with a care to believe & conscience to obey. Is. 55. 1, 2. hide & treasure up the word in your hearts carefully, Ps. 119. 11. Let it dwell in you plentifully & richly in all wisdom, Col. 3. 16. Let Gods heavenly word be always a light to your feet and a lantern unto your paths, Psal. 119. 105. And your continual constant counsellors, Psal. 119. 24.  
That you may be clean through this word, joh. 15. 3. Being purged  
By the word of ex●ortation, from slothful idleness and negligence in all holy and sacred duties.  
By the word of remembrance from sinful forgetfulness.  
By the word of consolation from dreadful desperation and diffident distrustfullnesse in God's mercies and Christ's merits.  
By the word of commination, from presumptuous and obstinate rebellions.  
By the word of reprehension from open actual transgressions in word or deed.  
By the word of admonition from inclination unto evil or entrance into the same.  
By the word of confutation from dangerous and damnable errors.  
By the word of knowledge or instruction, from spiritual blindness, darkness and ignorance in those things which ought to be known.  
That you may be wiser than your enemies, Psal. 119. 98. have more understanding than your teachers, Ver. 99 And understand more than the ancient, Ver, 100L. 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 cordial beyond apprehension, Ver. 143. This being truth, yea the word of truth, joh. 17. 17. 8. 31, 32. Colos. 1. 5. It containing the firm and sure doctrine, and teaching the true way to attain eternal salvation. So that.  
Would you know what and how to believe? That will instruct you.  
Would you know how to live? That will teach you.  
Would you discern errors? That will enlighten you.  
Would you amend your lives? That will persuade and prescribe how.  
Would you find Consolation: That will afford it.  
This being the fountain of truth, from whence flow forth the blessed streams of sacred truth by the Ministry of the Word.  
This being also part of this girdle of truth, strengthening and adorning the soul of a Christian, as a girdle doth the body of a soldier in war.  
2. Consider how vengeance unconceivable pursues as his proper guerdon the glorying hypocrite. He shall not come before God, job 13. 16, He heaps up wrath, 36. 13. And he is most, woeful, 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, etc. Where five special prerogatives and privileges of such men are set down: Two metaphorically, Sun and Shield, and three other familiarly, Grace and Glory, and every good thing.  
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 dim and obscure, yet one only clear and without darkness.  
2. The singularity and sovereignty of the Sun compared with the stars: He being that one and only original, essential, and authentical light and spiritual Sun, though there be many secondary and inferior, or instrumental lights and stars in the Church of God.  
3. The sufficiency, He alone and only 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 brightness: for though the Sun be more beautiful, bright and glorious than all other stars: 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.  
7. The efficacy: For although the Sun have great power over men's bodies, and works upon them both by his light, heat, and influence, yet the Lord himself hath greater power over their souls. I say, the Lord who thus is resembled to the Sun, is their Sun; that is, illumination, direction, consolation: therefore,  
1. Such cannot want light, either understanding, judgement, knowledge, or comfort, life, strength, and health.  
2. The Lord will guide their ways, and direct their thoughts and counsels.  
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 artificial, natural, or political: but moral, spiritual, celestial, sovereign, sure and sufficient. Shielding these forenamed, by his mercy and favour, Psal. 5. 12. 61. 7. By his powerful right hand, Psal. 18 35. By his omnipotent arm, Psal. 44. 3. By his faithful truth, Psal. 91 4. And by his grace, 2 Cor. 12 9  
He is their shield, to bear off the bitter blows, beat back the direful darts, break the furious force of, and to cover, shadow, and save from the empoisoned stings of the diabolical assaults of their implacable and hellish adversaries.  
The Lord is their shield, preserving them from destruction, delivering them from danger and distress: so that no weapons of the wicked, nor darts of Satan can harm or hurt them, this their Shield being sure, sufficient, present and perpetual. Great therefore is their happiness in this regard; for, having God their shield, they have  
1. The most bright and glorious shield, which doth not only delight, but also dazzle the eyes of those that do behold it.  
2. The most ready shield, always at hand to help, succour and save them.  
3. The most durable and lasting shield, which cannot be wasted or worn out.  
4. The strongest and surest shield, which will never shrink.  
1. Earthly shields can save the body only; this both body and soul.  
2. Earthly shields save and shelter from bodily darts only; this from spiritual also.  
3. Earthly shields save and shelter from some kinds of bodily dangers, this from all.  
The Lord will give them 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pity. 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 principal. They being more often, more earnestly, and more universally urged and enforced, than any other, in the Prophets, by john Baptist, our Saviour, and his Apostles. 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 principal graces of saving knowledge joined with faith, John 17. 3. Regeneration, john 3. 5. Spiritual regiment, Rom. 8. 14. Repressing ill motions, Gal. 5. 17. Stirring up good, 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 sin because it is sin, 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 distress, as in outward calamities, and trouble of conscience, Rom. 5. 2, 3. Inward, spiritual, sound and saving strength to do the weightiest duties of a man's calling, as are these and such like following. 1. At the sight of his sins to lift up the hand of faith to heaven, and to catch hold of God's mercy in Christ. 2. In time of temptation to resist the same, being as hard a matter as for dry wood to resist the fire. 3. To forsake all for Christ's sake. 4. To acknowledge God's providence, to rejoice in it, to rely upon it in the want of ordinary means, as hard a thing to do (without God's special assistance) as to shake the whole earth.  
Take it for inward or outward grace with God or men, which the upright man so fare enjoys. 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 always, yet sometime he is, more or less, sooner or later. Though nor with men, yet with God.  
Take it for all or any of these, it shows that God will honour those that honour him by sincerity and uprightness.  
4. The Lord will crown the upright man with unspeakable and immortal glory. Though therefore they may be abject in vain men's, yet are they most glorious in God's 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 always contemptible, but sometimes (sooner or later) glorious, exalted, and honoured; yea they shallbe 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 withholding no good thing from them totally, finally, without a supply, if it be good for them.  
3. Have a continual 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 newborn babes desire the sincere milk of the Word, that ye may grow thereby.  
1. Newborn babes desire the milky nourishing breast.  
2. They desire it without mixture or adulteration.  
3. So insatiably and uncessantly, that though you chant 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, pearls and precious stones, crowns and kingdoms, 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 stills their loudest out-cries. and fills their hearts with abundant comforts and contentments, which they plentifully testify by their smiling countenance:, and other childish toys, expressions of their no little joy and gladness.  
5. By their constant and continual sucking such sweet and savoury nutriment, they grow in comeliness and courage, in strength and stature. Thus do we  
1. Thirst after the nourishing milk of God's Word.  
2. Desire this pure Word without mingling or corrupting.  
3. Let no enchanting syrenian songs of worldly delightful pleasures, nor golden offers or enjoyments of earthly contentments slake or assuage your earnest long after this substantial, sound, and savoury soule-feasting food.  
4. Let the possession and enjoyment of this comfort in the greatest distresses, ravish your hearts and souls with unperishable and ineffable consolations. Love it unconceivably beyond expression, Psal. 119. 97. Prefer and prise it above thousands of gold and silver, Psal. 119. 72. Rejoice in it more than in great spoils, Vers. 162. Relish it more savourly and sweetly than honey and the honeycomb, Vers. 103.  
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 errors, 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 own hearts, which are as evil servants with whom you need oft to reckon; and like waters, which (standing) are ready to corrupt. That by this careful and conscionable searching and sounding of them, and those other means, 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 commandment of your most absolute Sovereign Lord, and the direct will of your good God and gracious Father, Psal. 15. 2. Eph. 4 25.  
2. One main end of speech is to declare and express the meaning of the mind and heart.  
3. That the contrary hereunto, namely lying, is dreadful and damnable.  
1. Being the Devil's darling daughter, whose father he is, joh. 8. 44.  
2. Being severely censured and sharply condemned by the light of nature in merely moral Heathen men.  
A sage Garamant in an Oration he made to Alexander reporting his country laws and customs, said: We ordain 
Dial. l. 1. c. 34.  that all men and women speak the truth in all things, and if any be taken in a lie, committing no other fault, that immediately he be put to death.  
Amongst the Laws which Periander made for the Corinthians, this was one, We ordain 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 month carry a stone in their mouth: for it is not meet that he which is wont to lie, should always be authorized to speak.  
It was sacrilege amongst the Philosophers of Athens to 
Pag. 62.  hear a lie.  
3. Not being of the truth. No lie is of the truth, 1 joh. 2. 21. Namely, not of God, who is truth itself, 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, john 14. 6. Not agreeable to true Religion taught and contained in the Gospel which is truth, Gal. 3. 1. Not consonant to the Word of God containing true doctrine, therefore called truth, joh. 17. 17.  
4. Occasioning many formidable fruits and execrable effects, for necessarily and inevitably a liar  
1. Cracks and crusheth so fare 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 destroy them that speak 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 himself 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 liars? You'll lie for advantage to cousin and cheat men in buying and bargaining, to defraud your brethren, to cloak your other horrid impieties: to hide and cover other men's heinous enormities: to make yourselves and others sport, and merriment; or to harm and hurt the innocent conversations of men better than yourselves. Do you like your infernal 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. Hear the Poet and Philosopher speak. 
a Home I●. 91 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He is as hateful to me as hell, who thinks one thing and speaks another, saith the Poet. 
b E●h. 4. Cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A lie in itself is vile and odious, saith the Philosopher.  
To get truth in carriage and in your outward conversations, set yourselves always in God's presence, and before his judgement-seat. Remember that from his allseeing 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 conceal or cover either yourselves or your closest actions: Not any place in the spacious and splendent heavens: nor any dark or dismal creek or corner in hell so horrible and hideous; nor yet any nook 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, uprising or lying down: Ver. 2, 3, 4, 5. Yea to every secret thought of the inmost closet of the heart, 13. 15. 23. Neither can any part or parcel, degree or distinction of time, hide from him to whom the dreadful darkness, and gladsome light are both alike, Psal. 139. 12. and a thousand years gone and passed are but as yesterday; and therefore cain's cruel crimson crime as fresh with him, as if even now it was in acting. Live therefore always in God's presence: approve yourselves and your several actions to God, that as joseph, 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 means, upon any condition, for any respect, let not Satan that subtle serpent, let no adulterating Priests and jesuites, nor any other imp or instrument of that deceitful Devil wrest away by fair 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 lose and licentious age without lying.  
4. And that plain and honest dealing will die a beggar; and live in scornful disgrace, and reproachful 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 blessedness, and a matter of rejoicing to suffer for the truth, Matth. 5. 10, 11. Though these pronounce it perilous.  
2. As for truth of heart, it is the most absolute sovereign antidote and preservative against disturbing desperation, job 27. 5, 6. A most strong supporting prop and pillar to uphold a man in the midst of his manifold miseries and miscarriages: and a most cordial comforter in the most fearful distresses, Isa. 38. 3. Remember O Lord how I have walked before thee in truth, and with a perfect heart.  
The swaying of the regal Sceptre of the commonwealth of the most potent and politic people of the jews, God's peculiar people.  
The sovereign 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 policy and deliberate counsels of sage Senators.  
The daily and diligent attendance of heroical and princely Servitors.  
The art and industry of the most learned and skilful Physicians.  
The most curious cates, costly garments, harmonious music, sweet perfumes, and all other delights of the sons of men, which do most abound in the Courts of Kings, could not solace Hezekiah so on his bed of sickness, as did the soundness and sincerity of his pure and perfect heart.  
Neither are those many judgements inflicted upon the upright, tokens of Gods ireful 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 boldness towards God, when his own heart doth not condemn him, 1 joh. 3. 21.  
3 And as for those pernicious periclitations proposed against plain dealing and true speaking, they are not real, only pretended, witness the common and usual practices of most men, desiring to deal and commerce with such whom they are persuaded will deal truly and plainly. Witness God's curse against gain gotten deceitfully, Prov. 20. 17. And Gods many merciful favours promised to the upright man, Psal.. 1 12. 1, 2, 3, etc. And as for those railing reproaches, distrustful disgraces, and virulent upbraid for virtue and uprightness sake, they are but as so many radiant and refulgent pearls, and garnishing gems fastly joined and firmly fixed, to our immortal crown of joy and glory.   

SECT. 3. The Christians Breastplate.  
THe second piece of armour you soldiers of Christ must buckle about you and keep fast, is, the breastplate of righteousness, or a breastplate which is righteousness, that is, a study and endeavour to keep a good conscience, and to lead a holy and upright life, in the general calling of Christianity, and in your particular vocations This is not righteousness of imputation which is by faith: but of imitation, an excellent fruit flowing from the former, consisting in godliness towards God, innocency of private life, neighbourly love, and a faithful performance of particular duties of personal callings.  
Say not beloved brethren, that this righteousness of imitation Object. Answ. is needless, where that of imputation is enjoyed: This being a necessary inevitable pathway, wherein we must constantly walk to attain eternal salvation, Luk. 1. 75. 1 Cor. 6. 9 No unrighteous person, etc. This being necessary to testify our obedience, to witness our thankfulness, to evidence our justification and election, to manifest our faith, and maintain our cause against contradicters cavils: as that is needful to apply the righteousness of Christ, and support ourselves against our manifold imperfections, defections and wants.  
Say not beloved brethren, that this righteousness is nothing Object. worth, all our things being but loss and dung, Phil. 3. 8. and our righteousness as filthy rags, Isa. 64. 6. For Answ. though in itself it is defective and opposed to Christ's righteousness, it is but loss: Yet as it is a heavenly work of God's holy and blessed Spirit, as it proceedeth from a regenerate heart purified by a lively faith, and as its imperfections are covered with CHRIST'S perfect righteousness, it pleaseth the LORD, and profits the Professor.  
Say not my beloved brethren, that a man may be too just or righteous, Ecclesiastes 7. 18. Be not righteous over much: Which words may seem at the first sight to be  
A needless persuasion, in regard of men's cursed corrupt nature, neither prone nor apt to wisdom and justice.  
A causeless admonition, righteous men being geason, Proverbs 28. 6.  
A witless exhortation in regard of wise men's judgements, who so highly commend those virtues of wisdom and righteousness.  
A graceless and godless kind of persuasion or precept in regard of the counsel of the Holy Ghost, which so oft and earnestly exhorts, persuades, and provokes men to the study and practise of wisdom and righteousness.  
Yea some strange paradox of a Heathen Philosopher, rather than a parable of a holy and heavenly Preacher.  
Yet in truth the words contain a double dehortation, from a double extremity, in a double virtue enforced by a double reason drawn from a double danger, or discommodity depending upon the foresaid extremities.  
There is a double righteousness or justice.  
First, Theological or celestial, which is also  
1. Active, wrought or infused into us, called in the language of holy Writ  
1. The justice or righteousness of God, because he reveals it and imputes it, Rom. 3. 21, 22. But now the righteousness of God.  
2. The righteousness of Christ, because he hath merited or deserved it.  
3. The righteousness of faith, because faith apprehendeth it, and applieth it to the sinful soul of such as shall be saved.  
2. Passive, altogether freely bestowed upon us, which is called inherent, and styled in the Scripture the righteousness of man, of works, of the law. 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. job, Chap. 1. 8. Zachariah and Elizabeth, Luk. 1. joseph, Matth. 1. were just men. And in this sense a just man, a righteous man, a religious man, a godly and faithful man are all one.  
Secondly, Civil or political, which only is not here understood, but both kinds probably jointly.  
1. The words being general, and generally understood, they comprehend the special.  
2. Because piety is the ground of all good policy, celestial is the mother of civil justice.  
3. Because Solomon doth oft confound precepts of piety and policy.  
4. Because the beginning of that wisdom which Solomon commends unto us in all his books, is the fear of God.  
Therefore those words are to be understood of that righteousness also which reacheth to religion.  
But if so: How agree these words with salomon's wisdom Object. else where? Exhorting, persuading, and earnestly provoking all men to a continual and careful study of wisdom and justice?  
Is Solomon contrary to himself? Doth he contradict the whole course of Scripture? For who is he among the Prophets or Apostles, Fathers or Philosophers, that doth not exhort to a contrary course? To grow and increase, to study and strive for perfection, both in knowledge and practice of honesty, piety, and godliness?  
Solomon neither crosseth others nor contradicts himself in Answ. this place: For, here he dissuades  
Not from the practice of piety, nor yet of justice and equity, but from the vain persuasion of them.  
Not from the love and liking of the same, but only from the vain opinion.  
Not from the inward desire nor outward endeavour to attain this virtue, but only from the deceitful conceit of it.  
Not from the practice of righteousness, but from pride in it.  
Not from the care, but conceit of it.  
Not from travailing for, but from trusting in it.  
Not from sound wisdom or justice, but from seeming wisdom, and a seeming show of justice that is feigned and false, jer. 9 23.  
Not that any selfe-wisedome can be counted too little, or any seeming justice not overmuch. For, selfe-wisedome and seeming justice have no mean, but are themselves the extremes of true and sound wisdom and justice.  
First, Some are righteous or religious neither in show nor substance, but only in name, as vile Belials and profane ungodly men.  
Secondly, Some in show, not in deed, as hollowhearted halting hypocrites, who are usually too just, being strict in a righteousness they frame and make to themselves, not grounded on God's Word, Mark 7. 4 counting such things to be sin, which by God's law are not made sin, being censorious busybodies without just ground or warrant.  
Thirdly, Some are righteous or religious in deed, not in show, as weak believers.  
Fourthly, Some both in show and substance, as all sincere-hearted and open Professors. These can never be too just: For, in true righteousness no man can be overjust, that is, too strict in avoiding sin, all being damnable and deadly: or in performing 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: For, although in palpably profane persons, there is too little righteousness 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 righteousness, cannot be overjust, or over-righteous. And although scrupulous superstition, Mar. 7. 2. Glozing hypocrisy, Matth. 7. 3, 4, 5. And blind preposterous zeal, 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 commandments of the Lord, Deut. 6. 25. fearing God and keeping his commandments, Eccles. 12. 13. Following the Lord's 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 jehovahs' and his Lieutenant's, our dread Sovereign's Deputies.  
1. Do not you by impunity encourage wicked men to mischief, for thus doing, you not only incite to iniquity, but also make the Land guilty of sin, and the inhabitants liable to God's judgements, Deut. 19 10. 20. 1 King. 20. 4. Numb 35. 31, 32, 33, 34.  
2. Do not you (like those corrupt governor's of Israel, 1 Kings 21. and profane perplexed Pilate, john 9 10, 11.) sit in judgement upon the righteous, and give sentence of condemnation against the innocent: For, so doing, you sin against charity, which believeth all things. Against justice, which would have the good preserved and protected. Against the commonwealth, each good man being a common good. And against God, such being the apple of his eye, Zach. 2. 8.  
3. Do not you by suborning, supporting, or setting others on work, harm the guiltless: For, so doing, yourselves should be chief actors and agents. As David slew Vriah with the sword of the children of Ammon, 2 Sam. 12. 9, 10. 11. 15.  
4. Do not you suffer others to condemn or kill, to harm 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 inhumanity and cruelty oppress the inferior helpless men. For so doing, you will fill y 〈…〉 h●gh with blood, Isa. 1. 15. Swallow up the 〈…〉 Amos 8. 4▪ 7. Ear up people like bread, Psal. 14. 4. 53. 4. And procure many bitter piteous cries to God and men against you, ●ch. 5 1. 11. 13.  
But do you deal justly and uprightly in your jurisdictions.  
Loving righteousness and hating iniquity, Exod. 18. 21. Psal. 45▪ 7.  
Having your ●ares open to the cry of the poor, 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 testify your sincere obedience to God's sovereign commandments, Zach. ●. 16.  
2. You father's begetting, 1 Cor. 4. 14. Mother's travailing in birth, Gal. 4. 19 And N●●ses, ● Thes. ●. Feeding souls to eternal life: You Shepherd's to draw w●ter● ou● of the We● of salvation, not for beasts, but men: not for bodies, but for souls: not for sinners, but for Saints. You Ambassadors 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 God's people to be cut off and destroyed for lack of knowledge, Hos. 4. 6.  
2. By pernicious p●●s●●ing▪ departing out of the way, causing many to stumble at the law, corrupting the covenant of Levi, Mal. ●. 8. Teaching 〈◊〉 〈◊〉 for sacred truths. Mi●ing and mingling the dreggy lee● of our own drossy devices, amidst the delicate divine doctrine of the omnipotent, omniscient, unchangeable jehovah.  
Like those corrupt glossers, who taught as truth that swearing by the Temple was nothing, by the gold thereof a great offence, Mat. 13. 18.  
3. By slothful negligence, occasioning the keen and glittering sword of divine displeasure to sweep away obstinate offenders in their iniquities. And justly incensing the incomprehensible jehovah to require their blood at our (his watchman's) hands, Ezek. 33 6.  
4. By over-lading our faint and feeble brethren with the onerous burdens of unnecessary things, thereby incurring the inevitable woe of the Lord jesus, Luke 11. 46. And the sharp check and control of that ancient Primitive Apostolical Synod, Acts 15. 10. 28.  
5. By corrupt contagious counsel and evil example, stumbling, scandalising 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 wellbeloved blessed Son that great and faithful shepherd, joh. 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 lambs, 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 hear: and when occasion is offered, this being in season. Yea out of season, namely, at times extraordinary, or when people are backward to hear. For, their backwardness cannot excuse our negligence. Our labour is with God though lost with men, Isa. 49. 14: We must speak although they will not hear, Ezek. 2. 5. That we may magnify the riches of God's mercies, justify his righteous judgements, leave them without excuse, Ezek. 2. 5. and save our own souls.  
3. Let us be careful of the salvation of all and every one that is committed to our charge. Being careful to keep ourselves free from the blood 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 Gospel: either words of instruction, exhortation, admonition, co 〈…〉 ion, consolation, or nothing which is necessary or profitable to salvation: But showing unto them all the counsel of God, namely, his revealed will in his Word, truly, sound and sufficiently, although we cannot wholly, throughly, and perfectly.  
4. Let us be examples to our flocks, in word, in conversation, in charity, etc. 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 several calling, faithfully perform the duties thereof.  
That so both they, we, and you may serve God, not only in the general calling of Christianity, endeavouring therein to live uprightly, walking in the righteous statutes of God. But also in respect of our particular functions, Rom. 1. 9 Doing the duties of our personal callings to the glory of God, and the good of his people in Church and commonwealth.  
That so we may not only be free from the Devils, (for he arms his soldiers with oppression, cruelty, deceit, false weights and measures usually, etc.) but also wear God's breastplate, which is love, mercy, godly and faithful dealing to our brethren with a good conscience, as jacob towards Laban, Genes. 31. 37. And Samuel, 1 Sam. 12. 7. Zachary and Elizabeth, Luke 1 6. Io● ●1. And Paul who endeavoured to keep 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 ears to hear, our tongues to speak, our feet to go, our hands to labour, and all according to righteousness in the sight of God and man.  
That by abstaining from all evil, and doing ●ight every 
M●t.  good duty, the two essential parts of this breastplate of righteousness.  
1. Our mighty Lord and dread Sovereign jehovah; whose soldiers we are, and whom we serve, may be honoured, Mat. 5. 16.  
2. We may beautify and adorn 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 God's Church while we live, 2 Cor. 8. 18. And a blessed memory after death, Prov. 10. 7.  
4. Stopping the mouths of barking Belials, making them ashamed to speak evil of us, 1 Pet. 3, 16.  
3. We may be assured of our effectual calling and spiritual adoption, 1 job. 2. 9 and ascertained of our eternal election and salvation, 2 Pet. 1. 10.  
4. And preserved from being mortally wounded by sin: for where the breastplate is well put on, sin hath no power to kill downright; this being as contrary to sin, as water is to fire.   

SECT. 4. The Christians shoes.  
Their shoes, what they are, and how useful.  
THe third piece of this armour is the preparation of the Gospel 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, carrying it from place to place, being safe kept and guided, uphold the body, passing through or over many rough or ragged ways, hard and harsh passages. Whereas if these are maimed, naked or unfenced (although the other parts have sufficient furniture) man marcheth forward especially if through thorny and craggy paths, and against the keen and glittering, the sharp and piercing swords, spears and pikes of enraged foes, limpingly, fearfully, uncomfortably, and dangerously desperately. Hence is it that we all are careful enough to fence and guard our feet and legs with shoes, boots, and other such commodious defences, against such miseries and inconveniences, hurts and encumbrances those members (and in regard of them our bodies) are incident and liable unto. And martial men (as we see in Goliath, 1 Sam. 17 6) they have their leg-harness to safeguard and protect their legs, and feet from hurts and wounds, lest these being battered and broken, harmed and hurt, and able to stand no longer themselves should dangerously perish.  
The will; affections, desires, cares and endeavours of the soul (its feet, these being the beginning of our actions as feet are the instruments of motion: these carrying our minds up and down as feet do our bodies) are to be looked unto, when we go into the house of the Lord, Eccles. 5. 1. We are to ponder the path● of these our feet and remove them from evil, Pr●. 4. 26, 27. To make God's Word a light and lamp unto these our feet, 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 Gospel of peace. That like as shoes defend and cover our feet from thorns, cold, and other injurious hurts and hindrances to which they are subject, and make them more apt and able to travail safely and securely in the way. So the Gospel of peace armeth and prepareth the feet, or affections of a Christian soldier, to pass undauntedly through the manifold sharp dangers and difficulties of the way: defending▪ them from the hellish rage and malice of Satan and his cruel complices, and guiding them in the happy and heavenly journey to the kingdom of God.  
What though many careless Christians want this weapon being naked and barefoot, or too slenderly shod to endure and abide all the galling girds, and bitter b 〈…〉 'tis of Satan's side?  
What though many are shod by the Devil with his shoes, sc. a preparation against the Gospel, to afflict God's Church, punish his children, persecute his servants, speak evil of them and slander the Gospel?  
Yet let us the soldiers of Christ be careful that our feet may be steadfast and safe; for if our legs be wearied and wounded, bruised and beaten, we cannot go a soldier's pace, nor fight the Christian warfare. Profess we therefore the Gospel of God so that if God call us to misery, to death, we may be prepared to go, and suffer rebukes and taunts, death and distresses, any thing all things for the Gospels' sake. Or be we shod with the preparation of the Gospel of peace; so called. Because it worketh atonement with God: peace with our brethren, and with our own consciences. Called the preparation, not only because it prepares and makes us ready for the coming of Christ; but also because it prepareth us to suffer all adversity and trouble for the Gospel.  
Is it necessary O you soldiers of Christ to persuade you 
Motive 1.  to be shod with the preparation of the Gospel of peace? Sure I am each reasonable man knowing the feet to be naturally so nice and tender that if we go abroad barefoot stones will hurt them, thorns will prick them: and perceiving the necessary use of shoes to cover and keep our feet from such like incommodious inconveniences, is careful to have these members well fortified, fenced and shod, that he may go on with boldness and courage whatsoever the way be. And shall not every soldier of Christ being to pass through a very hard, harsh, and rough way, full of disgraceful reproaches; troublesome taunts▪ variety of vexations, terrible temptations: many times full of persecutions by tortures and torments, loss of goods, lives and liberties, and all sorts of afflictions, more harsh and grievous to a naked heart and soul, than thorne● and thistles, briers and brambles to bare and unguarded feet: be as careful to have his soul well armed, and fenced with the preparation of the Gospel of peace (without which there is no possibility of going on, much less of holding out in that way) that so he may not only dare to adventure into, 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 outrageous opposing occurrences, of their many and maligning enemies, not daunted with nor dreading, but courageously enduring, the bitter blasts and brunts of scorns and scourges, of bonds and prisonments, of fire and faggots, and innumerable sundry kinds of crosses, to which from time to time they have been brought.  
2. As the want of shoes in such places where they are of necessary and important use, and may be had is shameful and unseemly: And as clean and decent shoes fit for our feet, and thereto closely tied, are an ornament, docking and adorning our bodies; So (as the Laodicean Church being poor, blind, and naked, was wretched and miserable, Rev. 3. 17.) it is a shameful and sordid thing, for us Christian soldiers who have so long and with such liberty enjoyed the Gospel, not to be shod with the preparation of the Gospel of peace. Whereas these spiritual shoes deche beautify and adorn our steps and doings, making our ways and works seemly and right, Cant. 7. 1.  
That therefore we may be always really and readily prepared and protected against all the sorts and several kinds of troubles and temptations.  
1. So that they never find us unfit 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 than 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.  
5. So that we may be strengthened and enabled to cheer up and consolate others groaning under like burdensome pressures, 2 Cor. 1. 4 6.  
6. So that we may stand out to the end to fight a good fight, to finish our course and obtain the crown of righteousness, 2 Tim. 4 7, 8. Let us be careful to have our f●et sh●d with the preparation of the Gospel of peace.   

SECT. 5. The Christians shield.  
Their shield, its excellency, necessity, and their duty concerning the same.  
THe fourth piece of the armour of righteousness, is the shield of faith. A shield is a defensive instrument of war▪ to award and keep off the blows of an enemy, having a fourfold use; namely, 1. To receive and bear blows and strokes. 2. To beat back darts, arrows, stones, and bullets, etc. 3 To break the force of swords, halberds, etc. ●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 Satan, as carnal confidence, presumptuous security, distrustful infidelity, and other fierce darts of the world, the flesh and the devil.  
I having formerly spoken unto you of this most necessary, profitable and comfortable, of this first and mother grace of graces, most of all setting forth God's glory, acknowledging his wisdom, truth, power, holiness, justice and mercy, in another discourse, namely of the society of Saints, much I will not, yet some things I must needs speak of this capital grace and head virtue.  
First, Although many profane persons and popishly persuaded think and say, that so much preaching and learning of faith is a let and hindrance to good works, making men careless of piety and charity. Little considering the certainty of that irreprehensible divine truth, Heb. 11. 6. Without faith it is impossible to please God. For  
1. Upon whom God's wrath abideth, they cannot please God.  
But God's wrath abides upon all misbelievers, joh. 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 God's spirit it is impossible to please God.  
But without faith no man can have God's 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 sins, 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 godless Atheists conceive faith to be some feigned fiction, or some unnecessary thing, for discourse and disputation only, 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 jehovah, with whom faith finds favour, Mat. 8 13. 15. 28.  
2. In the estimation and judgement of the sanctified and illuminated people of God affirming, and professing that faith is more precious than gold, 1 Pet. 1. 7.  
3. In regard of the giver, and donor, God himself, Phil. 1. 29.  
4. In regard of the worker, God's sacred and holy Spirit.  
5. In regard of the instrumental means 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 precious pearl, Mat. 13. 44, 45.  
An heritage, and thousands of gold and silver, Psal. 1 9 111. 72.  
6. In regard of the object, Christ jesus himself blessed for ever, Act. 16. 31.  
7. In regard of the ground of faith, the promises in the Gospel; 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 souls, 1 Pet. 1. 9  
Thirdly, Although sottish, and secure ignorant people, and lose, licentious, and lewd lossels content themselves with that false, feigned, and barren faith which is fruitless and unworking: yea, and boast, and glory too, that they believe as well as the best; Although this their faith is only a natural persuasion which they had from the womb, and sucked from the breasts: not that extraordinary special gift of God, Phil. 1 29. by the sanctified use of the ordinary means, Rom. 10. 14. Although this their faith is idle, and unfruitful, neither purifying their hearts, nor sanctifying them throughout, nor enabling them to resist sin, and Satan. So that although they believe as well as the best in their own conceit, yet they live as bad as the worst.  
1. Little considering, that though faith alone doth justify, yet justifying faith is not alone. Faith without works being a vain, and unprofitable faith, james 2. 14. A dead and liveless faith, james 2. 17. 26. A feigned and false faith, jam. 2. ●0. And the faith of Devils, jam. 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 energetical, operative, or stirring, and working graces. So that virtue shows itself in action; Knowledge practiseth obedience. Temperance restrains the appetite. Godliness desires, and endeavours to please God in all things. brotherly-kindness exerciseth well-wishing, well-speaking, and well-doing. And faith works by love.  
4. Little considering that saving graces are gainful and fruitful graces, gaining glory to God; good to the Church; Sons to the Father; Subjects, Servants, Sheep, and Souls to Christ, as he 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 lacks these, that is, all or any of these, always and altogether is blind, and cannot see afar, etc.  
6. Little considering that all his popular plausible, and pharisaical performances in God's worship are vain and vacant without that faith unfeigned of 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 root The water being polluted which streams not from this fountain.  
Although I say those fond and foolish forenamed people do fond and santastically deceive their own precious and peerless souls: yet let every true Christian soldier of Christ jesus highly prize, and labour for that peerless precious faith which is proper only to God's chosen children, therefore called the faith of the elect, Titus 1. 1.  
For that faith which is sincere without counterfeiting hypocrisy, therefore called faith unfeigned, 1 Tim. 1. 5.  
For that so excellent faith whereby we obtain 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 relieth upon Christ and his promises, esteems Christ above all, more than all; desires Christ before all things; delights in Christ more than in all things, and looks for the full enjoyment of him, therefore called the faith of jesus Christ, james 2. 1.  
For that faith which defends the spiritual warrior from all sorts of temptations cast against him by his spiritual enemies, holding out Christ and the efficacy and power of his obedience and suffering against all their viperine and virulent truculent and terrible assaults and temptations, therefore called the shield of faith.  
Above all therefore take the shield of faith▪ for without this all is nothing If it were possible to have truth righteousness, etc. and lack faith all these are nothing.  
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 sin and Satan. Take it again and again, or recover it if through your own weakness, or through the violence of their blows you let it fall or slip.  
That it may be to us, as it is unto others the substance, or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. 1 Motive 1.  prop, or tressel, or basis and foundation, a ground, and ankorhold, a certainty and assurance of things hoped for; namely, The continuance of God's favour for ever, Leu. 26. 11, 12, 44▪ 45. The victory over all our enemies. The full, and perfect redemption of our souls, and bodies, Titus 2. 13, 14. The resurrection of the flesh, Ilb 19 26, 27. Act. 24, 15. The life everlasting, Heb. 12. 23. And the glorification of the Church, ● C●r. 4. 17.  
2. That it may be to us a true, clear, infallible, undoubtful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. 1.  and undeceiveable evidence or appearance of things not seen, 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 seek for his favour, or to be reconciled to him again. So as to please him, drawing near to him, being again 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 fare off▪ 13, 14. Constantly believing them, although we do not presently receive the same: yea, So that it may work in us.  
A thankful acceptance of those promises, though as yet unperformed.  
A contempt of this world, acknowledging, and confessing ourselves strangers in it. 13.  
An endeavour to come to heaven, their passing excellent celestial country. 14.  
An earnest desire after a better life, estate, and condition. 16.  
An assurance of God's everlasting favour towards us. 16.  
5. That by this we be invincible and inexpugnable.  
So that the God of this world the devil may not blind our understandings, as he doth the minds of them which believe not, ● Cor. 4 4.  
So that That man of sin whose coming is after the working of Satan with all power, and signs and lying wonders may not bewitch and beguile us as he doth them that perish, because they received not the love of the truth, nor believed 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 unbelieving, Titus 1. 15.  
So that we may be true Israelites, men having power to prevail with God and men, Genesis 32. 28. by effectual and forcible, because fervent and faithful prayers, james 5. 17.  
So that we may not only comfortably combat with, but also courageously conquer, 1. Our guileful and fraudulent flesh, purifying our hearts by faith, Act. 15. 9 2. The insinuating enchantments, and insolent injuries of this wicked world, opposing by faith against this world the world to come; namely, against its scornful scoffs and contumelies, the real, irreversable, and inutterable tortures of hell; and against its inveigling enticements, and inamouring charms, the solid, and substantial, incredible and incomprehensible joys of heaven. Prising and esteeming by faith all the dunghill dross, and gli●tering glozes of this bewitching world not as they seem to be, but as they are in truth. They being but dung and dross in comparison of Christ, although they appear beautiful like the not beneficial dusty fruit of Sodom, or like the glittering, golden, yet not nourishing loaves of Caligula.  
Thus by our faith we may overcome the world, 1 joh. 5. 4. And be able to quench all the fiery darts of the wicked, Ephes. 6. 16.  
The Devil's temptations with which he fighteth against us either by himself, or in our motions and concupiscence, or by wicked men which are his instruments are Darts, so called because they pierce entering into the heart and soul, and are dangerous, making great and grievous wounds, leading to damnation: and Fiery, so called because they inflame and set on fire. These fiery darts the Devil, and his soldiers shoot.  
What makes the abominable adulterer, wicked curser, prodigious swearer, lewd liar, profaner of the Lords day, & diverse others of the like rank to hear much, and yet are nothing touched? Satan hath struck them dead with his darts.  
What makes many run after sin as if they were mad? They are set on fire by the Devil.  
The danger therefore being so great, take we the shield of faith to protect and safeguard us from Satan's temptations that they annoy us not.  
And to quench and cure the harm and hurt those fiery dart● have done, if they do pierce and wound our souls.   

SECT. 6. The Christian soldiers helmet.  
Their helmet, how differenced from faith and counterfeit hope, motives to get and use it, etc.  
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 happiness, and a cheerful 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 work alike, and have many like properties, privileges 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 joh. 3. 3. Faith gives full assurance, Heb. 10. 22. And hope gives full assurance, Heb. 6. 11. Faith makes patiented, Isa. 28. 16. And hope doth the same, Rom. 8. 25. Yet is it a grace different and distinct from, and necessary and needful to be added to faith, to uphold and cherish the same.  
Faith believeth the truth of God's Word, and embraceth God's promises as true. Hope ascertaineth and assureth the performance thereof in due time.  
Faith is the assurance of God● precious promises.  
Hope patiently abides the Lord's leisure expecting and looking for the same.  
Faith puts us in mind and tells us there is a heaven, and crown of glory.  
Hope always looks to receive and enjoy them.  
Faith tells us and assures us there are such and such things.  
Hope persuades us they shall be ours.  
Without faith we cannot believe the truth of God's 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 goodness of God we are comforted in our afflictions.  
Faith is of things past, present, and to come.  
Hope only of things to come.  
Faith is of good and evil.  
Hope only 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 ancient Patriarches 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 lead a Christian to the top, or end.  
Faith doth begin the entrance of credulity: Hope doth practise to the perfection of virtue.  
Faith doth believe 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 soldiers with a certain kind of hope of salvation, persuading them to fin under hope of repentance, ascertaining them that without all doubt they shall go to heaven, although they live licentiously; & wickedly wallow in the most dreadful damnable deeds of darkness. Little considering that this their hope is but a deceitful deluding mockery of the devil, & a vain hope; for the hope of the hypocrites & of those that forget God shall be cut off, & their trust like the spider's web. They shall lean upon their house, but it shall not stand, they shall hold it fast but it shall not endure, job 8. 13. etc.  
Secondly, wha● and if the most silly and foolish sort of men, the most senseless and sottish worldlings, and the most sinful and sensual so●s of Belial think it the easiest matter of a thousand 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: Witness David's fervent and frequent forcing himself to hope in God, and fortifying himself against the contrary, Ps. 42. 2, 5, 6. 43. 5. Witness the many let● and impediments, which as obstacle● hinder and keep many and many men from sound and saving hope, namely, Satan's sly and subtle guileful deceits and falsehoods, the thwart and froward condition of the flesh, hating purity, without which no true hope, 1 joh. 3. 3. Witness the many selfe-seducing deceits grounded upon vain, groundless, & false hopes, whereby every man almost, although never so sensual & sinful, hopes to be saved, Isa. 57 10 Thou art wearied in the greatness of thy way, yet saidst thou not There is no hope. Although all such wh● are without Christ, being aliens from the commonwealth of Israel, and strangers from the covenant of promise have no hope, Eph. 2. 12. And only those, who have grace, have good hope, 2 Thess. 2. 16.  
Thirdly, What and if many delight and please, flatter and fool themselves with unsound and unsettled hopes, grounding their hope of salvation upon  
1. Their own over credulous conceits, and foolish fancies, having no more evidence for salvation, than he whose deeds are written in water, or he whose house is built upon the sea-sands: these building their hope only upon their bare imaginations, and fond fancies.  
2. Upon their forefather's faith, and pious progenitors graces, having themselves no personal piety, nor saving sanctity; like the proud and tombe-like Pharisees, who hoped for heaven and happiness because they were Abraham● children (as if they could see with other men● eyes, walk with other men's feet, and live by another man's eating) Matth. 3. 9 But they deceived themselves, and discredited Abraham▪ Matth. 5. 20. Except your righteousness exceed the righteousness of the, etc.  
3. Or upon some personal perfunctory performances of some duties of piety, although only formally for fashion; not faithfully and for conscience sake, like those boasting braggarts Matth. 7. 22. Lord, Lord have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works? Who yet were sent away with this fearful farewell, Depart from me ye workers of iniquity, 23. And like the foolish Virgins, counterfeit, and hypocritical 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 meet Christ, v. 6. Both waiting for his coming, v. 5. Both slumbering and sleeping, v. 5. Both awaking at the noise of his coming, v. 6. Both seeking to enter into his bedchamber, v. 10, 11.) hoped to be saved as well as those other wise virgins, whose lamps had oil, their faith being true and lively working by love, and who were ready, v. 10. that is, such who believed, and repent, who were elect, adopted, justified, who were regenerate and sanctified, who watched, and waited having their loins girt, and their lamps burning: Although they were essentially and expressly differenced and distinguished each from other: yea, so that  
The wise have oil in their vessels, to preserve and feed their lamps when the light gins to diminish and decay. The foolish have none.  
The wise are careful and constant in the service and worship of God.  
The foolish secure and careless.  
The wise build their house upon a rock. The foolish upon the land.  
The wise, like the Ant, get and gather in summer, that which may support and sustain them in winter. The foolish not so.  
And therefore  
Although they seek and send for those in their sickness when they are ready to die, whom they regarded not in their welfare, health, and prosperity, as faithful preachers, and precise professors; Saying, give us of your faith, hope, soundness, sincerity, and conscience.  
Although they be earnest out of time, showing 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 walk 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 cistern in stead of the fountain.  
They asked preposterously or disorderly: Righteousness before remission of sins; Sanctification before sorrow for sin; Pardon before repentance.  
They asked unseasonably, too late, when their heart was hardened, of the wise; when the door was shut, of the Lord.  
For why? although they went to buy: yet it was  
To buy base metals; copper for gold, false wares for good, as the matter without the means of salvation. Or means without the matter: Or Saints merits, relics, and such false and forged trash.  
To buy with false coin, counterfeit silver; Having a desire without endeavour: Having endeavour without desire: Or both cold and careless. Their desires being faithless; Their requests careless; Prayers pithless, and powerlesse, and their endeavours negligent, slothful, and idle.  
To buy carelessly, slothfully, and lazily; lingering, protracting, differing, and dallying, being slow in hearing, believing, repenting, and obeying.  
What and if I say those three sorts of sottish and seduced souls before mentioned suffer themselves to be sinfully st●pisied, and satanically surprised. Yet let all those who have any well-wishes unto their own souls. And all us who are the servants, and soldiers of our Lord, and Master, King▪ and Captain Christ jesus.  
First, Learn to discern and distinguish betwixt  
1. That hope, whose Author, Rom. 15. 13. Now the God of hope, etc. and Object, 1 Tim. 6. 17. but in the living God: is God, and his precious promises. And that whose author is Satan, and Object men, Isa. 20. 5. They shall be afraid and ashamed of Ethiopia their expectation. Uncertain riches, 1 Tim. 6. 17. Charge them that be rich— not to trust in uncertain riches, etc. Or such like deceitful props of reed.  
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 real, right, and religious. And that, which is reckless, ruinous, and reprobate.  
1. The one relying on God's promises, although they seem unlikely, Rom. 4. 18. Who against hope believed in hope, that he, etc.  
The other falling, yea falling, when the limber and brittle props and pillars of humane support (wherewith it's borne up) reel, shrink, and faint.  
2. The one being diligent and industrious in the use of sanctified means: The other slack and sluggish in the means, hoping for happiness without holiness, glory without grace, salvation without sanctification. Boasting and bragging of heaven, wholly omitting, or at best slighting, 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, whereof we have sound and sufficient evidence, Heb. 11. 1. for which we can give good reason, 1 Pet. 3. 15. lest we be like banckerout braving braggarts, who boast of Lordships, lands, and live, not having any evidence to show for the same.  
3. That hope, which is fruitful, and effectual, working in the heart  
1. joy unspeakable and glorious from the sense of heavenly blessings present, and hope of full blessedness 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 sons of God, Rom. 8. 19, 20. Or to be partakers of its hope, 1 Cor. 9 10.  
3 Piety, and purity, purging and purifying the owner and possessor thereof, 1 joh. 3. 3.  
4. And that hope, which hath God's image and superscription charactered and engraven on it.  
1. It being a lively hope, or an unmoveable and certain expectation of God's promises, 1 Pet. 1. 3.  
2. It being a patiented hope, or a quiet and settled waiting for help and happiness 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 steadfast hope, Heb. 6. 19  
First, This sound and substantial 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 souls within us, Lam. 3. 20, 21. My soul is humbled in me, this I recall to mind, therefore have I hope.  
3. By dreading and reverencing the Lord jehovah, Psal. 115. 11. Ye that fear the Lord trust in the Lord, etc.  
4. By shunning evil, and doing good, purifying ourselves as he is pure, 1 john 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 jehovah, Rom. 15. 4.  
2. By the sacred solemn oath of our good and gracious God, Heb. 6. 18, 19  
3. By the legacy of Christ, bequeathing his to his Father, desiring him, who promised to grant whatsoever he should ask, to keep his Saints, that they might be where he is, john 17.  
4. B● the invaluable blood of the immaculate Lamb 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 fears, and dreadful desperation.  
2. This defending us against, and delivering us from backesliding, apostasy, enabling us to expect and wait for; though we have not presently the thing promised, assuring us heirs, that though we be not now esteemed, yet time will come when we shallbe some body.  
3. This resting and remaining with us, strengthening, and supporting us when other graces seem to sink and forsake us; this (like the fisher's cork) swimming aloft when other virtues are hidden, and almost overwhelmed; so that were it not for hope, the heart would oft break: agreeable to that saying of David, Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living, this (like an old man's staff) sustaining us.  
4. This being our anchor whereunto we may safely trust, though afflictions and temptations like storms be raised against us, Heb. 6. 19 Which hope we have as an anchor of the soul, both sure and steadfast.  
5. And this being a main part of the armour of our salvation, with which head-piece all God's Saints are and have been armed. We must war likewise continually, but in hope of victory? What shall move us to endure all troubles? The hope of salvation. This made patiented Paul, the pious Professors; magnanimous Martyrs, constant Confessors not to be daunted with, nor dread the utmost hellish rage of barbarous and bloody persecutors: 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 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 soldiers sword.  
Their sword, its dignity, divers erroneous opinions about it, and our duty concerning the same.  
THe sixth 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 custom and manner of Kings, Captains, and Soldiers; and showeth the means of advancing Christ his gracious and Spiritual Kingdom, to be the Ministry of his Word, this Spiritual Sword: As if the Prophet should say: Give thy Word unto thy Ministers, pour thy grace into their hearts and lips; store them with gifts Ministerial, and stir them up to use the same: Send forth and set up a standing preaching, and powerful Ministry. Hebr. 4. 12. For the Word of God is quick, and powerful, and sharper than any two edged sword. Rev. 1. 16. Out of his mouth went a sharp two edged sword. With this Sword our Captain and Commander Christ jesus did defend himself against the Devil's darts, and by it he drove away the tempter, Mat. 4. 4, 10. With this Sword he confronted and confounded his foes, Matth. 22. and defended himself against their conflict, Matth. 12. With this sword Apollo's conquered, convincing the jews, and that publicly, showing by the Scriptures, Acts 18. 24, 28.  
1. This weapon will defend, and maintain that crowned Empress of all heavenly graces that dwell in a sanctified soul, and that truly victorious, and invincibly triumphant Conqueror Faith; against infidelity the mother, root, and fountain of other sins, the greatest, most dangerous, and damnable of all other sins, john 16. 9 the principal law of the kingdom of darkness, which the subtle serpent endeavours to make reign most in the lives of men.  
2. This will maintain and defend Hope that comfortable assurer, effectual expecter, and affable applier of God's precious promises and comfortable consolations to come; that sure and steadfast anchor, stay and staff of the soul, strengthening and supporting the same, making it inexpugnable and unshaken in the most furious incursions of the raging waves, storms, and billows of worldly troubles, pressures, persecutions, and reproachful oppositions: against death, the prince of terrors, the end and sum of feared evils: against the gates of hell, the power of darkness, and the Devil's fiercest and fieriest darts; and against dreadful desperation, the highest degree in every kind of distress; the greatest opposite to saving faith, making all God's promises false and feigned; the mother and fosterer of tumults, terrors, 
a Chrys. Hom. 16. in 6 Mat. 6.  and perplexing anxieties, the 
b Hom. 88 in Mat. 27.  worst of sins, than which nothing is 
c Ser. de pen. 7.  worse, it putting man into a hell upon earth, wherein he must abide torments beyond all compass of conceit, or expression of tongue.  
3. This will protect and preserve Truth, the glory and crown of Religion (which the more true, the more excellent) invincible truth, which cannot be 
d Chrys. count. Gent. Tom. 5.  overcome, neither is daunted with the many multitudes of enemies. Against heresy, which (viperlike) gnaws and eats out the bowels of the Church; which (Scorpion-like) deceitfully poisoneth, which (as a canker) is most hurtful, and (as tares) corrupts good seed. 
2 Tim. 2. 17.   
Against errors, 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 Devils, or such which come from the Devil, and keep men (embracing and receiving the same) fast in his snares and fetters, 1 Tim. 4. 1.  
Against the unsavoury, sour, contagious, corrupt doctrine of false teachers, or their lying leaven polluting the sweetness of heavenly doctrine by their glosses, Mat. 16.  
Against those deceitful doctrines of Balaa●, Rev. 2. 14. damnable heresies, 2 Pet. 2. 1. those lies in hypocrisy, 1 Tim. 4. 2. those perverse things drawing men from the way of truth, Acts 20. 29. And all other things which ought not to be taught, Tit. 1 11. Wherefore (saith S. Peter) I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. And S. chrusostom 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 heresy which is the band of antichrist stand in the holy places of the Church; let them betake themselves to the mountains, that is, to the Scriptures; the Mountains are the writings of the Apostles and Prophets. And why to the Scriptures? Because in that time from which heresy hath overcome those Churches, there can be no other proof of true Christianity, nor any other refuge of Christians, desirous to know the truth of faith, save only the divine Scriptures.  
4. This will maintain Christ the Prince of peace, Isa. 9 6. The foundation of the Church, 1 Pet. 2. 4. The Angel of God's presence, Isa. 63. 9 And of the covenant, Mal. 3. 1. The consolation and glory of Israel, the salvation of God, the anointed of the Lord, and the light of the Gentiles, Luke 2. 23. 26. 30. 32. The branch of the Lord, Isa. 11. 1. And of righteousness, jer. 33. 15. The soule-refreshing, and strongly sustaining rock, 1 Cor. 10. 4. the Head and Captain of the Church, Rev. 12. 7. The Lord of life and glory, Acts 3. 15. The King immortal, 1 Tim. 1. 17. The world's judge, 2 Tim. 4. 1. The Son of God, Mat. 3. 17. And God himself.  
Against Antichrist that king of pride, Rev. 9 21. who exalts himself above all that is called God, as Kings, Emperors, and Angels, 2 Thess. 2. That man of sin and son of perdition, 2 Thess. 2. That sly and subtle adversary of Christ in sheep's clothing, Matth. 7. 15. having horns like a Lamb, speaking like a Dragon, Rev. 13. 11. Holding a cup outwardly glittering full of abominations, Rev. 17. 5. Speaking lies in hypocrisy, 1 Tim. 4. 1. Calling himself servant of servants, yet claiming superiority and sovereignty over all Kings and Emperors. Being Christ's vicar by profession; but his killer, crucifier, murderer, and robber by practice.  
5. This will defend God, the holy One of Israel, Psal. 71. 22. The mighty God of jacob, wonderful in counsel, excellent in works, and faithful, 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, jer. 50. 34. The great and mighty, whose name is the Lord, jer. 32 18. The living and true God, 1 Thes. 1. 9 And his works which are great, Psal. 101. 2. and wonderful, Psal. 8. Rom. 11. 33.  
Against man, who although he is vain, yea vanity, y 〈…〉 less than vanity, dares beleh, and breathe out blasphemies against the Lord; like those, Mal. 3. whose mouths were open against the Lord, to grieve, vex, and weary him, Verse 13. speaking with a stiff neck, proudly, presumptuously, insolently, and blasphemously. Excusing and justifying the same saucy and sinful speeches, Ver. 13. Charging God with injustice in neglecting the righteous, and caring for the wicked, Vers. 14, 15. Pleading merit, boasting of their own righteousness, Vers. 14. Grudging, murmuring, and complaining of Gods dealing with them, Vers. 14. Counting them blessed, whom God judgeth accursed: like hardhearted Pharaoh, Exod. 5. 2. Who is the Lord, I know not, I will not, etc.  
Like railing Rabshakeh, reproaching, blaspheming, and exalting their voice against the Lord, Isa. 37. 23.  
Like those profane Belials, job 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 God's just and righteous proceed, Rom. 11. 20.  
Like that seven-headed and ten-horned beast, which speak great things and blasphemies, Rev. 13. 5.  
Or any other ways speak against the God of heaven, either detracting from God that which of due belongs unto him: ascribing that to him which beseems him not: or any ways abusing his sacred names in their chafing, choleric, fuming distempers, or the like.  
1. Further; this keen and piercing sword will cut, and kill the power and puissance of sin; that deceitful deluder and malicious murderer of mankind, Rom. 11. 7. Sin— deceived— slew me: that rerrible tormenting tyrant rigorously requiting the fealty and fidelity of its most faithful followers and dutiful observants with death and damnation, Rom. 6. 23. That powerful and forcible body of death, which makes even the best men cry out, O wretched man that I am, who shall deliver me, Rom. 7. 24.  
Witness David's practice, hiding the Word in his heart, that he might not sin, Psal. 119. 11.  
Witness S. Paul's exhortation to hear the Word of God to day, lest any of us be hardened through the deceitfulness of sin, Heb. 37, 13.  
2. This warlike weapon will resist and repel the implacable importunity of Satan that subtle Serpent, Mat. 44. 7. 10. 1 joh. 2. 14.  
3. This rod of God's mouth, and breath of his lips will countermine and confound, batter and beat down the Devil's kingdom, Isa. 11. 4. 2 Thess. 2. 8.  
4. This piercing powerful axe is sharp, and serviceable to vex and kill, to oppugn and overthrow the tyranny of the flesh, Luke 3. 9  
5. This will repulse and bring to ruin, confront and conquer the deluding deceits, bewitching baits, enchanting enticements, inveigling insnarements, as also the railings, reproaches, perplexities, persecutions, and the bitterest blasts of the cunning and cruel world; assuring us  
That whosoever will be a friend of the world, is the enemy of God, jam. 4. 4.  
That if any man love the world, the love of the Father is not in him, 1 joh. 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 men's inventions, making the man of God wiser than his enemies, Psal. 119. 98. So that they are not able to resist the wisdom and spirit by which he speaks, Acts 6. 10.  
1. For this is the hand and arm of the omnipotent jehovah, Isa. 49. 2●. 53. 1, 2,  
2. This is the rod of his power, Psal. 110 2. sustaining us against the Devil's violence, and forcing him to flee.  
3. This is his rod and staff, Psal. 23. 4. Thy rod and thy staff. Namely,  
His chastising rod, wherewith he doth correct, and rule his children as a Father, or a Schoolmaster his scholars.  
His revenging rod of iron, to bruise and break in pieces, kill and destroy the stubborn and rebellious.  
4. This is his staff to shield, safeguard, and defend his sheep and servants; to keep and bear off the bitter blows and buffet of their spiritual enemies, dogs, and Devils: And to support and uphold their weak souls and hearts.  
5. This is his axe, Luke 3. 9 Which pierceth, pareth, killeth, and cutteth down 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 spiritual building for his proper place; Which cutteth, and pareth off the corruption of the soul and conscience.  
6. This is a hammer, breaking the rocks in pieces, jer. 23. 29. namely, the stony hardness of our hearts, and bruising them as it were to powder, that they may become soft, humble, and contrite.  
7. This is fire, jer. 2●. 29. To purge out the filthy dross of man's corrupt nature; To heat his cold heart with love and zeal: To thaw his frozen affections: To guide and enlighten his dark and blind mind: to warm and comfort his sorrowful spirit: to consolidate and bind his broken heart.  
8. This is a shaft and arrow in the heart of the Kings, that is, Christ's enemies, flying and going swiftly, wounding and killing afar off.  
9 This is light to drive away darkness, to cleanse the mind, understanding, and judgement, 2 Pet. 1. 19  
10. This is a sacrificing knife, to cut the throat of sins and corruptions, Rom. 15. 16.  
1. What and if those barbarous and bloody soule-murderers, those horrible and hideous homicides the Papists deal impiously and unjustly with their people, depriving them (Philistine-like, 1 Sam. 13. 19) of this weapon wherewith they should defend themselves and offend their enemies; robbing them of this forcible, prevailing, sharp, two-edged sword, and giving them in lieu thereof a weak and wooden sword of men's traditions, and humane inventions, and the pawltrie painted leaden weapons of unholy water, dirty relics, grains, and agnus Dei wholly unavaileable: Conspiring with the Devil himself to hinder people of safety and salvation; and to cross and contradict the Lord himself? 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 massy mists of the damnable darkness of Popish pestiferous superstitions.  
For Heretics allege Scripture. True, for themselves; and Object. 2 Answ. 1 other heretics allege the letter of the Scripture, yet miss of the Word of God, because of the sense and meaning.  
But what and if the Word of God is many and divers ways 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 error, to persuade to sin, or to some other evil end or use: shall the abuse of Scripture take away the right use thereof? God forbidden. We all use fire; though some maliciously, others negligently wast therewith, and consume many excellent and desirable things. We may 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 himself with a sword, because thiefs and robbers do the same. The abusing of God's ordinances by lewd and wicked men should not occasion the pious and godly man to refuse them, dislike, or less to love them. And Christ jesus alleged Scripture, although the Devil did the same.  
2. What though many fleering Ishmaels' scorn and scoff at that knowledge which others have in God's Word, and at those who carry the Scripture to the Church, to get and increase the same; terming them in reproach Bible-bearers.  
3. What though some through covetousness will not help forward: some through worldliness will not attend unto: some through negligence will not frequent: some through blindness will not esteem the continual and ordinary, the constant and conscionable preaching of the Word: and so neglecting to gird the sword about them, are guilty of their own destruction: adventuring to go naked and weaponless without this sword, amidst so many and such violent enemies.  
Yet let us who are the soldiers of Christ jesus,  
1. Not only have Bibles to lie in our houses, and to carry to the Church: For, what good doth a sword hanging on the walls to the soldier in the field?  
2. Not only read the Scriptures, regardless of the sense: For what advantageth a sword, if we cannot unsheathe it out of the Scabbard?  
3. Not only search for the true sense of sacred writ to maintain discourse, confute gainsayers, to determine differences, not caring to have sin thereby mortifled, and ourselves edified in the faith: for what will it avail a soldier to have a sword only to flourish?  
But also.  
1. Let us Ministers, who are, or aught to be the chariots and horsemen of Israel with Apollo's, Acts 18. 24. be mighty in the Scriptures: that so we may not only teach sound and saving doctrine, instruct, and encourage in good manners: But also refute and refel errors and heresies, kill, and cut down sin and S●tan; yea depress and destroy whatsoever makes against Christ, or his glorious Gospel.  
2. Let us all dearely-beloved, fellow-Christian soldiers, desire, and delight in no book so much as in God's Word, let us run and resort duly and daily to the absolute armoury of the Scripture, to furnish ourselves thence against all our enemies execrable enterprises, and excursions.  
1. Let us be well acquainted with, and versed in the Scripture, that so we may have it in continual readiness against the exasperated assaults of Satan.  
2. Let us be able to judge and discern, as of the Devil's terrible temptations, so of the several sorts of remedies or replies out of God's 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 fortify and furnish ourselves so with the Word of God,  
1. That our dark and blinded understandings may be enlightened with this light to our feet, and lantern to our paths, Psal. 119. 105. We taking heed to it, as to a light that shineth in a dark place, until the day dawn, and the daystar arise in our hearts, 2 Pet. 1. 19 and delighted in the saving knowledge thereof more than in gold, yea than in fine gold, Ps. 119. 127. more than in honey and the honeycomb, Psal. 19 10.  
2. That our wand'ring and erroneous judgements may be settled and established in the true way how to attain eternal salvation by this Word of truth, joh. 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 wills and rebellious affections exalting themselves against the knowledge of God, and obedience of Christ, may be subdued, pulled down, and brought into subjection thereto, 2 Cor. 10. 5.  
5. That our cold, frozen, lukewarm, and dead hearts 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 precious than gol●, 1 Pet. 1. 7. may be quickened and nourished, strengthened and increased, 1 Pet. 2. 2. this oft bringing to our remembrance God's precious promises, and frequently renewing the off 1 of them.  
8. That our lose and licentious lives, wand'ring out of the way of God's commandments, may be reform, rectified, and amended, Psal. 119. 9  
9 And that we may be enabled to vanquish and overcome temptations, strengthening ourselves against sin by hiding this Word in our hearts, Psal. 119. 11. and overcoming the wicked one by this Word abiding in us, 1 joh. 2. 14.  
1. This being a warlike rod and staff, Psal. 23. 4. Mica 6. 9 7 14. in regard of its sharpness, strength, straightness, and warlike use. To stay and support us against the force and violence of the Devil. To beat, buffet, and put to flight Satan. To correct and cure our souls being delinquent.  
2. This being a sharp and piercing, keen and cutting axe, Luke 3 9 To fit and fashion stones for the Lords building: to vex, kill, and torment gainsayers: to pair and cut off the corruption of the soul and conscience.  
3. This being the sword of the Spirit, whereby the wicked are subdued, whereby ourselves are defended, and Satan put to flight.  
Say not, beloved brethren, you are not Scholars, not Object. Answ. Preachers; therefore you will not gird this sword about you; nor wear 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 compass and keep your lands, live, and inheritance.  
Although you are not professed fencers, captains, or chief commanders, yet will you guard and fortify yourselves with swords of proof, to safeguard, and preserve your lives and goods from thiefs 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 only deck and garnish, but also defend and guard your peerless and precious souls.  
This being an excellent means to purge and purify 
Motive 1.   
1. Religion, of errors, heresies, profaneness and hypocrisy.  
2. Zeal, of ignorance, passion, and self-love: tempering it with charity and discretion; causing it not to seek its own, but God's glory.  
3. Profession of Christ, and Christianity, of righteousness, and holiness, 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 God's 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 fearful, etc.  
2. Of vicious profaneness, this certifying all forgetters of God, and contemners of God's worship, who profess that they know God, but in works deny him, being abominable, disobedient, and to every good work reprobate, Tit. 1. 16. Who have a form of godliness, but deny the power thereof, 2 Tim. 3. 5. And who take God's covenant in their mouths, yet hating to be reform; that God will reprove them; set these things in order before their eyes; tear them in pieces, and none shall deliver them, Psal. 50. 17, 22.  
3. Of vainglorious Pharisaisme, that forbidden fruit, Gal. 5. 26. that fruitless foam, and brittle blazing bubble, which Christ, joh. 8. 50. 54. and the best Christians disesteemed, Acts 10. 25. 14 14. Rev. 19 10. and for which vainglorious persons have severely smarted; Witness Nabuchadnezzar turned into a beast, Dan. 4. 30, 31. and Herod buried in a moment in the contemptible intrals of base vermin, Acts 12. 23. This assuring us, that we have nothing in us whereof to glory, 1 Cor. 4. 7. joh. 15. 5. That boasting braggarts lose their reward with God, Mat. 6. 1, 2. whereas secrecy and sincerity procure acceptance with God, and open reward, Vers. 4.  
4. Welldoing, or the doing of good works of all sorts, to God and man, even the whole practice of godliness, particularly, liberal distributing, and merciful communicating to needy Christians and painful Preachers of wearisomeness, namely, of carelessness, slackness, 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 pain, the way to happiness is through misery, the way to comfort is through grief, the way to gain is through loss, the way to honour is through dishonour, the way to exaltation is through humiliation, the way to life is through death; or in a Word, the way to the crown is the cross, Acts 14. 22.) of impatience, grudging, fearfulness and fainting. This persuading us,  
1. That though we are in danger and distress, 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 cross. So that when joshua is to encounter with those many magnanimous giants, and giantlike nations, an Angel of the Lord appeared to him with his sword drawn in his hand, as a Captain of the host of the Lord, Ios. 5. 13, 14. when Elisha and his servant were besieged in Dothan, the mountain was full of horses & chariots of fire round about Elisha, 2 Kin. 6. 16. when the Church was in the bottom, Christ jesus is present with them, not only as an idle spectator, or looker on; but as a valiant, courageous, and powerful Captain prepared to revenge the wrongs done to his Church, Zac. 1. 8. When Christ was in his agony, there appeared an Angel from heaven strengthening him, Luk. 22. 43. When S. Paul was in that dreadful danger on the deep, that all hope that they should be saved was taken away, the Angel of the Lord stood by him, saying, fear not Paul, God hath given thee all that sail with thee, Act. 27. 20, 23, 24. and when in Asia he was pressed out of measure, above strength, insomuch that he despaired even of life, the Lord did then deliver him from so great a death, 2 Cor. 1. 8, 9  
2. That the sufferings of the faithful are counted and called Christ's sufferings, 2 Cor. 1. 5. not only because they suffer for his sake, cause, truth, and Gospel, Phil. 1. 29. 1 Pet. 4. 13. but also because Christ suffereth in them, Act 9 4. Mat. 25. 40. And therefore as the condition of persecutors of the Saints is woeful, because they persecute Christ in Christians: so, great is the credit and comfort of the Saints, suffering in such a cause, where Christ jesus the Son of God doth suffer with them.  
3. That the sufferings and afflictions of God's people are profitable and commodious:  
1. To themselves, God chastising them to win them to repentance: to try them whether they will bear his loving correction, and endure his service unto blood for his sake, Gen. 22. 1, 2. To make them triumph over Satan in their obedience, job 1. Faith, the more it is sifted the cleaner it is, the more it is cut, the more it groweth; the more it is trodden, the thicker it comes up. To separate them from the wicked; therefore they are called a fan, a flail, and fire to winnow, sift, and sever: to 
Rom. 8. 25. 2 Tim. 3. 12.  conform them to Christ, and to draw them near to himself.  
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 God's Word, that it is true, and that his promises are faithful, 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 thereby receive, as from a cloud, refresh for the heat of persecutions, Heb. 12. 1. there being no trial, trouble, affliction, or persecution so great, but the Scripture affordeth some example or other, as a cloud to qualify and cool the same. And therefore we show ourselves whitelivered, and faint-hearted soldiers if we dare not follow but flee away, or stand at a stay; since the ice is broken, and the way trodden by others.  
4. This calling upon us to look upon our arch-guide Christ jesus (not his picture, but his practice or example, his precept or word, his spirit, promise, and providence, who is not only our Commander, but Coadjutour: Our pattern, but also partner: our forerunner, but also finisher) Heb. 13. 2. who for the joy that was set before him endured the Cross, despised the shame, and endured such contradictions of sinners against himself. Sometimes without replying, sometimes without rebuking, always without revenging, or resisting, without cursing or blaspheming, without fainting or falling away.  
This Word of God calls upon us to look upon Christ, to fasten our eyes continually upon him, that we remembering his doctrine, doings, and death may not sin, nor fear, nor faint, nor fall away in troubles. It being a great encouragement to soldiers to see and behold their Captain 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 fare more excellent is Christ to Christians: for as the examples of the godly in former ages have great force to encourage us which come after to bear the Cross patiently, and to abide constantly. So Christ's example hath much more force than all others if all were one: for that he is not only set forth as a pattern to follow, as a mark to shoot at, but also as the beginner, furtherer, and finisher of our faith, our fight, and combat. The meditation of whose patience, and perseverance under the cross armeth us to comfort and confirm us against Apostasy, fear, fainting, and falling away.  
This being a curing corrosive to heal the common corruption 
Motive 2.  in man's nature, whereby Gods judgements executed upon others (as now extant, and extended unto the poor by scarcity and famine.)  
1. Are fond mistaken; namely, when they are thought to be for sin only; When they are thought to befall impenitent sinners only; When they are thought to be for great and grievous sins only; When they are thought to be greater than the offences, or sins punished.  
2. Or foolishly misapplyed; namely, When they are applied only to the offenders, or parties punished; When they are chief applied to others, and not to ourselves; When others are thereby condemned for their outward condition, whereas they should rather be commended for their carriage; When thereby we ourselves are justified.  
3. Or wickedly abused; namely, When they are not at all observed, Psalm 10. 5. When they are lightly regarded, Exodus 8. 9, 10. When they are soon forgotten, Psalm 106. 13. 21, 22. I●de 5. When men are not humbled at the sight of them, Dan. 5. 22. When they do not glorify God for them, Dan. 5. 23. We being enabled by this rightly to use them, which we do, When we mark and observe them, Psalm 46. 8 9 When we meditate upon them, Psalm 111. 2. When we continually remember them; When we reverently regard them; When we are humbled at the sight of them, and when we glorify God for them.  
3. This being available to discern and destroy The hardening deceitfulness of sin, Heb. 3. 13. The pestiferous poison of errors, 1 Tim. 6. 3. The wily subtleties of Satan, Rev. 2. 24. And the contagious corruptions of our hearts.  
4. This being the two-edged sword of the spirit to defend, justify and maintain every good thing, when it is opposed against, and to disprove and repel every evil thing to which we are tempted. To cut ourselves with repentance, killing our corruptions, and kill the enemies of our salvation.   

SECT. 8. Their armour wholly applied to the present occasion, the pinching dearth.  
THis, O you Christian soldiers, is your warlike Christian furniture, with this you must be so armed and apparelled, that with it you must wake, and sleep, eat and drink, laugh and lament, rest and labour, live and die. You must not only make an experiment, and take an assay, whether you can go with this; but you must be so expert, and acquainted with the several pieces of this impregnable armour of God, and so skilful to us● them at all occasions, and so readily fortified and furnished, that your enemies may not by any sudden surprisal supplant you, 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 effectual.  
And since it is the good will and pleasure of our King, and Captain to make an experiment and proof of us all by this scarcity and scantness, for such as we are upon trial, such we are in truth; the combat differenceth the courageous from the cowards, the furnace dross from gold, the touchstone pure metals from counterfeit.  
You rich men of the world are now tempted to despise and oppress your poor brethren, james 2. 6. to tread upon the poor, Amos 5. 11. To swallow up the needy of the land, to make the poor of the land to fail,— making the Epha small and Shekell great, and falsifying the balances by deceit, to buy the poor for silver, and the needy for a pair of shoes, Am. 8 4, 5, 6. To shut up bowels of compassion and to hide yourselves from your own flesh, Isa. 58. 7.  
Quit yourselves therefore like men, furnish and fortify yourselves with this furniture, that you be not foiled. For  
1. Whence is it that many of your rank and quality Crocodile-like, seemingly compassionate their brethren's distresses with alas, alas the prices of corn are too great, and yet cruelly gnaw and devour them by enhancing the price? Surely the want of the girdle of truth occasioneth men to concruciate and consume, when they seem 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 engrossing of corn to make greater the price, that they may enrich themselves in the ruins of others, and so manifest themselves to be, in the judgement of that reverend man of God Mr. Perkins, as bad as the vilest rascals that be in the land, murderers, thiefs, cursed Idolaters, very Atheists, and stark rebels unto God? Surely from the want of the breastplate of righteousness.  
Consider a fearful example in a dearth, in the days of Henery the 3. when many died with hunger; the rich were so moved with covetousness, that they would not relieve them, amongst whom Walter Grey Archbishop of York, had corn● five years old, yet would give none for God's sake; but commanded 
Stowe: pag. 277.  his tenants to take it, to pay so much new corn, who coming to the corn, saw in the sheaves, heads of worms, serpents, and toads, and heard a voice out of the mow, saying, lay no hands on the corn; for the Archbishop and all that he hath is the devils, etc.  
3. Whence is it that many because their state is not superfluous, and superabundant, as formerly it hath been, 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 Gospel of peace.  
4. Whence is it that many, contrary to Moses his pious practice, choose rather the pleasures, and profits of sin for a season, then to suffer a little affliction with the people of God, esteeming the trashie treasures of Egypt the greatest rich●●? Surely from the want of the shield of faith.  
5. Whence is it that many rich men of this world are not rich in good works, ready to distribute, willing to communicate? Surely from the absence of the helmet hope, which enables to trust in the living God, who giveth us richly all things to enjoy, to do good, etc. 1 Tim. 6. 17, 18.  
6. And whence is it that many rich men are merciless, steeling their iron, and hardening their flinty adamantine hearts against the grievous groaning, and doleful lamentations of distressed men crying to them for due, and deserved wages, for which they have laboured, and for necessary relief, of which they stand in need, and so become like the profane Pagans, Rom. 1. 21. And such who have forsaken the fear of God. job 6. 14. Thereby manifesting that themselves are such whose religion is vain, james 1. 27. whose prayers are fruitless, Pro 21. 13. whose love to God is counterfeit, 1 joh. 3. 17. Whose judgement shall be merciless, james 2. 13. And whose plagues shall be dreadful, 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 down all carnal corruptions. Ascertaining a man  
First, That he may not therefore rob, and oppress others, because some oppress and wrong him.  
Secondly, That he may not therefore sell at unconscionable, and excessive rates, because others do so, no more (he thereby favouring, and giving consent to the wickedness of other men) than he may be drunk with drunkards, or run into all excess of riot with wicked men.  
Thirdly, That he must be merciful  
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, james 1. 27. Isa. 58. 6. Heb. 13. 16.  
3. If he would have his other performances prevailing, Matth. 23. 23.  
4. If he desires blessedness, 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 yourselves by the ruins of others, but rather relieve them.  
3. That so you may not mutter and repine at God's dealing, but bless God for taking away.  
4. That so you may choose rather to suffer afflictions, with God's people, then to enjoy the pleasures of sin for a season.  
5. That so you may not trust in uncertain riches, but in the living God, doing good, being rich in good works, ready to distribute, etc.  
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 chrusostom, and from his example to speak unto you rich men in behalf of your poor brethren. His words are these with which he gins his Sermon. I am risen up to day to execute an ambassage which is just, honest, & profitable 
Chrys. in 1 Cor. Serm. de Eel 〈…〉 mos. Tom. 4.  to you in the behalf of no other men then of the poor which dwell in this your city; They have enjoined me this labour, not by their speech, nor by the consent and advise of their common appointment; but by their lamentable, and grievous looks: for when I hastening to this your assembly did pass through the market place and narrow streets, I did see many lying in the middle of the two-forked-ways, some their hands cut off, some blind, some full of sores, etc. I thought it to be a matter of extreme cruelty, not to declare these things to your charity, especially since I am compelled hereunto by a certain opportunity from those things which have been spoken. It is convenient to speak of almesdeeds always, since we also always need mercy from the Lord. But it is now more needful in regard of the great cold; for truly in summer the gentleness of the time doth much solace the poor, because they are without danger, although they go naked, when they ar● clothed with the sunbeams, and sleep securely upon the bare pavement, neither do they need so much, shoes, or wine, or such large feeding: they contenting themselves with the fountains of water; and that time of the year doth furnish a sudden table to them of small herbs of little worth, and a little pulse; To which is added another no less commodity, for they which build houses, till the earth, and sail on the sea do much need their service—. But in winter they are diverse ways afflicted, and vexed; hunger doth destroy their bowels within, cold doth consume their flesh without: beside they then need more food, warmer clothing, beds, something to lie on, shoes, and many other things; and which is most grievous, the time doth not afford work. Therefore because they need much, and want work, no man giving to these distressed ones hire, or enjoining them work, let us at length stretch out our hands to give not only hire, but almsdeeds, etc.  
I should be glad, if the lamentable languishing looks, if the discomfiting dolorous distresses, if the painful pinching penury, if the asperate appaling anxieties of our poor people did not parallel those of Antioch; but I fear me they surpass and surmount them. It is needless, and superfluous, I suppose, for me to tell you that our pinched, if not pined poor are many, and much multiplied; or that their present pressures are violently vexing if not insufferably, and intolerably: for  
1. Not only are they constrained in regard of other men's hardheartedness, want of bowels of compassion, and desire of private personal enrichment (though with the cries and cursings, the ruin and destruction of the oppressed) to part with their commodities at such low and under rates, that they may be said rather to give away, then sell the fruits 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 scantness of all sorts of necessary food being so great, so general, of such timely beginning, and of such long continuance, that, I think, neither we nor our fathers have seen the like.  
3. And that which adds the greatest burden of miseries upon these miserable, of dolours upon these distressed men is want of work, and employment. For although a man could sell at a dear 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 think it fare better for a poor man to give 5 s for a strike of corn, having work to get the same: then to have liberty to buy the selfsame corn 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 laws take order as well for their provision, as punishment. Our sword of justice hath (or aught to have) two edges, one to punish, and correct the criminous, the other to patronise, and defend the distressed. Give them for every oath and curse according to the law, 1 s. Give them for every one who profaneth the Sabbath by playing, 3 s-4 d: by selling, by travelling, 1 l. according to our religious Statutes. Give them from your alehouses who keep not the size, 1 l: for alehouse keepers suffering men to sit tippling long in their houses, 10 s: for every tippler in an alehouse 3 s-4 d etc. for every one who is drunk 5 s. Give the aged and impotent poor competent relief. Give the able and working poor labour and employment, and then give correction to the idle poor, and spare not.  
Say not, beloved brethren, they are idle, they are idle (as Object. 2 cruel Pharaoh said to the distressed Israelites, exacting the tale of bricks, not allowing straw to make them, Exod. 5.) and therefore they must not eat. For some are necessarily idle, who are unoccupied because they want work, as well as others are voluntarily idle, who may work and will not, ceasing to labour through love of ease, of which latter only Saint Paul speaks, saying, If any will not (not, doth not) work, neither should he eat, 2 Thess. 3. 10.  
Say not, beloved brethren, you want ability to employ the Object. 1 one sort, and to relieve the other. For sure it is, if old men's reports are true, we have more silver, and gold then our forefathers had; we far more deliciously than our forefathers did; and our garments are more costly, and gay than our forefathers were: Spare we therefore some unnecessary superfluities from ourselves; that we may be better enabled to communicate to others.  
But since their condition is every way so dreadful, 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: look upon their pale, and pining countenances, their wan and watery faces; See how many, and what able bodies are necessarily idle, and thereby enforced; some to pilfer, some to beg, and all to languish. Cast a few looks into poor men's houses, many of which I fear are worse provided of necessary comforts for this life, then rich men's swine, yea dogs.  
2. Open your ears to hear the bitter bewailing, the doleful lamentations, sorrowful sigh of sad and sighing parents, not knowing how or which way to assuage and mitigate the keen and cutting, the rough and asperate hunger of themselves, and their condoling children. Open your ears to hear the grievous groaning, and miserable moanings of pinched, and pining children, complaining, and crying to their afflicted parents in vain for bread.  
3. That by hearing and seeing your brethren's vehement, and urgent extremities, that by taking notice of, and beholding other men's miseries, you may put on bowels of compassion, fellow-feeling and pity; and demonstrate, or show your compassionate, merciful, and pitiful hearts, which alone is not sufficient, by your compassionate, merciful, and pitiful 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 we may be free from unmercifulness, one quality, badge, and character of misbelieving miscreants, Rom. 1. 30.  
2. That so we may assimilate ourselves unto the good and godly man, whose property is to be gracious, and full of compassion, Psal. 112. 4. to show favour, and to lend, v. 5. to disperse, and give to the poor, v. 9  
3. That so we may be followers of Christ jesus, who is rich in mercy and ready to comfort, help, and secure all that come unto him, call upon him, trust in him, and walk in his ways. Who as he is able, so is he willing to help all those that seek to him for succour: who is full of pity and compassion towards mankind in misery, especially towards the elect.  
4. That so we may obediently practise those pious precepts of our sovereign Lord, and loving Saviour, Luke 6. 
If thou cloathest the naked, thou cloathest thyself with righteousness, if thou bringest the stranger into thy house, and receivest the needy, he will procure thee the friendship of the Saint & eternal mansions; this is no small favour, thou sowest corporal things, and receivest spiritual— surely he is blessed out of whose h●use the poor never goeth away empty. Amb. office lib. ● cap. 11.  36. Be you therefore merciful as your father also is merciful, Ephes. 4. 32. Be you kind one to another, Colos. 3. 12. Put on therefore as the elect of God holy and beloved, bowels of mercies, kindness.  
5. That so we may avoid that doleful, and never enough deplored doom of hard hearted merciless men, with whom their Lord is wroth, and will deliver them to the tormentors until they pay that which they are never able to do, because they have not compassion on their fellow servants, as God hath had pity on them, Mat. 18. 33, 34. Who shall have judgement without mercy, james 2. 13. And who shall one day hear that dreadful valediction, Depart from me you cursed into everlasting fire prepared for the Devil and his Angels, Mat. 25. 41.  
6. That so we may have propriety in, and participate of those precious promises of rich reward from the most merciful, and unchangeable jehovah recorded and registered, Psal. 41. 1. Blessed is he that considereth the poor, and need●, the Lord will, etc. Psalm 1125. etc. Surely he shall not be moved for ever, he shall be in everlasting remembrance: & c?  
7. That so we may not come short of other creatures, the nobleness of which consists in giving, of the Sun in giving light, of the Moon, and Stars in giving light, of the clouds in giving rain, of the earth in giving grass, of the herbs in giving flowers, of trees in giving fruit. In this great famine let us give. For as a spring which breaks from the top of a mountain 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 chrusostom.  
1. He tells us that works of mercy put to flight the Devil, his ground is, Psalm 41. the Lord will deliver him in the day 
〈…〉 m. in Psal. ●1.  of evil. i. of judgement. He shall be blessed. i. he makes those to whom he is bountiful, and those which know him to call him blessed. He will not deliver him to the will of his enemiet. i Devils.  
2. He tells us, that this is more excellent then to build a sumptuous 
●om. 5 〈…〉 Muth. 15.  temple, because infidels, and thiefs may take away that; But the Devil cannot take away this treasure which we lay up in heaven by giving to the poor.  
3. He tells us that works of mercy cleanse from sin, his ground is, Luke 11. 41. But rather give alms, and behold all 
〈…〉.  things are clean unto you.  
4. He tells us that almsdeeds are better than sacrifice, from 
〈…〉  〈…〉 eah 6. 6. I will have mercy, and not sacrifice.  
5. He tells us that this opens heaven, from Acts 10 4. Thy 
〈…〉.  〈…〉 ●●ine alms are gone up for a memorial before God.  
6. He tells us that this is a sacrifice ascending to heaven, and persuades us, when we see the poor, not to slight them, 〈…〉 ●hat we should be were we such, what then 
〈…〉  〈…〉 we have ●●hers do for us? He would not have us to re 〈…〉 t●em. He would not have us examine their conversation, but relieve them.  
7. He tells us that the poor men's hands build us houses in heaven; almsdeeds are a good artist, they are the friend of God, 〈…〉 ●t i● pure and sincere it gives much confidence, it entreats 
〈…〉.  ●or them, it hath such force that it breaks bonds, dossolves darkness. extinguisheth fire, kilt the worm, and expels gnashing of teeth.  
8. He tells us that this is the most gainful and profitable art, because other arts vanish away with this present life, with sickness, 
Hom. 32. ad pop. Antioch.  etc. but this art of mercifulness, when the world passeth away, doth most appear when we die, doth most shine, it is fruitful to a man in his sickness, in his old age, and goeth with him to another life.  
Besides I might furnish you with many cutting conclusions out of this sacred armoury of God's Word against unmercifulness, and with many pressing places to bountifulness and mercy. But I will name but one place for both, and so proceed.  
Mat. 25. 31. etc. At that last, and dreadful day of judgement, when jesus Christ with glorious Majesty shall come with a pompous guard of attending Angels; with great authority shall gather all nations in a moment of time before him; with unspeakable wisdom shall sever the chaffy from the wheat, the sheep from the goats, 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 coming to it not being a matter of liberty, and freedom, but of necessity. In which last day, when every man must answer for himself, and in his own person, where no proctor, no advocate, no substitute, no surety, no pledge, no friend to answer for other, but each man for himself, the husband cannot for the wife, the father for the son, nor one friend for another. Which shall discover and difference between hypocrites and true Christians both in regard of their nature and disposition, and in respect of their state and condition.  
1. Those brutish goats, who are separated and secluded to the left hand: Although they claim an interest in Christ as well as true and faithful Christians, and call themselves by his name, his servants, and him their Lord, ver. 24. Although they soothe, and flatter themselves in their sins saying when saw we? Although they qualify, and justify their wicked doings, not only in some particular action, but also in whatsoever they are charged withal, saying, when saw we thee an hungry, & c?  
Yet (Christ taking as denied to himself the duties of love which are denied to Christians, v. 45. H● having such a tender care of all true Christians, that he registers all the wrongs which are done unto them, minding in time to right the same, v. 45. And regarding, registering, and remembering the least injuries that are done to the least of his brethren, v. 45.) shall have denounced against them that dreadful doom, Depart from me you cursed, etc. Depart from me a King, a Saviour, at whose right hand are pleasures for evermore, into everlasting fire, where their worm never dieth, and their fire is not quenched, with the Devil and his Angels; a departure dol●full, and dreadful with such consorts into torments so easeless, endless, hopeless, and helpless: For you gave me not meat●, etc. you are not without just cause condemned, the cause of your condemnation is in yourselves, and of yourselves you have omitted good duties, and sins of omission are no less dangerous, and damnable than sins of commission. You have been despisers of the poor, careless contemners of Christians under the Cross, you did not feed, cloth, lodge, visit me in my afflicted members, you have been cruel, and cruelty is a cursed thing, and cruel persons are cursed creatures; you have been merciless men, without compassion, natural affection, and the sin of u●mercifullnesse comprehends all wickedness, and is contrary to all righteousness, and the merciless man is gacelesse, and void of all goodness; because cruelty makes men most unlike to God, Mat. 5. 48 and most like to the devil, joh. 8. 1 Pet. 5. 8. Therefore depart from me you cursed, etc.  
2 A●d tho●e blesse● sheep standing at Christ's right hand. Although th●y are to fare from challenging heaven for their merit, that they dislike and disclaim all mention made of their good works in the cause of their salvation, or justification, saying, when saw we thee an hungry, naked, etc. yet Christ doth testifi●●is good acceptance of their love shown to others for his sake, they showing mercy to Christ in his living members, and such as ●ack meat, drink &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 several kinds of miseries, so are mercies distinguished.  
Not but that Christians shall be commended at the day of judgement for other performances as well as these. Witness Matth. 19 27, 28. You which have followed 〈…〉 in the regeneration shall &c. Witness Matth. ●4. 46. Blessed is that servant whom his Lord when he cometh shall find so doing. And witness Matth. 25. 21. Well done good and faithful servant, etc.  
Yet these inferior works of the second Table are only named and preferred, Because they are such as each man may perform: Because they best discover the hypocrisy of counterfeit Christians. And they are chosen for their witness, not their worth.  
That we therefore may (when he shall appear) have confidence, and not be ashamed before him at his coming.  
That we therefore may stand in the number of those to whom the King shall say, Come you blessed of my Father, inherit the kingdom, etc. Let us show these works of mercy so fare forth as occasion and ability will serve, and so often as others want and we have.  
2. You poor people at such times as these assaulted, and tempted by Satan to seek succour from, and to ease your smart by means devilish and diabolical; and to dishonour the Lord by lying, stealing, railing, reviling, murmuring, and distrust.  
Betake yourselves therefore to your spiritual weapons, and take unto you the whole armour of God, that ye may be able to withstand in these evil days.  
1. Let your loins be girt about with truth, whereby you may be guarded and defended from loathsome lying, and devilish dissimulation.  
2. Put upon you the breast plate of righteousness, 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 Gospel of peace, that you may pass through comfortably and courageously the many piercing pressures of pinching penury.  
4. Above all take the shield of faith. That will so support you, that you shall endure, seeing by it him who is invisible, Heb. 11. 27.  
5. And take the helmet of salvation Hope, which will comfort and consolate you against distracting discomfits, and dreadful fears; strengthen and enable you to depend upon the Lord, and expect with patiented waiting (without limiting the holy One of Israel) help, and deliverance from the Lord, who is the health of your countenance, and your God, Psalm 42. 11.  
6. And the sword of the Spirit, which will defend you, and drive away the tempter.  
1. This will store you with these and such like precious promises. Psal. 3●. 19 The Lord will keep them alive in the time of famine, who fear him and hope in his mercy. Psal. 34. 10. They that fear 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 seek the kingdom of heaven, and etc.  
2. This will show you that God feeds the fowls, 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 certify you that our gracious God did feed the many Israelites which came out of Egypt in a desolate and barran wilderness, Elijah with ravens, 1 King. 17. 4, 6. and a poor widow Ver. 9 in the time of famine.  
4. This will declare and demonstrate that the Lord is your Shepherd, Psal. 23. 1. and merciful Father.  
From which precious promises and practices of our good and gracious God you may thus arm and animate yourselves, and with this weapon wound the Devil, dissipate and disannul his direful darts to diffident distrustfulness.  
1. H●th the true and unchangeable jehovah, who cannot lie, Tit. 1. 1. whose promises are yea and Amen, 2 Cor. 1. 20. made so many, and such merciful promises?  
2. Doth he feed, and provide for the fowls of the air, the wild beasts of the deserts, the wicked and ungodly, the young and helpless infants?  
3. Is it undeniably manifest that such who have depended upon God in extremities, have been 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 means, 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 fowls of the air feed and foster theirs?  
And shall we distrust, to whom those sure and certain, sweet and precious promises belong, we being better than beasts, birds, and sons of Belial? The Lord having been our trust from our youth, by whom we have been holden up from the womb, Psal. 71. 6. He being the same to us now, he was to his chosen formerly: as able and ready to secure 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 only 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 principal cause that so many doting and deluded, halting and hollowhearted, weak and wavering, rotten and relapsed Christians, unsound, and unsettled in the ways 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 craftiness, whereby they lie in wait to deceive, of which sort we lately have had some wand'ring seducers, which creeping into houses, have led captive some silly (yet selfe-conceipted) men and women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as 
2 Tim. 3. 6.  jannes' and jambres 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 fantastical) and confuting others of their foolish fancies, in my discourse of the Society of Saints, in which  
First, I have showed that the Saints on earth are sinners, although not such sinners as dogs, and swine, or sons 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 sin: For, although it is true that all the sins of the Saints are pardoned, not only those which are past and present, but also in some sort those to come; yet hence to infer, therefore the Saints are free from sin, is absurd and erroneous. All sins of justified persons are pardoned, yet differently: Sins past by a formal application, sins 
Am. Theol. l. 1 c. 27. Thes. 24.  to come by a virtual: Sins past in themselves; sins to come in the subject, or person sinning, saith D. Ames.  
All their sins are pardoned, yet not so as to free them from sin in this life; for although the children of God have 
Perk. Gal. 1. pag. 186.  the pardon of their sins to come, not only in respect of God's decree to pardon: but also in respect of his promise to pardon, and in respect of the procurement of pardon upon the cross: yet they want the pardon of their sins, until the Lord doth give and communicate Christ unto them, and applieth to their conscience the remission of their sins: and therefore the pardon of their sins is not fully and absolutely given them until they recover themselves, and renew their repentance: God doth pardon all the sins of his children, yea their sins 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 infer that because in God's decree all men shall die and come to judgement, that therefore all men are dead and come to judgement. Should a man infer that because in respect of God's promise, in respect of the procurement the Saints are glorified, that therefore the Saints who are under trials of cruel mockings, and scourge; yea moreover, in bonds and imprisonments, who wander in sheep's skins and goats skins, being destitute, afflicted, and tormented, and they who as yet are unborn, 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 senseless; as unsound, if not absurd; as fantastical, if not frantic; as erroneous, if not heretical.  
I therefore (since this their inference is as imprudent and improbable, as incongruous, and inconsiderate) hearty and humbly wish and desire these silly deluded souls to lay aside their own selfe-conceiptednesse and selfe-justice, to discern and deplore their own disabilities, and desist from disturbing the Church with their dissonant distractions.  
Secondly, I have clearly manifested the differences and agreements between the justified jews and Christians to be such, that the covenant between the Lord, them and us, is one and the same, according to the Doctrine of our Church, 
Hom. of faith, B. 1.  which saith, Although they were not named Christian 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 Son jesus Christ as we do. This difference is between 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 gainesaying of these contradicting cavillers.  
Thirdly, I have clearly proved that obedience to God's precepts 
Book 3. Cap. 14. pag. 179.  is one means whereby we keep covenant with God, and therefore a part of the covenant of grace; which these ignorantly condemn as false, speaking evil of those things which they know not; for did they but understand what this covenant is between God and his people; namely Gods contract with them concerning the obtaining of eternal 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 sins and salvation, to be their God, and to save them, to deal mercifully and truly with them: and theirs to God, sc. to be his people and to serve him, to repent of their sins, and receive Christ by faith, to yield obedience to his will; did they but know that universal obedience is, if not the substance of this covenant on the Saint's part, yet the principal 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 perversely pronounce this orthodox truth: The Law of God is part of the covenant of grace, ungrounded, and erroneous.  
Fourthly, I have expressly evidence, that the Saints of 
Book 3. Cap. 16. pag. 194. Book 4. Cap. 5. pag. 230.  God ought to fear, as well as love the Lord, contrary to their perverse position, that love and fear cannot stand together.  
Fiftly, I have delineated and described the inamouring 
Book 4. Cap. 5. pag. 237.  excellency, and inevitable necessity of sanctification, against the irreligious and reproachful, diabolical and blasphemous barkings against the same, some of their fraternity (as I have heard reported) terming it scurvy sanctification.  
Sixtly, I have showed the extent and excellency of Christian 
Book 4. Cap. 6. pag. 242.  liberty, wherein I have contradicted and confuted their lawless and licentious liberty.  
Seventhly, I have opened and unfolded the doctrine of justification, 
Book 4 Cap. 5. pag. 233.  to inform and teach them the truth of that of which they talk, and talk so much to little purpose, in which they would seem wondrous wise, although they wander wide of the way.  
Eightly, Although their tenet of Gods not afflicting his children for their sins is so repugnant to the regal rule of sacred Writ, and so ridiculous to rectified reason, that the relating is a sufficient refutation thereof: Yet I much bewailing their erroneous wanderings, and earnestly desiring their deliverance from their deluding dotage●, will instruct and inform them in the truth, if they are not intractable, and unteachable.  
True it is, that sufferings are not always and only for sin▪ john 9 3. Neither hath this man sinned, nor his father. (Great was the error therefore of Christ's Disciples: In thinking there was no other cause of the man's blindness but sin. In thinking he could not be justly punished with blindness from his birth, because he had not then committed any actual sin; and in thinking he could not be justly punished for any sin save his own, or his parents; for he might be punished for Adam's) For although all miseries be effects of sin, yet sin is not the only cause of man's misery, there being as well moving and final causes, as that which is the procuring cause: as for example,  
First, There are divers moving causes of afflictions.  
1. In regard of the wicked; the moving cause is God's just displeasure, justice, and anger.  
2. In regard of the elect; the moving cause is God's love towards them.  
3. In regard of both; the moving cause is God's good will and pleasure.  
Secondly, There are divers final 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 God's graces in them.  
3. In regard of others; their forewarning, and making them without excuse.  
Notwithstanding sin is the only meritorious cause of punishments temporal and eternal, Lo●. 3. 39 2 Sa●. 12. 10. 1 Corinth. 11. Rom. 5. 12. Neither doth our Saviour's answer 
D. Am. l. 2. de Conscientia. cap. 16. Thes. 13.  contradict the certainty hereof, john 9 3. This m●● hath not sinned. 1. By his own sin or the sin of his parents he hath not deserved more justly to be borne blind, than any other sinuer which seethe from his birth, or than any of yourselves; for God's purpose was not by this blindness to punish the sins of this man, and so to satisfy his justice: but rather thereby to make way for his mercy, and to prepare matter for his Son Christ to work 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 sins. Though not with satisfactory punishments to satisfy and make amends for their sins: nor with vindicative punishment to take vengeance upon them for their transgressions; yet with chastening punishments, fatherly correcting them for their humbling amendment, Psal. 73. 14. Daily have 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I been punished, whipped, or scourged, yea the same word is used Ver. 5. and rightly translated plagued.  
Ninthly, I have showed 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 profane prattlings against the holy and heavenly law of our good and gracious God. To prevent all future contradictions, I have set down the concordant confessions of eight reformed Churches. I have showed the judgement of some of the ancient Fathers, to which I have added testimonies of Scriptures, and certain 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 orthodox 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 only in the old, but also in the new Testament.  
Yet as the same seed sown by the self same seedsman in a fertile soil, yields a plentiful increase, falling in stony ground is scorched, in thorny is choked, and in highways is devoured: As the same wholesome and nourishing food which cheereth and refresheth, strengtheneth and supporteth the sound and healthful man, increaseth and augmenteth corrupt and vicious humours, maladies, and miseries in a distempered body: And as the same radiant, and resplendent rays of that royal majestical runner in the firmament, which softeneth wax, hardereth clay, which makes fragrant flowers more odoriferous, makes corrupt carrion more odious: So the pure and precious Word of God, which is the savour of life unto life to some, is the savour of death unto death unto others, 2 Cor. 2. 16. for evil men and seducers will wax worse and worse, deceiving and being deceived, 2 Tim. 3. 13. Acts 13. 10. And these enemies of righteousness will not cease to pervert the right ways of the Lord. And therefore as the Lord gives up Ephraim, Hos. 4. 17. Ephraim is joined to idols, let him alone, cease to admonish him, for he is incurable. As the Angel said to john, 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 benefited by the multitude of those things which are spoken. And before, ●ruly I am afraid 
Lib. 1.  lest by often repeating other men's blasphemies I should pollute myself. So I might say, to what purpose should I confute these fond and fantastical people? For variety of reasons will do those which are i● curable no good, etc. Yet part●y to justify the doctrine of all the reformed Churches, and in particular of the Church of England (as s●u●d and orthodox as any under the cope of heaven) against a viperine and venomous viperlike brood of lawless and licentious libertines: partly to strengthen and support those that stand; partly to uphold and keep from falling those that are weak; pattly to ●eale (if it be possible) these silly, yet selfe-conceipted sectaries: or else to suppress and supplant (what in me lieth) their palpable, yet pernicious absurdities, that others may the better shun and avoid them, according to that substantial and pregnant saying of great Basil, Lurking impiety is more dangerous than that 
Lib. 1.  which is published: for when we know detractors, we are wont m●r● easily to avoid their impudent tongues, and ungrateful minds. I will o●ce more assail these audacious and awkeard Antinomists. I● which attempt I will not trouble myself or you with repctitions of those things which I have formerly delivered, neither is it needful for me to confirm any of my reasons, because cavilled at by some, no more than it is necessary to prove that the sun doth shine in a bright noontide, because some blind people will not believe it.  
They say that we Ministers dare not preach the truth through fear of losing our live.  
And is the Church of England become a stepmother so rigorous, Answ. 1 and tyrannical as to punish at all, or so severely as with the loss of living those which preach the purity of the Gospel? And are all the pious Pastors, and painful preachers of this our famous Church become so faint and cowardly, that not one of them (only some few straggling wanderers) dares to preach the Gospel of Christ? Monstrous impudency, horrid impiety! If these do not deserve the sharp censure, and severe scourge of the Church, traducing thus venomously 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 fantastical: yet are all other reformed Churches enemies to the purity of the Gospel, and are all other Divines, which are and have been famous in the same, cowardly and corrupt, unsound and rotten?  
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 hear her speak once again.  
For truly there is imperfections in our best works: we do not love God so much as we are bound to do, with all our heart, mind and power: we do not fear God so much as we ought to do.  
Thou shalt not kill, thou shalt not commit adultery, thou shalt 
Hom. of works ●.  not steal— By which words Christ declared that the laws of God be the very way that do lead to eternal life. So that this is to be taken for a most true lesson taught by Christ's own mouth, that the works of the moral commandments of God be the very true works of faith which load to the blessed life to come.  
Under pretence of obedience to their father in religion— they 
Ibid. E. 1.  were exempted by their rules, and canons from the obedience of their natural father and mother, and from the obedience of Emperor, and King, and from all temporal power, whom of very 
Hom. of Obed N. 1.  duty by God's laws they were bound to obey, etc. Wherefore let us subjects do our bounden duties, etc.  
Here let us learn of Saint Paul the elect vessel of God, that 
Ibid. N. 111.  all persons having souls do 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.  etc.  
How can we then be free (if not free from, then bound to) from 
Hom. against Adultery. P. 11  this commandment, where so great charge is laid upon us?  
Our Church Catechism. Q. Dost thou not think that thou art bound to believe, and to do as they have promised for thee? A. Yes verily, etc. the things which they acknowledge themselves bound to do, is to obey God's law. Answ. before. Thirdly that I should keep Gods holy will and commandments, and walk in the same all the days 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 do not bind Christian men— yet notwithstanding no Christian man what soever is free from (therefore bound to) the obedience of the commandments which are called moral.  
Hear some of our worthy Divines speak.  
Dr. Reinolds saith, the moral law bound joseph and David 
Overthr. of stage. pl. p. 83.  to love their neighbours and themselves— equity thereof pertained to the moral law, and so is perpetually, and simply to be observed.  
The moral law remains 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.  
Ecclesiastical 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 sin died not with those cursed heretics, but the Devil hath in these last days revived it, especially 
Idem in jude. p 518. 2. d.  in four sorts of men. First the Libertines of this age, who hold with the former, that being under grace, we are free from the 
Idem in jude p. 5 18. 2 d. Rom. 13. 5. p. 1096. Col. 28. p. 33.  obedience of the Moral Law.  
M. Wilson. We are bound to be subject, etc.  
M. Bifield. But is the whole Law of Moses abrogated, etc.  
D. Ames. The matter of our obedience is, etc.  
In his confutation of Bellarmine. Whereas the I●suite objects that we place Christian liberty in this, that we are subject (or bound) to no law in conscience before God. He answereth▪ So heinous is this liberty of false accusing, that the author thereof doth seem to have no respect of law or conscience in witness before God; For we do acknowledge that all Christians are subject to the rule and direction, to the authority and obligation of the Moral Law, and of all the divine Law enjoying us any duty, etc.  
And in his Cases of Conscience he concludes, that the Law of God doth bind the conscience, and showeth what it is to bind, namely, To have that power, that the conscience ought to be subject to it, so that it doth sin, if is doth any thing against the Law.  
Hear 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 Moral Law.  
Again they teach, That the Law Moral, which is the immovable judgement of divine understanding, is not disannulled, 
P. 184.  but doth endure for ever.  
Palanus hath divers reasons to prove this. 
Lib. 6. de Lege Dei. Ch. Home 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 debtors, not to the flesh to live after the flesh, but to the Spirit, to mortify the deeds of the flesh, Rom. 8. 12.  
Cha●ierus saith; It is ●●nifest by the things foregoing, 
Tom. 3. lib. 1▪ cap. 6. Th. 4.  that an exceeding great injury i● d 〈…〉 u●, wh●● w●e are said to deny that we are b 〈…〉 to the Law before God.  
Wherefore if Bellarmine doth know those which say, that the saithful are subject to u● law before GOD; and that 
Th. 5.  the Decalogue of Moses doth n 〈…〉 belong to us, he sha●● have us not adversaries, but follow 〈…〉 i● disputing boldly against such.  
Again: The fulfilling of the Law can by 〈…〉 means be 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 james, He is 
Ibid. l. 11. cap. 11. Th. 16.  guilty of all which offendeth in one: Neither can it otherwise be understood, because he is not guilty of murder, who doth only steal, but of theft only: Yet he is guilty of the breach of that whole Law, part whereof is, Th●● shalt not steal, and another part whereof, Tho● shalt not kill.  
Now whereas the adverse Antinomist will (I suppose) reply, all this is not Scripture: I do confess, that these words in so many letters and syllables are not in the Scripture: Yet I dare avow that this doctrine of the Laws binding the regenerate to obedience, being the doctrine not only 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 substantial. Divines, is the express 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, etc. Christ 〈…〉 not to destroy the Law, etc. Yea he confirms the continuance of it in every iot● or tittle till the heavens be no more, and presseth punctually to a precise particular observation of it. Rom. 3. 31. Do we then make void the Law through faith? God forbidden: 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 our sins. 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, etc.  
1 Tim. 1. 5. The end of the commandment is charity out of a pure heart, and of a good conscience, and of ●aith unfeigned.  
jam. 2. 8. If you fulfil the royal law of liberty, etc. S. Iam●s shows what Law, namely the Decalogue, Do not comm●● adultery, etc. Vers. 11.  
1 joh. 2. 4. He that saith I know him and keepeth not his commandments, is a liar.  
1 john 3. 4. Sin 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 jesus the best expounder of Scripture doth so copiously confirm and corroborate the Moral Law in his Sermon on the Mount, doth peremptorily pronounce that the breach thereof doth defile a man, Mar. 7. 20, 21, etc. and so often inculcate that the keeping of the commandments is a sure and infallible sign of our love to him, joh. 14. 15. 21. 23. 24. and of his love to us, joh. 15. 10.  
3. Since faith doth not supplant, but strengthen the law.  
4. Since the holy men of God do often urge and press to do the duties commanded in the Law in their Epistles (which they would not have done, had not regenerate 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 styled by the Holy Ghost the royal Law.  
7. Since by the Law we come to the knowledge of sin; yea, and all sin is the transgression of the Law.  
8. Since the careless contemners and transgressors of God's Law have no communion with God, not saving knowledge of him.  
9 Since the end of the commandment i● charity, etc. therefore the Law is no enemy to purity of heart, ●●ith unfeigned, or Christian liberty, this being the royal Law of liberty.  
I may warrantably conclude against the absurd, and erroneous ambiguous Antinomists; That the Law of God doth bind the conscience of the regenerate Christian to obedience.  
Furthermore, because I suppose these cavillers will carp against all these allegations as insufficient and weak, because in none of them we are said to be bound by the Law to obedience. I will therefore show them these express words in sacred Scripture, if that will satisfy and salve their seduced souls, 1 Corinth. 7. 15. A brother or sister is not under bondage in such cases; namely, to perform matrimonial duties to unbelieveing yoke-fellowes which will departed from, and forsake them, Vers. 27. Art then bound to a wife? Seek not to be loosed. Vers. 39 The wife is bound by the Law, as long as her husband liveth. Hence I infer, That since the Law of God doth bind the believing husband and wife to perform all manner of matrimonial 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 commandments, doth bind the conscience of the regenerate to obedience; therefore either all the Moral Law doth bind, or else that this branch of the second Table is more authentical, and of more absolute authority, not only than all the second Table beside, but also than the first Table; yet our Saviour saith the second is but like unto the first, styling it the first and great commandment, Mat. 22. 38.  
Oh that I could persuade them to take notice how they confront, contradict, & contend against the concordant confessions of the reformed Churches, the sound, solid, and substantial truths taught and defended by the ancient and modern Worthies; and the infallible and undeniable truth of God's Word!  
Oh that men would cordially consider that such vile and vicious positions make men unfit, not only 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 persuaded of conjugal 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 souls would question and confer after this or the like manner with their consciences. Tell me Conscience, are not murders, adulteries, thefts, and such like sins, and why? Tell me Conscience, how thou knowest that lying, swearing, evil thoughts, concupiscence and the like, are sins? Tell me Conscience, whence is it that thou wilt not allow me to steal, kill, commit adultery, or the like? And their consciences (except they lie in a lethal lethargy) will answer. Not only are thefts, murders, and adulteries sins, but also covetous desires, unadvised anger, and lustful thoughts, because they are a transgression of Gods Law. I know that the forenamed, and other works of darkness are sins, 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 lawless 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 orthodox Churches, and of their learned and pious Worthies: and against the sincere and sacred Word of God: supplanting and suppressing subtly and sinfully all sorts of societies, both Christian and common commerce betwixt man and man; and being gainsaid by their own consciences, if they are but enlightened, is a sottish and sinful, a false and filthy, a ridiculous and rotten, a vile and vicious, an untrue and unchristian, a faithless and fantastical opinion, position, and absurdity.    

CHAP. VIII.  
Christian soldiers must be strong, wherein and why.  
Duty 3 WE being the soldiers of Christ, that we may war a good warfare, let us be strong in the Lord, and in the power of his might, Ephes. 6. 10. As corporal strength, and bodily abilities are necessary for martial men, and a principal means in such like combats to obtain the victory. Witness saul's policy, who when he saw any strong man, he took him to him, 1 Sam. 14. 52. Witness that matchless mirror of mankind Samson, who slew a thousand men with the jaw of an ass, judg. 15. 15. carried away the gates of Gaza, Vers. 16. And pulled down the house upon three thousand Philistines, Ver. 17. Witness the commendation of David's Worthies for their might, 2 Sam. 23. Witness that saying of the Gadites, 1 Chron. 12. 8. They were men of might, men of war, fit for the battel●, that could handle shield and buckler, whose faces were like the faces of Lions. Witness the name of the place where the young men of joab and Ab●er slew each other, called the field of strong men, 2 Sam. 2. 16. And witness th●se sayings in the Canticles 3. 7. Threescore strong men about salomon's bed. 4. 4. The shield of strong men. So in the spiritual warfare against the enemies of our salvation, spiritual strength is an excellent and a necessary means and help for Christian soldiers to guard and defend, to fence, and fortify them against the Devil and his hellish complices.  
This made S. Steven so puissant and invincible, Acts 6. 8, 10.  
This made Paul so courageous to confront Elimas the sorcerer, Acts 13. 9, 10. to conflict with the jews, and Philosophers, Act● 17. 17. and to contemn bonds and afflictions, Acts▪ 24. 26, 27.  
5. This enabled him to do all things through Christ tha● strengthened him, Phil. 4. 13.  
This was one means whereby those young men 1 joh. 2. 14. overcame the wicked one.  
Hence it is that the Apostle Saint Paul stirs up the Corinthians to be strong, 1 Corinth. 16. 13. persuades the Ephesians to be strong in the Lord, Ephes. 6. 10 and incites Timothy to be strong in the grace that is in Christ jesus, 2 Timothy 2. 1. And hence it is that the Apostle Saint Peter prays unto the Lord to strengthen his Church, 1 Pet. 5. 10.  
Be we therefore strong in the Spirit, or in the precious prevailing graces of Gods saving and sanctifying Spirit, set down and specified, Gal▪ 5. 1●, etc.  
1. Be we strong in love, that we may love  
First God in Christ for his own sake, yea so, that we may with earnest ardency desire, and with our utmost endeavours diligently strive in the frequent and faithful use of the means to have communion with God: And that we may love his Word, and will above gold, yea above much fine gold, Psal 119. 129. and beyond expression, Vers. 97.  
Secondly, And our neighbour for God's sake; yea so, that we may show love, and do good even to them that wrong and abuse us. And that we may love all good men especially, because God bears a special affection towards them, and because they have in them whatsoever is amiable and lovely.  
And let us strive to be so strong in this Christian love, that the many waters of the greatest force and violence used by Tyrants and Tormentors to avert and turn the same from the Lord, may not quench, put out, or overcome it; nor the floods, or liberal store of the overflowing waters of deep and grievous afflictions drown, extinguish, or overthrow, Cant. 8 7.  
2. Be we strong in joy, that divine joy which cometh from the Lord, and is placed in him, Nehem. 8. 10. Whereby we may perfectly joy in God, in that joyful work of our regeneration, in God's grace, and that blessed hope of eternal glory with him; yea so, that it may make us to joy and rejoice at the good and welfare of others, Rom. 12. 15. Moderate all our griefs and sorrows, and enable us to joy even in tri●ulations, Romen 5. 3. They being pledges of God's love, and trials of our faith and patience.  
3. Be we strong in peace, that so we may walk in the way of peace, Rom. 3. 17. Leading quiet and peaceable lives full of unity and good agreement, avoiding quarrelsome contentions; seeking to edify one another by doing or taking good, Rom. 14. 19 and labouring to live void of offence to God and man, not willingly taking nor giving offence.  
4. Be we strong in long suffering, by which we shallbe enabled to mitigate and moderate our unadvised anger, and diabolical disturbing desires of revenge, when great and manifold wrongs and injuries are done unto us; and diligently to discharge the duties of our Christian callings, with painfulness, profit, and without partiality, 2 Tim. 4. 2.  
5. Be we strong in gentleness, that so we may be enabled to give good speech, and to show good countenance even to them that wrong and abuse us, without intent and purpose of revenge; so that we may be courteous and tractable, ready to give mild words, easy to be entreated, and to be spoken to, apt to please, loath to displease with reason.  
6 Be strong in goodness, that so we may become beneficial and helpful to others (after God's example) communicating to them the good things that are in us for their good and benefit.  
7. Be strong in faith towards God, whereby we may be certified of the remission of our sins, of our reconciliation with God in Christ, and depend upon the Lord's providence for food and raiment in the use of lawful means▪ And towards man, whereby we may be faithful and just in observing and keeping our honest word and promises.  
8. Be we strong in meekness that so we may yield with a quiet and willing submission of our judgements and affections to the rules of God's Word, james 1. 21. And suffer abuses and injuries from men without desire of revenge, Col. 3. 12, 13.  
9 Be we strong in temperance, That so we may be enabled to use the outward blessings of God with moderation of mind, this holding us back from superfluity, and excess, and causing us rather to refrain from that we may do, then in our delights and pleasures to go so fare as our abilities, estates, and time will give us leave. Which moderation is a means to prevent many evils, both sins, and punishments▪ For by moderating our appetite in meats and drinks, which ought to be received with perpetual abstinence, less than nature desires to refresh it, and to fit man for God's service; in apparel, clothing ourselves according to our sex, the received and seemly fashion of our country, and our own ability, in getting goods, so that we rest content having sufficient to feed, and clothe ourselves and ours; And in spending of the same not wastefully, riotously, prodigally, unthriftily, unprofitably, injustly, injuriously, and unnecessarily, we prevent many sins, as gluttony, drunkenness, whoredom, pride, covetousness, prodigality, etc. and punishments, as disease● of the body, beggary, infamy, security, sensuality, curse, and condemnation, Pro. 23. 21. Isa. 5. 11, 12, 13, 14.  
First, Although the greatest part of men therefore are wholly regardless of, if not contemners of this spiritual strength, comforting, and contenting themselves with this, they are mighty in power, job 21. 7. their breasts are full of milk, and their bones are moistened with marrow, v. 24. there are no bands in their death, but their strength is firm; yea and oftentimes are ready in regard of their corporal force and abilities to disdain, and defy Goliath like the fervants of the living Lord. Little considering, That although bodily strength is a blessing (therefore not to be given to wine, or women, Pro. 31. 3. therefore to be employed to the glory of God the giver) yet it is 1 But a common blessing, whereof Goliath partakes as well as Samson, Sons of Belial as well as heirs of bliss. 2 Yea such a benefit wherein the Unicorn whose strength is great, job 39 11. the horse whose neck i● clothed with thunder, the glory of whose nostrils is terrible, who p 〈…〉 in the val●ey, and rejoiceth in his strength, going on to m●●te the armed man, who m●●keth at fear, and is not affrighted, neither turns back from the sword, 21. The B●hemoth whose strength is in his loins, and his force in the navel of his bel●y, whose bones are as strong pieces of brass, and like bars of iron, Chap. 40. 16. etc. The Leviathan, whose fight is able to cast one down, whom even the fiercest dares not stir up, in whose neck remaineth strength, when he raiseth up himself the mighty are afraid, who esteemeth iron as straw, and brass as rotten wood, Chap. 41. 9, 10, 11, 12, etc. not only equalise but fare excel them. 3 Therefore not amiable to the Lord, who delighteth not in the strength of the horse, nor taketh pleasure in the legs of a man, Psal. 147. 10. And therefore no cause of glorying; For thus saith the Lord, let not the mighty man glory in his might, jeremy 9 23.  
Secondly, Although too too many rest satisfied in their spiritual weakness, being always babes, such as have need of milk, and not of strong meat, whereas for their time they ought to be teachers, like those the Apostle reproves, 1 Cor. 3. 2. etc. Heb. 5. 12.  
Little considering, that although in Christ's▪ Fold there are lambs, in Christ's Orchard there are plants, in Christ's Family there are babes; yet that  
1. Christ's lambs are of his flock, hearing his voice, and following his precept and practice, Io●. 10. 27. and therefore grow in grace, 2 Pet. 3 18.  
2. That Christ's plants are like trees planted by the water's side which bring forth fruit in their season, Psal. 1. 3. and still bring forth fruit in old age, Psal. 92. 13.  
3. That babes in Christ desire the sincere milk of the Word, and grow thereby, 1 Pet. 2. 2.  
Little considering that although weak faith, if true, is powerful and available because it is faith, and the promises are made to it because it is faith, and it is the same with strong faith. 1 In regard of nature, though not in regard of the strength, as a babe, and a giant. 2 In regard of quality, though not quantity, as a drop of water, and a river. 3 In regard of property, though not proportion; as a little vessel, and a great. 4 In regard of the use, though not the power, as a palsy hand and a steady: yet that this faith is of a growing nature, Rom. 1. 17.  
Little considering that those desires of grace which are grace, which God will fulfil and satisfy, Matth. 5. 6. are constant, lively, operative, growing from desire to endeavour, from endeavour to action.  
Yet all you soldiers of this good warfare  
1. Daily and diligently diet, satiate, and satisfy your souls with that sweet, and wholesome heavenly food, and Manna sweeter than honey, and the honeycomb, Psal. 19 by reading, hearing, meditation, and conference; That as, although we have but few markets in a week, yet with such provision we provide both there and at home, we duly and daily establish and strengthen our body's vigour and abilities: So although we have not many market days in the week for our souls, yet with that spiritual repast we then store ourselves, and with such private provision we are furnished withal, let us daily and diligently fortify and strengthen our souls in the Lord, and in the gifts and graces of his spirit.  
2. Use and exercise is a means to continue, confirm, and augment the vigour, and forces of soul and body. Use legs, and have them, exercise strength and have it; So exercise faith, love, peace, joy, patience, etc. and have them effectual, and increasing.  
3. Resist and remove all manner of sins, the soul's sickness, hindering and much hurting its health, strength, and vigour.  
4. Pray unto God, from whom all our sufficiency is, 2 Cor. 3. 5. without whom we can do nothing, joh. 15 5. by whom we may do all things, Phil. 4. 13. To strengthen us; for he giveth power to the faint, etc. Isa. 40. 29.  
5. And wait upon the Lord. Isa. 40. 31. for they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall r 〈…〉, and not be w 〈…〉 ie, they shall walk and not faint.  
That so we may be strong in the Lord, and the power of his might, Ephes. 6. 10.  
That so we may do all things through Christ which strengtheneth us, Phil. 4. 13.  
That so we may be strengthened with all might according to his glorious power unto all patience, and long-suffering with joyfulness, Col. 1. 11.  
That so we may be strong in the grace that is in Christ, 2 Tim. 2. 1.  
That so we may overcome the wicked one, 1 joh. 2. 14.  
This being one prime and principal preservative to patronise 
Motive 1.  and protect ourselves against the policies, power, and puissance of our enraged foes.  
2. This being one primary potent means to prosper and prevail against, to batter and beat down the furious forces of our formidable and fearful foes.  
3. This being the peculiar peerless privilege, and prerogative of God's precious ones, not common to bruit beasts and men of this world.  
4. This being fare more heroical, magnificent, and honourable, fare more profitable, necessary and excellent to a Christian soldier then all bodily strength and abilities.  
For had we the strength of Edol once Earl of Gloucester, 
holinsh. p. 475  who with an hedge stake slew 17 Saxons which subtly had stabbed 460 British Lords.  
Had we the strength of john Courcye, who with one stroke smote through an helmet into a block that none could pull out the sword again himself excepted.  
Had we the strength of Hector, Achilles, and those other Trojan, and Grecian Worthies, of Hercules, and all other renowned for might.  
Had we the strength of Goliath the weight of whose coat was five thousand shekels of brass, the staff of whose spear was like a weaver's beam, and the head of his spear weighed six hundred shekels of iron, 1 Sam. 17. 5, 7.  
Had we the bodily abilities of Samson, David, and all his mighty Worthies.  
Had we the strength of Giants who are called Hannephilim 
Gen. 6. 4.  because they affright, and astonish men with their faces.  
Had we the feigned forces of Atlas, who is for his strength feigned to bea●e up the heavens with his shoulders.  
Had we the strength of Horses, Lions, Unicorns, Elephants, yea of all the beasts of power, and men of might that ever the earth did bear, and the sun saw: yet that spiritual strength doth far surpass and surmount these imaginary bodily forces although they were real.  
For what can these avail against the world's vanities, sins, subtleties, and Satan's temptations? Nothing at all For our enemies are not flesh and blood, but spiritual wickednesses; and therefore outward prowess, state-policy, warlike subtlety, troops of armed men, dint of sword, nor strength of body can daunt or dishearten, appall or annoy them, or keep us safe, and protect us from them. For to oppose these spiritual enemies with the power of flesh, is to set parched straw and stubble against the flaming fire.  
Heart Saint chrusostom speak of this matter.  
We are not therefore strong because we have lusty and sturdy bodies: But he only is adorned with this virtue (although he lie upon his bed) who is mighty in inward graces or virtues, which being wanting although otherwise a man is furnished with such strength of body that he can pluck up a mountain, yet I will not say that he is more strong or mighty than a maiden, or a sickly old woman: for he that is furnished with inward graces doth skirmish with incorporeal or invisible vices and enemies, whereas this man dares not take a view of them. What can be supposed to be more strong than this woman which stands against with a valiant mind the tyranny of nature, the force of famine, the threats of 
Chrys Hom. 19 i● 2 C●r. 9  death, and overcommeth them all.   

CHAP. IX.  
The Christian soldier must be courageous.  
Duty 4 ARe we the soldiers of Christ jesus, we ought therefore to be valiant, and courageous. Martial men must be men of mighty minds: Moses therefore chargeth in the name of the Lord the Israelites, and his successor joshuah who were deputed to the war to be of a good courage, not to fear, nor to be afraid, Deut. 31. 6, 7. The same charge the Lord gave to joshuah again, and again, joh. 1. 6, 7. Be of a good courage, be not afraid, neither be thou discoid, etc. Men of courage are men for conflict, and for conquest: The courage of a few valiant men, and valorous minds supplies so the want of number, that though they be but few they dread not the faces of many. David achieved many mighty, and great exploits, 2 Sam. 23. by the courage of his valiant Worthies. Whereas timorous, and trembling soldiers (as well as faint and feeble) are unfit for military profession. Hence was it that the Lord himself ordained it for a law, that the fearful, and faint-hearted should return home from the wars; least by their fainting cowardice they rout and ruin the rest, Deut. 20. 8. Therefore it was not without cause that politic and prudent commanders have ever by notable examples, politic instructions, and practices endeavoured to make their soldiers valiant, and nobleminded, to advance their courages to attempt and achieve most high and honourable things; they well knowing that a few courageous men to great armies of cowards are like so many Lions to whole herds of dear.  
Christian valour, and spiritual courage is much more needful to Christ's soldiers both in regard of our dulness, and backwardness, and timorousness to all pious and good duties, as also in regard of the great and manifold oppositions which we shall surely meet withal for the rousing up of our own dulness to holy and heavenly duties, and that we may fight under Christ's banner against so many mighty, malicious, and subtle enemies with constancy and continuance. We must be of a valorous courageous mind against all our enemies, standing stoutly against them, and bidding defiance to them, 1 Cor. 16. 13. Quit yourselves like men. Ephes. 6. 10. Stand therefore. This being needful in war against flesh and blood, is much more necessary in war against spirits and spiritual wickednesses.  
1. Whence it it that many faint and flexible, corrupt and cowardly Christians desert devotion, relinquish religion, corrupt conscience, suppress sacred sincerity and sanctified strictness, pervert piety, are pliant to profaneness, forsake their former fervour, and first love, yield themselves vanquished vassal● to their vicious conquerors, and slavishly swim down the corrupt current of the times disorders, making their condition by their wretched relapses worse than if they had never known the ways of righteousness, ● Pet. 2. 21.? Is it not for want of courage?  
2. Whence is it that many timorous and trembling Christians droop, and dare not defend, much less dignify the honourable and noble peerless causes of Gods precious people, and their Lord jehovah blessed for ever; dread to repugn and resist, much more to ruinated and repress the insolent, and insupportable inordinate abominations of Belials base and hellish brood, thereby unworthily betraying (so fare as in them lieth) through their pusillanimous timidity (propped and protected with pretences of moderation and discretion) the inculpable causes and credits of good men, and enraging and encouraging infatuated and infernal fools in their extravagant and execrable disorders? is it not for want of courage?  
3. Whence is it that many fearful and formidable Christians are appalled and affrighted from the propagating and promoting of Christ's cause, and the practical profession of Christianity, like salomon's sluggard, with the lions in the way: So that they dread to seem more forward, or to go a step further in the duties of piety and religion than their negligent, if not profane, neighbours. Or if they follow Christ, and his faithful flock, yet it is as the Israelites followed Saul, 1 Sam. 13. 7. trembling?  
Surely from the cowardly pusillanimity, and faint-hearted timidity predominant and prevailing in the faithless hearts of some, and the souls of others who are but weak and wavering being babes in Christianity.  
1. Let me persuade and press you forward, Christian Magistrates, which are as the generals, and chief Captains in this Christian warfare to be courageous, Deut. 31. 6. Do you say with heroical Nehemiah 6. 11. shall such a man as I am flee? Do not you dread to confront, and control despisers and deriders of God's people & religion, although they be such as Sanball●t, Tobiah, or Geshem, Neh. 2. 19, 20. Do you walk undauntedly in that pious, and praiseworthy path wherein good King David continually exercised himself, Ps. 101. Do not you bear God's sword in vain, but, as the Ministers of God, take vengeance on them that do evil, Rom. 13. 4. As therefore you ought not indifferently to terrify all, good, and evil: or afflict well-doers, this being an abuse of power; & it is equally abomination unto God to condemn an innocent, or to justify the wicked: So neither must you through carelessness or fear neglect to convert your power of punishing to the hindrance of enormities: for by impunity sin will wax impudent and fruitful; And with God it is much one whether one be a doer of evil, or no hinderer, and so a consenter and fosterer. Be you therefore men of courage to suppress evil deeds, and doers, who with their malice oft have might, and potent friends.  
2. You Ministers of God's Word, which are the chariots, and horsemen of Israel, be you courageous, like Christ, our Master, his Prophets, jer. 1. 17. Ezek. 2. 6. and Apostles, Act. 4. 13. Preaching the sacred Word of God impartially, without respect of persons sparing neither great nor small; but telling all men of their duty: Declaring the whole truth of God, concealing no part thereof for fear, or favour, darger, or reward, Act. 20. 27. reproving sin with all authority, so that stubborn and stiffnecked sinners may be made to tremble, Tit. 2. 15. not daunted with, nor dreading, but disregarding and despising all reviling reproaches, and shameful disgraces for the pious and profitable performance of your high and honourable calling. That so you may not by your timorous faintheartednes be quailed, much less be trampled under by fierce, impudent, and violent people. But that by our carriage in declaring our message from our Master freely, we may daunt the stoutest hearts, and dismay the proudest opposers.  
3. Let us all fellow-Christian soldiers be courageous in Christ's cause in this our spiritual warfare. And because I know it's more than needful to kindle, quicken, and increase in you (what I can) this true spiritual valour and magnanimity; I will propose unto you these following encouragements to withstand courageously and manfully our spiritual foes.  
1. Cowardice hath been condemned as odious and opprobrious to all sorts of people in times past and gone. The Scottish women of Annandale slew their own husbands (in the time of Corbreid Galled) because they cowardly fled from the Romans. The Persian women met their husbands and children running away from Astyages armies, entreating them to return to sight, and to move them, they uncovered their bodies, and asked whether they would run into the wombs 
Just in. lib. 9  of their wives and mothers. The women of Laconia, their sons going to the wars, received of them shields with this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  inscription, Either this, or upon this; either bring home this, or be brought home upon it; by no means run away.  
That famous Captain Tamerlane did punish nothing so severely as cowardice; insomuch that if any turned from a wild beast in hunting, or an enemy in fight, he was sure to die for it.  
Hercules (saith Sir Walter Raleigh) liked not the sacrifice 
P●●. 5. cap. 6.  of a coward. Annibal (being to fight against the Romans in Africa) commanded his Captains, that if they saw any fleeing, they should account them as enemies, and kill them. And the Romans which fled from the slaughter at Canna, after they came home, were rejected and banished as falsehearted cowards: yea many famous Captains have refused, though offered for little or no ransom, such soldiers which suffered themselves to be taken captive. It was an use among the Spartans' that whosoever fled out of the battle were adjudged infamous, they were to be distinguished from other citizens by their apparel and beards; it was lawful for any man to beat them passing by; neither was it lawful for them to marry wives, etc. saith Carron. 
Car. Chron. l. 2. p. 117.   
Is cowardice and faintheartedness in these combats and conflicts betwixt men and men (of no great consequence in comparison of this other) so disdainful and disgraceful; how much more than in this fight and quarrel against such enemies, we having a cause so comfortable, a Captain so courageous and conquering, foes so feeble, and often foiled, armour so available, and approved, and a reward propounded and promised, which is incomparable and incomprehensible?  
2. Honourable death by valour hath been more delightful and acceptable to worthy warriors, than a base life by cowardice. They had this maxim amongst magnanimous martial men, That soldier is more glorious which is slain in war, than he which is saved by flight. Earl S●ward, 
Holinsh. p. 192.  hearing his son to be slain, asked in what part? Answer being made, in the forehead: I rejoice (saith he) with all my heart; I would not wish to my son or self a better death. Solyman the Turk having taken Buda in Hungary flew those 700 perfidious cowardly soldiers, who basely betrayed the city into his hands; but he offered great honours to the valiant Captain Hadastus whom he found bound by his soldiers because he would not yield to deliver up the city; he choosing rather death with honour, than life by cowardice. Prefer we therefore loss of life, and liberty, loss of reputation and revenue with courageous Christian constancy in Christ's cause before the highest pitch and period of worldly felicities with cowardly condiscendi●g to cursed corruptions. This comfortable & courageous resolution was in Peter & john, Act. 4. 19 whether it be right in the sight of God, to obey God or man judge you. This magnanimous mind was in Paul, Act. 21. 13. I am r●ady not to be bound, but to die, etc. and in all the holy and heavenly Martyrs of Christ jesus. Be we therefore men of mighty minds, truly courageous.  
Answer we our spiritual enemies (as that famous Cassibelane 
●ollin●h. p. 479  a Britain answered Caesar, I have not yet learned to live in servitude, but to defend the liberty of my country with weapon in hand) we have not yet learned to live in hellish slavery, but to defend the rights and liberties of our heavenly country with our spiritual weapons. Pursue and fight against the enemies of our souls & salvation as dreadless of danger, as regardless of respite, rest, and resistance, as contemptuous of corrupt contentments, as desirous of victory, and with as courageous magnanimity, as that renowned Epirot Scanderbag did who fought so fearelesly and fiercely for his country sake against their turbulent and truculent enemies the Turks with his arm bare, till the blood burst out at his lips: That was his honour, This will be ours.  
3. Never did cruel Mahomet exercise such tragical terror (yet he caused eight principal Commanders of Scanderbag to be flayed alive, in which lamentable and languishing condition they continued 15 days and then died) Never did savage Selimus execute such tyrannical tortures (yet he contrary to his covenanted conditions slew all the soldiers of Gynta, and caused the Captain to be tortured to death in a hogshead of nails.) Never did Turk or Tartar, or the most savage tigerlike Scythian in the world so terribly torture and torment with such virulence and violence their captivated foes, as Satan and his cursed complices do those whom they subdue and vanquish by fraud or force: for what are stranglings and strappadoes, what are poverty and imprisonment, what are flaying & fires, what are faintness and famines, what are rackings and rending the flesh joint by joint; yea what are all earthly tortures and torments deviseable by man or devil in regard of those unutterable, unconceivable, and therefore more than intolerable (yet must they be endured) torments, where the worm never dies, and the fire ever burneth, the sure and certain stipend of those whom Satan foileth; Necessity puts vigour and valour into, adds courage and constancy to the half conquered, and almost vanquished, hopeless, and desperate man: therefore prudent commanders, to make their soldiers courageous, have taken away all hope, and means of flight from their soldiers, placing them so that they should have their enemies before them, some rivers, deep ditches, or inaccessible mountains behind them: or placing the most fearful in the forefront, the most valiant behind to compel them to fight, and hinder their flight. Thus Darius leading his army into Syria caused the 
Ingens telu● necessitas.  bridge by which they passed to be thrown down to take away all hope of running away. Thus Agathocles having transported his army into Africa burned his ships to make them know that they must manfully fight or else die. When all way of flight is stopped the basest soldier will rather die with glory in the front of the battle, then fly and be killed with ignominy: So true a Mistress of hardy resolution is despair.  
Behold urgent necessity is laid upon us to cast away cowardice, and to play the men; yea woe to us if we yield to our exasperated assailants, and unwearied foes. Those who are overcome are perpetual slaves to Satan that malicious enemy, who will hold them with everlasting chains under darkness in torture and torments, easeless, and endless, merciless and remediless.  
4. If we are valiant we shall vanquish, if we are courageous we shall conquer, if we play the men we shall prevail. The Devil our grand enemy is like a Wolf; 1 in fierceness, he more fiercely assailing, more eagerly purfuing, more easily prevailing, and more greedily devouring, when he is fearfully shunned and yielded unto, 2 in fearfulness, he shamefully flying when stoutly resisted, jam. 4. 7. Resist the Devil, and he will fly; stand therefore courageously, and stand victoriously: All our enemies are daunted, and dismayed with the stout standing of Christ's soldiers, as well as heartened with their timorousness. The boldness of Peter and john amazed their potent persecutors, Act. 4. 13. who would not therefore be valiant in this warfare, where valour gives victory, where courage quells the adversary, and gives spirit and vigour to other mor● faint-hearted, yet fellow soldiers.  
5. Call to mind, and cordially consider of (you Christian soldiers) the sundry and several parts and pieces of the armour of righteousness, wherewith you are and must be fenced. These our weapons are impregnable: This our armour is prevailing, they are safe and sure, who will use it, for they shall never fall, 2 Pet. 1. 10. By this they overcome the world, 1 joh. 5. 4. and are more than conquerors, Rom. 8. 37. This our armour it not defective, or insufficient, but complete, and entire, Eph. 6. 13. yet not one piece for the back parts, to show and signify that armed Christians are courageous, and that cowardly Christians which turn their backs are naked and unfensed, and lie open to every devilish dart shot from Satan, and other spiritual enemies of their souls.  
6. And why (O you Christian soldiers of Christ) are you not courageous?  
Your cause is good, because it is Gods.  
Your guard is great, because Angels and all other creatures.  
Your God is omnipotent, because jehovah.  
Your enemies are feeble, because already spoiled.  
Your weapons are impregnable, because conquering.  
Your encourager is effectual, because the Comforter.  
Your Captain is a conqueror, because Christ the Lion of the Tribe of judah.  
Your crown for which you combat is incorruptible, Because heaven.  
Yours is the victory, because it is promised by God, who cannot lie; And will you be cowards?  
1. A just cause doth infuse incredible encouragements; Witness jothams' speech to his base brother Abimelech, and the ungrateful men of Shechem, judg. 9 Witness jepthaes' answer to the King of Ammon, 11. 27. thou dost me wrong, etc. Witness joabs' speech to Abishai, 1 Chron. 19 13. Let us behave ourselves valiantly for our people, and the cities of our God. And Abijahs' to jeroboam, and his army, 2 Chron. 13. 4, 5. etc.  
What cause so comfortable, what warfare so warrantable, what conflict so considerate, what combat so commodious, what battle so blameless, and blessed as that of the Christian soldiers?  
These wage war against the subtle, and seducing serpent, the wily and wicked world, and the fraudulent and filthy flesh, who cruelly, and unjustly, yet concordantly and with joint consent conspire to enthrall those whom Christ hath enlarged, to destroy those, whom he hath delivered, to ruinated those whom he hath redeemed, to lead captive those whom he hath set at liberty.  
These contend earnestly for the faith delivered to the Saints, jude 3.  
These, though they live in the flesh, do not war after the flesh. Casting down imaginations and every high thing which exalteth itself against the knowledge of Christ, 2 Cor. 10. 3, 4, 5.  
These wrestle against the wiles of the Devil, against principalities and powers, Eph 6. 11, 12.  
These endure a great fight of afflictions, partly while they are made a gazing stock by reproaches and afflictions, and partly while they become companions of them that were so used, etc. Heb. 10. 32, 33.  
These abstain from fleshly lusts which fight against their souls, 1 Pet. 2. 11.  
These put on the whole armour of light, and cast off the works of darkness, Rom. 13. 12.  
These are on Christ's side fight against the Dragon and his Angels, the Serpent and his seed, the flesh and its lusts.  
These fight the battles of the LORD JEHOVAH, of CHRIST their Saviour, of his Church their body, for GOD'S glory their own graces, for GOD'S honour their own happiness. Then which warfare none more warrantable. Then you O Christian soldiers therefore let none be more courageous.  
2. Your safeguard and protection are all God's hosts and armies: All the creatures being ready armed for your deliverance and safety at a year, at a month, at a day, at an hour, at a minute, at a moment: flies, and frogs, lice and locusts, with other such like vile, yet vanquishing and wasting vermin, Exod. 8. 9 & 10. Acts 12. Bears, and Lions with other like cruel and consuming creatures, 2 King. 2. Dan. 6. Thunder and lightning, storms and tempests, light and darkness, Sun and Stars, earth and waters with other dreadful and destroying, magnificent and marvellous works of God. The glorious Angels of our great God, which are great in power; one of which stopped the mouths of Lions, Dan. 6. 22. delivered Peter out of prison, Act. 12. 7. and slew a hundred fourscore and five thousand in one night, Isa. 37. 38. These are ministering spirits sent forth to minister for them who shall be heirs of salvation, Heb. 1. 14. & pitch their tents about them, Psal. 34. 8. What greater dignities, what better defence? What greater solace, what better safety, than this? To be attended, & guarded. Not by men (which we count an honour, and a happiness) Not by Saints (which is a greater privilege, & protection.) Not by worshipful, not by honourable men: But by Angels, yea and the Lord of men and Angels, who also keepeth Israel, Ps. 121. 4, 7, 8 shading them from the smiting both of Sun & Moon, preserving them from evil. The knowledge, assurance, remembrance, and meditation of which gracious and gladsome presence of God, & the sense thereof will marvellously comfort and encourage a godly man. This hath freed the faithful from desperate and faithless fear which is proper to devils & reprobate. This hath made them comfortable & courageous in the valley of the shadow of death, as joseph in the pit and prison; Daniel in the den; jonah in the whale; the three children in the furnace; the Prophet in Dothan.  
You therefore O Christian soldiers having such a powerful puissant guard ready pressed to preserve and protect, to defend and deliver you, not only of all those contemptible crawling creatures (which yet consumed proud King Herod, Acts 12. and greatly wasted and oppressed the fruitful and pleasant land of Egypt) other inferior, sublunary, and those incorruptible, celestial, and angelical: But of the Lord of hosts, who is a wall of fire round about, Zach. 2. 5. & therefore you must need● be invincible, & impregnable: were your shelter stones, earth, timber; these may be battered: were it walls of lead; these might be melted, & consumed: were it defences of waters; these might be dried up: were it garrisons of mighty men; these might be scattered: were it engines of war; these might be defeated: were it trenches; these might be stopped: were it Bulwarks; these might be overthrown: But you are guarded with such a defence which cannot be demolished, sc. with fire, with a wall of fire round about you. Balls of wildfire are a terror and consumption to enemies; who could quench the fire of Sodom, Gen. 19? Or who can quench the world, when it shall be all on fire, 2 Pet. 3. 10, 11? Surely none. Paradise was kept with a fiery flaming sword, & none could enter thereinto, Gen. 3. 24. Israel was guided & protected by a pillar of fire, and none could molest them, Exod. 13. 21. And the Lord of heaven and earth, who is a Lord of hosts and armies is a wall of fire round about you, to concruciate & consume your obstinate opposers, and to shelter and secure you. Since therefore O fellow Christian soldiers we esteem ourselves in great safety having walls of stones, guards of men and other such like defending, supporting, and resisting warlike munition. Knowing that we have a guard so great and glorious, and that God is, and will be with us in danger, and distress (which we may do By our faith, and the fruits thereof, as By our obedience, 2 Chro. 15. 2. Ps 91. 14. By our love to him, Psal. 91. 14. By our invocation and calling upon his name, Psal. 91. 15. 56. 9 57 2. and By our trust and confidence in God, Psal. 91. 29. 56. 3, 4, 10. 57 1.) And therefore that we are in great safety and security. Let us be valiant and courageous.  
3. Your God whose you are, and whom you serve, To whom nothing is too hard, Gen. 18. 14. or impossible, Mat. 19 26. To whom none is like among the Gods, glorious in holiness, fearful in praises, doing wonders. Exod. 15. 11. Who remooveth mountains,— shaketh the earth,— commandeth the Sun,— sealeth the stars, job 9 16, etc. & thundereth marvellously, etc. 37. 5. from whom none can deliver, Isa. 43. 13. without whose leave and licence Satan himself cannot harm or hurt sordid swine much less sanctified Saints, Mar. 5. 12. job 1. & 2. This omnipotent God who can do what he will, commands and chargeth you to fight, and that with courage: And will you be cowardly?  
4. Your Captain and Commander the Lord jesus, that invincible Lion of the Tribe of judah hath victoriously vanquished his and your enemies, having made his enemies his footstool, Matth. 22. 44. Having overcome the world, joh. 16. 3●. Having led captivity captive, Eph. 4. 8. Having spoiled principalities and powers, Col. 2. 15. Having overcome those that war against him, Rev. 17. 14. And will not you, the members of this head, the subjects of this King, the ransomed of this Redeemer, the soldiers of this Captain: For whom he hath combated with, and conquered all your fearful and formidable foes: with whom he is graciously present, not as an idle spectator, but as a courageous, valiant, and powerful Captain to relieve and rescue his Church and chosen, and to revenge upon their enemies the wrongs intended or inflicted by them upon his peculiar people, in whom he dwells by faith, Eph. 3. 17. and by whom you may do all things even through Christ which strengtheneth you, Phil. 4. 13. will not you (I say) be courageous?  
5. Your foes are foiled, your enemies are spoiled, therefore feeble, not to be feared. Satan is fallen from heaven like lightning, and made subject to the Saints, Luke 10. 17, 18. through death, though he had the power of death, is destroyed, Heb. 2. 14. and his wickedness, 1 joh. 3. 8. yea and he hath been overcome by the Saints, 1 joh. 2. 13, 14. The world hath not only been overcome by our chief Commander Christ, joh. 16. 33. but also by all those who are borne of God, 1 joh. 5. 4. these being crucified to it, and having it crucified to them, Gal. 6. 14. As for the flesh, with the affections and lusts thereof, they that are Christ's have crucified, Gal. 5. 24. Casting down imaginations— and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 4. Are your enemies such whose power is not sovereign and absolute, but subordinate and limited, whose weapons have been often battered and blunted: yea such which have been often spoiled and supplanted, not only by Christ your conquering Captain, but also by Christians your fellow-soldiers, through whom they have been, and we also may be more than conquerors, Rom. 8. 37. And will you degenerate and be discomfited?  
6. Your weapons are impenetrable and impregnable, your armour is armour of proof, complete armour, every way sufficient to defend and keep us harmless. This, if you put it on, will make you able to stand against the wiles of the Devil, Ephes. 6. 11. This will enable you to withstand in the evil day, Vers. 13. and to quench all the fiery darts of the wicked, Vers. 16.  
And will you (which are so well armed out of God's abundant armoury, with such weapons, no way deficient, every way defensible) abuse a gift so great and gratifying, dishonour the donor of a benefit so bountiful and beneficial, and make yourselves (so surely fenced) ridiculous by faint-hearted cowardice?  
7. Your encourager is the Comforter which abideth with you for ever, john 14. 16. The spirit of wisdom and understanding, the spirit of counsel and might, Isa. 11. 2. Which helpeth your infirmities, Rom 8. 26. Which fighteth against the lusts of the flesh, Gal. 5. 17. Who is resembled to fire, Act. 2. 2. because he kindleth and heateth our hearts with love, zeal, and other graces; comforteth our consciences, and consumeth our corruptions. To water, john 3. 5. because he cooleth, cleanseth, comforteth, and maketh fertile in good works. To wind, john 3. 8. because he purgeth our pollutions, drives away and dries up our drossy and defacing corruptions. And will you (who have this Comforter continuing in you, sealing you to the day of redemption, Eph. 4. 30. enabling you to cry Abba Father, helping your infirmities) be disheartened and discouraged?  
8. Yours is the victory. God is not a man that he should lie, neither the son of man that he should repent: Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good? Numbers 23. 19 The Lord who is unchangeable, james 1. 17. And cannot lie, Titus 1. 2. He hath promised (and therefore will perform) to bruise Satan under your feet, Rom. 16. 20. Not to suffer you to be tempted above that you are able, but will with the temptation also make way how to escape, that you may be able to bear it, 1 Corinth. 10. 13. Since therefore you shall vanquish, if you are valorous: yours is the conquest, if you are courageous; be not you cowardly, that so you may conquer.  
9 Your crown for which you combat is inestimable and uncorruptible, 1 Pet. 1. 4. Where you shall be freed from sin the worst of evils, Rom 6. 22, 23. From crosses and calamities; so that all tears shall be wiped from your eyes, Rev. 7. 16, 17. And rest from your labours, Revel. 14. 13. Where you shall be as the Angels of God in heaven, Matth. 22. 30. Yea like Christ, 1 john 3. 2. Yea heirs, and joint-heires with the Son of God, Rom. 8. 17. Where you shall know as you are known, 1 Cor. 13. 12. Have everlasting joy, Isa. 51. 11. 35. 10. and enjoy such goodness, gladness, and glory which is unutterable and unconceivable, 1 Cor. 2. 9 And will not you be courageous in a cause so good, having a guard so great, under God so omnipotent, for Christ so invincible, against enemies so enfeebled, with weapons so impregnable, having the assistance of the blessed Comforter, in a combat where you are sure to conquer, for a crown so inestimable? God forbidden.  
That you may be courageous, 
Means of courage.   
1. Fly from all manner of sin; this is that which brings saintnesse into the hearts, that the sound of a shaken leaf shall chase men and make them flee, as fleeing from a sword, and fall when none pursueth them, Levit. 26. 36. This is that which makes men fear where no fear is, and makes the wicked flee when no man pursueth, Prov. 28. 1. And be careful to keep a good conscience void of offence toward God and toward man, Acts 24. 16. willing to live honestly, Heb. 13. 18. For this is that which is a continual feast, Pro. 15. 15. This is that which makes the righteous bold as a lion, Pro. 28. 1. This comforted and encouraged Paul and his companions in their great extremities, 2 Cor. 1. 8, 12. and this makes confident towards God, 1 joh. 3. 21.  
I know that not only ruffianlike roisters, but many other better qualified are not only ready to think, but also to say, faithful men are faint-hearted, mortification kills manhood, religious men are not resolute, conscience cools a man's courage.  
But I would have them to know, that godly men, and only they are truly courageous. It's manners which makes a man, our proverb saith. And sure I am, manhood is one thing, madness is another; a man may be bold, courageous, stout, and valiant, although he neither stamp nor stare, swagger nor swear, roar nor revel, brag nor brawl: yea, men of best conscience are always men of most and greatest courage. David dreads not Goliath, 1 Sam. 17. nor thousands of people, Psal. 3. 6. Paul fears not to die at jerusalem for the name of the Lord jesus, Act. 21. 23. neither was he moved with the bonds and afflictions which did abide him, 20. 23. And who are more prodigal of their lives, livelihood, liberty, and good names for Christ, and his Gospel's sake? Who are more dreadless of dismal death, dreadful disgraces, trials, troubles, tortures, and temptations for Christianity and conscience sake than righteous men? Than which what greater magnanimity?  
2. Let us humbly and hearty crave and cry for, petition and pray for valour and courage of the Lord: For, all our sufficiency is of the Lord, 2 Cor. 3. 5. and without him we can do nothing, joh. 15. 5.  
3. Faith fortifieth against fearful faintheartedness, Mar. 4. 40. For, this certifieth the Christian soul that God is graciously present with him; the assurance whereof makes a man to fear no evil, although he walk through the valley of the shadow of death, Psalm 23. 4. This assureth a Saint that all things are at his Father's disposing, and that the consideration of God's particular prudent providence extending to hairs and sparrows, should embolden, animate, and encourage him, he being of more worth than many sparrows, Matth. 10. 28, 29, 30, 31. This doth appropriate and apply the sure and certain, the sweet and special promises in God's Book to the true believer. All which are as so many prop● and pillars, to sustain and support; as so many radical and real refresh, to recreate and ravish; and as so many effectual enforcements, to make valiant and victorious a true believer.  
4. Necessity is laid upon us by God's commandment, 1 Cor. 16. 13. Although we must not do good works enjoined to procure praise with men, Matth. 6. Yet we may and must resist and repel (what in us lieth) opprobrious reproach, procure and preserve renown and favour with God and men, Prov. 5. 9 6 33. 1 Thess. 4. 4. Consider cordially that Christian prowess is not only enjoined, but doth also enable us Christian soldiers in the sight of God and good men.  
5. Experience adds expertness and efficacy to all and every performance; for, as they who never attempted action of importance take such things in hand faintly and fearfully: so those who are much experienced in exploits of danger and difficulty, enterprise the same more exactly, effectually, and valiantly. David by his experience of former mercies in combating with, and conquering the lion and the bear, was enabled with comfort and confidence to encounter the puissant and unmatchable Philistine, 1 Sam. 17. 34. Paul by experience of former favours was fortified and made invincible against succeeding assaults, 2 Tim. 4. 17, 18. I was delivered out of the mouth of the Lion, and the Lord shall deliver me from every evil work. 2 Cor. 1. 10. The Lord delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver. Rom. 8. 35. 37, 38, 39 After his rehearsal of particular bitter calamities which fight against believers, (Namely,  
1. Terrible tribulation which wringeth and vexeth.  
2. Distressful anguish perplexing the mind, so that the distressed knows not what to do.  
3. Persecution, or extreme violence offered to goods, person, life, or good name.  
4. Famine, or want of victuals to sustain life.  
5. Nakedness, or want of clothing to cover and defend the body from cold.  
6. Peril, or dangerous distresses, which put men in peril and jeopardy.  
7. Sword, or barbarous savage bloodshed.) He doth comfort and encourage the faithful against these terrible things, affirming, Ver. 37. that in all these we are more than conquerors; from whence he concludeth, and upon that blessed experience he groundeth that comfortable and courageous persuasion, That neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord. And therefore the same Angelical Apostle Rom. 5. 4. doth ascertain us that experience worketh hope; or true believers do gain much heart, and more confidence in God's goodness for hereafter, that he will strengthen and deliver them by their former trial and experience. Yea the eloquent Orator Cicero 
Tusc. quaest. lib. 2. Ethic. l. 3. c. 8.  telleth us that an unskilful soldier in comparison of one experienced is as one unarmed to another armed. And Aristotle the Prince of Philosophers furnisheth me with two causes, why experience doth add valour in warfare to military men.  
The one, because soldiers exercised and acquainted with the flights and subtleties of enemies, regard not, but reject and contemn their crafty and deceitful wiles wherewith they are wont to daunt and dismay, appall and affright causelessly (there being no dread of danger in vain affrightments) men unexperienced.  
The other, because the experienced soldier can best and most advantageously handle and manage their weapons, are best acquainted with danger, and how to dismay and destroy their enemies.  
Record, register, and keep in remembrance our sins, and sufferings for the same, our miseries, and Gods mercies past.  
1. The remembrance of our sins past, 1. Is a means to humble us, showing us our vileness, Psal. 38. 3, 4. 2. To make us more thankful, 1 Tim. 1. 22, 23. 3. To cause us more to love Christ, Luke 7. 47. 4. To make us pray more feelingly and fervently, Psal. 50. 5. To spend the time to come more diligently, for mispending the time past, 1 Cor. 11. 5. 12. 11. 6 To make us more compassionate to others, in pitying their condition, praying for them, helping to free them from Satan's slavery, Gal. 6. 1. 7. To renew our repentance, Zach. 12. 10.  
2. The remembrance of God's afflictions and chastisements,  
1. Is a means to make us merciful and compassionate towards others in distresses, Exod. 22. 21.  
2. To make us more thankful to God who hath delivered us from them.  
3. To make us more earnest and instant in prayer, Psalm 42.  
4. To make us loath and dislike sin more, the cause of so many scourges.  
5. To make us more confident in God.  
6. And to make us remember our promises made in our distresses, and stir us up to perform them.  
3. The remembrance of God's mercies and goodness,  
1. Is a means to stir up in us thankfulness, Psalm 63. 5, 6.  
2. To make us more obedient.  
3. And more confident for the time to come.  
By the remembrance of these; our sins, and sufferings, and Gods mercies,  
1. We shall gain experience of our cursed corruptions, and the pernicious perverseness of our nature: as also of our weakness, how unable we are to bear, and how apt to faint under burdens, Psal. 116. 11. which will humble our vain aspiring imaginations: as also of our love to God, of our faith and trust in God; of our meekness and gentleness towards men, of our patience, fortitude, courage, and other graces which will corroborate and confirm us.  
2. We shall gain experience, as of the spiteful hatred of profane Belials towards us, and of the unconstant and unstable minds of indifferent neutrals, and of the rottenness of their feigned friendship, which will make us more vigilant. So of the sound and substantial love of God's peculiar people manifested to us by their counsels, prayers, and other like duties, which will make us more valiant.  
3. We shall gain experience, not only of Satan's malice and subtlety intempting, and seeking to hurt and destroy us, which may affright us; but also of his unableness to harm them whom God will preserve; and of his subjection to our good God, being at his beck for the measure and time of tempting, which may animate us.  
4. We shall gain experience, as of God's fidelity and faithfulness in his terrible threats and comminations, and of the severity of his justice, punishing sin in his Saints and peculiar people, which may make us tremble. So of his fidelity in his promises, of his great might and omnipotency in that he can uphold us, 2 Cor. 12. 9 of his singular mercy, in that he will sustain and strengthen us; of his wonderful wisdom, in that when he hath tried and exercised his children, he knoweth how to deliver them out of temptations, 2 Pet. 2. 9 which will make us triumphant.  
6. Anger doth wonderfully animate men; yea this doth so warm and inflame the blood, and add such vigour and valour: this doth so incitate and encourage, exasperated and enforce to encounters, that one man in anger dreads not to contend with many; and men unarmed, heated and heartened herewith, are often fearless to fight with weaponed men: and bruit beasts which naturally fear and fly from us, being made angry, regardlessly 
Cotem fortitudinis. Tusc. quaest. L. 4.— Magnâ se exuscitat irâ.  rush upon even deadly and destroying weapons. And as Tully terms anger the whetstone of fortitude, so humane histories plentifully prove the same by Aeneas, Ulysses, and others, which by anger have been much helped and heartened to combat courageously: and therefore they have so ennobled 
Irarum omnes essun. lit habenas. Nate quid indomitas tantus furor excitat iras?  this affection, that they deny it residence save in generous spirits,  Non cadit in molles nobilis ira viros. 
Neither is the sacred Scripture silent, but doth produce plentiful proofs for this purpose: witness Moses, whose anger waxing hot, he took the calf which the people had made, rebuked Aaron, and commanded the Levites to execute judgements upon the idolaters, Exod. 32. 19, 20, 26. Witness Phineas, who being zealous for the Lord, took a javelin in his hand and slew Zimri and Cozbi sinning against the Lord, Num. 25. 8, 11. Witness Nehemiah, who was very angry, and rebuked the nobles and the rulers, Neh. 5. 6, 7. Witness jeremy, who being full of the fury (or anger) of the Lord, did pour it out, jer. 6. 11. Witness our Saviour, Mar. 3. 5. who, when he had looked upon them with anger, said to the man, Stretch forth thine hand.  
Convey into, and cherish in our souls this corroborating anger, which may make us valiant and courageous against sin and Satan, the world and wicked men.  
I do not countenance nor commend all sorts of anger.  
There is an anger which God forbids, Eph. 4. 31. Let anger be put away from you.  
There is an anger which stirs up strife, Pro. 15. 18. An angry man stirs up strife.  
There is an anger which manifests folly, Eccl. 7. 9 Anger rests in the bosom of fools.  
There is an anger which is a work of the flesh, Galat. 5. 20.  
There is an anger which distempers all the body, as great 
Basil in aliquot Script. locos.  Basil saith, An angry man doth lose his comeliness, yea the shape of a man, and puts on the likeness of a beast: consider a while an angry man; he rageth, he rails like a drunkard, his eyes are changed, and made fierce and bloody, his heart is inflamed, his blood is moved: thou shalt see him filing his teeth like a wild boar, speaking often foolishly, and leaving words imperfect; he hath no respect of affinity or familiars; he spareth none to satisfy his own lust,— he doth continually bark, etc.  
There is an anger, which is murder, Mat. 5. 22. namely, sinful or unadvised anger.  
It is unadvised anger which proceeds from self-love, from dislike or hatred of the person with whom one is angry.  
It is unadvised anger which intends private respects, is o●t quickly moved, continueth long, and is desirous of revenge.  
It is unadvised anger, when men are angry with God, his doings, corrections, and dealings, as jonah was, jon. 4 3.  
It is unadvised anger, when men are angry for any thing, save for sin, and so causelessly.  
It is unadvised anger, when men are angry more for small sins than great; for petty offences against themselves, more than great transgressions against God.  
It is unadvised anger, if it exceeds, although the cause be just, Gen. 49. 7.  
It is unadvised anger, which doth not aim at the glory of God, the restraint of sin: but it's own glory and profit, Pro. 21. 24.  
It is unadvised anger, which breaks out into execrations, curses, and makes men unfit for the discharging of the duties of their calling.  
It is unadvised anger, which is not moderated in convenient time, Eph. 4. 26.  
This vile and vicious anger ought so to be abhorred of us: that we should not make any friendship with such angry men, Pro. 22. 24.  
But there is an anger which is good: for God is often angry; Christ was angry; and good men have been commendably angry.  
1. Let therefore the occasions of our anger be just and weighty: like those of Moses, who was angry for the reservation of Manna, Exod. 16. 20. the making of the golden calf, Exod. 32. 19 and the rebellion of the people, Num. 16. 13. Like that of Phineas, who was angry for the shameful fornication, Num. 25. 8, 11. Like that of David, who was angry for the shameful incest of Amnon, 2 Sam. 13. 2. Like that of Elias, who was angry for the cruelty and apostasy of Israel, 1 King. 19 4. Like that of Nehemiah, who was angry for their ●●ury and oppression, Neh. 5. 6. Like that of jeremy, who was angry for their impenitency and contempt of the Word, jer. 6. 11. Like that of our Saviour, who was angry for the hardness of their hearts, Mar. 3 5.  
2. Let the motives, or moving causes of our anger be an earnest desire to maintain the glory of God, Exo. 16 20. Fervent love of necessity and virtue, Psal. 119 39 utter hatred and detestation of vice; an industrious care to pacify Gods wrathful displeasure, Iosh. 7. 8. And a careful endeavour to save the party with whom we are angry.  
3. Let the proper, and principal object of our anger be sin only, offending our good and gracio is God, namely our own, 2 Cor. 7. 11. and others. Num. 25. By accident, consequent, secondary, and less principal the sinner.  
4. Let the proportion, and measure of our anger be more for sins against God; less for sins, wrongs, and trespasses against ourselves.  
5. Let the manner be deliberate, advised, charitable, merciful, moderate, and compassionate, jam. 1. 19  
6. Let the continuance be short, Eph. 4. 26.  
Then our anger thus qualified, it being not against the person, but sin of our neighbour, or of ourselves: it proceeding from love of the party with whom we are angry: it being against sin, for God's glory, because he is thereby dishonoured: it is not sinful, but a holy affection, very helpful, and much available for u● Christian soldiers; as great Basil saith excellently. For the irascible part of the soul (saith h●) is necessary to u● for many vortuotes works: for as a soldier taking weapons from his Captain is prepared to be helpful at his command; so anger hath been helpful to reason against sin. Verily anger is the sinew of the soul●, yielding fortitude, constancy, and strength to do things well and orderly; which doth restore the soul alured, and waxing wa●ton with pleasure; restraining it as with a certain weapon more sovere, and valiant, from effeminate, and remiss. Neither canst thou pursue sin with sufficient hatred as thou oughtest, if there be wanting in thee an indignation and anger against it; wherefore I suppose that we ought as well to have a love to the study of virtue, and to retain hatred against vice, to the which anger is most profitable: for as a dog to the shepherd, so anger obeying reason is mild and gentle to its assistants, and is revocable, or called back again with reason; for as a dog is grim and rough at a stranger's voice, and looks if he seethe his help and care to be declared; and is seen to fear and dread his assistant, and those that pertain to the household, In like manner most blessed and good anger doth defend the wisdom of the soul, and afford help to the work of virtue: Moreover it is not easily reconciled with deceitfulness, neither hath it familiarity therewith: Moreover it doth not maintain any good will towards those things which are hurtful; but is seen continually to bark against deceitful sensuality as against a wolf. So therefore anger 
Basil Serm. de ●a pag. 119.  being disposed with reason when it ought, and as it ought, doth procure courage, patience, and constancy.   

CHAP. X.  
Soldier's ought to take heed.  
Soldiers are or aught to be circumspect and very cautelous, Duty 5 careless security being accompanied with perilous and pernicious loss and danger, as is evident not only by Dionysius regaining his former losses from the secure Syracusians; the Romans theirs from the careless Carthaginians, and divers other memorable victorious exploits enterprised and effected by sudden surprises: but also in sacred Writ by the terrible and tragical execution upon the host of Midian by Gideon, judg. 8. 11. of Amalek by David, 1 Sam. 30. 16, 17. and upon the careless inhabitants of Laish by the tribe of Dan, judg. 18. 27, 28. Hence was it that Christ our Captain and Commander, and the blessed Apostles our fellow-servants and soldiers do so often urge, and frequently charge and command us to take heed, to be wary or circumspect; spy, foresee, beware, or take heed, Mar. 8. 15. 12. 38. 5. 9 23. 33. Luk. 8. 18. 1 Cor. 8 9 Gal. 5 15. Heb. 3. 12. 2 joh. 8. Attentively mark 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and take heed, Mat. 6. 1. 7. 15. 10. 17. 16. 6. 11. 12. Luk. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. 20. 46. Act. 5. 35. 16. 14. 20. 28. 1 Tim. 4. 13. Heb. 2. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Pet. 1. 19 Diligently observe, or take heed, 1 Tim. 4. 16.  
Exactly consider and take heed, Heb. 3. 12. 1 Pet. 5. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Carnal and cursed security, occasioned and increased in the sons of men by the glittering pomp and dazzling prosperity of Belials brood, who wickedly wallow in all swinish, sensual, or sinful security, Psal. 37. By the abuse of God's patience and long-suffering, and forbearance, Eccl. 8. 11. And their own irreligious infidelity, causing them neither to credit, nor care for the inevitable and intolerable menaces threatened; nor the ineffable and inestimable promised mercies by the immutable and unchangeable jehovah in his sure, sacred, and celestial Word, Heb. 4. 2. they esteeming these dreadful comminations therein threatened, and the gracious and gladsome favours and franchises therein promised mere foolishness, 1 Cor. 1. 18, 21, 25. This pernicious and pestiferous poisonful offspring of damnable unbelief causing men to go on, and live in sin, nothing fearing dangers and damnation, causing men not to regard at all the means of their salvation, but to give themselves wholly or principally to the vain, though plausible, pleasures and profits of the world; making men to distrust in God, (who yet is just and faithful, 1 joh. 1. 9 and whose promises are yea and Amen, 2 Cor. 1. 20.) and to trust in the abundance of their own riches, Psal. 52. 7. and to strengthen themselves in their wickedness; and yet these are not to be trusted in, they being but uncertain riches, 1 Tim. 6. 17. making men harden their own hearts by resisting the Word, by not profiting by the works, by not yielding to the motions of the Spirit of God: And this making a man's condition more incurable, and therefore more desperate than of many who are in doleful desperation.  
These beholding their sins, and being sensible of them; they not seeing, and remaining senseless of them. These groaning & grieving for their misspent time, cursed and crooked by-paths, and desiring better; they pleasing themselves in their way ward and wicked wanderings, and therefore desiring no better; These earnestly desiring good counsel, and that they could embrace it; they neither ask nor admitting pious and godly counsel and instruction.  
Let us who are the soldiers of Christ jesus therefore take heed. But to what must we take heed? Of what must we beware?  
Some things there are to which, other things there are of which we must beware.  
First, the things which must be taken heed unto, are  
1. Ourselves, Luke 17. 3. Take heed unto yourselves.  
2. Ourselves, and these ●ver which the Lord hath made us overseers, Acts 20. 28.  
3. Our souls, Deut. 4. 9 Only take heed unto thyself, and keep thy soul diligently.  
4. The Word of God, 1 Tim. 4. 16. Take heed unto thyself and to the doctrine. Heb. 2. 1. Therefore we ought to take the more earnest heed to the things which we have heard, least at any time we should let them slip. 2 Pet. 1. 19 We have a more sure word of prophecy, whereunto you do well that you take 〈…〉 d.  
Secondly, The things which must be taken heed of, are  
1. Sin itself in general: Some particular sins in special, as the most dreadful and dangerous, namely,  
1. Induration, or hardness of heart, Psal. 9 5, 6, 7.  
2. Apostasy, Hebr. 3. 12. Take heed brethren lest there be in any of you a● evil heart of unbelief in departing from the living God.  
3. Unbelief, Hebr. 3. 12. Take heed brethren lest there be in any of you a● evil heart of unbelief in departing from the living God.  
4. Hypocrisy, Mat. 6. 1. 16. Mar. 8. 15. Luke 12. 1.  
5. Covetousness, Luke 12. 15. 21. 34.  
6. Surfeiting and drunkenness, Luke 21. 34.  
7. Fornication, Heb. 12. 15, 16. Take heed lest there be any fornicator, or profane person, as Esa●.  
8. profaneness, Heb. 12. 15, 16. Take heed lest there be any fornicator, or profane person, as Esa●.  
These and other sins are the chiefest things we should take heed of.  
1. Sin being an evil way, Iona● 3. 8. Yea exceeding evil. It being an uncomfortable way of darkness, leading to insupportable, and infernal darkness, 1 joh. 1. 6. It misleading out of the right and royal way of God's commandments, 1 joh. 3. 4. and It leading unto perdition, Psal. 1. 1. 6.  
2. Sin (although few feel its burden, either because they know it not, or they judge it not to be sin, or so grievous, or they believe not God's Word, or their hearts are hardened, or they are not tempted, or because it, being in them, is in its proper place like water in the sea, or because themselves are dead, so not sensible of weights and burdens) being a terrible oppressing tyrant, Luk. 21. 34 and intolerable insupportable burden.  
1. To wicked men, and Angels, weighing and pressing them to that bottomless pit and burning lake, where there is weeping, wailing, gnashing of teeth, and gnawing of flesh for ever and ever,  
2. To the sanctified soul, Psal. 38. 4. forcing him to fly amain to the Lord jesus for ease and succour, shelter and supportation, Mat. 11. 28.  
3. To the whole creation, causing it to groan and travail in pain together until now, Rom. 8. 22.  
4. To the Lord himself, he being weary to bear it, Isa.. 1● 14. and pressed under it as a cart is pressed that is full o● sheaves, Amos 2. 13.  
Sin being a burden too heavy for heaven to bear, pressing the Devils thence: Too heavy for Paradise, expelling Adam thence: Too heavy for the earth, making it reel to and fro like a drunkard, Isa. 24. 10. Only hell must bear it.  
3. Sin is shameful, shame being a subsequent of sin: either,  
1. Shame, a fruit and sign of repentance, jer. 31. 19 Zach. 13. 4. Rom. 6. 21.  
2. Or shame, a punishment for sin upon the wicked and ungodly, although not always here, jer. 33. 6. 15. 8. 12. but only sometimes, jer. 2. 26. yet everlasting shame and confusion are certain confequents of sins unrepented of by God's ordinance and justice.  
2. The occasions of sin are to be taken heed of. E●e, Gen. 3. 6. Dinah Gen. 34. 1. sinned, not shunning the occasions. joseph Gen. 39 10. and job, job 31. 1. avoided the occasions, to avoid the sin: agreeable whereunto are those divine directions, Pro. 1. 15. My son, if sinners entice thee, consent not. 5. 8. Come not nigh the door of her house. 23. 31. Look not on the wine, etc. To avoid and decline the occasions of these, whoredom and drunkenness; it being as possible to keep dry wood laid upon the fire from burning, as to preserve ourselves from sin without declining its occasions.  
3. The instruments of sin are to be taken heed of: namely, carnal friends, evil company, corrupt and false teachers. Mat. 7 15. Beware of false Prophets. Mat. 10. 17. Beware of men. Mar. 13. 5. Take heed lest any man deceive you. Rom. 16. 17. Mark them and avoid them. Col. 2. 4, 8. Beware lest any man spoil you. Phil. 3. 2. Beware of dogs, beware of evil workers. We are so to beware of these instruments of sin and Satan, as that we mark and observe, shun and avoid them; and that they do not deceive and delude us.  
4. Satan that subtle serpent, the author of sin is to be taken heed of: For the Devil, like a cunning cleaver of wood, who putteth in first a little wedge, that it may make room for a greater, until it be cloven into shivers, first striving to enter into men's hearts by a little sin, then by a greater, until he hath divided their souls between God and Belial, and so shivered them, that they are made fit fuel for the infernal fire of hell: Take heed therefore of him.  
1. Sin is the work of that wicked one, john 8. 44. You are of your father the Devil— and the works of your father ye will do. 1 John 3. 8. Christ came to destroy the works of the Devil. Take heed therefore of Satan, lest he work in our hearts as he doth in the hearts of the children of disobedience, Eph. 2. 2.  
2. Take heed of Satan, who is the enemy of mankind, Mat. 13. 39 And our adversary, 1 Pet. 5. 8. Yea that wily old serpent which deceiveth the whole world, Rev. 12. 9 therefore a sly and subtle enemy which will leave no ways unattempted, make use of all advantages, and fit his ensnaring temptations to all occasions. That strong man, Mat. 12. 29. who hath mightily shaken the best men that ever breathed, Christ jesus only excepted, therefore a potent, and powerful enemy. That roaring Lion walking about seeking whom he may devour, 1 Pet. 5. 8. and ravenous red Dragon, Rev. 12. 13. therefore a cursed, cruel adversary.  
3. Take heed of Satan, he being such an enemy. That no man can master with might, or destroy with strength; That no man can circumvent with policy, or match with subtlety; Whom no man can allure by eloquence, or persuade by flattery; Whom no man can escape from by flight, or eschew by fleeing.  
4. Take heed of Satan, who can behold and see us, and our most privy, secret, and retired words and actions. Who cannot be secluded from our privy chambers, or secret closerts by locks, doors, or all such like fortifications; he being spiritual, and therefore quickly in any place: Who is never weary, nor needs any refreshing by eating, drinking, sleeping, etc. as we do and therefore hath opportunity to husband, and manage even these occasions, as he doth, to harm and hurt us, 1 Pet. 5. 8. Seeking always to devour.   

CHAP. XI.  
Soldier's must be watchful.  
watchfulness Duty 6 is not only as expedient, but also as necessary for martial men as the forementioned particulars: for without watchful vigilance the strength of Hercules, the hardiness of Hector, the nobleness of Alexander, the policy of Pyrrhus, and the good success of Scipio are to little purpose.  
Scanderbag that terror to Turks, and mirror for martial men, (who with 15000 discomfited the army of Alis Bassa being 40000: who with the loss of 20 horse, and 50 foot slew 5000 of Mustapha's forces. Who with 4000 horse, and 2000 foot encounted Mustapha, and with the loss of 300 men slew 10000, took 15 ensigns, Mustapha himself, and 12 others. Who with 6000 horse encountered Debre●s with 14000, slew him hand to hand, and 4120 of his soldiers. Who with the loss of 100 Christians, and 80 wounded slew 11000 Turks under the Command of Moses a traitorous revolter. Who with the loss of 60 Christians slew some say 30000, some say 20000 under the command of Isaac and Amesa invading Epirus with 55000. Who with 8000 horse and 4000 foot encountered at once jacup with 16000, and Baladine with 20000 horse and 4000 foot, put them both to slight, slew jacup with his own hands, slaughtered 24000 Turks, took 6000 prisoners, and might have taken Baladine; but, wearied with fight, he said, O let some of our enemies live to report their own slaughter, and our victory. Who with his own hands at several times slew 3000 Turks) by the negligence of his watch at one time lost 2000 horse, and 3000 foot.  
It hath been ever therefore the constant and continual care of Cities, Commonwealths, chief Captains and Commanders to prevent the subtle, and deceitful circumventing of their enemies by daily and diligent, constant and continual watchfulness. Witness not only the practices of particular persons, as of Scanderbag, who slept but two hours in the night until he had delivered his country, and of particular places, as of the famous city of Thebes, which in each of its 100 strong and sumptuous gates had a watch of 200 horse: But also of all both places and persons, who in their cities, and armies (especially in times of war) keep watch and ward ordinary and extraordinary, to warn them of danger if any be. Therefore we have need to watch much, or of great watchfulness; 
Chrys. Hom. 3. in Gen. 1. Tom. 1. pag. 13.  because we have always war, and no truce, saith Chrysostom. The Scripture therefore doth strictly press, and enjoin with sovereign commandments, sweetly persuade, and induce with serious allurements all Christian combatants to watchfulness. Matth. 24. 4●, 43. Watch therefore for you know not, etc. 25. 13. Watch therefore, etc. 26 41. Watch and pray, that you enter not into temptation. Luke 12. 37. Blessed are those servants, whom the Lord, when he cometh, shall find watching. 21. 36. Wach ye therefore, and pray always, etc. 1 Cor. 16. 13. Watch ye, stand fast, etc. 1 Thess. 5. 6. Let us watch, and be sober. 2 Tim. 4. 5. Watch thou in all things. 1 Pet. 4. 7. Be ye therefore sober, and watch unto prayer. 5. 8. Be sober, be vigilant, because your adversary the Devil as a roaring Lion walketh, etc. In which Scriptures, and diverse more, which use this military word, Christ jesus, and his blessed Apostles, like wise and warlike Captains, instruct us Christian soldiers to behave ourselves like those who in war are appointed continually to watch in some sconce, watchtower, or other eminent place, where they must rouse up themselves throughly that they sleep not: pryingly view up and down 
Ezek. 3. 17. 2 Sam. 13. 34. 2 Reg. 9 17.  every where, and descry what may be helpful or hurtful to the army or city.  
The word in Hebrew signifying a watchman is derived of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a word signifying to see a fare, to espy, to consider diligently: So that a watchman is an espial, a considerer, a viewer, an observer.  
The Greek words signifying watchmen, and watchfulness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vigilia, a vigeo; est enim vigere vali lum & robuslum esse, quasi v●m agere; quare vigiles non segnes non torpentes quales sunt dormientes, sed qui vigore suo sunt.  and to watch, some of them signify an abstaining from sleep, to awake out of sleep. Some a keeping guard, seeing to, a observing.  
In the Latin tongue the word signifying watchfulness is derived by some of a verb which signifieth to be strong and lusty, to have force, and power, wherefore watchmen ought not to be slothful, faint, and lazy, as sleepers are; but such who are in liveliness strength and vigour.  
By which particulars it is easy to be seen that watchfulness is a military word, a daily duty for martial men (and therefore for us Christian soldiers) and what it is; namely,  
An earnest care to live every day as one would live upon his dying day, or upon his judgement day.  
A diligent observing of all such things as may help or hinder us in our Christian warfare.  
A wary diligence whereby we look to ourselves, to those offices we take in hand, and those things which appertain unto them.  
A careful observing of our hearts, and a diligent looking to our ways, that they may be pleasing and acceptable to God.  
A diligent observing of our dangers, and our duties therein to be performed.  
1. This watchfulness is often and ordinarily, frequently and Reasons. forcibly enjoined by our gracious saving Sovereign and chief commander Christ jesus. Mark 13. 37. Watch: 37. What I say to you I say to all, Watch.  
2. This is a duty of important, and urgent necessity.  
Both in regard of our enemy's wi●h whom we must encounter, who are for number innumerable, for malice implacable, for labour unwearied; for condition and quality spiritual, invisible, merciless; for diligence incessant, leaving no stone unrolled, no means unattempted to harm and destroy us.  
As also in regard of sin, against which we must combat, and of which we must heedfully beware: This being of so subtle, deceitful, bewitching, insinuating nature, that where these find entrance, and can get admittance they do not solitarily, and without company surprise the secure seduced soul; but with their overflowing troops furiously flocking together strive to surcharge the same. Witness cain's unadvised anger, Gen. 4. which produced inveterate wrath, that barbarous and bloody murder, that desperation. Witness David's idleness, which occasioned lust, adultery, murder, 2 Sam. 11. And that it may the more easily ensnare and inveigle us with its bewitching guiles, it fawns, and fleeres upon us with a painted face polishing over its pestiferous pollutions with plausible and pleasing pretences of piety, of providence, good husbandry, good fellowship, of decency, devotion, etc. watchfulness therefore is very needful. For the greater danger we are in, or subject unto; the more watchful and careful we must be for our own and other● safety.  
3. This is a special private help to the public exercises of religion. It is the first and principal private help by good and right reason, this being as an eye to see them all well, and rightly done and used: Yea this must be a continued conjoined companion to all Christian performances. We are to watch unto prayer, Ephes. 6. 18. namely, to get ability to pray, and that aright, to the occasions, and opportunity of prayer, to the success and event of prayer. We are to watch unto prayer, that we be not seen of men like hypocrites, that we use not vain repetitions as the heathen, Matth. 6. 5, 7.  
We are to watch unto hearing, Luk. 8. 18. namely, that we hear with faith, and confidence, with submission, willing assent, and purpose to obey.  
We are to watch in our works of mercy, that we do them not to be seen of men, that our left hand do not know what our right hand doth, Matth. 6. 1, 2, 3.  
We are to watch unto fasting, that in this we approve ourselves to our father in secret, that he may reward us openly, Matth. 6. 18.  
4. The best, and bravest, the most wise, and worthy soldiers in this our warfare neglecting or securely slighting their Christian watch, have fearfully fallen, shamefully been foiled, and supplanted, and dangerously deceived through the sudden sallies and surprisals, the vigilant undermine, and violent encounters of our virulent and unwearied assailants. Witness Adam and Eve, Gen. 3. 6. David, that man after Gods own heart, 2 Sam. 12. Solomon, the blessed of the Lord, and many more.  
Be we not therefore careless, and negligent in this important Use 1 duty, like unto the palpable profane worldling, and the sottish secure Christian.  
Is it not a wonder to see how extraordinary vigilant men are for the procuring, protecting, and preservation of the fond and fading transeunt temporary trashy trifles (I speak comparatively) of this life: So that if a city or country is in danger, we neglect not, but carefully keep constant, and continual watch and ward to prevent inroads, inundations, or any other imminent perils. If our houses are in danger of rifling and robbing; if our bodies are in danger of dreadful diseases, and dismal death we double our diligence to preserve our goods from pilferers, and to secure our bodies from sadding sicknesses, and dreadful death. Is it not I say a wonder to consider how watchful we all are for the preservation of these impotent and inferior favours, and how careless and negligent the most are to keep this spiritual watch which concerneth our immortal, and inestimable welfare or woe, the everlasting happiness or horror of our precious souls?  
Would we not judge that man a mirror of madness which would closely keep, and safely guard his windows to shut out silly feeble neglected flies, and leave his doors and gates wide open and unregarded; So that fierce and formidable, cursed and cruel, savage and unmerciful ravenous beasts; barbarous and bloody men might have free ingredience to rent, and tear, to consume and devour?  
Would we not deem that man a fool of all fools which would diligently guard and defend dung and dross; and disregard gold, pearls, and precious stones; yea so that with little difficulty, if not with great facility, every fraudulent fellow, and purloining pilferer might steal away, and at his pleasure spoil him of them? Certainly yes.  
And are not the greatest number of men such frantic bedlams, and witless fools, keeping constant, and diligent watch against frail and feeble mortal men for the safe keeping of their goods, bodies, and other like of less avail, and giving free liberty to Satan, and his adherents to ransack and rifle, to despoil and destroy their precious, yea peerless souls? I would they were not.  
This want of watchfulness hath been, and therefore still is a prime and principal cause of much evil, many sins, great shame, bitter grief and sorrow to our first parents, to David, and to whom not?  
Labour we to know, and learn, strive to be rightly Use 2 instructed in, and press we forward to the practice of this prevailing and important duty of watchfulness.  
1. This adding vigour and victory to our petitions, enabling Motives. u● to pray more powerfully, and prevailingly, Mat. 26. 41. Watch and pray that ye enter not into temptation.  
2. This being a means to obtain constancy, certainty, resolution, and perseverance in well-doing, Ephes. 6. 18. Watching thereunto with all perseverance.  
3. This disposing, and setting the soul in order to do all things aright in regard of manner, and end, in sincerity, with delight, with our hearts to the Lord, cheerfully.  
4. This enabling us to discern and know (it discovering unto us) our own particular estate and condition. Then which knowledge what more useful? Then which ignorance what more uncomfortable, what more unprofitable?  
5. This fashioning and fitting us to receive and entertain the Lord jesus at his coming, and whatsoever he sends in the mean time, Matth. 24. 46.  
6. This fortifying us against spiritual dangers: So that hereby we are prepared for temptations, Luke 21. 36. enabled to encounter with them, Ephes. 6. and procure a good issue out of them, Luke 21. 34. So that hereby we may foresee the better to flee from and prevent the furious and fawning assaults of our deceitful and dreadful enemies. So that by this we may be freed from spiritual dreams and fancies, enabled to weaken the body of sin, to cleanse our ways, to avoid or cover our infirmities.  
7. This hath special promises of bliss proposed, to provoke and prick us forward to the performance hereof, Rev. 16. 15. Blessed is he that watcheth. Matth. 24 46. Blessed is the serv●nt, etc.  
8. This duty being of absolute necessity. Not only in regard of the infirmity of our flesh, Matth. 26. 41. the snaring sleights and subtleties of the world and Devil, 1 Pet. 5. 8. and the uncertain coming of Christ to judgement, Mar. 13. 33. But also to s●●in and avoid those terrible, and dreadful menacing comminations threatened by the unchangeable ireful sin revenging jehovah against the sleighters and neglecters of this so notable and needful duty, Rev. 3. 3. If therefore thou shalt not watch I will come on thee as a thief, and thou shalt not know what hour I will come on thee. Matth. 24 50, 51. The Lord of that servant will come in a day when he looketh not for him, and in an hour that he is not ware of, and shall cut him him in sunder, and appoint him his portion with hypocrites.  
Be we all (f●llow soldiers) watchful Christians, Use 3 namely  
1. Such whose delight is in the sacred shining Word of God, 
Signs.  which is a light to our feet, and a lantern to our paths, Psal. 119. 105. Taking heed unto our ways according unto the same, Psal, 119. 9 As they who are watchful, and willing so to continue, take pleasure in, make great account of, and have a continual constant eye unto gladsome lights, and unerring directions.  
2. Such whose desire is insatiable to insinuate, and insert ourselves inseparably into the sincere society of wise and wary Christians, who may help and avail us much to keep us watchful. Heb. 10. 23, 24, 25. Not forsaking the assembling together as the manner of ●ome is, etc. No whit affecting evil companions, sleepy, and dead-hearted Christians. As they who are vigilant, and careful so to persist, love, and like well, desire, and delight in the company of watchful and waking companions, whose association affordeth much help and assistance. Little regarding, much less requiring the fruitless fellowship, and unprofitable presence of snorting sleepers, or dead men, the fruition of these affording no furtherance unto, but rather frustrating their intentions.  
3. Such whose hearts, and affections are set upon things above, not on things below, being assured that our life is hid with Christ in God, and that when Christ our life shall appear we also shall appear with him in glory, Col. 3. 2, 3, 4. having our conversation in heaven, looking for the Saviour, the Lord jesus, Phil. 3. 20.  
Such who are careful to curb, and keep out the occasions, and beginnings of sin, taking strict notice, as watchmen do, what we admit, or permit to pass by our outward members into, or from out of our hearts. For without all doubt.  
If we do not affect, and delight in the Word of God, which is a light to our feet, and a lantern unto our paths.  
If we affect corrupt companions, and can comfortably endure to be with evil men, and dead-hearted Christians.  
If our hearts are wholly carried away with the world, after our callings.  
If we keep not out the beginnings, and occasions of sin. We do not watch.  
Watch we therefore. But over what should we Use 4 
Ov●● what we must watch, and how.  watch?  
First, Over all, and every of our thoughts, words, and actions, Psal. 39 1. I said I will take heed unto my ways. David did, we therefore ought to keep a constant, and continual watch over all our ways.  
Because the dreadful, and disadvantageous dangers, to Reas. 1 which we are subject, are durable, yea constant and continual: Our fatal, and formidable foes continually fight against us: Our many mighty malicious enemies being painful and laborious to encounter and environ, to ensnare and entangle us; yea so that we are never safe and secure from Satan's tempestuous, and tyrannising temptations.  
No place can patronise or protect, safeguard or secure us from the sly, and subtle, direful and dangerous darts of the Devil. Witness paradise that peculiar peerless pavilion of this world, that dainty, and delightful Eden, and garden of God, that immaculate inamouring pleasant place decked, and invested with innocent integrity, wherein our first parents were strongly assailed by the subtle serpent, and shamefully foiled.  
No company, no manner of consorts, or confederates can conserve, and confirm against the contagious circumventing; and confronting conflicts of the red Dragon. Witness the ●earefull, yea final and damnable fall of judas, a coadjutour with the Apostles, a companion in their labours, a comfort of their communion, and a selected servant in Christ's family.  
No condition, calling, or estate of life can exclude, or keep out, exempt or privilege us from the execrable excursions of the evil one. Witness that pathetical pious prayer of Agur, Pro. 30. 8. Give me neither poverty, nor riches least, etc.  
No degree of Christianity can divert, or turn from us, defend, and free us from the dreadful, diabolical, and tempestuous temptati●ns of Satan. Witness Adam assaulted in his spotless innocency. Witness David a man after Gods own heart, provoked by Satan to number Israel, 1 Chron. 21. 1. Witness Peter a valiant and courageous Champion of Christ, winnowed by the wicked one, Luk. 12. 31. Witness Paul a victorious & vigilant, and unwearied, and laborious workman in the Lord's vineyard, buffeted by the messenger of Satan, 2 Cor. 12. 7. Witness Christ jesus the only begotten Son of God, the only Saviour of man, and mediator between God, and man, the Lamb without spot and blemish, 1 Pet. 3. 18. who never did any thing amiss, Isa. 53. 9 Luk. 23. 41. was set upon with terrible, and triple temptations, Mat. 4. Yea the dearest of God's children, and servants, who are the most eminent for parts & graces, being fitted, and called out for the highest, and most honourable services must look for greatest tentations, & most of all to be molested with the Devil. For as tyrannising tyrants offer not violence to the vast and vanquished, but to the resisting cities, & corporations, which are replete and replenished with riches & revenues. As pillaging pirates assail, and set upon not evacuated and empty, but the wealthy and richly laden ships. As thievish robbers will not mind to meddle with rogues and beggars but the well-monied travellers: So Satan, the worst and vilest of pirates, thiefs, and tyrants will be dealing with them who have rich booties of spiritual treasure; rageth and takes on most against such who are rescued out of his slavery by the power of Christ. Labouring with all his fraud, and force to retain and recover his prey. When did the devil tempt Adam, but when he was like the image of God? When did he tempt jakob, but when he had his father's blessing, inciting Esau against him? When did he tempt Abel, but when his sacrifice pleased the Lord? and than he stirred up Cain to kill him. When did he tempt job, but when God said he was a good man? As long as Paul was among the high-priests, he was in great authority, credit, and countenance, but when he was turned to Christ, he was many ways assaulted by the sleights of Satan. These are special eyesores to Satan, & a fair mark for the arrows of his tentations. These do most of all seek the ruin, and do most of all harm and hurt the Devil's kingdom, seeking the impairing and ruining thereof with their utmost endeavours; and therefore he cannot but hate, and seek to hurt these most. Since therefore no place, no company, no estate of life, nor degree of Christianity can secure us, but we are, and must be in continual danger we must necessarily be careful to keep a constant, and continual watch.  
Because we are to serve God all the days of our lives, Luk. 1. 
●  75. yea with all the parts and faculties of our souls and bodies, 1 Cor. 6. 20. It is therefore a matter of urgent necessity to be watchful over all our thoughts, words, and actions, that so we may savingly serve our good and gracious God, yielding unto him absolute obedience without any exception of any his commandments, Mat. 28. 20. total obeisance with soul and body, serving him solely, 1 Cor. 8. 6. not him, and sin, or Satan; for his sacred service cannot subsist and stand with the service of Devils, 1 Cor. 10. 20. With the service of sin, Rom. 6. 17, 18. With the service of Antichrist, 1 joh. 4. 3. With the service of Idols, 1 King. 18. 21. With the service of riches, Mat. 6. 24. or with the service of the belly, Phil. 3. 18, 19  
Because we must be countable for all our thoughts, words, and actions. The Lord will render to every man according to his deeds, Rom. 2. 6. For every idle word that men shall speak, they must give account thereof in the day of judgement, Mat. 12. 36. And God will judge the secrets of men by jesus Christ, Rom. 2. 16. It stands us in hand therefore to keep a continued constant watch over all our thoughts, words, and actions.  
Be we not therefore in the number of those unwise, unwary, and careless Christians, who watch by fits, and flashes, at a Communion, on a Lord's day, in some men's company, or some such special occasion only; bu● take full liberty to wallow in worldliness, and other wickedness, to live licentiously at other times, and occasions. For to watch, and ward warily, and vigilantly, and after to give free entrance and admittance to an enraged enemy is to little or no purpose; yea it doth aggravate the exasperated foe, frustrate and annihilate all future and former performances.  
But let us carefully, and constantly keep a continual watch.  
1. This directly differencing us from hollow hearted halting Motives. hypocrites, and disloyal dissemblers, who may watch in show, and for a time: and deciphering us credibly to be without contradiction Christians indeed.  
2. This assuredly ascertaining us, that we are in that holy, and happy condition, in that blessed, and beneficial state of grace, a fruitful forerunner of immortal glory.  
3. This making us to be punctually, and precisely pressed, and prepared always to receive, and entertain Christ jesus our Sovereign and Supreme Lord, Mat. 24. 46. our blessed and beneficial Bridegroom, Mat. 25. 10. And to be always ready to undergo voluntarily with vigour, and victory whatsoever odious obstacles, and offensive oppressing occurrences oppose us in the mean time in this our warring pilgrimage.  
4. This unwearied vigilance securing, and freeing us from an innumerable intricate insnarements, and a numberless sort of fraudulent guiles, and subtle Satanical sleights of the Devil, 1 Pet 5. 8.  
5. This strengthening, and enabling us to keep always a good conscience void of offence towards God, and man, Act. 24. 16 By which our precious faith is confirmed, and conserved, 1 joh. 3. 21. By which we clasp hold upon, and conjoin ourselves in a comfortable communion with jesus Christ, Ephes. 3. 17.  
6. This wary and continual watchfulness over ourselves in, and to the end assuring us that the Lord of hosts will always watch over us for our good, Psal. 37. 32, 33, 34.  
Let us therefore be always watchful in all our ways, and actions, that we think, speak, and do good, Seasonably in time sitting, and convenient, Mat 25. 3, 11. Constantly, without ceasing, and intermission, Luk. 21. 36.  
Secondly, Over our hearts we ought to be watchful, yea so as to guide, and guard them with double diligence, with special strictness, and our best and utmost endeavours, Deut 4 9 Only take heed to thyself, and keep thy soul diligently. Pro. 4. 23. Keep thy heart with all diligence, etc.  
These are the wellspring, and beginning of good or evil, all Reas. 1 goodness, and all sin breeds & gins in the heart. These are the seat and sink of sin, the root, and fountain of all filthiness, Mat. 12. 35. Mar. 7. 21. Luke, 6. 45. Heb. 12. 15. These are the wombs wherein sin is conceived, hatched, and harboured, Luk. 22. 3. Act. 5. 3. jam. 1. 14. yea from hence are the issues of life, Pro 4. 23. So that hell, or heaven, life or death is from the heart.  
These are the most precious, and unmatchable things which we possess, fare surpassing in worth, and true valuation the pleasures, pomp, and profits of this whole world, Mar. 8 36, 37. Hence is it that the Lord our God, whose we are, and whom we ought to serve, likes, and loves best, beholds and looks at especially, commends, and calls for most the heart, and its sincere service, Pro, 23. 26. Hence is it likewise that Satan labours with tooth and nail, seeks for with might and main to pilfer a way, possess, and captivate the heart of man; this being the chiefest castle and citadel in us little worlds to sway and overrule, to cheek and command the rest: yea and the prime, and principal possessor and preserver of the most choice, and chiefest gifts, graces, and good things we do or can enjoy. Yea and hence it is, that that malicious enemy of mankind cares not how much, and often men pray, hear, etc. but is well enough content that men be frequent in all such like performances (and therefore he little molests such men, which satisfy themselves in outward forms) so be their hearts be rotten, and naught, and so his own.  
These are exposed to very many, and diverse dangers in regard of our own cursed corruptions, Satan's subtleties, riches, pleasures, preferments, and wicked men. And we by them are in great hazard, and lie open to innumerable perils. These being deceitful above all things, jer. 17. 9 These being ready to run away from God, and good, from godliness and gracious performances, Isa. 29. 13. These being easily stolen away by the vanities of this world, the deceitful delusions of Satan, and the guileful sleights of our own sinful flesh.  
These are they that bring all into order, and good frame, or contrarily distemper and disorder all. In the natural body the heart may be sound and good; yet the hands withered, the eyes blind, the feet lame, the whole body diseased. But in the spiritual man if the heart is sound and substantial, the eye is not proud, not wanton; the ear is not deaf, but open and attentive to good counsel, the hand is not withered, but fruitful and open to distribute, to do good.  
It's therefore a matter of greatest moment, and chiefest consequence to guide and guard, to watch and ward our hearts.  
That these our precious pearls be not stolen away, and we despoiled of them.  
That these be not distained and defiled: that so we may preserve and present them chaste virgins to Christ, 2 Cor. 11. 2.  
That these fountains, and storehouses of our thoughts, words, and actions be not annoyed: that so out of the good treasury of our hearts we may bring forth good things, Mat. 12. 35.  
That these be not stony, thorny, highway, and so graceless grounds, and barren fields: that so they may be fertile fields, and good ground, Mar. 4. 20.  
That these forts and holds formerly possessed by the strong man of mischief the devil, as his principal palaces, and prime places of residence being recovered out of his rigorous and hellish slavery by Christ jesus that victorious, and invincible Lion of the Tribe of judah, Mar. 3 27. be not regained by Satan, reduced, and reclaimed to his Satanical slavery, and reestablished under his tyrannical regiment: for which ends, and purposes, that he may reenter, rule, and reign again, yea, & with seven other spirits more wicked than himself, Mat. 12. 44, 45. he doth continually beleaguer, begirt, & besiege, & always assail us with terrible temptations his most forcible batteries. That so they may be rich, & royal treasuries replenished with, and reserving the pure precious, and peerless graces of God's spirit, and his sacred Word, 2 Cor. 4. 4. Col. 3. 16. yea & that so they may be holy habitations of the Godhead, the father dwelling and abiding in them by his son, the son by the spirit, and the spirit by his graces, 1 Cor. 3. 16. ● Cor. 6. 16. 
Moves and M●●nes. Na●ar● humanus. 〈◊〉 agi●● es●, & pro●●s a●l motus. Sen de tranquil an●me c. 2. pag. 523.   
Which if (and that we may) do.  
1. Ever, and always, earnestly, and incessantly without intermission employ them well, not suffering them to be at any time idle, or ill employed. These are in continual agitation, and constant motion and meditation; carefully therefore keep them close earnestly to mind, and muse upon things good and godly, pious and profitable: For as the Mill in motion turning, and rolling about in its swiftest volubility, and turning motion doth forcibly and effectually work upon such materials men load it with, exquisitely grinding grists of all sorts of grain for the behoof and benefit of mankind: Or sordidly soiling itself, breaking, and bruising in pieces with fury and violence foul and filthy rubbish if put and poured into it, or being emptied and evacuated of objects from without, doth heat and harm, fire and inflame, gnawing and grating upon itself incommodiously and incessantly: Even so the mind of man in motion always doth either earnestly mind and think upon divine and fruitful meditations; tire and trouble itself with disturbing disquieting discontents, with conc●uciating carking cares, with trivial, yet turbulent trifies, or other such like vicious and vitiating vanities: Or else doth waste, wear, and weary itself with fruitless some and froth, fond and fruitlessly feeding itself upon imaginary fictions, and fantastical fancies. Be we therefore frequent and fertile in spiritual and sacred considerations and meditations, remembering God's name, Psal. 119. 55. Thinking on our ways, 59 meditating on God's law all the day, 97. etc. preventing and suppressing betimes evil thoughts, which alienate from, and make enemies to the Lord, Col. 1. 21. Cherishing and maintaining good and gracious imagination's, causing God's Word to dwell in them richly in all wisdom, etc. Col. 3. 16. Psal. 119. 11. Establishing them by counsel, Prov. 20. 18. namely of the delightful testimonies of our good God, Psal. 119. 24. bringing them into obedience of Christ, 2 Cor. 10. 5. So that we may think upon such things which are good— of good report, &c, Phil. 4. 8. and keeping them to an universal obedience of God's Commandments, Psal. 119. 128.  
2. We are, and must be continually careful of, and looking unto our outward senses of seeing and hearing. As vigilant watchmen, who guard, and keep some fort of note, or place of importance examine exactly and diligently inquire after all manner of comers in, and goers out, and to this end and purpose are continually ready pressed to mark and view especially all places of passage to and fro, the better to prevent sudden surprisings, and violent assaults: Even so we who are to watch and ward our hearts and souls those worthy precious parts of greatest importance must providently and precisely rectify & regulate, refrain and restrain, and laboriously look unto these perfidious and perilous ways and passages of egress or forth-going, and ingress or entrance into our souls.  
That the Devil and death climb not in by these windows, jer 9 21.  
That Sin and Satan rush not in by these to ruinated us. Make therefore, as job did a covenant with your eyes, job 31. 1. That these give not entrance or admission.  
To cursed and and care carking Covetousness. Eccclesiast. 4 8. His eye not satisfied.  
To pernicious and Luciserian Pride, Psalm 131. 1. Mine eye is not haughty, Isa. 31. 6.  
To damnable deforming Drunkenness, Pro. 23. 31. Look not on the wine, etc.  
To insatiable greedy Gluttony, Gen. 3. 6. She saw,— She took and eat.  
To envenomed virulent Envy, 1 Sam 18. 9 Saul eyed David. Mat. 20. 13. Eye evil.  
To impious irreligious Idolaters, Deut. 4. 20. You saw no, etc. Ezek. 20. 7, 8.  
To pilfering and abominable Theeveries, Iosh. 7. 21. Saw, coveted, took.  
To abhor odious Adulteries, Mat. 5. 28. committed adultery. 2 Pet. 2. 1. Eyes, etc.  
Or to any dreadful and damnable deeds of darkness, Isa. 33 15,  
Stop and safe guide our ears, the tasters of our words, job 34. 3. the doors and portals of our hearts from the hearing of blood, Isa. 35. 15. And from all the enticements of sin, and sinners, Pro. 1. 10.  
3. We do, and must often call our hearts to a reckoning. They who have a vigilant eye, over and upon faithless fraudulent fellows, deceitful and subtle servants are ever and anon pressing, persuading, and calling upon them to a through consideration, and praiseworthy performance of their duty, and will daily and diligently reckon and account with them. Our hearts are deceitful above all things, and desperately wicked, who can know them? jer. 17. 9 It's therefore more than needful that we should, and the more watchful we are over them, the more urgent we are earnestly calling upon, and forcing them to a faithful, fruitful, firm, and frequent discharge of their duties; and the more we will strive to bring and keep them close to holy p●rformances, to make conscience of them, to shun and avoid secret sins; The more careful and considerate we are, or will be ordinarily and often to reckon with them: and the more laborious in looking unto them continually, not by fits and starts, it being a constant conscionable course that makes us good and acceptable to the Lord, Deuteronom. 5. 29.  
4. We do, and must look to our hearts at special occasions. They who are diligent watchmen, although they always stand upon their guard, yet at some times, and certain occasions, they double their diligence upon some serious service, and against some special danger. We also, although we are constantly and resolutely to persist without pausing or interruption in an officious observing of our hearts, yet are we to enlarge our endeavours, and with more caution to combine our care and circumspection over our hearts, looking to them most heedfully and warily in some particular times of trials by dangerous, deceitful, faithless, fawning fellows: by disheartening adversity, by be witching, and oft besotting prosperity; or otherwise, when we are most provoked and pricked forward to offend our good and gracious God by resisting and resolving against the temptations. Thus let us dutifully and diligently look to our hearts, that they be sound and right. That we may be sensible of, and see our own corruptions, that we may heal them. And that we may perform and practise good duties sincerely with a good and honest heart.  
3. Watch, as against all sin in general, so especially against our personal and proper, which are our most powerful corruptions, whereunto we are most prompt and prone, and against the sundry and several occurrences and occasions of the same sins: We do and must endeavour daily more and more to know and curb our darling and delightful sins. As we are throughly acquainted with, yea so that we directly discern and know the disposition of those with whom we are continually conversant, we perceive and see their faults more than strangers do or can: So if we are vigilant viewers of our own hearts, and throughly acquainted with our own ways, we cannot but perceive and see more errors and aberrations in ourselves than others can; we cannot but find and feel our delightful Dalilahs', our darling sins. And as dutiful and diligent watchmen use most sedulity, severity, and strictness to subvert and suppress secret and lurking homebred traitors: so we being watchful Christians, must, and will be sure to curb and keep under especially our darling sins, those to which our hearts are most addicted, and after which they hanker most, Psal. 18. 23. These personal particular pollutions, to which we are naturally most inclined, or to which we are most incitated or provoked by our callings or conditions, are to be abhorred and avoided, as turbulent troublesome treacherous persons in a town, as noisome, smoky and dangerous chimneys in a house. In these we are commonly corrupt judges, extenuating and excusing those we ought wholly to extirpate and expulse; pleading for, and patronising those we ought to prosecute and pervert; mitigating and mincing those we ought to malign and massacre. In these is the greatest danger, these winding and serving into our souls almost insensibly, partly in regard of our own inclination to give them entertainment, partly in regard of their infatuating insinuations by means of their fawning, sleering, seeming sweet and savoury bewitching enchantments. And the breach made by these must be repaired by renewed repentance. It is therefore of absolute necessity that we should watch and ward especially against these our personal pollutions.  
4. Wisely and warily watch we over ourselves in times of peace, plenty, and prosperity, when we have eaten and are full, we must then beware that we forget not the Lord our God, Deut. 8. 10, 11. Such is the infirmity of man's nature, 
●ar. Chron. lib 2. pa●. 125.  that in prosperity delight doth occasion negligence in bridling of hurtful affections.  
For than we are most prone, and provoked to careless corrupting 
Lux 〈…〉  security, Psal. 30. 6. In my prosperity I said I shall never be removed.  
For we are then much inclined and very subject to abuse the same.  
By deceitfully doting on the●, setting our hearts upon them, Psal. 62. 10. If riches increase, set not your hearts upon them.  
Confidently trusting in them, and boastingly bragging of them, Psalms 49. 6. They that trust in their wealth, and boast, etc.  
Wantonly wasting, vainly and viciously consuming the same. Luke 12. 19 Eat, drink, and be me●ry. Luke 15. 13. jam. 5. 5. Ye have eaten, etc.  
Slavishly serving Mammon as our God, placing our hearts upon it as our chiefest treasure, Mat. 6. 21.  
Carelessly neglecting and cursedly contemning the poor and needy members of our dear Saviour, 1 Timoth. 6. 18. james 2. 6.  
For we are ready wretchlesly then to forget and forsake the Lord, who hath been so bountiful and beneficial to us, Deut. 8. 11, 14. Lest I be full and deny thee, etc. Prov. 30. 9 Yea, and to sacrifice to our own net— because our portion is fat, Hab. 1. 16. Saying in our heart, our own power and might hath gotten us this wealth, Deut. 8. 17.  
As therefore the stag in the fairest green, and most pleasant pasture looketh most about him, and feareth danger: so should we in our greatest pleasures, and prosperous preferments in our most honourable happiness here on earth.  
5. In the doing of things warrantable and lawful, as the works and duties of our personal and particular callings, we must be advisedly circumspect, and very vigilant, Luke 3. 11, 13, 14. That we be not slaves and drudges unto the same; but that we manage them, as with industry and diligence, so with discretion and piety, that we may according to our Master's direction and precept first seek the kingdom of God and his righteousness, Matth. 6. 33. giving and gaining from them time to ourselves for the sincere service of God. That we conscionably employ ourselves to labour in these our lawful vocations and callings lawfully, christianly, namely,  
Testifying hereby our sonlike filial obedience to the most just and irreprehensible injunctions of our good God and gracious Father, Eph. 4. 28. 2 Thess. 3. 12. moderating our inordinate desires after, and immoderate love unto these vain and vanishing, fickle and fading things.  
Depending upon God's allseeing and all-sufficient providence, and upon his sure and certain, great and gracious promises, not upon these limber and brittle slaves of reed.  
Religiously sanctifying them by the Word of God, and prayer, 1 Tim 4. 5.  
Comfortably contenting ourselves with whatsoever success, either prosperous or adverse, it shall please the Lord to appoint, and allot upon our endeavours.  
Learning in whatsoever estate to be content, Phil. 4. 11.  
Seeking the fruition and enjoyment of these not long lasting transitory riches, not by sinister, corrupt, and indirect means, but piously, lawfully and warrantably. Not as prime, principal, and necessary, but as secondary blessings and benefits, not needful to our salvation, nor the peculiar privilege of God's precious people.  
Possessing and using the same thankfully, being grateful to a God so good and gracious to us so vile and undeserving, Charitably, compassionately communicating to the needy distressed members of our blessed Saviour.  
6. In our religious actions, our most pious and best performances we must be very vigilant: for in these the Devil will be maliciously meddling to mar and poison such like duties.  
Striving to insuse, put, and power in fond, foolish, and faithless fancies into our minds to withdraw and dishearten them from such like pious practices, and sacred actions.  
Endeavouring to distract, and so disable and interrupt us by his injurious insinuating injections, and devilish temptations in the present time, and very act of performing them.  
And labouring with his utmost abilities to swell and puff up with privy, if not palpable, pride, parasitically soothing and slatteringly applauding us after the deed duly and dutifully done; purposing thereby to pollute and putrify our purest, exactest, and precisest performances.  
It is not therefore only convenient and of some consequence, but of great importance and urgent necessity for us to be very wary and watchful that we do good and sacred actions well and holily: things commanded so, as we are commanded; practices of piety so, that they may be acceptable and pleasing unto the Lord. And therefore be we persuaded with care and circumspection so to ponder, premeditate, and consider of the matter.  
That before the doing of such duties, we resist and remove all lets and impediments, which as obstacles may hinder: we lay hold upon, take, and improve all opportunities and fitting occasions which may help forward and further, that so we may be more apt and able, prompt and prepared, fit and furnished to do our duty.  
That in the doing of them we behave ourselves well and wisely, performing them rightly and religiously.  
That after all is done, through our own vileness and viciousness all our labour be not lost, and all our endeavours made void and frustrate, being empoisoned and corrupted by pride, 1 Cor. 4. 7. or oppressed and overwhelmed by lightness and inconstancy, jer. 34. 11.  
And thus to conclude this important duty of the Christian warrior,  
1. Let the many pathetical premonitions of perils and 
Motives▪  dangers to which we are prone, especially if we omit or neglect our watch, Luke 22. 32.  
2. Let the many peremptory precepts of our absolute and sovereign Lord and Commander Christ jesus, Mar. 13. 37. 14. 34.  
3. Let the many precious promises of peculiar privileges to Christian vigilance.  
4. Let the many pious and praiseworthy practices of Christ jesus our Captain, and of former Christians our fellow-soldiers in this particular duty, Mar. 14. 37.  
5. Let the many present pressures of anguish and affliction, of trials, troubles and temptations.  
6. Let the many prerogatives of this puissant and prevailing duty agitate and animate, persuade and press us forward to this divine duty of diligent watchfulness.  
That so we may prevent those many perils.  
That so we may obe● those many precepts.  
That so we may possess those many promises.  
That so we may imitate those many precedents.  
That so we may pass through those many pressures.  
That so we may have interest in those many privileges.  
That so we may evidence ourselves true and loyal soldiers of the Lord Christ jesus. And  
That so we may not only descry and discern, but also disannul and disable, yea and disperse and despoil the many disguised disadvantageous tentations of the sly and subtle tempter.  
That so we may courageously and comfortably conquer; 
Vigilan ●um est ●t qui ●upit vincere.  for, as want of watchfulness makes men of valour and validity vincible, and often vanquished vassals: So watchful vigilance adds vigour, makes oft invincible and victorious.   

CHAP. XII.  
Christian soldiers must fly to God for succour.  
Martial men ought not, and Christian warriors do not Duty 7 depend upon their own fortitude and furniture; their own valour and vigilance; their own strength and sedulity; their own power and policy: but on the help, assistance, and protection of the Lord of hosts, their God; for there is no king saved by the multitude of an host, a mighty man is not delivered by much strength, a horse is a vain thing for safety, neither shall he deliver any by his great strength, Psal. 33. 16, 17. Therefore David acknowledged that by the Lord he had run through a troop, and by his God he had leapt over a wall, Psal. 18. 29. That it was God who girded him with strength, Ver. 31. Being therefore to encounter that exasperated execrable Philistine who defied the armies of the living God, 1 Sam. 17. 26. Who disdained David. V 42. Cursed him by his God, Vers. 43. And threatened to give his flesh to the fowls of the air, and the beasts of the field, Vers. 44. He publicly proclaimed that he came to him in the name of the Lord of hosts, the God of the armies of Israel, Ver. 45. And confidently concluded that the Lord would deliver him (mangre all his puissant prowess and military munition) into his hands to smite, to take off his head from him, to give not only his, but the carcases of the host of the Philistines unto the fowls of the air, and to the wild beasts of the earth, that all the earth might know that there is a God in Israel, and all that assembly might know that the Lord saveth not with sword and spear, Verse 46, 47. Hence was it that Gideon commanded his soldiers to cry, the sword of the Lord, judges 7. 18. That joab encouraging his brother Abishai, said, the Lord do that which seemeth him good, 2 Samuel 10. 12. And jahaziel encouraged jehosaphat and all judah after this manner: Thus saith the Lord unto you; Be not afraid nor dismayed by reason of this great multitude, for the battle is not yours, but Gods:— ye shall not need to fight in this battle: Set yourselves, stand still, and see the salvation of the Lord with you, etc. 2 Chronicl. 20. 14, 15, 17. Hence is it that although some trust in chariots, and some in horses: Yet the Church and chosen of God will remember the name of the Lord our God; and for this cause they rise and stand upright, when those other are brought down and fallen, Psal. 20. 8.  
1. For the Lord our God is a Lord of hosts, Psal. 80. 19 84. 1, 3, 8, 12. 46. 7, 12. having Angels, Elements, Sun, Moon, Stars, Wind, Rain, storms, tempests, clouds, darkness, louse, locusts, flies, frogs, and whatsoever hath breath or being, at hi● check and command, at his ordering and disposing.  
2. From him safety and security, defence and deliverance in and from dangers and distresses of all sorts are, 2 Tim. 4. 18.  
3. Those whom he will defend and deliver, all the tyrants in the world cannot harm and hurt, no not Satan, job 1. Luke 22. 32. 2 Cor. 12. 7. Rev. 2. 10.  
4. The welfare and safety of Christ's Church and Kingdom consists not in chariots, in horses, or such like warlike furniture, Zach. 9 10. For no such can prevail against God, Pro. 21. 30. And all such hopes and helps without him are vain and vanishing, Psal. 60. 11. 108. 12▪  
5. For he breaks the bow, and cutteth the spear in sunder, he burneth the chariot in the fire, Psal. 46 9  
6. As no power and policy can prevail against him, so no activity nor ability without him, Psalm▪ 144. 1. Zach. 9 13.  
7. It is he who doth all the parts of a valiant and victorious warrior for his Church and chosen, Zach. 9 14. For he is sensibly seen as a supreme and sovereign Captain is wont to be. He as a soldier doth fight with his arrows against his and their enemies. He as a Centurion, or leader of a band, doth march before them in battle accompanied with whirlwinds. He, as a Trumpeter, doth sound so shrill and sadding a voice, which shall dismay and dishearten the enemy.  
8. It is the Lord which is all matter of munition and defence unto them, namely,  
A buckler to hold off blows and batteries, Gen. 15. 1.  
A fortress, rock, tower, horn, strength, Ps. 18 1, 2, 30, 31, 32  
A help and shield, Psal. 33. 20. 115. 9 10, 11.  
A battell-bow, Zach. 10 4. A wall of fire, 2. 5. And an encamping about his Church because of the army, Zach. 9 8.  
He is the corner by whom we are upholden, Zach. 10. 4.  
He is the nail by which we are fastened, Ibid.  
He is the battell-bow by which we are defended.  
Hence is it that his Saints and servants formerly have done, and still ought  
1. To repose their trust, and wholly rest upon the Lord, and not say in their hearts, our power, and the might of our hands hath done this, Deut. 8. 17. But with us is the Lord our God to help us, and fight our battles, 2 Chron. 32. 8. For the Lord will have mercy upon them, and save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen, Hos. 1. 7.  
2. To praise his name for deliverance from dangers past, saying, We will rejoice in thy salvation, and in thy name, etc. Psalm 20. 5. Be thou exalted O God, etc. 21. 13. Therefore will I give thankes, etc. Psalm 18. 49, 50. Exod. 15. 1, 2, 3, 4. I will sing, etc. judges 5. 2.  
3. To pray to him for help, succour, safety and defence. Plead my cause O Lord with them that strive with me, fight against them that fight against me; take hold of shield and buckler and stand up for mine help; draw out also the spear, and stop the way against them that persecute me, and say unto my soul I am thy salvation, Psal. 35. 1, 2, 3. Thus jacob when Esau came against him, prayed to God for protection, and prevailed, Gen. 32. Thus jehosaphat prayed, saying, O our God— we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon thee, 2 Chron. 20. 6, 7, 10, 11, 12. Thus Hezekiah prayed unto the Lord, saying, O Lord of hosts, God of Israel, etc. Is●. 37. 16, 17, 18, 19, 20. Thus while joshua and Israel fought with Amalek, Moses prayed, Exod. 17. 9  
If in such concordant conflicts, wherein men and men combat together, like in nature, and for number, instature, and for strength, in prowess, and for policy; being equally instructed in martial discipline to manage their warlike proceed, being equally furnished with all manner furniture needful and fitting for fight. If (I say) in fight against frail and feeble flesh and blood, prayer must be added unto, and accompany other preparations; and the people of God have with care and conscience continually conjoined prayer to other: Witness Moses, Exod. 17. 9 Samuel, 1 Sam. 7. 5. jehosaphat, 2 Chron. 20. 3, etc. and divers others. They well knowing, that means, although many; preparations, although profitable and puissant, to be of no use, Psal. 127. 2. Except the Lord build, etc. Therefore they would not trust in their bows, knowing that their swords could not save them, Psal. 44. 6. and that through God they could push dow●e their enemies, and tread them under, etc. V 5, 7, 8, 9 And they well knowing that prayer is sanctified by God to obtain his help and blessing: that prayer is exceeding powerful and prevailing; yea so that whether other means failed or abounded, they would never neglect this: which makes supply where and when they are wanting, and makes them powerful and successful, if fervently used. When one told Numa saying, O Num●, the enemies prepare war against thee, he cheerfully answered, but I sacrifice, implying that the forces of enemies are withstood and overcome more by the help of God than our own forces. How much more I say aught we to pray in our spiritual combats against enemies which are innumerable, namely, the world, and all wicked men; the flesh, and all its filthy lusts; the Devil, and all evil angels. The world being malicious, cruel, crafty, vain, & evil; the flesh being rebellious, wanton, and deceitful; and the Devil malignant, mighty, fierce, and fraudulent; and ourselves being such whose weaknesses are wonderful, whose wants are many, whose miseries are great, and whose necessities are continual. Pray therefore that we may prevail.  
1. For without God we can do nothing, joh. 15. 5. It is God Reasons. which worketh in us both to will and to do of his good pleasure, Phi. 2. 13. We can do all things through Christ strengthening us, Phil. 4. 13. All our hope is in, and help from God, and 
Aug. ●e lib. a●●. cap. 6.  God's help is obtained by prayer. There is nothing so hard, but with Gods help it may be made easy; on him therefore let us depend, of him let us seek help, & so accomplish our purposes, saith S. Augustine. Hence it is that S. chrusostom hath these pregnant passages. 
Chrys. a● Pop. A 〈…〉 71.  There is nothing stronger than a man rightly praying: for if a woman could appease that furious governor, which neither feared God, nor reverenced man, much more shall he provoke God to love who doth stand by him continually. He doth overmaster the bell●, & chase away delights, etc. Again, There is nothing more powerful 
Id 〈…〉 Hon. 58. ●n M●●. 1●.  than a man wisely praying; for if a woman could turn the cruel judge which neither feared God, nor honoured man, much more shall he make God favourable to him, who sticks to continual prayer; he doth overcome the belly, & contemn delicious dainties.  
2. For prayer is of such force and efficacy in this our Christian warfare, that S. chrusostom saith, Prayers are weighty weapons if they be established with necessary wisdom; and that you may understand the force thereof, continual prayer doth vanquish shamelessness, wrong, cruelty, and rashness, and that which friendship hath not done, prayer doth perform; and constant prayer hath delivered her worthy which was unworthy. For these are great weapons if they be founded with fervency of spirit, if without 
Chrys. in Heb. 10. Sponte pe●▪ cantib. Tom. 4.  false, and vain glory, if with a sincere mind, and a contrite heart. This doth break off wars, this hath made an unacceptable and unworthy nation delectable and grateful. Again, Although God moved with mercy doth something, yet here also prayer doth afford much help— you helping together in prayer— neither doth he attribute the whole to them lest he should puff up their minds: neither again doth he wholly remove them from the praise of this benefit, that he might encourage them and make them more cheerful, and that he might bind them fast in friendship amongst themselves— prayer was made without ceasing by the Church to God for him, Acts 10. And it had such force, that 
Idem Hom. 1. i● 2 Cor. 1.  although the doors were shut, and chains did bind the Apostle, and the keepers did sleep on both sides at his side, yet it brought him out, and delivered him from all perils. Again, Truly all kinds of heavenly weapons are comprised in divine 
Hom. de pre●. Tom. 5.  prayers, which alone are able to preserve those which have committed themselves to God— But prayer is an invincible dart, a secure fortress, which doth put to flight as well as one soldier many thousands: for honourable David beat down that Goliath furiously running upon him like some formidable Devil, not with weapons, not with sword, but with prayer. Prayer is the most necessary 
Tom. 5. de incompreh. Dei nat.  weapon. That which riches nor the multitude of helpers, nor physical skill, nor Princelike haughtiness of mind could not effect, that the prayer of one poor and needy one was able to do: prayer I say, not that slender and slothful, but that which is earnest, and doth come from a mind grieving, and a contrite heart. The force of prayer hath quenched the force of fire, hath repressed 
Ibid.  the rage of lions, hath appeased wars, hath removed battles, hath taken away tempests, hath chased away Devils, hath opened the doors of heaven, broken the chains of death, turned away sicknesses, removed displeasures, made strong cities shaking by means of earthquakes, abolished or removed judgements falling from heaven, the subtleties of men, and all evils. Again, Such force as 
Tom. 5. d● pre●.  waters have in trees, the same have the prayers of holy men in this life; S. Paul with these by night did refresh his mind, did easily vanquish dangers, did offer his back as a stone to stripes, in such sort he shaken the prison in Macedonia, even so as a li●n he broke the fetters by prayers: so he delivered the jailer fro● error, so he destroyed and dissolved the tyranny of Devils by prayer. And that which this grave, godly and golden-mouthed Father doth avouch of prayer; namely, that nothing is stronger than him who rightly prayeth, that nothing is more powerful than a pious man praying. That prayers are great weapons, yea the fittest weapons, have great force, yea such, that they easily vanquish the Devil. The same doth the unerring Word of God aver as authentical, and of allowed authority, Exod. 17. 11. When Moses held up his hands Israel prevailed, etc. Israel ceaseth to conquer when Moses ceaseth to pray, but by his prayer they conquer and obtain the victory. samuel's prayer discomfited the Philistines, 1 Sam. 7. 8, 9, 10. The prayer of Isaiah 2 King. 19 4. Of Hezekiah, ver. 15. and the people of God discomfited the huge and haughty host of the Assyrians, ver. 35. The prayer of the Church delivered Peter, Act. 12. 5. Therefore the Apostle S. Paul being in great danger of his countrymen the jews, desires the Romans to encounter them and rescue him, not with swords, spears, and such like warlike weapons, but by fight with God by prayer for his safety, wherein lieth more security than in all force of arms, by how much God's power exceedeth all earthly might, Rom. 15. 30. And acknowledgeth that the prayers of the faithful were effectual, and a forcible means to procure his peace, safety, and good success, 2 Cor. 1. 11.  
Hence was it that when Satan that execrable and exasperated enemy to goodness, grace, good actions, and godly men, diligent to do mischief, ready to watch and wait for advantages against the righteous, restless in resisting, and busiest in bickering with the blessed people of God when they are best employed. When Satan full of subtlety and sedulity in opposing and endeavouring to overmatch the strongest, when I say this bold, stout, malicious, and proud miscreant rigorously resisted joshua the high Priest, Christ jesus the Mediator of intercession as well as of salvation, with vehement instancy and reiterated reproofs doth repel and repulse him with prayer, saying. The Lord rebuke thee O Satan, Zach. 3. 2. When he desired diligently to sift and winnow Peter as wheat, Christ likewise prayed that his faith might not fail, Luke 22. 31. And when Paul was buffeted by the Devil, he likewise besought the Lord, and obtained that God's grace should be sufficient for him, 2 Cor. 1▪ 2. 8. When Morton Aureli●s (as E●sebius) or 
Lib. 5. cap. 5. Lib. 3.  Antonius Piu● (as Carr●●) was distressed with thirst, the Christian legion, which fought not only with weapons but prayer also, prayed unto God, and presently a great tempest arose, in which God gave refreshing to the Romans, and discomfited their enemies with lightning, which victory obtained by the Christians prayers, the Emperor gave that legion the name of thundering legion. When Theodosius a Christ an Emperor perceived 
Sozom. lib. 7. cap. 24.  the war to be difficult & dangerous because of the numbers and strength of enemies, and his Captain's dissuasives from fight in the straits of the Alps: he having spent the night in prayer, and received comfortable exhortation to war, led out his army in a most fierce war did overcome the enemy being helped from heaven with great winds which were contrary to the enemies. Carolus Magn●● is highly commended 
Carr. lib. 4.  as a pattern for all the world, in that going to fight standing in the Temple, he did commend himself, the Church and Empire to God, and did join with all pious people in prayer.  
3. Prayer is of that force and efficacy, that S. chrusostom calls 
Tom. 5. Orat. de precat.  it a well fortified guard, the safest fortification, a great bulwark of the Church which cannot be b●ttered down, on unshaken munition or rampire, and dreadful to the Devil. And warrantably, for prayer is as an impenetrable bulwark which cannot be prejudiced by Satan's pernicious & perilous, diabolical diteful darts, Mat. 26. 41. Pray that ye enter not into temptation. It is an impregnable fortress and tower of defence, safely succouring and shielding against the force and fury of the most puissant poors and policies, the extremest rage and rigom, the most barbaro●▪ and bloody combinations of Satan and his hellish complices, Act. 12. 5 It is an invincible rampire, and irresistible engine recoiling back with redundant and redoubled strength, and puissance the malicious and manifold machination● of the most inflexible & enraged furious opposers of God's people upon their own pates. The prayer of David turns the oraclelike wisdom of Achitophel into foolishness, 2 Sam. 15. 31. For his counsel was overthrown, and he hanged himself, 2 Sam. 17. 14. 23. The prayer of the jews lifted Haman upon the same gallows he had prepared for Mordecai, Est. 7. 9 pressed him and his into the same pit he had provided for others, and turned the keen and cutting force and fury of enraged and exasperated authority upon the heads of their enemies, Est. 8. 9 The prayer of Daniel not only mitigated the rage, and stopped the ravenous mouths of the greedy lions, but also brought his cruel, crafty, and malicious accusers into the dreadful and destroying den of those grim and bloody creatures, Dan 6. 22.  
4. Prayer must be joined to our Christian armour, Eph. 6. 18. We cannot furnish ourselves with, nor fitly use the same with out prayer. We must pray for our armour, and this our armour must be fitted & exercised by prayer; we must pray for strength, courage, will, wisdom and ability to use it, and we must pray for a blessing upon the using of it. Pray we must that our loins may be girt about with truth, that we may have the breastplate of righteousness, our feet shod, etc. and having these we must pray. Be righteous and pray. Be patiented and pray. Believe and pray. Hope and pray Use the sword of the Spirit and pray, and that we may have these, pray. Prayer is therefore necessary for us Christian soldiers, yea of such importance, that we must before the fight pray for armour, abilities, and assistance to accommodate and make us fit and sufficiently furnished for the combat: we must also fight and pray: for by prayer we may be assured of succour and assistance: without prayer no good success can be expected. We must fight (saith Hilary) against the Devil 
Hill. in Psal. 65  and his weapons by our prayers, and the victory of our warfare is to be manifested by our rejoicing. And, Prayer is a good buckler, saith S. Ambrose. 
Am. Epist. lib. 10 1 p. 82. Use 1.   
Let therefore the men of this world so busily employ themselves in the trafficks and negotiations of this life, that they neither will nor can spare time from the service of their idol Mammon for the special, sacred, sovereign service of God, judging this weighty and worthy work needless and unnecessary. Let abject Atheists deluded by the Devil that deceiver abdicate and abandon (in heart abhorring, if not desperately deriding) this duty of divine dignity, as averse to their palpably profane, though pleasing paths of irreligious atheism and ungodliness. Let sottish and secure, yea all corrupt and careless Christians seized upon and seduced by Satan, sensually slight this serious service, using it as a matter of no moment, and as a customary compliment, cursorily mumbling over a few words when they have nothing else to do, or pattering over some certain sentences dreamingly betwixt sleeping and waking. Let deluding and deceitful dissemblers preposterously pretermit this pious performance to our Father in secret, practising it only proudly & pharisaically in public to be seen of men, as an engine to screw themselves into people's affections, as a stalking horse to catch and enclose popular applause, and as a ladder to mount themselves aloft, that they may seem to be men of singular and surpassing devotion. Thus manifesting themselves in the judgement of S. chrusostom men dead in sins and trespasses, and not well in their wits; his words are these: Whosoever doth not pray unto God daily, neither doth desire 
Tom 5. de pr●cat.  to use this heavenly communication, it dead, and doth wholly want soul and sense; for that is the greatest conjecture of foolishness and unsensibleness, seeing that the nobleness of the dignity of this is not known, seeing that prayer is not loved, seeing that it is not esteemed the death of the soul not to honour God by prayer; for as this our body I ween, when the soul is absent is dead and stinking; so the soul, except it doth raise up itself, to prayer, is dead, miserable and stinking. And that we are to judge it more grievous than death to be berearved of prayer. The Prophet Daniel teacheth us, who was more willing to die than to be hindered three days from prayer; for neither did the King of the Persians command to do any thing against piety, but did endeavour to get a rest of three days: when therefore I see any to fail from the exercise of prayer, neither to be delighted with a vehement and earnest love hereof, I know for a surety forthwith that nothing honourable or p●ssing excellent is possessed by him.  
And these his sayings are authentical, and of avowable authority, being consonant to that ●●erring ca 〈…〉 of sovereign, and absolute authority the Word of God, this openly publishing and proclaiming such perverse and profane persons to be those fools who say in their he●rts there is no God,— workers of iniquity which have no knowledge,— they not calling upon the Lord, Psal. 14. 1, 4. and therefore godless and irreligious Atheists. To cast off the fear of God, job 15. 4 therefore they have forsaken the Lord, which is an evil and bi●ter thing, jer. 2. 19 and therefore the Lord will come to them to judgement, and be a swift witness against them, Mal. 3. 5. To want the spirit of grace, Zach 12. 10. or the spirit of adoption, Rom. 8. 15. and therefore not to belong to Christ, Rom. 8. 9  
2. Yet let us fellow Christian soldiers Pray.  
First, But to whom should we pray?  
God only blessed for ever ought to be the object of our prayers, minely, Father, Son, and Holy Ghost.  
1. For he only is omniscient, searching and trying the hearts and reines, and therefore he only can discern, and distinguish whether our prayers be sincere, sound, and from the heart or not, jer. 17. 10.  
2. For he only is omnipresent at all times, and in all places, Psal. 139. 7. to hear the suits and supplications of all pious petitioners.  
3. For he only is omnipotent, able to give and grant whatsoever we ask, to gratify and glad those which pray unto him, Gen. 17. 1.  
4. For he only is the object of our faith, joh. 14. 1. therefore of our prayer, Rom. 10. 14.  
5. For religious worship is due only to him, Deut. 10. 20. Mat. 4. 10.  
But such is prayer, Mat. 15. 25.  
6. For we must pray according to God's spirit, Romans 8. 16. which teacheth us only to pray unto the Father, Galat. 4. 6.  
Away therefore with saint prayer.  
1. Which robs God of that divine honour which is only due to him, Mat 6. 9  
2. Which robs Christ of that office of Mediatorship which is peculiar and proper to him, 1 Tim. 2. 5, 6, 8. 1 Io●. 2. 1, 2. for he only is Mediator of intercession as well as salvation.  
3. Which is frivolous, and fruitless, for they can neither hear our prayers, know our wants and wishes, Isa. 63. 16. nor give and grant what we desire, jam. 1. 17.  
4. Which is idle, and superfluous, Christ being a merciful Highpriest, Heb. 2 17. touched with our infirmities, 16. to whom we may go boldly, 7. 25. and God through the alone mediation of Christ being reconciled, and exceeding merciful unto us, 2 Cor. 1. 3.  
5. Which is no where warranted in sacred writ, either by divine precept, practice, or promise, all which directly cross and thwart this Antichristian doctrine.  
And pray we to God.  
1. Which is the searcher of the hearts and reines, Psal. 139. 23. a divine spiritual effence, declaring unto man his thoughts, Amos 4. 13. privy to all our steps and stations, ways and wanderings, Psal. 139. 2. and therefore acquainted with the secret plots and projects of Satan's cursed complices. And therefore he knows how to frustrate their intendments, to turn their consultations into foolishness, or cause them to work our greater good.  
2. Who is almighty and all-sufficient, for he removeth the mountains, commandeth the Sun, shaketh the earth, etc. job 9 5, 6, 7, 8. for he created all things with his word of nothing, Gen. 1. to him nothing is impossible, Gen. 18. 14. to him all things are as nothing, the inhabitants of the ●●rth as grasshoppers, etc. Isa. 40. 12, 17. from him none can deliver, Isa. 43. 13. Like to him there is none amongst the mighty, Ex. 15. 11. Therefore able to defend and deliver, save and secure in the depth of danger, and from the most dreadful distresses.  
3. Who is faithful, standing to his words, and performing his promises made to us, 1 Cor. 1. 9 10. 13. Being unchangeable, jam. 1. 17. and always the same. Therefore ready to perform all his promises made for our protection, preservation, and the like.  
Secondly, To this God therefore let us pray.  
For what?  
1. Not for such things (in general) which are against God's glory, the good and edification of God's Church, or the salvation of our own souls and bodies.  
2. Not for such things, which are noisome and nought, being evil by nature, or accident. Such was the petition of the Israelites to Samuel for a King, 1 Sam. 8. 5. To the Lord for flesh, Psal. 78 30.  
3. Not for things unseemly for God to grant, or contrary to his nature.  
4. Not for things already obtained and enjoyed, except  
1. To have those good things in possession, which we have already in persuasion; re which we have spe.  
2. To have those in fuller measure, which we have already in some part.  
3. To have that inuse, which we have in possession.  
4. To have those good things in sense and feeling, which we have in knowledge, and understanding.  
5. To have them sensibly, which we have certainly. Thus of right we may, and of duty we ought to pray for that we have, joh. 14. 17.  
5. Not for things altogether impossible, and for ever to be obtained, namely such which are contrary to God's everlasting, and unchangeable decree, as for example,  
1. To have Christ, and Antichrist made friends.  
2. To obtain life without death, the crown of immortality without the Cross, Act. 14. 22.  
3. To have sin pardoned without faith and repentance, Luk. 13. 3.  
4. To have salvation, or glorification without, or before sanctification, and grace, Heb. 12. 14.  
5. To know the times and seasons, which the father hath put in his own power, Mar. 13. 32. Act. 1. 7.  
6. To prevent or put off the appointed time of death, job 7. 1. Mar. 13. 32.  
Not but that a man may and aught to pray for many things, which cannot be had in this life, as namely, whatsoever good things God hath promised to his Church and chosen; namely, we may and aught to pray  
1. For the fullness of God's grace, and spirit.  
2. For the perfection of those graces, which are begun in us.  
3. For the utter abolishing of Satan's kingdom, of Antichrist, Heresy, Idolatry.  
4. For the universal establishment, and flourishing estate of God's Church, Truth, Gospel, Religion.  
5. For answerable obedience to Gods will in earth and in heaven, in men and in Angels, which though it is impossible for a time, yet not for ever, neither in all respects though in some, Phil. 3. 12, 15.  
But for things needful, profitable, possible, lawful, good, and holy we must pray, Mat. 7. 11. Some of them absolutely, namely, such which tend to God's glory, 1 Cor. 10. 31. and our own and others salvation, as for hope, faith, remission of sins, and such like. Some of them only conditionally, namely so fare forth as the enjoyment, and possession of them may be to the glory of God, the good of the Church, and our own; thus for health, wealth, peace, riches, children, and such like not necessary, but secundary, yet good blessings.  
1. Want we wisdom, whereby to consider our latter end, Deut. 32. 29. To shun every evil way, Pro. 2. To frame our lives according to the Word of God, 2 Tim. 3 5. To live precisely, Ephes. 4. 15. To improve all occasions of doing good, Col 4. 5. Pray, 1 King. 3. 9 Psal. 90. 12. jam. 1. 5. Doth any want wisdom, let him ask, etc.  
2. Would we have the creatures of God, and all our courses sanctified, seasoned, and sweetened to us, that in the use of them Satan may not surprise, and supplant us? Pray, 1 Tom. 4. 5. every creature of God is sanctified by the Word and prayer.  
3. Would we have remission of sins, and the same certainly assured to us, and thereby our reconciliation with God? Pray. Hos. 14. 2. Turn unto the Lord, and say. Take away iniquity, and receive us graciously, Mat. 7. 7.  
4. Would we be sufficiently fortified and furnished against the force, and fraud, and fury of all infernal fiends; yea so that, although they sift us, our faith may not fail; although they buffet us, God's grace may be sufficient for us? Pray. Luke 22. 31. I have prayed, etc. 2 Cor. 12. 8. I besought, etc.  
5. Would we be furnished with the spirit of the Lord, the spirit of wisdom, understanding, the spirit of counsel, and might, Isa. 11. 2? Pray. Luk. 11. 13. How much more shall your heavenly father give the holy spirit to them that ask him.  
6. Would we remove judgements inflicted, or prevent them being threatened? Pray. jam. 3 13. Is any afflicted lot him pray. jeremy 26. 19 H●zekiah be sought, etc.  
7. Would we have the power and predominance of sin, and the same subdued and suppressed in us, and our corruptions conquered? Pray. Psal. 9 13. Cleanse me from secret sins, keep me that presumptuous sins prevail not over me. 119. 133. Let not any iniquity have dominion over me.  
8 Would we have our daily wants supplied, or recompensed to us? Pray. jam. 1. 5. If any lack, etc. and it shall be given him.  
9 Would we have our whole life continually sanctified, and we comfortably prepared for a better? Pray. Phil. 1. 19, 20.  
10. Would we preserve, cherish, and strengthen all spiritual graces in us? Pray. Col. 1. 9 We do not cease to pray and desire that you might be filled with the knowledge of his will in all wisdom and spiritual understanding.  
11. Would we obtain, and enjoy and good? Pray. joh. 16. 23. Whatsoever you shall ask the father in my name, he will give it you.  
Secondly, This is a sovereign salve for every sore.  
1. It stopped, and stayed those many dreadful, and distressing plagues in Egypt.  
2. It took away, and turned the contagious incurable leprosy of Miriam into perfect sanity, Num. 12. 13.  
3. It effectually healed the weak, and withered hand of wicked jeroboam, 1 King. 13 6.  
4. It restored Publius to former health when he lay sick of a fever, and of a bloody flux, Act. 28. 8.  
Thirdly, This hath effected, and brought to pass wonderful, and extraordinary things.  
1. It hath obtained victory in battle, 2 Chron. 14. 11. 20. 6.  
2. It caused those two great lights in the firmament, which continually run with incredible swiftness, and celerity to stand still, Iosh. 10. 13. in the midst of heaven about a whole day, that God's people might be avenged of their enemies.  
3. It occasioned the solid and stable earth to shake; as a sign and testimony of God's love and favour of his loving and gracious presence to his children, Act. 4. 31. 16. 26.  
4. It quenched that raging and furious fire, which was kindled by the fierce anger of the Lord by means of their sins, and wastingly consumed the people in Taberah, Numb. 11. 3.  
Fourthly, This is of extraordinary efficacy and power in all things, as an Unicorn's horn to expel, and take away the pollution and poison, the harm and hurt from every thing; a Physician in sickness, in every strife a Lawyer.  
Fiftly, This is of such force and strength, that nothing is, or can be more powerful, it prevaileth over men, over Angels, Hos. 12. 4. over Devils, Matth. 17. 21. and with God, 2 Kin. 20. 3.  
Sixthly, This is a sure messenger, which will not, cannot be hindered: a sure friend, which will never fail, and a puissant prevailer in the courts of heaven, Zach. 13. 9 Lament. 3. 56. Matth. 7. 8.  
1. For the Lord our God is a hearer of prayers, if pious, and rightly performed, Deut. 4. 7. Psal. 65. 2. O thou that hearest prayers. He hath pawned and plighted his word and promise, which is yea and Amen, to grant the petitions of gracious suitors, Psal. 50. 15.  
2. For the Lord jesus who offered himself for us will certainly offer our prayers for us.  
3. For the spirit of God helps our prayers, we by him crying Abba Father.  
1. We therefore having the aid and assistance of God's spirit to frame our petitions, we being not able to be our own Messengers.  
2. We having the intercession of our blessed Saviour, who sealeth our prayers with his own.  
3. We having the gracious, and gladsome promise of our good God, with whom is no variableness, nor the least shadow of changing.  
4. And it being the nature of God to hear prayers. Prayer must needs be successful and speeding, powerful and prevailing.  
Say not beloved brethren; wicked men, and profane persons, Object. 1 who never pray; prosper, and are glad, their eyes swell with fatness, etc. Psal 73.  
For their favours, and felicities are but fickle, and fading, Answ. maimed, and momentany, not needful and principal, only secondary good things not worth the ask in comparison of the many matchless mercies, and invaluable favours, which God vouchsafes to those who faithfully and fervently call upon him: for  
1. Admit they are cunning and skilful men, furnished with all endowments of art, and nature to manage with dexterity, and discretion even to admiration, and astonishment the great and weightiest policies, and employments of a state like Achitophel wonderful in such wisdom, 2 Sam. 16. 23.  
To discourse, dispute, and determine learnedly and profoundly of knotty Elenches, and subtle Sophisms, of matters ethical, Physical, Metaphysical, of all created beings having breath or being in the great universal world: of the earth's centre and circumference, its massines and magnitude, its variety of fruits and flowers, mines, metals, corn, and cattles; inhabited, and unhabitable places; of the seas spaciousness, and profundity, of its storming surges, its intricate ebbing and flowing; of the number and nature of many, if not the most of those supreme starry bodies; of the spheres and planets; of the first mover, the first matter, the being of beings, and the chiefest good with Aristotle, that prime, and principal of Philosophers.  
To frame ordinarily as eloquent speech decked with all the necessary and garnishing ingredients of rhetorical oratory, as ever did admired Cicero. Yet what is all this without the saving knowledge of God, and Christ, wherewith Gods pious petitioners are enriched, 1 Cor. 1. 5. you are enriched in all knowledge, etc. and abound, 2 Cor. 8. 7? Even dung, and dross, Phil. 3. 8.  
1. That so delightful, and desired knowledge differenceth not from wicked men, Mat. 11. 25. 1 Cor. 1. 26.  
This, though deformed and defaced, doth. Mark 4. 11.  
2. That is no solid, and substantial, comfortable and cordial cause of rejoicing.  
This is, jer. 9 24.  
3. That is not life eternal.  
This is. joh. 17. 3.  
2. Admit their bodies were decked with beauty, and loveliness fare surpassing that of joseph, and Absolom, yea of all the forms and faces which ever man fancied, or God fashione●; were furnished with the strength and abilities of Goliath and Samson endued with the utmost heroical fortitude and valour of the world's Worthies; clad with the most curious, and costly clothing the art of man can frame or fashion; fed with the choicest cates of art, and nature, and every ways as happy in such respects as heart can wish; yet all these are but fond felicities, beautifying, and delighting only the tabernacles, and temples of their fordid and sinful, poor and pined, loathsome, and unlovely souls; the matter of these tabernacles being base dust, earth, and ashes; the state mutable, and the continuance short, and momentany: for they must be dissolved, and then all their pomp will take her leave, leaving them helpless, and unlovely to turn to rottenness, and corruption, and their poor neglected souls to never ending, and easeless torments of tormenting Tophet, where their worm never dieth, and their fire is not quenched, etc.  
Whereas those who are sincere suitors, and suppliants to the God of heaven.  
Their souls are beautified and made blessed with the rich robes of Christ's righteousness, the saving graces of God's spirit, which are necessary to salvation, fare more adorning then all outward ornaments whatsoever, Psalm 49. 8. 1 Pet. 3. 3, 4.  
Their souls are strengthened, enriched, cleansed, and fed to life eternal; yea so that they live, and die comfortably, and contentedly; and after their earthly tabernacles are dissolved, they have a building in heaven not made with hands, 2 Cor. 5. 1.  
Say not beloved brethren, many good men have prayed, Object. 2 as David for his child; Samuel for Saul; Paul for the removing the messenger of Satan which buffeted him, and did not prevail; therefore prayer is not available, not fruitful.  
For prayer rightly performed is ever prosperous and successful Answ. 1 either obtaining the thing sued and sought for, or ability to want, or go without it, 2 Cor. 12. or something else which is equivalent, if not fare surpassing. David lost indeed the child, but the Lord sent him in lieu thereof a Solomon.  
The Lord doth not deny because he differs: the petitions 
●  of his people are not denied because it is the good will and pleasure of God to defer to give the full enjoyment of things prayed for. But the causes wherefore he doth delay our desires, defer and put off, our petitions are  
First, Either in regard of the wicked, to astonish and affright ungodly men from their presumptuous persuasions of late repentance, and their abominable abuse of God's patience, and forbearance; and so to make them the more inexcusable at the last day: for by this dealing with his dearest darlings the LORD doth manifest that a sleight and slender LORD have mercy on me; or LORD open to us, is not available at the throne of grace, but assiduous attendance, constancy, and continuance in crying and calling unto GOD, Luk. 18. 1.  
Secondly, In regard of his children themselves  
1. Sometimes to chasten, and correct their wants and weaknesses in prayer, as namely their want of knowledge, Matth. 20. 22. for they should pray with understanding, 1 Cor. 14. 14. Their want of faith, james 1. 6, 7. Their want of fervency, james 5. 16. Their want of humility, Luke 18. 11, 12. Want of constancy, Luke 11. Their want of obedience, Zach. 7. 11, 12. Their want of sincerity, Psal. 66. 18. And so to make them fit for such favours and mercies they pray for.  
2. Or to make his gifts more acceptable to us, and us better esteem, and more highly to prize God's peculiar mercies, and prayer by which they are procured: things dear bought, are dear beloved; things hardly procured are highly prised; the rarity of favours makes them remarkable, the commonness of comforts causeth too often contempt; peace after war, a sunshine day after tempestuous troublesome weather, plenty after scarcity, how welcome? whereas when they have long time continued they are little regarded, if not much contemned, we too much thirsting after variety and change; and loathing too much (for the least is too much) long lasting benefits. That therefore we may not deem and estimate such blessings to be of course, and not of kindness, but might the more honour God the giver, and highly value the benefits bestowed, it is the good will, and pleasure of our gracious God to have us wait when we have prayed for his gracious performance.  
3. To exercise our graces; faith, patience, hope, and constancy are tried, employed, and improved by Gods delaying, and our expecting. These make us cry louder, and knock harder at the gates of mercy, and pray more unto our heavenly father. He holds off to give, that we his frail and feeble, weak and stammering children by often petitioning may by exercise become more expert: that his gifts and graces in us may be more manifested to ourselves, and others, Matth. 15. And because he loves and likes, desires and delights in the prayers of his people: As therefore those, who are delighted in, and ravished with harmonious melody, pay not presently lest they should be gone, but defer to reward the musicians that they might delight them longer; Even so the LORD of heaven and earth, much delighting in the humble and hearty, faithful and fervent prayers of his people, defers to grant, yet so that we are no loser's by our waiting: Hannah, Elizabeth, and Sarah prayed earnestly, and waited long, the first had a Samuel, the second a john Baptist, and the third an Isaac, for her staying. jacob wrestled all night, and in the end he got a blessing.  
4. To prove our faith, whether we will seek unlawful means, by gadding to the witch at Endor, or the Idol of Ekron.  
5. To make us throughly privy to our own infirmities, that we may the more hearty embrace his strength.  
6. To strengthen our devotion towards him, for delay extendeth our desires.  
Thirdly, Or in regard of God himself, namely, to make known, and manifest his  
1. Wisdom, as best knowing what is fittest for us.  
2. justice, being offended, and correcting us hereby for our transgressions.  
3. Love, denying that we demand, that he may give us better; or when we are better fitted for such favours.  
4. Liberty, he not being bound, but free to give what, and when himself pleaseth.  
Say not, beloved brethren, God is not ignorant, therefore Object. 3 we need not tell him; he is not forgetful, we need not therefore remember him of our wants; He is not careless, we need not call upon him.  
For Though he is not ignorant, yet he will have us tell him Answ. that which he knows, that we may acknowledge his omniscience and give him that part of his glory.  
Though he is not forgetful, yet he will have us put him in remembrance, that so we may acknowledge his mindfulness of us, and stir us up to remember his promises.  
Though he is continually careful of us, yet he will be often, and earnestly called upon, and solicited with our suits, that so we may exercise our faith, hope, patience, and other like gladsome graces.  
Say not, beloved brethren, God hath determined what Object. 4 to do, decreed what to give; therefore prayer is bootless, and unprofitable.  
1. For we are to walk according to the revealed will Answ. of God, which enjoins us often and earnestly to pray, and not to peep, and pry into the hidden and inscrutable secrets of the Almighty.  
2. Though his decrees are not changeable; yet we see, and sensibly know that his dealings are changeable in diverse things, as in turning of blessings into curses, etc.  
3. Though his everlasting decree is unchangeable, yet his temporary conditional decree may be altered.  
4. Though we cannot perhaps obtain the benefit we desire; yet we shall get as good, or a better, and so be no loser's but gainers.  
But reason, and resolve thus, or after the like manner.  
1. Is our GOD so good and gracious as to give good things to them that ask him, Matth. 7. 11. Is he so omnipotent and almighty, that he can do what he will, Psalms 115. 3. Doth his providence dispose and order all things, even to the hairs of our heads, and the falling of Sparrows? Hath he strictly enjoined, and straightly commanded us to pray, Psalm 50. 15. Hath he graciously promised, that those who ask shall have, seek shall find, Matth. 7. 7. Is he so willing to grant, that his ears are open to hear the cry of the righteous, Psal. 34. 15. And is he ready to grant before we ask? Isa. 65. 24.  
2. Is prayer acceptable with GOD in the courts of heaven, 1 Timothy 2. 1, 2. Is it available even so to admiration, that it shields, and succours, and safeguards us against the Devil, Ephesians 6. That it obtained victories, removed Leprosies, cured Plagues, recovered health, stayed the Sun in the firmament, etc. That it sanctifieth every thing, takes away the hurt of evil, sweeteneth all distresses, is a sure refuge in time of danger, and brings salvation.  
First, Then surely we will not with the profane praverlesse Atheist neglect this sweet, and sovereign sacrifice of profitable, and prevailing prayer; for in so doing we should leave ourselves without excuse, we should demonstrate an absence of grace, and GOD'S spirit in our hearts, we should lose all faculty of prayer, and deprive ourselves of innumerable comforts in troubles, and of conquests over our corruptions and Satan's conflicts.  
Secondly, Then surely we will not dare to perplex and persecute GOD'S peculiar people, whose prayers, yea whose groans and sighs are so forcible and effectual with the LORD of heaven, who is both able, willing, and ready pressed to deliver and defend them from the depth of distresses, and to execute vengeance upon their persecutors.  
Thirdly, Then surely we will not dread, nor be dismayed with the terrible assaults, furious attempts, and dreadful temptations of Satan; nor with the frowns, furious rage, and ireful menaces of his instruments; Since prayer is so powerful, find we a heart to pray, God hath an ear to hear, and a hand to help. He heard rebellious and disobedient Israel ask a King. Egyptian 
1 Sam. 8.  Hagar for her scoffing Ishmael. Moses his servant, entreating 
Gen. 21. 17.  for rebellious, slubborne, and hardhearted Pharaoh. The Prophet praying for cruel, contradicting, 
Exod. 7. 8.  and contemning jeroboam. And will he not hear me 
1 King. 13.  a Saint? a Son? and for myself? Certainly he will.  
Fourthly, Then surely we will be careful, and circumspect that we pray not amiss; for otherwise we may ask, and not receive, james 4. 3. What man, except strangely foolish, if not strongly frantic, knowing that a petition rightly penned, or pronounced to his dread Sovereign was of force to frustrate all his enemies malicious machinations against him; to procure and purchase more mercies than his tongue could crave, or his heart wish; to wind himself into, and link himself fast for ever in his Prince's favour, would not prepare to put up the same with premeditation and advisement, lest by his precipitate inconsiderateness he not only lose all those transcendently excellent expected clemencies and kindnesses, but also incense with insatiable rage and fury his displeased Sovereign? And shall we carelessly and customarily, formally and for fashion only, idly, or indecently, faintly or faithlessely, sinfully and not sincerely pray? Since God heareth not sinners, john 9 31. neither can abide their prayers who live in their sins, Isa. 1. 15. Since the prayers of wicked men are abomination to the Lord, Pro. 15. 8. And if we regard iniquity in our hearts, God will not hear us, Psalm 66. 18. Shall we I say so slightly, superficially, and sinfully, so carelessly, corruptly, and unconscionably practise this pious duty of prayer, as to displease, and dishonour God; to disgrace, and damnisie ourselves; and not rather by a serious, sound, and sincere performance of the same purchase, and procure honour to God, happiness to ourselves, glory to God, grace, and goodness to our own souls?  
5. Pray we therefore  
First, With premeditation, taking unto us words, H●s. 14. 2. and pouring out our meditations before the Lord, Psal. 102. 1. As meditation ought to go before speech in preaching; so ought it in prayer also. The heart ought to proceed and go before the mouth in pious performances, Psal. 19 14. Let the words of my mouth, and the meditations of my heart, etc. Matth. 12. 25. A good man out of the good treasure of his heart bringeth forth good things. As filling goeth before emptying of vessels, so the heart, soul, mind, and spirit in prayer must first be filled with good thoughts, motions, desires, meditations, and affections. Prayer therefore is no lip labour, nor a lazy work; but painful, even a breaking up of a man's heart, and a pouring out of his soul. Whether we pray, or preach (saith one) we ought not to come wildly, and unadvisedly to those sacred works, beating the a 〈…〉 with empty words, and seeking our matter up and down, as Saul his father's asses; but furnished, and prepared to our business with sufficient meditation. I never shall persuade myself that the exactest industry which either tongue or pen can tak● in the handling of his work●s can displease God.  
Have we therefore such forehand thinking meditations which concern  
1. Our miseries, pressures, and distresses.  
2. Our manifold sins and iniquities, occasioning the same, yea deserving all God's judgements threatened or inflicted, That from these two may flow contrition for sin, hatred and indignation against the same.  
3. God's anger arising of them, and his strict justice provoked by the same, these meditations procuring and producing fear, dread, and reverence of the divine Majesty.  
4. God's merciful promises, and gracious properties, these forcing and filling the faithful and feeble soul with faith, hope, joy, and comfort, Psal. 77. 6, 7, 8.  
Secondly, With those necessary ingredients of purity, 
Society of Saints, p. 141.  etc. (for tainted affections will mar good Orisons) of which I have spoken in my Discourse of the Society of Saints.  
Thirdly, And with a dutiful and diligent marking and observing the fruit, and event of our prayers: not dealing with our petitions as fools and children do with stones and such like toys darting and slinging them into the air, not regarding what becomes of them, or how they fall: But like wise, and wary suitors in Kings courts, who oft renew again and again their petitions, and always wait and expect whether they shall speed, And if not, why  
1. That not finding such desired success as we wished and expected, our prayers not prevailing as we supposed, we may imitating the Saints of God in like case  
1. Be feelingly sensible of such repulse, and mournefully grieve and sorrow for the same. Psal. 28. ●. lest if thou hear● not I become, etc.  
2. Submissively discuss, and humbly desire to know the cause of the Lords forsaking us, Psal.. ●2. 1. My God, my God, why, etc.  
3. Diligently si●t ourselves, and search out the cause (with Saul imitable in this) why God doth not graciously answer us, 1. Sam 14. 28.  
4. Resolutely resolving to renounce and for ever to relinquish that makebate between God and us, though it be a darling delightful jonathan, 1 Sam. 14. 39  
5. And having found out this troubler of our peace, and hinderer of our prayers mortify the same without mercy or compassion, v. 44. josh 7. 25.  
Thus searching, and trying our ways, as to turn again to the Lord, Lament. 3. 40.  
And that perceiving by experience our poor petitions and weak prayers to find gracious and favourable acceptance at the throne of grace, and to have prospering success, we may be instigated, enlivened, and inflamed  
1. To glorify, and give honour to our good and gracious God, Psal. 50. 15.  
2. To forsake, and for ever to abandon the service, yea slavery of sin, and the Satanical society of sinful sons of Beliall, Psal. 6. 8. the professed enemies of the Lord jehovah.  
3. To love the Lord, who hath been so favourable as to hear our voice and our supplications, Psal. 116. 1.  
4. And to be more resolute, and ready to pray: good pay encourageth to work cheerfully and constantly. Liberal, and bountiful benefactors win, and allure constant, and continual cravers. The Lord's readiness to hear did animate David, and should us likewise to persist resolutely and constantly in prayer, Psal. 116. 2.  

SECT. 2.  
Why we should pray for Kings and all that are in authority, and for what, why for Pastors and for what, why for our Children, and why also for enemies.  
THus pray we not only for ourselves, 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 grace's God's 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 cool his tongue burning and broiling in those intolerable and infernal flames, and could not obtain so small a favour.  
2. The dead in Christ are destitute of no grace, goodness, freedom, favour, honour, or happiness, they enjoying to all eternity such and so many glorious blessednesses, that the heart of man cannot conceive or imagine, much less can the tongue of men and Angels express, and declare the same.  
To pray for the first sort of these is frivolous, and fruitless. To pray for the latter is needless, and unnecessary; and impossible to do good to either.  
To pray therefore for either is sinful, and unlawful; because unnecessary and unprofitable, because it is not of faith: for faith, and every article of faith must be grounded upon God's Word and Canonical Scripture. But to believe that the dead are to be prayed for is not grounded on the sacred Word of God, there being in the Canonical Scripture to warrant the same neither Testimony or precept, Example or practice, Promise of reward, nor punishment threatened for the neglect thereof.  
Therefore such prayer is Impious, because no where warrantable. Hurtful (because sinful) to the petitioner. Needless if in heaven. Unprofitable if in hell. Impossible to do good wheresoever therefore not of faith, and utterly unlawful.  
3. The desperate living capable of some earthly, corporal, temporal favours: but of no heavenly, spiritual, or eternal grace, we may not pray for any such in their behalf, but only for those other whereof they are capable: thus Moses for Pharaoh, the Prophet for jeroboam, 1 King. 13. 6. Moses was so fare from praying for, that he prayed against the cursed conspirators, Numb. 16. 15. The Lord forbids Samuel to mourn for Saul, 1 Sam. 16. 1. David prays against the wicked, Psal. 5. 10. 59 5. And Saint john telleth us there are sinners for whom we should not pray, 1 joh. 5. 16. But it being God's prerogative to know who are his, 2 Tim. 2. 19 and although they do oppose, God may give them repentance to the acknowledging of the truth, and to recover themselves, etc. 2 Tim. 2. 25, 26.  
Take we 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, judg. 5. 31. Psal. 129. 5.  
4. Pray we may against some notorious member of Satan, namely  
1. If not as our, but God's enemies, shunning carnal desire of revenge.  
2. If they are known to be incurable.  
3. We aiming at God's glory, that it may shine; his children be bettered; not simply wishing the destruction of the person.  
5. Pray we may against them conditionally, namely, rather that they may perish, than any longer reproach God by malice, and hinder the salvation of many.  
But to return, 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 needful protection from all evil.  
2. That they may have his good guidance, and divine direction in all their ways.  
3. That they may abound in knowledge, prudence, wisdom, and discretion to know how to go in, and out before their people; to understand how to judge them, and to discern between good, and bad, 1 King. 3. 7, 8. 9  
4. That they may be furnished, and fitted to do judgement, and justice, Deut. 1. 13. Psal. 2. 10. 72. 1. Give the King thy judgements O God, and thy righteousness unto the King's Son.  
5. That they may have fortitude, courage, and upright severity to punish transgressors 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 clemency to rule, and reign over their people as their head, doing them good, and behaving themselves humbly towards them.  
8. That they may be careful 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 evil; being careful not only of their bodies and estates, Gen. 41. 49. but also and especially of their souls and salvation. And therefore that they would,  
1. Pray to God for their subjects, 2 Sam. 14. 17. 1 Chron. 29. 18.  
2. As also exhort, provoke, and stir them up to religion, and pious performances, Iosh. 3 2, 6, 8, 11.  
9 That they may be zealous for God's glory, truth, and word, such who fear 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 special gift of God, and therefore to be begged of, and prayed for from him.  
Likewise the knowledge and the practice of civil 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 Governors, that God would give them the forenamed kinds of judgement and righteousness, celestial and civil, Psal. 7●, 1. For justice is so necessary in Governors supreme and subordinate, that S. Augustine saith, justice being 
August. lib. 4. cap. 4. de Civit. Dei.  removed, what are kingdoms save great robberies?— A certain Pirate being taken, answered Alexander the great elegantly and truly; For when the King had asked the man wherefore he was so noisome 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 thief; because you with a great fleet are called an Emperor. And S. Ambrose 
Ambros. de paradiso. cap. 3.  makes this equivalent to all other virtues, saying, Where wisdom is, there oftentimes is malice▪ Where fortitude, there oft times is anger. Where temperance, there is envy. Where upright dealing or justice is, there are all virtues.  
The reasons to enforce people thus to pray in the behalf of 
Motives.  their Kings, Princes, and others in authority, are of great variety and validity, plentiful and prevalent, many and of great moment.  
1. Thus to do is the prescript and command of our good 
A precepts  and gracious God, our supreme and sovereign Lord, Jer. 29. 7. Seek the peace of Babylon, and pray unto the Lord for it. 1 Tim. 2. 1. Pray for Kings, and all in authority, etc.  
2. Thus doing we imitate the pious practices of Gods holy 
Ab exemplo.  ones whom we ought to follow as they followed Christ. We all (saith Tertullian) pray always for all Emperors, that they 
Tertul. Apol. cap. 30. p. 60 1.  may have a long life, a quiet government, a safe family, strong armies, a faithful counsel, an honest people, a quiet country, and whatsoever are desired of men and Caesar. Yet were Emperors in those times tyrannical persecutors. How unlike are the unchristian tenets and diabolical damnable practices of our adversaries the Papists to these of the ancient Fathers and the Primitive Christians. Hear one of them speak, joannes 
Marian. de Rege & Reganstat cap. 6. pag. 33, 34.  Mariana in a book of his dedicated to Philip the third King of Spain, printed by authority. He commends the fact of james Clement a Dominican Friar killing Henry the third King of France, calling it a renowned constancy of heart, a memorable noble act— again, the King being slain, he raised to himself an excellent name— again, speaking of the weakness of his body, he 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 himself saith in the same Chapter, that if Princes oppress the commonwealth, if they are intolerable with vices and filthiness, they may not only lawfully, but also with praise and honour be destroyed. Excellently therefore 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 murdering of souls and bodies.  
3. This is a matter of important weight and urgent necessity; 
A necessary.  for,  
1. No King, Prince, or Potentate hath these gifts or graces of himself, but by grace and inspiration from above, job 32. 8, 9 The inspiration of the Almighty giveth understanding, great men are not always wise, Eccl. 3. 16. 5. 8. 10. 5. jer. 15. 17. Every man is brutish by his knowledge.  
2. None can give these graces and excellent endowments but God only, who bestows them upon those who ask him, job 38. 36. Who hath put wisdom in the inward parts, or who hath given understanding to the heart! 28. 12. Where shall wisdom be found? etc. Whence then cometh wisdom? and where is the place of understanding? Vers. 20. God understandeth the way thereof, etc. 23. It is God's blessing which makes all thing prosperous and successful, Ps. 127. 1. It is he that giveth salvation unto Kings, Psal. 144. 10. It is he who leads in the way of righteousness in the midst of the paths of judgement, Prov. 8. 20. A just weight and balance are the Lords, all the weights of the bag are his work, 16. 11. Man's doings are of the Lord, Prov. 20. 24. The King's heart is in the hand of the Lord as rivers of waters, he turneth it whithersoever he will, Prov. 21. 1. Yea every man's judgement cometh from the Lord, 29. 26.  
3. After he hath given he often takes away again, as from Saul, from whom the Spirit of the Lord departed, and an evil spirit from the Lord troubled him, 1 Sam. 16. 14. and withholds his grace of assistance, job 12. 20. He removeth away the speech of the trusty, and taketh away the understanding of the aged, he poureth contempt upon Princes, and weakeneth the strength of the mighty. jer. 51. 57 I will make drunk her princes and her wise men, her captains, and her rulers, and her mighty men, saith the King whose name is the Lord of hosts.  
4. When these and such like graces are wanting in the government of Kings and Princes, subjects dare not complain, check, control or reprove them, job 54. ●8. Is it fit to say to a King thou art wicked? or to Princes ye are ungodly? 
Nec valent nec debent castigare.  Subjects neither can nor aught to correct their Princes.  
5. Where they be wanting, Kings and great men are wicked, and all things go to wrack and ruin in a country and commonwealth, Prov. 11. 11, 14. By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked. Where no counsel 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 thee O land when thy King is a child, and thy Princes eat in the morning. Lewd Governors are like leaking ships which drown all.  
4. These and such like gifts and gracious endowments 
Ab utili.  do inestimably enrich and ennoble the parties themselves with God and man: confirm and establish their Thrones and Sceptres, and make their subjects unspeakably gladsome and grateful. For,  
1. A King that sitteth in the throne of judgement chaseth away evil with his eye, Pro. 20 8.  
2. The throne is established by righteousness, Pro. 16. 12. Yea righteousness exalteth a nation, 14. 34. Take away the wicked from before the King, and his Throne shall be established in righteousness. Prov. 25. 5. The King by judgement establisheth the land, Pro. 29. 14.  
3. To do justice and judgement is more acceptable to the Lord than sacrifice, Proverbs 21. 3. In these things, namely, in exercising loving kindness, judgement and righteousness in the earth, I delight, saith the Lord, jeremy 9 24.  
4. These bring shelter, succour and safety to subjects, Isa 32. 16, 17, 18. Then judgement shall dwell in the wilderness, and righteousness remain in the fruitful field, and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever; and my people shall dwell in a peaceable habitation, in sure dwellings, and in quiet resting places, jeremy 7. 5, 7. 22. 15, 16. Did not thy Father eat and drink, and do judgement and justice, and then it was well with him? He judged the cause of the poor and needy, and then it was well with him, etc.  
5. A divine sentence is in the lips of the King, he shall not transgress in judgement, Prov. 16. 10.  
6. A King that sitteth in the throne of judgement scattereth away all evils with his eyes, Proverbs 20. 8. A wise King scattereth the wicked, and bringeth the wheel over them, Pro. 20. 26.  
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 goodness, Prov. 24. 5, 6, 25.  
9 And so they are a means likewise to prop up and preserve the commonwealth: For, By a man of understanding and knowledge the state of the land shall be prolonged, Proverbs 28. 2. Whereas, The Prince that wanteth understanding is a great oppressor, Proverbs 28. 16.  
10. From these do flow the constant and comfortable continuance of a country, the majesty and maintenance of a kingdom, Pro. 28. 2. 29. 4.  
11. By means of these Princes and Potentates prolong their days, Pro, 28. 16. procure health, Pro. 24. 6. and prosperity, jer. 22. 15, 16.  
12. Subjects live joyfully (as we do this day) rejoicing when the righteous are in authority, Pro. 19 2. In peace, piety, and honesty, 1 Tim. 2. 1, 2.  
5. Divers and dreadful are the effects and consequents of 
Ab inutili.  evil and unjust government.  
1. In regard of the Governors. For,  
1. They will keep evil servants, Pro. 29. 12.  
2. They will transgress for a trifle, Pro. 28. 21.  
3. They will pervert judgement, Pro. 17. 23. 31. 5.  
4. They oppress the poor, 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 mourn, Pro. 29. 2▪  
2. They shall fear and fly, Pro. 28. 28.  
3. They will hate and curse, so miserably offend. Pro. 24. 24.  
4. They will despise and contemn, so miserably offend. Pro. 18. 3.  
3. In regard of the country.  
1. It shall be woeful, Eccl. 10. 16.  
2. It shall be destroyed, Pro. 29. 4.  
3. It shall be consumed, jer. 21. 12. Amos 5. 6, 7.  
4. It shall be desolate, Mica 3. 9, 10, 11. Zion for your sake shall beplowed, etc.  
6. Such as the Princes and principal men are, such will the people themselves be, either in truth, or in semblance and show. If not in practice, yet in profession. For as all inferior bodies are ruled by the Moon, all the Stars are lightened or darkened by the Sun; all celestial bodies carried as the first mover, so subjects generally as their Princes. As the rivers taste of their fountains or springs, so people of their Prince's 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 Sovereigns. Such as is the Prince, such will the people be, is an ancient saying.  

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

b Solent plerunque homines vitam princ●pis intueri. Herodian.  Men for the most part do usually look upon the conversation of their Prince, saith Herodian.  

c Regis ad exemplum totus componitur or●is. Claudian.  The whole world is disposed to the example of Kings, saith Claudian. It is therefore more than needful, of extraordinary weight and moment, and of urgent necessity, that we should pray for Kings and all in authority over us.  
1. Not only 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 pour out our hearts and souls unto the Lord, that we should be constant, continual and importunate petitioners at the throne of grace for our godly kings and governor's, Ios. 1. 17. 1 Kin. 1. 3. Psal. 20. 1. 72. 1, 15. and that fervently, instantly with zeal and earnestness, for even the strongest, the wisest, wealthiest and most godly Princes and Rulers have need of their people's prayers for the safety of their persons, souls and bodies, as also for the good success of their government, Psal. 72. 1, 15. 118. 25.  
What and if therefore not only divers deboist and licentious, riotous and tosspot swinish drunkards who oft times drink their wit out of their heads, their health out of their bodies, and God out of their souls, had rather drink day after day, and night after night a whole month together the King's Majesty's health, than pray in fervency and privacy one hour for the same: But also many more moderate men deem it true devotion to drink hourly and openly beyond excess for the King's health and welfare, and a part of preciseness to make a conscience of praying constantly and privately for the same, and therefore they for their parts make drinking of healths a principal 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 real 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 behalf. When as in truth (although many vilify and upbraid, deform and deride, scorn and scoff at, disparage and disgrace all such who will not roar and revel, quaff and carouse, play the good fellows, in the world's language, and health it, they being reform and reclaimed from their drunken courses and company, taunting and taxing them of unmannerly unsociablenesse, singular stoicism and surliness, disdainful and discontented discourtesy and degenerousnesse, proud and pragmatical peevishness, rustical rudeness, coy and uncomplementall clownishness, humourous and scrupulous perverseness, of factious indiscreet over-scrupulous preciseness) these heathenish healths are but the panders, bawds and attendants to intemperance, excess and drunkenness. These were a part of the Devil's homage, sacrifice and service at the first, and had him for their Author, as saith S. Augustine and S. Basil.  
I entreat you (saith S. Augustine) and adjure you by the 
Aug. de Tempore Serm. 231.  dreadful day of judgement, that you would banish when you feast together that filthy custom of drinking, by which in a large measure without measure three by three willing or unwilling are wont to drink, as being the poison of the Devil: for that unhappy custom doth yet remain as a relic of Pagans; and whosoever shall practise this at his own or other men's feasts, let him not doubt but he hath sacrificed to the Devil. S. Basil also in his Sermon against surfeiting and drunkenness, showing the drunken healths and rounds which were in use among the pot-companions of his times, not much differing from ours, saith a little before: They have the Devil the author of that law, and sin the reward of the victory. These are condemned, and long since cried down by the ancient Fathers and others, Augustine, Basil, Ambrose, and others. S. Ambrose, the corrupt, cursed, and common custom of swaggering Belials in their hellish humours. Let us drink to the health of the Emperor, say 
Amb. cap. 17. de Helia & Jejunie.  they, and whosoever pledgeth not his health, let him be guilty of devotion. A fantasy of pious devotion. Let us drink for the health of the armies, the prowess of the Earls, for the health of children, etc.  
These are such an indignity to good and holy men, that they desire not to have others drink or pledge their healths. 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 do assay to kill their souls. For, in so doing, they do make such the patrons, causes, and occasions of their drunkenness and riot. Yea, their healths and names are made a common prologue and passage, an ordinary shoe-horne and usual inlet unto, and a frequent plea and patronage to bear out, and a not unusual apology to extenuate, if not excuse the excess, intemperance and drunkenness of roaring ruffians, and of lose and beastly drunkards.  
Yet (these being supreme and sovereign supporters in this our warfare to establish and sustain the kingdom of the Lord jesus, the woman's seed, and to supplant and subvert the Serpent's side or Satan's kingdom) let us like loyal, loving, religious and obedient subjects, drink for our own health, and never surcease to solicit, but with all sedulity and diligence petition at the throne of grace, and hearty pray for his Majesty's health and happy reign, and for all that are in authority, that they may not be weaker or worse than in former times and ages, that they may not be wanton and wilful, secure and careless, but valiant and warlike ruling with strength, virtuous and wise, ruling by reason and righteousness. Pray therefore and say, Give the King thy judgement O Lord, and thy righteousness to the King's son, etc. Psalm 72. 2. And for all that are in authority, that under them we may (as indeed we do) lead a peaceable life in all godliness 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 Pastors and Preachers, the Messengers of God and Ministers of his Word.  
1. Before their ordination, pour out our petitions before the Lord to send faithful labourers, not lither and licentious loiterers into his vineyard, Matth. 9 23. Hence was it that the Church ordained Ember Weeks immediately before the times of ordination, that people should fast and pray for able and approved, pious and painful, good and gracious guides to be set over the Church of Christ which he hath so dear 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 weighty 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. Withal 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 needful for our so excellent, eminent and difficult calling: for we watch for men's souls, Heb. 13 17. And who is sufficient for these things, 2 Cor. 2. 16. As also with fidelity and painfulness in the use and employment of the same.  
Pray for us, that our greatest desires may be store of spiritual gifts, 1 Cor. 14. 1. to do good in profiting the people, saving our own souls and those who hear us, 1 Timoth. 4. 16.  
Pray for us, that we may esteem it our greatest dignity to do service to the Church and people of God, 1 Corinth. 14. 3. 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 confer with them, to give them good example: and therefore that we may stir up ourselves to be most painful, patiented, constant and cheerful in these pious and principal performances, 1 Cor. 15. 10.  
Pray for us, our calling being very difficult in regard of our weighty work; which is to quicken such as are dead in sin, to strengthen the weak, 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 aptness to perform our ministerial 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 successful.  
For if we be faithful 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 shepherd, Zach. 13. 7. that the way to rout the army is to discomfit and put to flight the chariots and horsemen. And our failings are so dangerous, that those amongst us that perish, perish not alone, 2 Pet. 1. 1, 2. many being drawn into perdition with Ministers who are corrupt in life or doctrine  
3. Pray we for our children, Gen 9 27. 27. 27, 28. 48. 15, 16. 2 San. 12. 16. 1 Chro. 29. 19 Give unto Solomon my son a perfect heart. job 1. 5. job sanctified his children, etc. Would Cornelia visit the temples for her sons Tiberius & Caius, & offer sacrifices to the gods, for such was the miserable blindness of those profane people bereft of the comfortable knowledge of the ways of life, and groping grossly in those dangerous and deceitful paths of paganism) they being in the wars of afric. 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 whereby they may live (mark this we who are Christian parents) than evilriches whereby they may perish, I 〈…〉 not cease to visit the temples for your own health, nor yet to offer sacrifice to the gods for your honour. If therefore (I say) Cornelia a poor seduced Heathen, led by the dark and duskish light of nature only, would constantly and carefully visit the temples for the health & happiness of her sons, would continually and incessantly sacrifice to the gods for her children's honour, when alas all her performances were not only frivolous and fruitless, but also vile and vicious: for the temples which she visited were the temples of the Devil, and those sacrifices which she offered were likewise to the Devil. How much more should we stir up ourselves to solicit the Lord of hosts for our children by fervent, frequent, and faithful petitions, they encountering with, and being environed about with such like fierce and fraudulent foes, themselves being so frail and flexible, and prayer to our good and gracious God being so powerful and prevailing.  
1. You therefore who resolve to enter into the honourable estate of marriage, let your first entrance into the same be seasoned and sanctified by prayer to God. For,  
1. This is just and equal in regard of the precept, not only in general, Col. 3. 17. to do all in the name of the Lord jesus, etc. but also in special, marriage being one of those things which are sanctified and seasoned hereby, 1 Tim. 4. 5. But also in regard of the pious practices of Abraham's religious servant, Gen. 24. 12. Rebekahs friends, V 60. Isaac, Gen. 28 2, 3. the elders of Ephrata, Ruth 4. 11, 12. and of God himself who blessed Adam and Eve when he joined them together in this communion, Gen. 1. 28.  
2. This is of important and urgent necessity, all things being vain without God's blessing, Psal. 127. and children being his free gift.  
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 headless 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 readiness to yield to their husbands in all good things, in fruitfulness and bearing of children to God, Gen. 1. 28. & 15. 3. & 24. 60. Psal. 127. 3, 5. & 128. 3. Zach. 8 15.  
1. These being as grapes to vines, grass to meadows, flowers to a garden, corn to fields, and fishes to the sea.  
2. These being the building of a man's house, Gen. 16. ●. Deut. 25 9 Ruth 4. 11. 2 Sam. 7. 11, 12, 27. and therefore the Hebrews derive Ben of Banah to build. Loving children are 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the building of their parents.  
3. These being the prime possession of parents, their chief 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 arrows keen and sharp in the hands of a mighty man: And therefore as a quiver of arrows did adorn and accommodate an archer and a man of war, 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 beautify 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 only profitable to uphold the whole fabric, but being finely hewn, curiously and cunningly wrought, did deck, adorn, and beautify the material Temple, so children well brought up and educated, did build up and polish the spiritual Church of God: and as it is a credit to a gentleman to have a company of tall fellows to wait on him, so it is an ornament and credit to a man to have a company of well-nurtured children.  
5. These being as fruit to trees, therefore called the fruit of the womb, 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 delightful to parents as fruit is to our taste and mouth. The more fruitful a tree, the more blessed in our esteem. So children and children's 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 loss of them, these being the works of nature in us.  
2. In grace, whether they are good or bad grace teacheth us to esteem them a blessing,  
1. If good and gracious, for then not only a man's name is hereby continued upon earth, his substance remaineth in his name, the commonwealth by him is furnished with good members, but also the mystical body of Christ is hereby enlarged and augmented.  
2. If evil, for then the justice of God is glorified in their destruction, and they may be the progenitors of pious persons. This nature teacheth not.  
Yea these are such a blessing, that the want of them was esteemed formerly a curse and a reproach, Gen. 30. 23. & 20. 18. 1 Sam. 1. 6. judg. 11. 38. Luk. 1. 25. Men should not murmur at, or mislike the increase of children as a burden, for thus to do is an evident argument of a distrustful and desperate mind, 2 Kin. 4. 43. Ps. 147. 9 Mat. 6. 26 & 16. 31. But wanting they are to beg them of God who openeth the barren womb, Gen. 15. 1. & 25 21 & 30. 22. 1 Sam. 1. 10. Luk. ●. 13.  
3. All married folk chief and principally aught to desire children for the increase of God's Church and Kingdom. Pray they must that they may bring forth and train up many children to the Lord, 1 Sam. 1. 11. Ps. 128. 3. & 144. 12. one pearl is more worth and fare better than many pebbles. One lamb than many wolves, one Isaac than many Ishmaels', one jacob then many Esau's.  
Desire we children therefore not only to preserve and propagate our name and memory on earth which sinners may do, Gen. 11. 4. 2 Sam. 18. 18. Matth. 5 46. but to build the house of Israel, to amplify and enlarge the Church of God  
1. And therefore men and women should be careful conscionably to marry in the Lord, Gen. 6 2, 4. Nehem. 13. 24. 1 Cor. 7, 14, 39 The profanation of marriage is the fountain of pollution, sin and wickedness, and consequently of shame and confusion both in Church and Commonwealth, in religion and policy. And one special profanation is when choice is made according to lust rather than law, reason, wisdom, discretion▪ Religion, Gen. 6 2.  
2. They should use sobriety and chastity in marriage, Heb. 13. 4. 1 Tim. 4. 5.  
3. They should train up and teach their children true religion timely, Pro. 22. 6.  
4. As also pray without ceasing to God for them. This was a means which being prescribed and practised by Monica Saint Augustine's Mother, freed him from those sottish seducements and horrible heresies of the Manichees into which he was deeply plunged, for thus he writes. For almost nine 
August. confess. lib. 4. cap. 11.  years were finished in which I was tumbled in that mud of that bottomless pit, and in the darkness of falsehood, when I attempted to arise I was more dangerously hurt. But when that chaste, pious, and well advised widow, such as thou dost love, being now doubtless, more cheerful in hope, yet not more unfruitful in mourning, did not cease at all times of her prayers to bewail to thee of me, her prayers came before thee, and yet thou didst as yet suffer me to be rolled and enwrapped in that darkness. When afterwards as he saith, his Mother entreated a certain Bishop to vouchsafe to talk with her son to refute his errors, to show him the evils he had learned, and teach him good; the Bishop refused, telling her I was yet unteachable, 
Chap. 12.  because I was as yet puffed up with the novelty of the heresy, and had disquieted many unlearned with very many doubts. But let him alone (saith he) and continue praying to God for him, and he himself by reading will find what that error is, and how great that wickedness is— she not resting herewith satisfied, but still urging him by entreating him more and plentifully weeping, that he would see me and reason with me, he being forthwith displeased with weariness. Depart from me (saith he) as sure as thou livest it cannot be that a son of such tears 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 bitterness and blasphemy cruel cursings; Little considering that such evil speeches are the badge and brand of wicked men, Psal. 10. 7. his mouth is full of cursing, etc. 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 only cursing of God himself, Levit. 24. 11, 15. an horrible blasphemy. King's Gods deputies on earth, Eccl. 10. 20. Rich men, Ibid. Rulers, judges and Magistrates, Exod. 2●. 28. Act. 23. 4, 5. Parents, Exod. 21. 17. Pro. 20. 20. The deaf, Levit. 19 14. Enemies, job 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. Bless but curse not. jam. 3. 9, 10. Curse, etc. these things ought not so to be.  
4. Little considering that such hideous and hellish language manifestly declareth, not only their barbarous and bloody cursed cruelty towards their own children, whom they have not only poisoned and polluted with original corruption, but also with many actual transgressions, by their noisome negligence and execrable example. But also their own diabolical and devilish disposition and condition, their filthy hearts fuming up such infernal fury and their graceless and godless speeches, smelling and favouring of the fire and brimstone of the bottomless pit.  
What and if diverse careless parents satisfy themselves as having sufficiently if not superabundantly done their devour in this particular towards their children, if they now and then cursorily and carelessly, idly and inconsiderately give them a concise formal & complemental God bless thee Mistake me not I pray, as if I disallowed of children ask parents blessing, or of parents blessing their children, either of that kind of blessing whereby they bestow temporal and transitory favours on them, like Calebs' blessing his daughter, judg. 1. 15. or of that other when they wish and pray for good things to them, so as Isaac, jacob, job, and others blessed their children. It is the thing I press and persuade unto. Only I desire that men would not make that a matter of compliment 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 form and fashion sake, which crave our most instant and intentive fidelity, frequency, and fervency and our exactest endeavours: that they would not reachlesly rest satisfied in giving now and then a God bless thee more out of custom than conscience to them for whom they ought to supplicate and solicit without ceasing: pour out their most pious and pathetical petitions and importune the Lord jehovah 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 poisoned, distained and defiled with the contagious loathsome leprosy of sin, which nothing can cure; with the foul and filthy abominations which nothing can wash away save the precious blood of that immaculate Lamb jesus Christ.  
2. Must we endeavour to do them all the good we possibly may and can.  
First, Not only concerning bodily and temporal blessings and benefits.  
First, by feeding and fostering, protecting and preserving, clothing and comforting, lodging and defending them, Gen. 21. 7, 9 Deut. 1. 31. 1 Sam. 1. 23. 1 King 17 12. job 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. Means of maintenance, Gen. 25. 5. 1 Tim. 5. 8. and therefore aught to teach and train them up in some honest art, science, trade or occupation whereby to live and profit the Church or Commonwealth, 1 Sam. 17. 33. Zach. 13. 5. Mat. 4. 21. and in such whereunto they are fittest, being most suitable to their natural inclination and personal 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 be riotous wicked and stubborn, Deut. 21. 15, 16, 17. 2 Chron. 21. 3. Luk. 15. 31. Yet not so fare forth as to bequeath bountifully to them, to support their state, and maintain their greatness and gentility, and leaving to the rest little or nothing, save some light title as Master or Mistress to live withal.  
2. Comfortable commodious and convenient marriages, Gen. 21. 21. & 24. 3, 4. & 28. 1. & 34. 4. & 38. 6. judg. 14. 3. Ruth 3. 1. yet with their own mutual 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 spiritual soule-saving gifts: Gleefull and gladsome garnishing graces of God's 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, joh. 3. 6.  
2. They naturally cannot see the kingdom of God, Psal. 119. 18. Rev. 3. 17.  
3. They cannot perceive the things that be of God, 1 Cor. 2. 14.  
4. They may be compared to the beasts that perish, job 11. 12. Psal. 32. 9 & 49. 20.  
Secondly, This being a means much to honour, advance, and dignify them.  
1. Knowledge being part of God's image, Col. 3. 10.  
2. And a chain or ornament about their necks, Pro. 1. 9 & 4. 8, 9  
Thirdly, And wonderful commodious, profitable and advantageous.  
1. This giving light unto their eyes, Psalm 19 8. & 119. 130.  
2. This making them wiser than their elders, Psal. 119. 100  
3. This preserving them from errors and every evil way, Pro. 2. 10, 12, 13. & 4. 6. & 6. 22.  
4. This being a matter of rejoicing unto them, jeremy 9 24.  
5. This being and bringing life eternal, joh. 17. 3.  
6. This so fare excelling other knowledge, that in comparison thereof it is but dung and dross, 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 carelessly and and negligently their children.  
1. Either in regard of the want of knowledge and ignorance of true religion which swarms and abounds in them.  
2. Or in regard of fond and false persuasions touching this duty wherewith they are possessed, that this and other soule-saving duties peculiarly properly and only do belong to the Minister.  
3. Either in regard of Minister's negligence and ignorance in not incitating and exhorting them hereunto.  
4. Or because of their own sloathfullnesse, negligence or idleness.  
Yet let us all beloved brethren teach our children, and that  

1 Timely 

1. That being timely seasoned herewith it may not departed from them, Pro. 22. 6.  
2. That mortality may not prevent them & us.  
3. That we may gain comfort to our consciences upon the discharge of our duties.  
4. That delays may not damnify nor endanger them.    
2 Truly, for 

1. God's religion can abide no mixture, it being pure and perfect.  
2. The Ark and Dagon cannot stand together.  
3. God and Baal cannot be worshipped together aright.  
4. Christ and Belial have no agreement, 2 Cor. 6. 14, 15, 16.    
3 Discreetly 

1. Lest they be dalled, dulled, amazed or confounded, through overmuch, overhard or overlong instructions.  
2. Lest they be discouraged or dismayed from going forward through difficulties disclosed unto them.     
4 Diligently, for their wits are wand'ring and gadding, and their memories filly and slippery.  
5. And the nearer our end approacheth, the more let us apply ourselves to instruct them carefully, Deut. 31. & 32. & 33. Iosh. 23. & 24. cordially and continually. Considering  
1. The great and unspeakable loss of our misspent time past and gone, 1 Pet. 4. 3.  
2. The invaluable and inestimable gain of time present, and precious in redeeming the same by enriching ourselves and others, Psal. 90. 12 Gal. 6. 10.  
3. The lamentable lack of time to come, the day of our life being worn and wasted, and the night of our death come when we cannot work, Pro 6. 8. joh. 9 4.  
4. The constant and conscionable care that should be in us to continue in well-doing, Matth. 24. 46. Romans 2. 7.  
5. The privileges and profits of our perseverance in piety and pious performances, Rev. 2. 10.  
6. The incessant and incredible growth in grace which should be, yea and is in us if we be such we seem to be: as the Saints of God are and have been, Psal. 92. 12. Rev. 2. 19  
All which expressly and earnestly incitate and exhort us hereunto.  
Secondly, By counsel and advising, exhorting and persuading 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 keep flesh well savoured without seasoning, as it is impossible for fish to live without water; as it is impossible but that the rose should whither which is overgrown of thorns. 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, unless they have instructed them in virtue and godliness 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 carnal kindness.  
2. Or of their blindness and blockishness in looking on their children's faults.  
3. Or of the grudging and murmuring of their children, Pro. 19 18.  
4. Or of the childish or careless fear of hurting or marring them.  
5. Or in regard of trifling and frivolons fear of ill report in being accounted and reputed cruel and tyrannical  
1. Either rebuke and correct not at all like David, 1 King. 1. 6.  
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, soothe them up in their sinful ways, justifying and bearing them out in evil, or praising and commending them for the same.  
Secondly, As diverse 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 welldoing.  
4. Or without admonition and instruction.  
Yet this unpleasant and unsavoury duty  
1. Is not only 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 utility; If with moderation, council, and according to the quality of the offence, Ephes. 6. 4. Col. 3. 21.  
1. For foolishness is bound in the heart of a child, this is a means to drive it out, Pro. 22. 15.  
2. Therefore it must not be withholden, Pro. 23. 13.  
3. This being a means to deliver from hell, Pro. 23. 14,  
4. This giving wisdom 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 encourageth in evil, hasteneth and helpeth forward their destruction: Publicly proclaimeth parent's 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.  crucify their children's youthful affections offer to God such a sacrifice as Abraham did who offered his son.  
Fourthly, By praying for them; for aught we to pray for all men, how much more for our children, bone of our bone and flesh of our flesh, whom we have empoisoned and polluted with diverse defiling distaining of original and actual contagious sins and transgressions. They being also to encounter, not some effeminate and womanish forces, nor only 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 policy, for cruelty, craft and cunning without intermission and interruption until at death they having conquered shall be crowned.  
Fourthly, Pray we not only for friends and favourites, kindred and acquaintance, neighbours and near allies, whom God hath linked to us by natural and civil bonds and ligaments. The Lord having knit and conjoined us by these outward ties for the mutual good one of another, and that we might be helpful each to other. But also for strangers, with whom we have no acquaintance, whom we 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 do was expressly enjoined by our Sovereign Lord and Saviour, Matth. 5. 44. and piously practised by himself 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 do. Thus doing, we shall pass on in these peerless paths prescribed and patterned out unto us by the holy men of God, Rom. 12. 14. Bless them that persecute you. 1 Cor. 4. 12. being reviled we bless. Act. 7. 60. Lord lay not this sin to their charge, was the sweet swanlike song and pathetical petition for, and the friend-like favourable and fertile farewell of Saint Steven unto his barbarous and bloodthirsty 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 he saw standing on the right hand of God. So for them that benign and beneficial benediction. Thus doing we shall demonstrate and manifestly show the abiding and abounding of true Christian love in our hearts, this teaching and enabling us thus to overcome, and recompense, and repay evil with goodness, Rom. 12. 21. Thus doing we may be a means of their happy conversion, so of enlarging the kingdom of Christ, of weakening the power and lessening the number of Satan's side, so of our enemies. Saint Ambrose thinks that Saint Stevens prayer was a means of Saint Paul's comfortable and Christian change: saying, therefore was Paul lifted up from 
Ambros. lib. 1. cap. 9 de paenitentia.  the earth, because Steven was bowed down on earth and heard.  
And why may not we more probably conjecture, if not conclude, that Christ's pitiful and pathetical prayer on the Cross was the cause of the conversion and calling of many thousand jews 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 profane; 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 despair of those that 
August. in Psal. 36.  be evil, but we must more earnestly pray that they may be made good, for always the number of Saints is enlarged out of the number of the wicked, saith Saint Augustine.  
6. Pray extraordinarily, with more than ordinary ardency of affection, so as to cry mightily unto God, jonah 3. 8. more earnestly then at other times, Luk. 22. 44. with strong crying, Hebrews 5. 7. so as to wrestle with God in prayer, Gen. 32. 24.  
1. At the point of death. Thus that pious Proto-martyr Saint Steven, Acts 7. 60. cried with a loud voice. Thus that unparaleld Convert the penitent thief upon the Cross, Luke 23. 42. And our blessed Saviour, Matth. 27. 46. cried 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 ourselves most disabled and unfit to hold up head, and hold out against those direful, and dismal darts of the destroyer. And then our night hastingly approacheth when we cannot work any longer, but we must rest from our labours, Rev. 14. 13. when we cannot so praise God, Ps. 6. 5. as to benefit the Church and chosen of God by our prayers and other performances. It therefore behoves us; That God may have the greater honour, and glory; ourselves obtain more solace, strength, and support against the fierce and formidable farewells 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 gracious God, with vehement and violent vigour, with earnest and unexpressable desires of the heart.  
2. In the time of dreadful desertions, disastrous distresses, direful discomfitings, or any more than ordinary and usual 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 souls, this of prayer being the most needful. This is the first, the last, the best and surest weapon for weak saints, soldiers, and Christians; and the most sovereign salve for all sores, and sadding of body and soul. Hence was it that those pious pilgrims accompanied with many miseries and diverse dangerous difficulties as weariness, wand'ring, and want of harbour: hunger, thirst, faintness, trouble and distress, Psal. 107. 4, 5, 6. Hence was it that those many perplexed prisoners, who sat in darkness, and in the shadow of death being bound in affliction, and iron— whose hearts were brought down with labour, so that they fell down without any to help them, v. 10, 11, 12. Hence was it that sick folk, whose soul abhorred all manner of meats, and themselves drawing near to the gates of death, v. 18. Hence was it that seafaring men whose soul melted in them because of trouble, they reeling to and fro, staggering like a drunken man being at their wit's end, v. 26▪ 27. Cried 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. james 5. 15. Is any afflicted le● him pray. And the people of God have poured out their souls, and meditations before the Lord jehovah, Psal. 102. 1.  
The time being then fittest, and most seasonable for man to pour out his heart in prayer when he is in the greatest griefs, pinching pressures, and oppressing necessities.  
1. For than he is most sensible, and hath the greatest feeling of God's wrathful displeasure, and his dreadful indignation.  
2. For then, he therefore will be more fervent with the Lord in prayer to have those great and grievous fadding and suppressing burdens released, remooved, or sweemed, and sanctified.  
3. For than is prayer most needful, most seasonable, Ps. 50. 15. and usually most fervent, Iosh. 7. 6 2 Sam. 12. 16. 1 Sam. 1. 10  
4. For than is Gods help 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 dreadful and dangerous distresses, jonah 2. Dan. 3. and 6. Exod. 14. Ester 4. for God is with them, Ps. 2●. 4 His eyes are upon them, He watcheth over them, He also keeps and preserves them.  
5. For than deliverances are of a sweeter relish, more acceptable and amiable to the faithful petitioners, who after the feeling of God's rod and ferula upon themselves and others, have faithfully and fervently fled to the throne of grace, and not been like to wicked and graceless men, senseless, sullen, or swallowed up of sorrow, job 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 bewail their ruins, 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 therefore 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 Kingdom, 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 vain and fruitless to pray for them. There being more and mightier for the Answ. Church and chosen of God then against them, namely all the blessed Saints and holy Angels, yea the Lord of hosts himself, 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 we pray for that which we cannot obtain. But flee to the consideration Answ. of God's nature, and properties, and let them animate, and encourage us constantly to continue our prayers for his perplexed people.  
1. For God is merciful, pitiful, 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 faithful and true in all his promises, who also hath promised to repair the ruins, and build up the breaches of his Church.  
3. For God is the only wise God, best knowing when, and what to do.  
4. For God is jealous of his own glory, and of his Church, which is his Spouse.  
He therefore neither can, nor will forever bear 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. Do the Prophets and Apostles press, and persuade, exhort, and excitate, to lay to heart and lament, bitterly to bewail and bemoan the miseries, and maladies of his Church and chosen: yea to pray, and petition in their behalf to our good, and gracious God, Lam. 2. 18, 19 Rom. 12. 15. Ephes. 6. 18. And shall we neglect it?  
3. If jacob sorrowed so much for his son joseph a long season, and would not be comforted, although all his sons and daughters laboured to consolate him: How much more ought we to bewail and lament; yea and labour to remove the miserable and grievous pressures, and persecutions, not of one joseph, but of many thousands, Gen. 37. 34, 35.  
4. Have good, and gracious men, been continually, and commendably conversant in such Christian courses, Psal. 123. 2, 3. Lam. 3. 48, 49, 50. and shall we degenerate and digress 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 solicit our gracious and good God?  
6. Have the faithful, and fervent, the sincere and zealous prayers of pious people procured liberty and enlargement to Saint Peter, although bound with two chains, and kept with four quaternions of soldiers, Acts 12. 2, 10. Refreshing rain and fruitful seasons to the distressed Israelites, when the heavens were as iron, and the earth as brass, the rain having been restrained the space of three years, and six months, james 5. 17. And hath a refreshing rain to the Roman 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 successful and unexpected victory; for which cause, the Emperor Marcus Antonius called the legion of Christian soldiers, the thundering 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  legion, and did abrogate the many bloody, 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 we should pray always, 1 Thess. 5. 18. And shall not we dutifully and obediently do this, it being so just and equal? God forbidden.  
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 soldier of the Lord harnesseth himself, and goeth on praying, beseeching God for help, assistance, and continuance.  
First, Pray therefore with our hearts, like Abraham's servant, Gen. 24. 27. like that man of God Moses, Exod. 14. 15. like gracious Hannah, 1 Sam. 1. 13. good Nehemiah, No 2. 4. and distressed jonah, jonah 2. for God is not only 
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 glorify God as well as our hearts, and they are of all other parts of the body the most proper and excellent instruments of God's glory, Psal. 57 8. 108. 1.  
2. For words are not only declarers, demonstrating and showing, but also stirrers up: strengtheners and increasers of the affections of the heart; for as the reflection of heat coming from the chimney maketh the fire 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 principal prop, a markable and special means to prevent interruptions and distractions, to keep the mind from wavering, and wand'ring, and to hold, and keep it close to the matter in hand.  
Pray in public with the Church or Congregation.  
1. For such prayers which are most public, are most powerful, united prayers make a louder cry, and move God sooner to open his ears.  
2. For such prayers manifest our mutual communion, and are an effectual means of mutual edification, stirring up the zeal, and inflaming the affections of each other.  
3. For such prayers are most honourable, and acceptable to God, the Lord most delighting in the joint consent of his people praying unto, and worshipping him.  
Pray in, and with our families like good Cornelius, Act. 10. 30. for, not only is it needful thus to do, to sanctify our callings, and Gods creatures, but also this bringeth both honour and profit to our households.  
Pray in secret, thus may we pray in the field, Gen. 24. 63. in our journey, Gen. 28. 20. in a prison, etc. But the most secret place is for this the most convenient, Mat. 6. 6. such places being freest from fleshly enticements, agreeable, and answerable to Christ's precept and practice. Pray therefore in secret, this being a good trial and touchstone of our sincerity and uprightness. This arguing, and augmenting our familiarity with God. This bringing most comfort and consolation: And in these we most freely and plainly may make known our whole mind to the Lord.  
Pray we whensoever we enterprise or go 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 jews solemn 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 gracious and special protection, to support and strengthen, to preserve and protect us against the assaults of our spiritual enemies, who are never weary, nor wanting to do mischief.  
Pray in private, with such gestures which are fittest to move, and enforce our hearts to feeling, and fervency, and which argue  
First, A zealous right and reverend 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. joh. 17. 1.  
3. Standing upright as waiters, Gen. 18. 22. 1 King. 8 21.  
4. Sitting upright, Gen. 48. 2. judg. 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 downward, Luk. 18. 13.  
4. Smiting on the breast or thigh, jer. 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 down the hands, jer. 31. 19 Ezek. 21. 12.  
Pray in public with unanimous uniformity in regard of our outward carriage and gesture, keeping, using and observing public gestures prescribed and practised as commendable and warrantable by our Church: not breaking the bounds of comeliness and order, Neh. 8. 5, 6. this being a principal preventing preposterous censuring and condemning of others; whereas diversity of gestures causeth distractions, and hindereth devotion. I do therefore hearty wish, and unfeignedly desire, that all persons in public performances of prayer with the Congregation, would fall down and kneel before the Lord our maker; this being enjoined, 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 always needful?  
Answ. In public 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 soul, heart, mind, and spirit.  
2. Neither ought it to go before the worship of the soul, for that is both preposterous, and hypocritical.  
Quest. 3. Is kneeling always needful in Gods public worship and service?  
Ans. It is needful always because commanded, Ps. 75. 6, 7. Isa. 45. 23. and consonant to the practice of the most pious people, 2 Chron. 6. 13.  
Quest. 4. Is kneeling needful in all public service of God, and in all the parts thereof?  
Answ. No, but in invocation or prayer as appears by precept and practice.  
Quest. 5. Is it needful all the time of public prayer, and in all persons?  
Answ. No, for in some it may be injurious and hurtful, in others inconvenient, and unprofitable.  
1. Hurtful to the impotent, lame, sick, sore, etc. and then it is contrary to that authentical commandment, and pious precept, I will have mercy and not sacrifice.  
2. Inconvenient when the Minister's voice in prayer is thereby drowned, so as that it cannot be he heard, and then it is repugnant to that royal rule, let all be done to edification.  
Quest. 6. Is kneeling first or most to be used in God's public service?  
Answ. Yes, because humiliation is chief required, and prayer also oftenest to be used, whereupon God's house is called a house of prayer.  
Eusebius reports of Saint james the brother of the Lord, that 
Lib. 2. cap. 23▪  his knees had lost the sense of feeling, like unto a camels, with continual kneeling upon them in worshipping of God, and praying for the pardon of sin for the people.    

CHAP. XIII.  
Fasting is another duty of Christian soldiers, what kind of fasting is required, its necessity, excellency, companions, and occasions.  
TO our extraordinary prayers join we often watchfulness and fasting, Col. 4. 2. watch in prayer. 1 Cor. 7. 5. give yourselves to fasting and prayer.  
First, Thus doing we shall testify our officious, dutiful, and diligent obedience to the holy and heavenly precepts of our Sovereign Lord God and blessed Saviour, joel 1. 1●. 1 Cor. 1. 7  
Secondly, Thus doing we shall manifest our Christian conformity to the pious and praiseworthy practices of good men, in times and ages past and gone, as of David, Cornelius, Acts 10. and diverse other.  
Thirdly, This combination of fasting with prayer, comfortably crowning with correspondent compensation, and excellently enriching with extraordinary effects: for  
1. Hereby great and gladsome blessings have been purchased, and procured. Witness the jews marvelous and miraculous deliverances from that malignant, and mischievous massacre of their cruel and capital enemy, that wicked misbelieving miscreant Haman and his cursed complices, Ester 4 16. 8. 14, 15. Witness that confirming conference, and comfortable command of an holy and heavenly Angel unto Cornelius, that charitable and devout Captain and Centurion of the the Italian band, when he was fasting in his house, Acts 10. 30.  
2. Hereby former favours, and memorable mercies have been confirmed, and continued, reestablished, and reduplicated: witness Gods being entreated of the jews when they fasted and besought the Lord, Ez●a 8. 22, 23.  
3. Hereby fearful and formidable judgements have been respited, and removed, witness the prolonging and putting off, the pouring out of God's wrath upon the people of the jews, until josiah was gathered to his fathers in peace, 2 Chron. 34. 27, 28. Witness that remarkable victory of the Israelites against the Benjamites, after two terrible and dreadful discomfitings, in which they lost forty thousand valiant men, judg. 20. 26. They fasted, and the Lord smote Benjamin, v. 35. and witness the Lord repealing and repenting him of the evil that he said he would do to the Ninivites, jonah 3. 10.  
4. Hereby plagues, and punishments, crosses, and calamities have been changed, and converted into incredible and inestimable profits, and promotions, comforts and contentments. Witness that invaluable spoil of riches, and precious jewels which jehosaphat, and the people of the jews found amongst their slaughtered enemies: that extraordinary joy wherewith the Lord had made them to rejoice: and the peaceable rest, quietness, and tranquillity which God gave to the Realm of jehosaphat, after that, by this pio 〈…〉 〈…〉 lent performance he had obtained an unheard of victorious vanquishing of the Ammonites, Moabites, and Edomites, who were compacted in a cursed confederacy, and unjustly invaded the Realm of judah with an astonishing, and affrighting, with an impregnable, and invincible army, 2 Chron. 20.  
5. Hereby the Saints and holy ones of God have interessed themselves in the promised reward, Matth. 6. 18. have been more confidently confirmed, and certainly assured of their own salvation, 1 Cor. 9 23, 27. fitly therefore, and excellently doth Saint chrusostom call fasting the tranquillity of our 
Hom. 2. in Gen.  souls, the beauty of old men, the Schoolmaster of young men, the teacher of the continent, which adorneth every age, and sex as with a diadem.  
6. Herby the Saints of God have been and are better enabled to all holy, and heavenly pious practices, and divine duties, Matth. 17. 21. by fasting and prayer, 2 Cor. 7. 6. Saint chrusostom 
Hom. 15. in Matth.  therefore calls it the mother of all good works, the mistress of modesty, and all other virtues, the helper of prayer, because prayer without fasting is slender and weak, for that prayer is strong which is made with an humble spirit, and a contrite heart— but he cannot have a lowly spirit, and a broken heart, who eats, and drinks, and enjoys his pleasures, whereas fasting adds fervous and force; giveth wings unto, and nourisheth prayer. Our Homilies excellently make three ends of fasting. The chastising of the flesh. To testify our humble submission: and That the spirit may be more servant in prayer.  
7. Hereby we may be encouraged against Satan's execrable exploits and encounters, this being a means to extirpate and expel the Devil, Matth. 17. 21. Upon which place Saint 
Hom. 58. i● Matth.  chrusostom saith, He who prayeth fasting hath two wings, by which, in flying he is carried over the winds, for he neither doth sleepily gasp, neither doth he defer, neither is he dull or slow in prayer, which things many endure, but he is more burning than fire, above the earth, and therefore is made a terrible enemy to the devil. The same holy Father calleth fasting our armour, and weapons against our adversaries, saying, They who go to battle, 
Hom. 13. in Mark.  do diligently furnish themselves before hand, he seethe that he hath his helmet if he hath his sword, if he hath his spear, if he hath his arrows, if his horse be refreshed, and that he may fight, before hand he makes ready his armour, your weapons 
Serm de uno legislatore. Tom. 1.  are fastings. Again he saith, It is better to ●ast the fast of affection than of hunger. The fast of love is better than of necessity. Our Saviour saith of Devils, this kind is not cast out but by prayer and fasting: Prayer and fasting do put to flight the Devils, and shall they not overthrow churlish Barbarians? The same Father in a Sermon of fasting alleging the same 
Serm. 2. de ●ejunio.  Scripture, saith: Fasting ought not to be terrible to you; for it is ordained against the nature of Devils. So that if any be possessed with an unclean spirit, and shall behold the countenance of fasting, if he were an unmoveable stone, he shall be quickened. But if thou addest to it the sister of fasting, that is, if he shall behold its companion prayer with it, therefore Christ saith, this kind goeth not out but by prayer and fasting. Since therefore it doth weaken and repel the enemy of our salvation, and smite fear of such terror in our enemies— where fasting hath been affected, the difficulties of cruelty are released, the bonds of captivity are loosed, the rights of liberty are restored wholly. Since therefore fasting doth resist our adversaries, will reject the yokes of bondage, and restore the security of freedom— wilt thou hear what a safety, how great a succour is brought forth to mankind by fasting?— And since abstinence hath been a necessary buckler to us before the conflict to resist our wilful sensualities, much more must we desire the help of fasting in our fight itself to our victory. 
2 Sam. 11. 12, 26. Dan. 9 3. Esther. 4. 16. Mar. 9 29. Luke 2. 37. Acts 10. 13. 13. 3. 14. 23.   
This duty of fasting therefore being (although not an essential property of prayer, yet) often necessarily to be joined with, and accompany the same as a prime and principal means to protect and safeguard ourselves against the asperate assaults and sharp attempts of our assiduous adversaries, and audacious enemies; and to propugne and prostrate the fierce and furious fraud and force of Satan and his assistants. We therefore fellow Christian soldiers ought to our other pious performances to add and conjoin this of fasting.  
1. I do not mean that natural or physical fast which is for healths sake, and therefore often prescribed by learned Physicians for the recovery and continuing of bodily health.  
2. Nor that civil abstinence whereby men forbear meats and drinks, the better to accommodate themselves to accomplish some work of weight, or business of special importance, more seriously setting, and more firmly hereby fastening their minds to prosecute and effect with greater earnestness and forwardness the business intended, 1 Sam. 14. 24. Acts 23. 14.  
3. Nor a constrained fast, when men's for bearance of food is from a forcible compulsion, they would eat, but either want meat or appetite, Mat. 15. 32. 2 Cor. 11. 27.  
4. Nor that Christian sobriety, whereby men use the good creatures of God soberly and temperately, not so often, nor so plentifully as is usual, 1 Cor. 9 27. Which is pious, praiseworthy, and profitable for the poor, the commonwealth, the health of our bodies, the good of our souls. This deading and diminishing fleshly and filthy lusts, bridling and battering down unruly affections, and fitting and framing the mind to holy and heavenly duties.  
5. Nor that spiritual fast whereby we abstain from sin, Isa. 58. 6. This abstinence and freedom from filthiness and vice, as to have our eyes fast from wantonness and vanity, our ears from fables, fraud, and flattery: our tongues from wicked words and all evil speaking: our hands from godless works and graceless actions: our souls from sinful thoughts and vain imaginations, aught to be constantly continued in the whole course of our lives.  
6. Not that miraculous fast whereby Moses, Eliah, and 
Deut. 9 9 1 King. 19 ●. Matth. 4. 1.  our Saviour Christ abstained from all manner of fustenance for many days together without being at all hungry. For this fact of our Saviour is not for our imitation, we may not presume to do miraculous works and acts because our Saviour did such. Christ was baptised, so ought we. Christ confuted Satan with the Scripture, so ought we. Christ lasted, so ought we. But as we do not therefore desire to be baptised in jordan: as we do not desire to be placed on the pinnacle of the Temple to resist Satan: so neither in all circumstances 
Hom. 48. in Mat.  must we imagine in our fasting to imitate our Saviour Christ. Thus S. chrusostom saith: Our Saviour doth not say his fast is to be imitated, although he might have propounded those forty days: But learn of me because I am meek and lowly in hea●t.  
Neither do those Papists who press so much their ungrounded fasts, consisting in an abstinence from certain kinds of meats prohibited by the Roman Church; as our learned 
* Pag. 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ●●llict the soul with abstinence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●asting nothing at all.  Bishop White, Although they glut themselves with others, yea, as some of their own astirme, that their fasts are mere gluttony, epicure-like, as the forenamed Doctor showeth: These I say do not imitate our Saviour Christ, who fasted so but once in his whole life, they every year: He abstaining from all food, they only from certain kinds of food.  
7. But that religious fast whereby men seasonably abstain from refreshing their bodies, to make them fit for religious duties: This pious and godly exercise by which God is immediately served, and being joined with prayer and inward humiliation, is an adjuvant means to appease and deprecate God's anger: to impetrate and obtain sundry benefits, and to resist and repel Satan that subtle serpent. This is an abstinence commanded by the Lord to make solemn profession of our repentance. It is a total 〈…〉 wholeabstinence from meats and drinks, or 
a 2 Sam. 3. 35. 12. 7, 20. Ezra 106. ●st r 4. 16. ●onah 3 7.  all kind of sustenance or nourishment, (difference of meats therefore makes not this fast, Matth. 15. 3. 1 Cor. 10. 25, 27. 8. 8. Heb. 13. 9) and all other pleasurefull delights, profitable and gainful things of this life. Namely 
b 2 Sam. 12. 20 1 King 21. 27. 1 Chron. 21. 16. Ester 4. 3. Psal 69. 11. jer. 6. 26. Ezek. 7. 18. Dan. 9 3. joel 1. 13. jonah 3. 6. Mat. 11. 21.  costly and curious apparel; 
c joel 2. 16. 1 Cor. 7. 5. Deut. 24. 3. 2 Sam. 11. 11. Exod. 19 15. 2 Sam. 12. 16. joel 1. 13.  Matrimonial benevolence, or the marriagebed: 
d Dan. 6. 18. 2 Cor. 6. 5.  part of our ordinary sleep: 
e Neh. 1. 4. Dan. 6. 18.  all mirth, music, pleasures and pastimes (this being a time of weeping and wailing, of sadness and sorrow) and all bodily works of profit and pleasure, and therefore from the ordinary works of our callings, such times being days of rest to be kept as Sabbaths, without doing 
f Levit. 16. 29, 30, 31. 23. 27, 28, 30, 31, 32. Heb. 29. 7.  any worldly works for a certain time: namely 
g Leu. 23. 32. judg. 20. 26. 1 Sam. 14. 24. 7. 6. 2 Sam. 1. 12. 3. 35. Acts 10. 30.  a day at the least: except necessity enforce some weak and impotent persons so fare forth to refresh themselves as their need and weakness doth require: For God will have mercy, and not sacrifice, Hos. 6. 6. Excellently saith S. chrusostom to this purpose: Beloved, if 
Hom. 10. in Gen.  through bodily weakness thou canst not fast a whole day, none that is wise can therefore reprove thee for this; for we have a mild and gracious Lord, requiring nothing of us above our strength— if therefore there are any present, whom the feebleness of body doth forbid to fast, and to remain without dining: I exhort such to regard the weakness of the body— therefore he who receiveth meat, and cannot fast, let him give the more liberal alms, let him be more fervent in prayer, let him have the more readiness in hearing divine speeches, in which the feebleness of the body cannot hinder, let him be reconciled to his enemies, let him shun all hatred and desire of revenge. He who doth these things will fast a true fast, which the Lord doth principally require of us. Sometimes for a larger and longer time, the occasions being more urgent and forcing, N●h. 1. 4. Esther 4. 16. Acts 9 9 extraordinary occasions, and special occurrences, private, public or particular, earnestly calling upon us for more than ordinary humiliation and prayer.  
Mistake me not I pray, as if I deemed it lawful or allowable for private persons to appoint or approve of public fasts without authority of Sovereign and supreme Magistrates, 
a 1 King. 21. 8, 9 2 Chron. 20 3 Ezra 8. 21. Ester 4. 10. jon 3 2.  to whom it doth belong to authorise and command, to publish and proclaim the same. 
b judg. 20. 26. jerem. 36. 6. joel 1. 14.  Which divine duties ought then to be performed and practised in the temple or house of God. And the persons to be present and participate are 
c 2 Chron. 20. 13. Neh. 9 38. 10. 28. joel 2. 16.  all sorts of people, high and low, rich and poor, young and old.  
1. Rulers and regents who have the guidance and government upon their shoulders, should then and there accommodate themselves to accompany the people.  
1. Because the guilt and cry of their sins is as great, loud, and clamorous, if not more than of other men, both in regard of their age, offices, provocations, tentations and allurements to erroneous ways and wanderings.  
2. Because their examples are more beneficial or obnoxious, being more observed and followed.  
3. Because also their helping hand, council, and countenance is of great and urgent importance for the discovery and discountenancing, kerbing and countermining, punishing and preventing capital and crying offences, causing and occasioning evils of all sorts.  
2. Yea even harmless and helplsse, tender and irreprehensible children and infants have not often and usually formerly been excluded nor exempted from these public performances.  
1. Not only because they are defiled with their own sins and their parents, and so are liable to the dreadful displeasure and ireful judgements of God, Hos. 13. 16.  
2. But also because the seeing and hearing the mournful and sadding rueful tears and doleful cries of such perplexed persons will much move, press, and provoke others to mournful lamentations.  
3. And lastly, because this is a notable and special means timely to train them up in holy and pious services to our gracious God.  
4. Lastly, the seasons, times, occasions and ends of these extraordinary duties have been and aught to be  
1. The preventing of some future and fearful eminent dangers and distresses, the obtaining deliverance from, and defence against our mighty and malicious, fierce and furious foes, 2 Chron. 20. 3. Est. 4. 1, 2, 3. Io●ah 3.  
2. The removing and remitting some present pinching pressure and calamity, Io●. 7. 6. judg. 20. 20. I●el 1. 4. Thus we were enjoined by public authority in those dangerous days of war, 1628. for ●he preservation of his Majesty's Realms, and all reformed Churches to fast. Thus by the same authority we were enjoined to fast every wednesday during that heavy visitation of the pestilence, 1625. and also in the time of the dearth, 1626.  
3. The preventing and pacifying of God's wrath justly feared, and conceived by some shameful reigning sins in a land, Ezra 9 1, 2, 3.  
4. The comforting, succouring and supporting neighbour-Churches in their miseries and calamities, God's people in their persecutions and pressures, Acts 13. 2.  
5. The recovery and regaining of God's favours which may seem to be lost and eclipsed by sensible signs of his indignation, Est. 4. Dan. 9 Mat. 9 15, 16.  
6. The furthering and forwarding of some special work or enterprise undertaken and in hand, Ester 4. 16. Acts 13. 3. 1. 14, 15.  
It is the private and particular which I now press and persuade all Christian soldiers to perform and practise, much differing from the former. For,  
1. This is free and voluntary. That is necessary and enjoined, Leu. 23. 29.  
2. This is performed and practised by one person or family at the most, 2 Sam. 3. 35. 12. 16. Ester 4. 16. Psal. 35. 13. 69 10. Neh. 1. 4. Dan 9 10. Acts 10. 2, 3. Luk. 2 8, 36. That by a kingdom or country jointly.  
3. This in the most private and retired place, 2 Sam. 12. 16. Zach. 7. 3. Matth. 6. 18. That in the public congregation. For in this as in other Christian exercises we must not desire to be seen of men, only to our Father in secret: this differencing ours from hypocritical performances: and such fequestring from company, fitting us more freely and servently to mourn, meditate, fast and pray.  
4. This may be appointed by any man who hath power of himself, consent of superious, Num. 36. 4, 13. or convenient opportunity, Neh. 1. 4. That only by Kings and such like authority.  
5. This for more ends and causes, namely, not only public, Psal. 53. 13. Dan. 10▪ 2, 3. But also private, 2 Sam. 12. 2 Cor. 11. 22. That only for ends and causes which are public and general.  
First, The public occasions of private ●astings are  
1. The loss of the Church or commonwealth in the death of good governor's, worthy and valiant Warriors, or other such like props, pillars, and patriots of the same, 1 Sam. 31. 13. 2 Sam. 1. 14. 12. 30, 35. And that God would give a good supply.  
2. The sorrows and sicknesses of other men, yea of enemies, Psal. 35. 13. Rom. 12. 15. jam 5. 5.  
3. The height and hideousness of sin reigning in a republic through impunity and connivance, Iosh. 7. 16. Ezra 9 3, 4. Psal. 119. 136.  
4. The sense and suffering of some judgement befallen, Neh. 1. 4. Dan 9 3.  
5. The protection, safety, and securing of Kings, and others in authority, 1 Tim. 2. 1, 2, 3.  
6. The purchasing and procuring of some blessings and benefits for Church and Commonwealth.  
Secondly, The private opportunities for this private performance are these and such like.  
1. The taming of the flesh, the better to practise the particular duties of our personal callings fervently and faithfully, 1 Cor. 9 27. 2 Cor. 6. 6. 1 Tim. 5. 23.  
2. The fitting and furnishing of a man's self in time of persecution to bear the cross more piously and patiently, comfortably and courageously, Matth. 9 13. Zach. 7. 3. 2 Cor. 6. 5, 6. 11. 27. By this means many Martyrs became so mighty and magnanimous.  
3. The stirring up, reviving, and renewing of our repentance, job 41. 5. Psal. 69. 11. 109. 24.  
4. The adding and augmenting frequency and fervour unto our prayers and petitions, Zach. 12. 10. Luke 2. 37. This gives wings and vigour unto prayer after our hearts have been exceeding frozen, barren and unfruitful, joel 1. 17. Exra 8. 20. 1 Cor. 7. 5.  
5. The obtaining, and more powerful possessing the spiritual and soul-ravishing presence of our blessed Saviour, Matth. 9 14.  
6. The recovery or receiving of some blessings wanting to us in particular, 1 Sam. 1. 7, 10.  
7. The averting or turning away of some personal judgement threatened or inflicted, 1 Sam. 12. 16. 1 Kings 21. 2 Chron. 32. 26. 33. 18, 19  
8. The sense and suffering of some present and particular loss, Gen. 37. 34.  
9 The sitting and furnishing a man's self more preparedly & profitably to hear the Word, and to receive the communion. Thus many good, and gracious people before such divine duties do often eat sparingly, or fast, this being a pressing, and powerful preparative to that needful preparation 
August. in joan. 11. 55. What doth it profit to abstain from meat, and to wander in sin, to chastise the body with hunger, and to occupy the mind in wickedness? we appoint abstinence to the body, that we may the more abstain from vice, whosoever fasteth and liveth in sinen, seemeth to have made advantage of meats, not of salvation saith Saint Ambrose Serm. 33. Levit. 16. 29. 1 King. 21. 29. 2 Chron. 12. 6, 7. Ezra 8. 21. Num. 29. 7. joel 2. 12. 13.  which ought to precede our communicating at the Lords Table. They came to jerusalem to sanctify themselves with prayer, how much more ought we saith Saint Augustine prepare ourselves for our passover, according to those precepts, 2 Chron. 30. 18, 19, 20, 21. 35. 6. and practices, john 11. 55. 12. 1.  
This private and particular fast consists as the public, not only in bodily abstinence, but also  
First, In an absolute abstinence, a careful cessation, and true turning from all manner of sin and iniquity, Isa. 58. 6. especially from such heinous abominations which help forward the affliction, hasten God's judgements, hinder and withhold his mercies and favours. Abstinence from meats, and not from maliciousness: from pleasures, and not from profaneness: from food, and not from filthiness: from sleep, and not from sin is a diabolical, and not a divine fast for which God often rejected and reproved the jews, Isa. 58. 3. Zach. 7. 5, 6. The Ninivites therefore whose fast was pleasing to the Lord, and profitable to themselves, was accompanied with a turning from all their evil ways, jonah 3. 8. And a general turning from all sin hath been prescribed to, & practised by God's people as a principal, and powerful, as a necessary and never failing means to avert and keep away judgements presaged, and posting apace, Ezra 8 & 9 and to avoke, and take away plagues and punishments pursuing, perceived, and perplexing, joel 2. 12.  
Secondly, In an holy humbling of the soul for God's displeasure felt, or seared, and for sin occasioning the same. Fasting therefore hath this name of humbling the soul almost, and altogether appropriated to itself. Abstinence is therefore 
We ought to know brethren, that fasting is acceptable to God, not only that we cover our souls, with abstinence but also with humility. A●ib. Ser. 33.  appointed of God that as a means it may move, and make us fit to humble our souls; for although God is a spirit, and to be worshipped in spirit and truth, Yet this bodily exercise of fasting is enjoined, and is extraordinary available to fit, furnish, and fortify us to wrestle with, and war against the flesh, Psal 69. 0. to make us apt to humble our souls for sin incensing and displeasing God.  
This humiliation consists primarily and principally.  
First, In casting down, and abasing of ourselves before the dreadful and offended might and Majesty of our great and glorious God, Ezra 8. 21. Psal. 35. 13.  
1. So that we may have a sensible feeling of our own sins, calling to mind the vileness and viciousness of all si●, especially our own, & principally our most inbred, endeared, intimate and enabling iniquities, being debts we can no ways discharge, making us liable to all plagues and punishments denounced in God's book against offenders, and occasioning our present perplexing pressures.  
2. So that we may groan, and grieve, sigh and sorrow, 
Psal. 6. 2, 3, 6. 13. 2. 25. 17. 22. 14. 42. 3, 7, 10. 38. 1. joel 2. 12, 13.  mourn and lament under the intolerable and insupportable weight and burden of the same; yea this bewailing and bemoaning of our sins ought to be like the sorrows of a woman in travail, of one lamenting the death of his mother, as for the loss of a son, yea an only son, Zach. 12. 10. as the lamentation of Dragons and the mourning of Ostriches, Micab 1. 8.  
As David for his Absalon, and Rahel for her children. To this end  
1. Recount and call to mind the number of Gods bestowed benefits to provoke and win us to obedience.  
2. Weigh and consider the measure, greatness, and excellency of them, especially which concern the soul.  
3. Mark and meditate how easily and freely they were given, and granted, unasked and undeserved.  
4. Ponder and remember upon whom they have been conferred, on us, vile and miserable earth, and ashes, worms and not men, Psal. 73. 5, 6, 10, 11, 12. who have abused and neglected the many mercies of our good God, Lam. 3. 21. who have multiplied and manifested our rebellions, Ezek. 16. 20, 22, 40, 43, 61, 63. who have deserved of due therefore, to have direful judgements denounced against, and executed upon us, Lam. 1. 8, 9 3. 19, 20.  
Our ingratitude, disobedience, and offences, notwithstanding such and so many mercies, being great and grievous: our due desert for the same: the danger wherein we stand in regard of the same; and the dreadfullnesse of judgements due to us, should the Lord deal with us according to the same, aught to break and bruise our hard and stony hearts, so as to take down our courage and confidence, our pride and presumption, so as to make us meek▪ and mortified, to drive us out of ourselves, to have confidence's in God, 2 Cro●. 7. 13.  
3. So that we may acknowledge and confess our sins and rebellions, Dan. 9 6, 7. Psal. 32. 3, 4. with bleeding, believing and honest hearts.  
Secondly, In the assurance of the full and free forgiveness of our sins; as also of the procuring and obtaining of our requests, so far forth as is for God's glory, Ezra 10. 3. Hope of pardon, assurance of remission and obtaining of our requests being necessary companions of true humiliation, 2 Chron. 20. 20. For where there is no hope to expect reconciliation with God, there it will be impossible and unprofitable to endeavour and enterprise true repentance, neither can there be save a desperate aversenensse to all good, and a promptness and prones to cry out with those, Mal. 3. 14. It is in vain to serve God. Besides, without this none can please God, Heb. 11. 6. and whatsoever is without it, is but sin, Rom. 14. 23.  
Thirdly, In a renewed resolution against all sin, resigning and renouncing sin, so as never to revive, revoke, or resume the same; and so as ever hereafter to walk in newness of life. This renovation in minding and meaning to mend our lives, is of absolute necessity to accommodate and accompany a right religious fast. Fasting without this being but a contaminating and counterfeit hypocritical fast, neither appointed by, nor approved of God, Isa. 58. 3, 4, 5, 6. for the Lord chooseth, commandeth, and delighteth in fasting, which is accompanied with a renewed life, Isa. 58. 6. Zach. 7. 7, 9, 10. Thus doing we imitate and walk after our pious patterns and predecessors, the holy ones of God, Ezra 9 10. 3. etc. whereas otherwise we do but mock God so fare forth as in us lieth, for God is not mocked.  
Fourthly, In crying mightily to God, E●er 4. v. 3. joel 1. 14. Dan. 9 19 wrestling with God like jakob until he bless us, importuning the Lord like Abraham for the Sodomites until he hear us, Nehem. 1. 5. Psalm 35. 15. Acts 9 9 10. 30.  
Fifthly, In pardoning, and passing by, forgiving and forgetting injuries and indignities against ourselves, Isa. 58 6. Zach 7. 9, 10. As also in giving gladly and bountifully to those who are in want or penury, Isa. 58. Acts 10. 4, 30.  
1. For as the jews had sacrifices in their fasts, Zach. 7. 9 so must we, namely such as are works of mercy, Phil. 4. 18. Heb. 13. 16.  
2. Giving of almsdeeds, works of charity, are signs 
At this time let us give before hand our dinner to the poor— he who fasts and gives not liberally to the poor, makes his fasting a gain, for he did not fast to please God, but that he might not spend largely, saith S. Ambrose. Serm. 33.  and tokens of our true repentance, conversion from sin, turning to God, of our gratitude and gladness for such reconciliation with God.  
3. These two go hand in hand together, are links of the same chain, inseparably united together in the sacred Scripture, Act. 10. 1, 4, 30.  
4. Except we join alms to fasting, making the humbling of ourselves a means to refresh and rejoice others, giving so much at the least more to the poor as we should have spent upon our own bellies: we do but make religion a cloak to clad and cover covetousness. To fast that we may spare, or augment our substance, is not for God's glory, but for covetousness.  
5. And such fasting as the afore-named is injurious, not only to the poor, but also to all a man's family, who gain not by their abstinence, only the master if he doth not rightly and religiously part with and employ so much at least as is spared, to feast and foster others.  
Sixthly, In a reverend and right exercising ourselves in the Word of God read and preached, if it may be reading and hearing the same, Neh. 8. 9 9 3. jer. 36. 6.  
This being a means to move men to repentance, and humiliation of mind. It is therefore most safe and seasonable, 
The whole day is to be spent in reading, praycer, etc. Amb. Ser. 33.  comfortable and convenient, profitable, and praiseworthy for such private persons, who for their own private, or the public good, desire by this laudable and long continued exercise, to keen and edge their devotions, to give wings unto, and cause their prayers to mount aloft with more fervour, force, and fruitfulness, to select, and set apart such days which our Church not only approves of, but also appoints for the reading of the Word and Prayer: to which enjoined excellent exercises, many preachers of good note do join exposition of some part of the Scriptures: for by these public ordinances they shall be much furthered, and made more fervent and fertile in their intended service.   

CHAP. XIIII.  
Christian soldiers must follow Christ our Captain's directions, standing in those stations wherein he sets us to war this good warfare.  
Soldiers continually comply unto, and always follow the Duty 9 directions, and discipline, and observantly obey the charge and commandments of their Leaders and Lieutenant's, of their Captains and chief Commanders: in their retiring, or rushing forward, in their sallies, surprisals, stands, and stratagems, in their fight, or forbearing, in their marching, 
Z●zom. Hist. Eccl. lib. 6. Chap. 6.  and other military proceed. Answerable hereunto was the speech of valiant Valentinian. It was O you soldiers (saith he) in your power to choose me to govern, but n●w I am chosen of you, it is in my power only to elect, not in yours to choose him partner of the Empire whom you desire. Moreover, it is meet that you who are now subject to my government to be quiet: and for me, who am Emperor to consider what is to be done. Aemilius the Roman General likewise 
Car. Chro●. lib. 2.  said publicly to the people, that had they chosen a man more fit, he would have obeyed, but if they would have him to be Captain, he desired that the army would obey him, and not take the office of the General to themselves, nor hinder him with their curiosity and fables. The soldiers of Tamerlane durst not turn their backs in fight, it being contrary to his leave, and liking. The soldiers of the famous Roman Scipio, were so obsequious, and obedient to him their General; that at his wish, and willing, charge and commanding, they would adventure upon, and attempt imminent, yea unconceaveable difficulties, and dangers, so as not only to encounter with much hazard, and little hope, upon uneven and unequal terms, fierce and furious foes; but also violently to throw and tumble themselves from of the tops of steep and craggy rocks and mountains. 
— Atto 〈…〉 s actor 〈…〉 esse 〈…〉 Spem retulit 〈…〉 plures serva 〈…〉 .  The Persian soldiers were so faithful to Zerxes, that many of them speedily and voluntarily cast themselves into the sea to safeguard and preserve him. Hector Mochint●s●h a Scottish rebel, had two hundred such faithful Captains, that life and liberty being offered to them, after their apprehension and arraignment as they were going to the gallows, conditionally that they would declare 
.  and tell where Hector was, they answered they could not tell, and if they could yet they would not by any pain or terror of death, be induced to break their faith or betray their 
Marian Franc. de ●●ri.  master. Those licentious Locusts, and luxurious Loyalists, the jesuites at the will and command of their barbarous, and bloody unnatural and irreligious Superiors, murder 
Facinus 〈◊〉 Marian. lib. 1. c. ●.  and massacre the Lords anointed once, Kings and Princes as a most memorable enterprise. The servants of Absolom, and the soldiers of Abimelech do as they are directed, put in execution what by them as their commanders was enjoined, judg. 9 49. 2 Sam. 13. 27. The young men of joab and Abner, at their assigning and appointment, arose and acted such sad and sorrowful parts in that terrible and cruel tragedy, where each man sheathed his sword in his fellow's side, so that they fell down dead together, 2 Sam. 2. 16. Yea disobedience and unfaithfulness of soldiers to their Chieftains and Leaders is so odious and opprobrious, so criminous and culpable, that by the law of arms such are to suffer even death itself; which hath been executed upon delinquents, not only by renowned Commanders for faults oftentimes 
Knol. T●rk. Hist.  not many and mean. Witness, Charles Count Maunsfelt, who in his wars against the Turks, hanged an Hungarian horseman, because he refused to carry a faggot to damn up the trenches at Stragoniam. 
a Flens Tamerlano queritur pauper●ula ma●no Vnum è militibus lac rapuisse sibi Innumer as jubet ille slatim consistere tu●mas Raptorem lactis cue crat ut illasui Intento at tetricus rescindit pectora ferro Qud justa an fuerit neone querela sciat. Dick. Spec. Frag. Knolls Turk. Hist. Moris. Hist. of Ireland, Stowe.  And Tamerlane the great, who put a soldier to death for stealing a little milk from a maid at her complaint, contrary to his military precepts. But also by enemies themselves, who having made use of, and taken advantage by the treacheries and treasons of such unfaithful and fraudulent fellows, have rightly repaid them with loss of life, as a condign, and convenient recompense for such falsehearted execrable and abhorred persons. Witness the strange and dreadful death of Nicholas Kereischen, who by the commandment of Selimus, was put into a hogshead of nails with this inscription: Hear receive the reward of thy avarice, and treason, Gynto thou hast sold for gold, if thou be not faithful to Maximilian thy Lord, neither wilt thou be to me. Witness the death of Parese Foster-brother to Kildare, who having the custody of Mainoth in Ireland betrayed it to Breretan for reward, which was faithfully paid, and then presently the untrusty traitor beheaded. Canute the Dane commanded the traitor Edrike of Stroton Earl of Mercia to be put to death, who by flight had purposely betrayed Edmund the King, with the English into his hands, according to his treacherous promise. In the Baron's wars against King john, they sent into France for Lewis the son of the French King, to whom they 
Stowe in King john.  joined against their Sovereign, etc. The Viscount of Melin, who came with the Prince into England, before his death at London, told the Barons, that if Lewis did get the Kingdom, he would banish out of the Realm for ever all those which now do take his part and persecute King john, as Traitors to their King. Thomas Gourney, and john Maltravers, the more 
Stowe R. 3.  than barbarous murderers of Edward the second, had also a condign reward for their treachery. Banister who betrayed 
Stowe.  his master the Duke of Buckingham to Richard the third: His son and heir waxed mad, died in a boare-stie, his eldest daughter was stricken with leprosy, his second son made lame, his youngest drowned in a small puddle, himself in his old age arraigned for murder, and for a thousand pound promised by King Richard, received not one farthing, the King telling him that he which would be so untrue to so good a master, would be false to all other. Worthy to this purpose is the saying of Philip King of Macedon. If any Athenian living in Athens, doth say that he prefers me before his country, him verily would I buy with much money but not think him worthy my friendship. But if any for his country sake shall hate me, him will I impugn as a castle, a strong wall, and bulwark, yet admire his virtue, and reckon the city happy in having such a one. Be we therefore who are the servants and soldiers of the Lord jesus, dutiful, and diligent, observant, and obedient, firm, and faithful in our general and particular stations, and standings to the precepts and prescriptions, the doctrines, and directions, the instructions and injunctions to the royal rules, and divine commandments of our Supreme Sovereign and chief Commander Christ jesus, Ephes. 6. 14. Stand therefore. The word there used is a word of conflict, implying not one only, but many and diverse duties, as namely, A soldierlike courage in standing stoutly against every brunt, choosing rather to stand and die, then stir and yield. A watchful vigilance by which heedful soldiers stand to receive their enemies whensoever they assault, Perseverance, standing still with armour firmly fastened, expecting fresh assaults, and more conflicts. And a constant abiding in ones proper place, and a settled standing in one's rank, not going or gadding into each others place, not starting aside or straggling abroad; art, experience, and warlike discipline, teaching that it is a shelter and safeguard to have the ranks well kept; expert Captains therefore, and experienced soldiers, are confidently careful that neither themselves nor other step aside; but that every soldier keep his rank and file as they are ranged. Stand we therefore steadfast, remain without removing, rest without retiring in the true Church whereof we are members, wherein the Lords banner is blessedly, and bountifully, peaceably and plentifully displayed: confidently and courageously continuing constant in retaining our pious profession, not starting or straggling from the same, for gain or grief, for fear or favour, for profit or peril, by schismatical or heretical separations, by timorous and temerarious temporising, by apostatical revolts and backslidings; straggling soldiers losing the succour and safeguard of their captains, and the aidefull assistance of their fellow soldiers. Stand we also stable, and studiously observe; resolutely rest upon, and religiously obey we Christ jesus our Commander in those stations, and standing places, performing in them such particular duties which are prescribed to our several and special functions by our gracious General, and supreme Sovereign: of whom we may say more truly, than was said of Cyrus, whose diligence 
Car. Chron. lib. 2.  was such, that he did not like a negligent family governor to give commandments in general, saying, let some fetch water, let some cut wood, but that he give commandments to particular persons by name, and remembered their names. Thus Christ our Captain in his holy and heavenly Word hath assigned and appointed select and special duties to all, and every one of his servants and soldiers severally in his proper and particular place, and station in which we must assiduously abide, 1 Cor. 7. 20. carefully and conscionably, dutifully and diligently serving the 
Ser. 89. de Barber. non tim.  Lord in the several functions of our particular callings, Christ's precepts and Christians defence saith Saint Ambrose.  
1. For we must every one be accountable to our Lord for such duties which belong and appertain to our particular places.  
2. In these the gifts and graces bestowed upon us are best exercised, and manifestly revealed.  
3. For thus doing we deck, adorn, and beautify the Church and body of Christ, we establish and strengthen the same.  
4. And we have the Lords peculiar promise of protection in our distinct and proper places, Psal. 91. 11.  

SECT. 2.  
Parents in their places.  
1. Parent's, obey we the charge and command of Christ our Chieftain and Captain in our particular callings. Of these duties see before, page   

SECT. 3.  
Children in their reverencing, and obeying, gratify their Parents, how and why.  
2. CHildren do you carefully and Christianly carry yourselves in this your calling, wherein Christ hath ranged, and ranked you.  
First, In reverencing your parents, thus did joseph bowing himself to his sick, and aged father, Gen. 48. 12. Thus did reckless and rebellious Absolom, 2 Sam. 14. 33. as well as wise and virtuous Solomon, 1 King. 2 19 This being of absolute necessity enjoined by the Lord himself, Levit. 19 3. and generally practised by the best and most, Mal. 1. 6. Heb. 12. 9 A son honoureth his father, etc. We give them reverence.  
First, put away therefore fare 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 certainly accursed, Pro. 30. 17. Gen. 9 21. 27. 2. The eye that mocketh his father, etc.  
2. Be not despisers and contemners of them, this being a capital, crimson, and crying abomination, Ezek. 22. 7. In thee they, etc. Deut. 27. 16. Cursed, etc.  
3. Be not you cursers of your parents, for they who are such are children of death, Exod. 21. 17. Levit. 20. 9 every one that curseth, etc. Pro. 20. 20. His lamp●, etc.  
Considering that such or any the like cursed and contemptible unchristian, and unreverent behaviour of children towards parents.  
1. Is not only 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 Eli's sons.  
Secondly, But also it is occasioned by, and argueth in children,  
1. Much pernicious privy pride, sinful and shameful self-love.  
2. And abundance of ignorance of God's ordinance, and unacquaintedness with the meaning of God's law.  
Secondly, And be persuaded to reverence, and rightly respect your parents.  
1. For the very countenance of parents ought to be reverend, 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 superior.  
4. Yea the dim and dusky eye of nature presseth and 
Contra mare.  persuadeth hereunto; Witness Tertullians' testimony of the people of Pontus their love to be such, that they did eat the dead carcasses of their parents, thinking their own bellies to be the fittest sepulchres for them. Witness the precise practice of the Lacedæmonians reverencing age and authority by all means: and Cicero's council in his offices to youth; to honour and reverence the more ancient.  
5. And in the fift Commandment natural parents are specified, and specially named rather then other superiors, although they are intended.  
1. Not only to show and signify that all governor's should be fatherly affected towards their inferiors.  
2. Not only because they were first in planting of policy, and propagating posterity.  
3. Not only because to this rule the rest should be fashioned.  
4. But also because this is most acceptable and amiable.  
5. And because the contempt and careless keeping hereof is most against nature.  
Reverence therefore and respect your parents. If you be rich your parents poor, relieve them, yet with reverence, not as if you gave an alms to a beggar with an high heart, but as a termer or tenant holding in Knight's service pays relief unto his Lord, not of benevolence but of duty. If you be wise, learned, and politic, your parents simple unlearned and ignorant, counsel, advise, instruct, and admonish them, yet with reverence, practise all your performances, do all your duties unto your parents with reverence. God's gifts and goodness to you may not cause or encourage you to vitiate and violate, to infringe or break the loyal laws of nature.  
For this end and purpose.  
1. As parents should conscionably and continually be careful to procure honour, and esteem in their children towards them. By often and earnest, sound and sincere prayer to God for them and for that virtue. By due and discreet, 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 yourselves.  
1. Ply the throne of grace for, and labour incessantly to plant and preserve, to compass and cherish that difficult but divine grace, true humility.  
2. And accurately acquaint yourselves with, and acquire with all assiduity the knowledge of God's 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 superiors are meant, and called by the name father.  
1. Both to incitate and entice all inferiors to obedience by a name so sweet and favoury, so amiable and authentical, nature having taught to obey fathers.  
2. As also to give superiors an inkling to behave themselves like fathers, and not like raging bedlams.  
Secondly, I know that superiors or parents duties are included in that commandment although not expressed, as in the fourth precept.  
1. For superiors are or aught to be observers and keepers of both tables, and therefore their duties are implied in each.  
2. And the enjoining of duties to inferiors enforceth a charge upon them, the law being two edged by the nature of relation, they therefore are commanded to honour inferiors although not with reverence, yet with good usage.  
Thirdly, yet the duties of inferiors of children are rather named and expressed then of superiors and parents.  
1. Not only because inferiors and underlings are more skilful, and mindful of their parents duties then their own, this being a common sin to be skilful in other men's duties, and not our own.  
2. Not only because greater inconveniences may accrue, and discommodities grow by neglect of inferiors duties, as by their unruliness, stubbornness and rebellion, then by the tartness and tyranny of superiors.  
3. But also because inferiors are more hardly, and with more difficulty brought either to the knowledge or practice of their offices than superiors.  
4. Or to teach them precisely to practise and perform their duties diligently to their betters, although they should frustrate their expectation and fail in theirs to them.  
5. As also to manifest and make known that all sins committed against fellows, or inferiors, equals, or underlings, are not so noisome and notorious, not so great and grievous, but fare less than against superiors, 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 yielding obedience unto your parents, thus did Isaac, Gen. 22. 7, 8. thus did joseph, Gen. 37. 13. thus did the daughters of Revel, Exod. 2. 16. thus all wise and virtuous children do, Pro. 13. 1. and thus all of you are bound to do, Pro. 6. 20. 21. 23. ●2. Ephes. 6. 1.  
First, Take heed therefore unto yourselves  
That you do not refuse or despise their instructions.  
That you do not deny them service, and observance, Matth. 21. 27.  
That you rest not in saying without doing, Matth. 21. 30.  
That you do not obey them unwillingly, retchlessely and deceitfully.  
That you do not undertake or enterprise any thing in matters of weight as in marriage without their consent, council, advice, authority, leave, and liking, judg. 14. 2.  
That you do 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 proclaim, That their example was evil, and behaviour bad in the sight of you their children. That their lack of instruction, Eccles. 30. 2. their lack of correction, Eccles. 30. from v. 1. to 14. Pro. 29 15, 17. and lack of care and conscience towards you was great, and grievous. That their licence, and over much liberty given, and granted to you, Eccles. 30. 7, 9, 10, 11. their sloth, ease, and idleness, and your nice, dainty, and tender education, 1 Sam. 2. 23. 1 King. 1. 5, 6. hath been insufferable and intolerable.  
2. And to your own disgrace and disadvantage, you manifest and make known, That you too much accommodate yourselves to the counsel, and company of vile, and wicked men. And that you shamefully and sinfully, wittingly and wilfully, erroneously, and irreligiously are ignorant of mistaking, and misunderstanding the Word of God, especially such Scriptures as these, Gen. 2. 24. which is meant in regard of cohabitation, Luk. 14. 26. which is only a comparative speech showing that we must love them less, etc.  
2. And be persuaded in things lawful to obey your parents  
1. Commandments, although they may seem unpleasing, and unprofitable; you owing yourselves, much more your service unto them, you being in regard of your bodies the goods of your parents, Ex. 21. 7. job 1. 12, 18. And although your parents prefer you above servans, 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 eat, drink, wear, lodge, and be employed in any trade of life your parents will, for if parents are to order their children concerning their vows, 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, Gen. 28. 1, 2  
2. Yea frustrate, and make void contracts secretly made by children without or against their consent, leave or good liking, Exod. 22. 17. Numb. 30. 6. Deut. 22. 28.  
3. And marriages made without or against the same (although they are civil) are not divine, being repugnant to, and against God's commandment.  
Children are to have their choice to their content, yet not without parent's direction, in being their own carvers, for in so doing  
1. They oft commit adultery in not being able to wait and expect a good election for lust.  
2. And they are guilty of rebellion in a high degree.  
3. And corrections yielding 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 down in token of their patience submitting to their deserved chastisements, Deut. 25. 2. Children obey therefore your parents.  
1. Whether they be natural, and you their sons, for thus did Saul, 1 Sam. 9 3, 4, 5. thus did David, 1 Sam. 17. 15, 20, 22, 34. and thus did the sons of Rechab, jer. 35. 6. or daughters, for thus did Rebekah, Gen. 24. 15. and the daughters of Revel. Gen. 2. 16  
2. Whether they be parents by marriage and you their sons. For thus did jacob, 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 Queen Ester, Ester 2. 10, 20.  
1. For thus to do is advantageous and gainful: Witness the prophetical and pathetical blessing of Sem and japhet, Gen. 9 26, ●7. by Noah: Of Ruth by Boaz, Ruth 2. 11, 12. And the Lords merciful and manifold, great and gracious promises, Pro. 1. 8, 9 6. 20, 21, 22.  
2. Yea just and equal, Eph. 6. 1 This is right. Colos. 3. 20. This is wellpleasing to the Lord.  
3. Whereas the contrary is not only unfruitful and unprofitable, but also dangerous and dreadful, Deuteron. 21. 18. 27. 16.  
4. Being exceedingly and extraordinarily shameful and sinful, Pro. 19 16. Ezek. 2●. 7. Rom. 1. 30.  
3. In gratitude and thankfulness to your parents.  
1. In heart and mind acknowledging God's mercy in giving them, and by them breath and being to you, joying and rejoicing in them, desiring and wishing well unto them, 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 joseph, Gen. 47. 11, 12. Thus did Rahab, josh 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 soldiers, do you abominate and abandon such irreligious and intolerable ingratitude which is or hath been in the members of Satan, and sons of Belial towards their parents, and be not like those monsters of mankind,  
1. Who rejoice at their parent's disgrace and dishonour, Eccl. 3. 11.  
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. Leu. 18. 7. Deut. 27. 20.  
4. Who fraudulently forsake them.  
5. Who rob and spoil them, Gen. 31. 30. Prov. 28. 24.  
6. Who rebuke, check, and control them, Isa. 45. 10. Luke 15. 29.  
7. Who grudge and grumble at their large and liberal dealing with the rest of their children, Luke 15. 29, 30.  
8. Who cruelly curse them, Pro. 30. 11.  
9 Who deny them relief and maintenance, Mat. 15.  
10. Who shamefully and sinfully smite them, Exod. 21. 15.  
11. Who currishly chase or devilishly drive them away, Prov. 19 26.  
12. Who cursedly and cruelly kill and destroy them, Pro 19 26.  
2. And be enticed and entreated to glad and gratify 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 natural children are as the staff and stay of their parents. Witness not only the forementioned particulars in the Scripture, but also the practice of Aeneas, who carried his father A●chises 
Virg. Aenead. lib. 1.  upon his shoulders out of the overthrow of Troy: And the constant care of young Storks towards the old, carrying them to food when through age they are disabled from flight, as Aelian testifies. 
Lib. 3. cap. 23.   
5. Considering that you were born of them, & can never recompense them the things they have done for you, Eccl. 7. 25  
6. Considering that parents are or should be children's joy and glory, Pro. 17. 6.  
7. Considering that by thus doing you shall glad and rejoice your parents, Pro. 23. 24, 25.  
8. The want of thankfulness, noting out an irreligious and reprobate mind, Ezek. 22. 7. Rom. 1. 30.  
9 And arguing and averring men to be sinful and shameless children, Prov 19 ●6. Behave yourselves O children like children towards your parents while you have them, no limitation of age or marriage can or may exempt you. job 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 gratify them.   

SECT. 4.  
Husband's must follow Christ their Captain's 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 Captain and Commander in our proper and peculiar place and station. Which that we may do,  
We ought with all affectionate amiableness to love our wives, for thus doing we imitate the holy ones of God, as Isaac who loved Rebekah, Gen. 24. 6, 7. jacob who loved Ra●el, Gen. 29. 8, 20. Samson who loved the Timnite, judg. 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 always ravished with her love. Eccl. 9 9 Live joyfully with the wife whom thou lovest, etc. Eph. 5. 25. Husband's 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 himself. Col. 3. 19 Husband's love your wives, etc.  
To love is to be so affected towards another, that we covet well to him, according to our power and possibility do well unto him for his own sake. Thus you should love your wives O husbands, yea as Christ loved the Church, whose love was true, sincere, chaste, and perpetual: so likewise should your love be to your wives. Whose love was such, that he gave himself for his Church; answerably your love should not consist only 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, therefore 
Motives.  thou oughtest to love her.  
2. Thy wife is thine own, every thing loves that which is its own: such is thy wife, she is thine own flesh, body, bone of thy bones, and thou art her head, Eph. 5. 28, 29.  
3. She is the next in worthiness to thyself, 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 couple and combinations unto thy wife. As for example.  
1. Thy wife is a means peradventure to continue and conserve thy life.  
2. She is an helper to thee, Gen. 2. 6. to repel and rid thee from many toils and troubles.  
3. She continueth to thee progeny and posterity.  
4. She hath left friend and father, made choice of thee before all, married herself, soul 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.  
8. By her thy infirmity is relieved, by her thou hast continual and constant remedy for a continual 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 filthiness and fornication.  
Love therefore your wives O husbands as yourselves, in desiring, seeking, and procuring, in preserving, maintaining and defending, in delighting, joying and taking pleasure in their weal and welfare, the health and happiness of their souls and bodies, in their credit, countenance and comfort, as in your own.  
Object. 1. Say not beloved brethren, we are forbidden to love ourselves, 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 himself too much with true love. He who makes an idol of himself, loves not himself. He who makes an idol of his wit, loves not his wit. He who makes an idol of his back and belly, loves neither. He who makes an idol of his wife, loves her not. Because in all these men harm and hurt themselves and their wives, and so walk contrary to the nature and property of love, Rom. 13. 10. 1 Cor. 13. 5. Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love simply either commanded or forbidden, save only as it secludes and separates from the love of God or our neighbour.  
Object. 2. Say not beloved brethren many men do preposterously, inordinately, and immoderately love themselves, and must they therefore so dotingly and fond 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 ourselves because Christ loved his Church more than himself.  
Answ. For Christ in loving of his Church which is his body, loved himself.  
Object. 4. Say not beloved, we must love our wives more than servants, children, and neighbours, therefore more than ourselves, since we must love our neighbours as ourselves.  
Answ. For although we are to love our neighbours as ourselves, yet it is only in regard of the manner of love, not in regard of the measure thereof; or with a general love common to all Christians, as Christians: But we must love our wives as ourselves in regard of the measure, or with a certain special, proper, singular, and conjugal love.  
2. Give we to our wives due benevolence, 1 Cor. 7. 3. all marriage duties especially, bed company for just ends, in chaste and sober manner, expressed by such like phrases in the Book of God as these. To embrace, Eccl. 3. 5. To bruise the brease of virginity, Ezek. 23. 3. To sleep 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 Hermaphrodites, 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 blood so near, that God's Law forbids them marriage. So there are times and seasons wherein husbands cannot perform this duty either seemly, healthfully and lawfully, as there are when they may both seemly, healthfully, and lawfully.  
Not seemly 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 sickness. But when they are young, strong, and healthful.  
Not lawfully all the time they be single, and not joined together in lawful matrimony.  
After consummation, when it is with the wife according to the custom of women.  
When they give themselves to prayer and fasting, joel 2. 16. 1 Cor. 7. 5.  
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 respectful regard of them and for them according to your conditions and callings.  
1. In defending, delivering, safekeeping, 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 cheerfully 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 employed for the supply and support of loyal and loving wives. Whereas those who rigidly restrain them, are little better than thiefs, depriving the right owners of God's 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 vows, 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 wedlock, saith S. Ambrose, who deserves chiding.) they being such as may be winked at, and so that you be not cause of sin to yourselves or others. For you must be apt and able to rule and regulate their affections, and not sinfully and shamefully yield to them, else many inconveniences will unfortunately follow. In reprehending their infirmities look not on them without a sight of your own and your wives virtues, and do not delightfully blaze abroad your wives faults and frailties, for in so doing you conspire against 
Numb. 30. 7, 8. 13. job 2▪ 10. 1 Cor. 11. 3, 7. 14. 35. Eph. 5. 23. 1 P●t. 3. 7.  your own houses.  
4. You ought to guide and govern, instruct and direct them in all actions and affairs, not childishly, fond, and indiscreetly, behaving yourselves with them toyishly as with babies: nor basely and bitterly, currishly and churlishly with harshness and rigour. You must therefore behave yourselves 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 only are furnished and fitted for marriage, who are fit for government in a family.   

SECT. 5.  
Wives in their duty, reverencing 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 martial matters, or warlike employments, like the ancient amazons those valiant viragoes in Anatolia, two of which women Hippolyta and 
Heil. pag. 538.  Menalippe sisters to Antiopa their Queen, challenged Hercules and Theseus to single combat. A troop and train of which warlike women with their renowned Queen Penthesilea were present at the wars of Troy to the aid of Priamus against the Greeks, whose virtue and valour is set forth and celebrated by the famous Historian justine with much honour. Or like unto Camilla Queen of the Volscians who came to aid Turnus, whose power, prowess and valour were 
Virg. lib. 7. Aenead.  to admiration described by Virgil in the close of the seventh Book of his Aeneads. Or like unto Tomyris Queen of the Massageteses, whose invincible and unbroken fortitude and honourable conquest of so potent an enemy as Cyrus, with whom full two hundred thousand soldiers are described by Herodotus at the latter end of his Clio. Or to Artemisia 
Herod. Clio.  Queen of Caria, whose excellency of Spirit and undaunted courage to the admiration of Xerxes is set down at large by 
In Urania.  Herodotus. Or to those stout and soldierlike women of Bohemia which under the leading of their brave and bold Valasca, redeemed themselves and their sex from the tyranny of men. Slaughtering their barbarous Lords and husbands, possessing themselves of their horses, arms, treasure, and places of strength. Or like unto those ancient Scottish women, who 
Holinsh.  would keep rank and files, and be ranged in battle array with men, or like Bunduica of Britain, a woman of noble birth, 
Stow.  who not only with much honour ruled amongst the Britan's, but also was the Sovereign in their wars, and had indeed a stomach more manly than woman-like. Yet you being the soldiers of Christ jesus, do you do service to Christ your Cheiftaine; stand you stable and steadfast, and fight the Lords battles in your select and special stations and standings.  
1. In reverencing your husbands both in thought, word, and gesture. This being the charge and commandment 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 governor, therefore reverence him. This having been the custom and commendable carriage not only of the most modest matrons, but even of many of the most lose and licentious women amidst the profane paynims and idolaters. Witness the wife of Potiphar, Gen. 37. 16. Who although audaciously adulterous, yet respectively reverenced her husband as her Lord, Gen. 37. 16. And witness amongst others the wives of Turkey, who (as Heilin affirmeth) live in such great respect of their husbands, that they never sit with them at the table, but wait until they have done, and then withdraw themselves into some by-room. If their husbands have been abroad, at their coming home they rise from the stools whereon they sat, kiss their husband's hands, make obeisance, and stand so long as they are in presence. This having been the pious and praiseworthy practice of chaste and Christian, of holy and heavenly-minded women in all ages. Witness Abishag who ministered, 1 King. 1. 6. Bathsheba who bowed and did obeisance, 1 King. 1. 20. 31. and Sarah who obeyed and reverenced Abraham, calling him Lord, Gen. 18. 12. 1 Pet. 3. 2, 6. Not like many domineering dames who are content to glad and gratify their heads and husbands with some verbal titles of reverence and respect, in the mean time rustically, ridiculously and rudely ruling over them; she being in heart, and therefore unfeigned, testified by her submissive, humble and lowly speeches and dutiful observance. This being not only fitting and convenient, profitable to man and pleasing to God, but also of urgent, and important necessity, man being the wife's 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 vessel, 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 commandment, and by which you are called, Prov. 31. 29. Many daughters, etc. Your husbands must estimate, prize and value you as helpers; but you yourselves must think and esteem yourselves 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 show it. Not that they are to correct you with stripes as children, this being unwarrantable.  
Fare be it from you O you Christian women to walk in those cursed and crooked, false and filthy, sinful and shameful by-paths traced and trodden 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 only odiously oppugning this forenamed duty, but also tending and turning to their own ignominy, shame and disgrace: for whereas and when they saucily and peevishly befool and nickname their husbands, they reproach themselves, acknowledging that they are the wives of such abject and disdainful persons.  
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 doing, but for her witty policy and her wonderful wisdom in finding out means to deliver her husband from inevitable dangers he had brought upon himself, by his wicked and dogged answers to David's servants.  
2. Neither doth she call him fool, but only allegeth his simplicity for his defence, and therefore giveth no show of favouring sawey speeches or contemptuous carriage.  
But do you reverence your own husbands, highly esteeming of them, framing your affections unto their mind as to your superiors, and being unto them as delightful stars arising over them to calm and quiet them at all times, and to refresh and renew 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 yourselves to your own husbands as unto the Lord. 1 Tim. 2. 12. I suffer not a woman to usurp authority over the man. 1 Pet. 3. 1. Likewise ye wives be in subjection to your own 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 fear, even to such husbands which are evil, 1 Pet. 3. 1. 2. 19  
Away therefore with such proud conceits which possess the hearts, and fond feed the foolish fancies of diverse disorderly and self-conceited women, who persuade themselves that might they be let alone, they could rule and govern better than their husbands: for the Lord who knoweth all things, and is the God of order, hath showed and signified that it is not their place to guide and govern, but to submit and obey.  
Away therefore with such preposterous and topsi turvy practices and disorderly doings of those women who command their husbands, for although such women think it their happiness and honour; yet in truth it is nothing less, such women being accounted vain, and men foolish, such men being feminine men, women masculine women, such women being insolent and irreligious leading the life of Achaia, as the proverb saith, where the grey mare is the better horse, and the master or good man wears not the breeches.  
Away with that peevish and perverse disposition, which in many women denieth submission and obedience, for a woman's wisdom doth show itself most, in enduring patiently a rash husband. A woman's sageness in obeying a foolish husband, a woman's worthiness 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 excel your husbands, therefore you will not be subject.  
Answ. For so sometimes do children excel 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, only fellowhelpers.  
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 sex, and their impatiency to be subject, bewray their foolishness and folly, overthrowing and overturning the order of nature and of God's ordinance, running out of their proper places into dreadful disorders; deserve reprehension, yea and more: for hereby God's ordinance is profaned, 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 form 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 priority, and pre-eminence unto the man, and only the corruption of nature enforce women to exalt themselves. Witness such like sage sayings of the most grave and moral naturalists. That house pleaseth not me wherein the hen crows, the 
Non mihi placet dom●s in quo ●all●n● canta●, galius tacet.  cock is silent: of Socrates who being demanded to show how to govern a family, went home, and commanded his wife to throw down certain vessels full of oil and honey, saying, If you have such power in your houses, you need not doubt but to lead and live a peaceable and quiet life. And their practices 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 Roman Senate banished a Knight, and imprisoned his Lady, only because she said her husband should not go to the wars with Silla. Witness the rectified and religious sentences of ancient and 
Dial. princ. lib. 2. chap. 6. Aug. in Psal. 143.  orthodox 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; again, woman is not made of the feet, nor of the head but of the side, so that she is almost equal, signifying that women should neither bear rule, nor be in great or slavish subjection. And witness the many pious precepts of our good God, and the practices of his peculiar people.  
3. Is it equal and just that we should be subject.  
1. Because of our sex we being more imperfect than men who are better, and perfecter than we by God's ordinance, we being inferior to our husbands by the order of Creation, at the beginning whereof, before the fall, woman was inferior 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 than men's, we therefore are unfitter for common affairs, and our bodies weaker: we are therefore called helpers or assistants, which are not principals: and those good parts which are in us, not being so good without a guide; men's direction who are our heads, whose part and place it is to guide and govern 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 we are to be subject to them as to the Lord, not by man's law, but Gods, we are to be subject to the Lord, then for the Lord to our husbands, and in our husbands to the Lord.  
Then surely we will submissively be subject to our own 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 help, to pass away his life honestly, sweetly, godlily. Be not you therefore like Evah, who persuaded Adam to rebel against God: wherefore the Apostle saith, Adam was not deceived, but the woman, 1 Tim. 2. 14. namely, Not first, not immediately. Not by Satan, but his second self. Not by the Serpent, but his Spouse. Not by the devil, 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 lie, but by love. Be not you like jobs wife, tempters to evil, job 2. 9 Not like the wives of Sal●mon who turned his heart from God, 1 Kings 11. 4. Nor like the wife of Ahab who enticed him to evil, 1 King. 21. 25.  
But be you helpers unto your husbands all you can.  
1. As against their natural 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 wooing them to the obedience of the Word, as by seasonable and pious persuasions, so by your chaste and godly conversations.  
4. As also in matters of thirst, in ordering and taking care for household affairs, thus did Sarah, Geneses 18. 6. thus the Apostle adviseth, 1 Tim. 5. 14. and therefore commands wives to keep at home, Titus 2. 5, 6. to be like snails carrying their house on their heads. 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 he never doubts of her chastity, secrecy, or care in looking to her family. He shall have no need of spoil, for she will furnish and fill his house with things needful, and delightsome, so that he shall want no necessaries, for which he needeth to rob or spoil, she will do him good. For she is constant in her love to him in youth, age, prosperity, adversity, sickness and health, and will do him what good she can in his body, soul, goods, and estate; she providing such food which may nourish him, she stirring him up to serve God, she saving his goods as much as is possible; she not lowering on him with her looks; she not crossing him in her words; she not vexing him by her deeds: If she know any thing please or profit him, she going about it speedily: If she perceive aught to offend him, she carefully avoiding it.   

SECT. 6.  
Servants in theirs, reverencing their masters persuading them to good, obeying of them, how, and motives to the particulars.  
Servant be you continually careful, conscionably in your proper and peculiar places to serve the Lord Christ, Col. 3. 14. and to war this good warfare.  
1. Reverencing and respecting, honouring and highly esteeming of your masters, whether they be poor or rich, good or bad. Thus did jacob's 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 gracious God, Gen. 16. 9 1 Tim. 6. 1. Mal. 1. 6.  
2. Pressing and persuading your masters to things honest and necessary, pious and praiseworthy, 1 Sam. 28. 23. 2 Sam. 19 5. 24. 3. 2 King. 5. 13.  
3. Serving and obeying them in all things, Col. 3. 22. namely which are lawful, Gen. 39 7. which are possible, Gen. 24. 7, 8. which are profitable, 1 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 aught to obey. Impious injunctions of master's ma● not, 1 Sam. 22. 17. impossible need not to be obeyed; serve therefore 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, cruel, cross and unconscionable, 1 Pet. 2. 18. the ordination of God, and not the worthiness of your masters being the prim● and primary fountain and foundation of this your service, and office.  
And do you serve and obey them  
1. With all diligence. Thus did jakob serve Laban with all his power, Gen. 31. 6, 18, 40, 41. and thus should all do service, Pro. 31. 15, 18. and with all carefulness. Thus did Abraham's servant obey him, Gen. 24. 33. 18. 7. Thus the Centurion's servant, Mat. 8. 9 And thus ought all to serve their masters, Ps. 123. 2. Rom. 12. 11. not being slothful in business.  
1. For thus doing you shall enrich your masters, Prov. 10. 4.  
2. You shall be profitable and advantageous unto them, Pro 14. 23.  
3. Which you ought to be, you being wholly your masters.  
4. And by so doing, your masters although cursedly covetous, and miserable muckwormes, will be loath and unwilling to forgo you being gainful and thrifty, 1 Kings 2. 40. Acts 16. 19  
5. Neither can you yourselves be loser's in so doing, Pro. 13. 4.  
6. Whereas on the contrary, by corrupt and cursed idleness, 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 low, Pro. 12. 24. their course of life being as an hedge of thorns, slow and hard, they being pricked, and stayed with fears and griefs as with thorns and briers, Pro. 15. 19  
4. They occasion also unto their masters continual grief and vexation, like tart vinegar to the teeth, and smothering smoke unto the eyes, Pro. 10. 26.  
Secondly, with all fealty and fidelity. Truly and faithfully doing service. Thus did Abraham servant obey his master's repast, giving place to faithfulness, Gen. 24. 33. so Luk. 17. 7, 8. Thus did David serve Saul, 1 Sam. 22. 14. 26. 8, 9, 10. 11. Thus di● joab 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 direful dissimulation.  
2. Shunning and eschewing all loathsome lying, and diabolical deceitful dealing, 2 Sam. 16. 1, 2, 3. 19 26, 27. 2 King. 5. 22.  
3. Not being wicked wasters of your master's substance, Mat. 24. 40. Luk. 16. 1.  
4. Nor thievish and untrusty, pilferers and purloiners from your masters, Titus 2. 10.  
1. Such unfaithful servants being of their father the devil, joh. 8. 44.  
2. Being worse than highway robbers, cheating and cozening those, who confidently commit their substance into their hands.  
3. And taking the ready road, and traced way to blast their other substance, beggar their posterity (such goods of fraud wanting a blessing to thrive unto posterity) and damn their own souls.  
Object. Perhaps the subtle serpent and your cursed corrupt nature solicits, and persuades you to proceed in such pestilent and pestiferous pilfering courses, by such like serpentine seducements and supplanting sophistications as these following.  
1. None knoweth of, or is privy unto your fraudulent and guileful cursed conveyances of your master's wealth into your own purses, for you may sell of your master's goods, and reserve part to yourselves, 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 trivial and trifling matters without any great detriment or damage, if any at all unto them.  
3. And although (they being but light matters) the loss of them, (●eing so little as not to be miss 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: go on therefore and walk in these gainful and advantageous paths leading to profit and enriching: and be not discouraged or disheartened from the same by the practice or persuasion of the preciser sort of people.  
Answ. Yet be not you misled by these or such like sirenian, and sinful enchantments.  
1. For admit that no mortal eye beholds, neither doth any man take notice of, or is acquainted with these damnable dissimulations, deceitful dealings, lies, frauds, and forgeries, yet all these cursed carriages are open and apparent to the thought searching jehovah, whose eye is in every place, Pro. 15. 3. and to their own consciences, which if they condemn them God is greater, 1 joh. 3. 20.  
2. Neither may any man's abundance encourage and excitate others by fraud or force to appropriate their allowance unto themselves.  
1. For you are not able, neither doth it belong to you to judge 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 lawful for others to apply and appropriate their substance to themselves, in whole or in part, indirectly, and unjustly.  
4. Neither should men be their own 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 man's 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 gain they get, the profit they procure by such accursed additions, it's like the eagle's stolen sacrifice from the altar, which cruelly consumed both nest and young: like an infected garment stolen out of a plagued pest-house, suddenly sickening, and sweeping away the whole family: or like a flaming firebrand thrust into the thatch, which presently runs over, and ruins a beautiful and well built house, Zach. 5. 3.  
4. And whereas some think them toys and trifling matters.  
1. They are trifles only comparatively, as for example, a shilling with some is but a trifle, with others great treasure: thus achan's theft, although the gold and silver was an 100l, was but a trifle in comparison of the extraordinary abundance that was in Ierich●, yet for this trifle he and his did miserably perish, Iosh. 7. 25, 26.  
2. Are they but trifles? And will you for trifles offend and dishonour God? will you for trifles wound your own consciences? will you for trifles hazard the loss of your own souls? monstrous and barbarous baseness.  
3. Such who stick not unjustly to take trifles, will not be squeamish and scrupulous to steal greater matters when opportunity offereth occasion of so doing, Luk. 16. 10, 11, 12.  
4. Such surreptitious seizing on other men's substance, is theft, therefore sin, and cannot be a trifle, all sin being infinite.  
Whereas on the contrary, faithfulness 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 cheerfulness, readiness, and willingness. Thus did David's servants, 2 Sam. 15. 15. Thus did jonathans' lad, 1 Sam. 20. 39, 40. Thus the Centurion's servants, Mat. 8. 7, 8. And thus should all do service, Ephes. 6. 7, 8. Col. 3. 23.  
Fourthly, with wisdom, prudence and discretion, wisely doing service. Thus, Gen. 41. 33. Let Pharaoh look out a wise and discreet man. Matth. 24. 45. Who is a wise and faithful servant? Be not therefore like such sottish servants who can do nothing but what is commanded them: but so wise as to prevent your masters, Psal. 123. 2. acquainting yourselves with, and well knowing your master's inclination, Luk. 16. 3. Doing their business in due season, Gen. 31. 38, 39 like unto joseph, Gen. 39 3.  
1. For such shall find favour, Pro. 14 35.  
2. Such shall find much good, Pro. 16. 20.  
3. And bear rule yea over sons which cause shame, Pro. 17. 2.  
Fiftly, with patience, mildness, and much meekness, Titus 2. 9 1 Pet. 2. 20.  
1. Thus doing you shall appease and assuage wrath, Pro. 15. 1, ●8.  
2. Such obedience being acceptable unto and approved of the Lord, 1 Pet. 2. 20. Sixthly, With mind and body both, so that  
1. You must love your masters more than 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 employed to put your master's 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 than they are looked on, the master's eye feeding the horse; or who slubber over things for the eye only: 1 Are unfaithful and evil servants. 2 Rebelling against Gods most holy will.  
Be persuaded O you who are servants, thus to do service. 
Motives.   
First, Since our good and gracious God doth so fatherly and favourably regard you, as to order and appoint  
1. That you may sometimes rest from toilsome labour, sweetly and savingly to enjoy and use the gracious, and gladsome, savoury and soul-ravishing means of reconciliation, spiritual repast, reparation and refection.  
2. That you may be guided and governed without harshness and horror, with all comfort and conveniences concerning the good and welfare of your souls, and bodies, Leu. 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 yourselves, Pro. 17, 2.  
Thirdly, Since such servants have many sweet and soul-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 battles 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.  
Master's you are or aught to be the Lords servants, 1 Cor. 7. 22. The Lord hath set you higher than your brethren, that you should the more honour him. Do you therefore in this place wherein you are called, abide with God, doing the Lord service, and fight his battles in your particular stations and standings.  
First, In making a wise and wary choice of servants, to martial and manage as Christ's soldiers in your families, respecting, regarding, and requiring.  
1. Not only aptness and ability to execute their office and perform 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 only wisdom, discretion, truth, fidelity, diligence, and such other praiseworthy 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 chief, principally and above all the fear of God, true, and sound religion, not only in regard of profession, but also in regard of practice, Gen. 24. such was Abraham's servant, such josephs', 43. 23. thus were the jews 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 faithful men are such as you should, and aught to choose, namely  
1. Not only men loyal true and trusty, Proverbes 11. 13. 25. 13.  
1. These being always careful like joseph, Gen. 42. 40.  
2. And painful ever as jakob, 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 faithful in that place are opposed to so many several sorts of sinful men.  
2. The general comprehends the special.  
3. And these who are religious are said to walk in the perfect way.  
Ob. 1. Say not beloved brethren, Godly servants are hard to come by, for who can find a faithful man? Pro. 20. 6. Mat. 24. 25. therefore we will not seek them.  
Answ. 1. For although it is true, quae chara rara, precious things are hard to come by, yet they who seek them may find them.  
2. The fewer there be of such manner of men, the more we should seek 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 profane servants are profitable, and more gainful than others.  
Answ. 1. For godliness is the greatest and best gain, and therefore godly men are most gainful.  
2. And as for others, although they seem to be, yet they are not so gainful: for how can they who are not faithful to God be faithful or gainful to you?  
Ob. 3. Say not beloved brethren, a dear friend commended such and such a servant to me.  
Answ. 1. For the commendations of men will not justify those whom God condemneth.  
2. We ought to please one another to edification, Rom. 15. 1.  
3. And we are to gratify our friends in the Lord.  
Object. 4. Say not beloved brethren, I must take such and such, because they were and have been 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 do by their bad and evil example.  
Ob. 5. Say not beloved brethren, we will choose such who are tall and proper fellows, lusty 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 gallows a man may find much manhood.  
Ob. 6. Say not beloved brethren that religious men are not resolute, mortification kills a man's manhood, and conscience cools men's courage.  
Answ. 1. For religion and manners make a man.  
2. A man may have manhood, although he neither swagger nor swear, stamp nor stare, manhood is one thing, madness another.  
3. Men of conscience are men of greatest courage, Phil. 3. 6. Pro. 28. 1. witness David encountering Golia●, 1 Sam. 17. when none of saul's army durst.  
But reason and resolve as followeth.  
1. Have godly men ever been careful to have religious servants, Gen. 13. 14. 17. 23. 15. 2. Iosh. 24. 15. Ester 4. 16. Psal. 101. 6.  
2. Is every good man's house God's house, Col. 4. 15. therefore an habitation for Christ, his spirit, his servants, and not for the limnes of Satan?  
3. Is every man's family his body, whereof himself is the head, and will no man willingly be pestered with lame, rotten, putrified, stinking and corrupt members, 1 Cor. 6. 15.  
4. Doth the choice of servants show the nature and disposition of masters, for like will to like, birds of a feather will fly and flock 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 do dwell, one Achan being a trouble to all Israel.  
6. It is not probable that they will ever be faithful to men who are not faithful to God, Gen. 21. 11. 39 7.  
1. For, how can he fear to offend him who can only hurt the body, who fears not him who can destroy both soul and body?  
2. How can he make conscience of the second table who is careless of the first? Rom. 2.  
3. And certainly no band doth hold and tie so strong as that of grace and godliness.  
1. Not of children towards parents, as we see in Absalon 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 outstripping other men in regard of qualities, for what are comparable to God's graces? And in regard of parentage; for, who is to be compared to the Lord, whose children these are?  
8. Is it a great comfort to have such servants with whom a man may confer of the way to heaven, and with whom he may walk in the way of godliness?  
9 Is it a great commodity and advantage to be served by such selected ones, Laban's sheep prospering for jacobs' sake, Gen. 30. 27, 29, 30. Potiphars' affairs for joseph, Gen. 39 1, 2, etc. And saul's army for david's, 1 Sam. 18. 14.  
10. Are all men continually careful not to plant their orchards with briers 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 cattles? Not to furnish their fishponds 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 hurtful, as scabbed sheep, ready to infect all, as firebrands to set all on fire, and as deadly poison and plague-sick persons ready to impoison and infect a family with evil counsel, with cursed and diabolical deeds and practices?  
12. Doth God's curse hang over the heads of all wicked men, and is it a discredit to be served by the Devil's favourites?  
Then surely we will either wholly keep out of our houses and families such sin-sicke persons, as swearers, swaggerers, and other profane people from being members of our oiconomicall body: Or after trial made, and finding our endeavours frustrate and fruitless to their amendment and reformation, we will rid ourselves of all manner of railing Rabshakehs', profane Esau's, scoffing Ishmaels', and all others who will not serve God: neither will we much regard if for weeding out of our houses such noisome or hurtful 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 keep a servant longer than the covenanted time.  
3. Since such servants by their vicious and ungodly actions wrong themselves, constraining and compelling their careful and conscionable masters to be rid of them.  
4. Since no man would keep a traitor, a cutpurse or highway side robber, or such like miscreants, because he would not be counted and called cruel 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 poor and peccant pretences.  
Then surely we will make diligent enquiry and search after, we will make much of, countenance, encourage and entertain such who are faithful.  
1. Since these being obedient to God, will be obsequious to us.  
2. Since for such manner of men we may be countable with joy.  
2. In using your servants be you also circumspect, careful, vigilant and watchful.  
1. Not only to command things lawful, possible, Gen. 24 8. Profitable and proportionable, Exod. 5. 7. Not overcharging their strength, but respecting their willingness.  
2. Not only to do them right, job 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. Leu. 19 13. 1 King. 5. 6.  
2. Defending them and their right, job 31. 13, 14, 15.  
3. Correcting them doing amiss with Christian counsel 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 employ and improve them: of their weaknesses and wants, to salve and supply them.  
3. Not only that you do not rule rigorously and tyrannically over them, Leu. 19 33.  
1. Remembering that they are men, and of the same nature with you, job 31. 15. Master's 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. Remembering that they are humble friends, and yourselves servants, you having a Master in heaven, job 31. 15. Eph. 6. 9  
3. Remembering that you must be countable to their and your Master, as for other things, so for your carriage towards them, job 30. 14.  
4. Remembering that you should do as you would be done to.  
5. Remembering that to handle them gently, seeking rather to be beloved than feared, is the testimony of a good nature.  
6. Remembering that God will revenge injuries done to them.  
4. But also that they continue in true religion, Gen. 18. 19 Iosh. 24. 15. Ester 4. 16. Acts 10. 2. Frequenting and favouring the means, sanctifying the Christian Sabbath, Exod. 20. 8, 10. Praying privately, and with you in your families, praising God at meals, both before and after meat, living holily, righteously, and blamelessly, you dissuading, dehorting, and withholding them from wickedness and sin, 1 Sam. 24. 7, 8. 2 Sam. 16. 11. 19 22.  
Thus doing, you also serve the Lord jesus, fight his battles in this your proper place and particular station.   

SECT. 8.  
Against depopulators and inclosers: the hurt and harm they do to themselves and others, etc.  
FVrther must we continue fight the Lords battles in our peculiar and particular callings? Then woe 1. To all such who thrust men out of the same. 2. To all such who neither have nor will have any. 3. And to all such who through pride, self-love and discontent run out of, forsake and leave them.  
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 dreadful desolating depopulators, which like stupefied, if not 
a M. R. of C. being certified by a familiar friend of his, that the people said he would go to the Devil for enclosing, replied, If I do, I shall go for as good ground as is in England. Related to me by M. F. H. a Preacher. When M. D. of C. had consented to enclose C. she and her husband heard (as they conceived) a fearful and hideous noise of men, women, and children bitterly bewailing, which wrought much in her, but could not restrain the man from his evil enterprise to his own and others ruin. The relater, M. S. a near▪ kinsman to her.  irreligious and besotted Mammonists, heedlessly and foole-hardily rush upon those keen and cutting judgements of God which inevitably have consumed most of those who have formerly erred in these their wicked wanderings, yet these incredulously and inconsiderately will not by other men's harms learn to beware, no not although the Lord hath precisely presaged by pensive predictions his ireful indignation and dreadful displeasure against such pernicious and perilous plots and projects, such perverse and perverting, profane and peevish practices?  
O you misbelieving and misled men into those cruel 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 been, had your ruined towns still been populous, which then as well set orchards caused their inhabitants to fructify and spread, which being transplanted into other and wanting room, smother up themselves and other.  
2. As you are guilty of much dishonour to almighty God, 
B. Town and Church gone.  hindering him of much service and worship, which pristinely hath been 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 country.  
4. As you are enemies to our dread Sovereign, depriving him of the honour of many subjects, of profit and protection.  
5. As you are enemies to yourselves and your posterity, haling and hastening Gods fearful plagues denounced in Isa. 5. 8. upon yourselves and them.  
6. So are you a plague and pest to the commonwealth.  
1. Exposing it to sorrowful subversion and utter overthrow, for what can your sheep-coats and hedges do against an enemy?  
2. Procuring upon every scarcity and scantness dearth and penury.  
3. Occasioning racking and raising of rents by means 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 whoredom and uncleanness, for people multiplying, and habitations decaying, divers people who would cannot live in lawful wedlock, and so the land is polluted with sin, and too much peopled with base and bastardly slips.  
5. Occasioning much beggary and want, for usually your 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 employment: I am verily persuaded that the town wherein I live, hath more shepherds in the same, than both our depopulated neighbouring towns, and yet the least of them was formerly as great, the other greater by fare, if not as big as both: yet are shepherds the principal people employed in such desolate and decayed places. And I verily think that some one thrust out farmer hath formerly employed and set to work as many people constantly, as the greedy depopulatour doth with his decayed Lordship. An ancient credible man not many days since certified 
T. C.  me that (being a young man) he was an inhabitant in a neighbouring decayed enclosed town before it was enclosed, at which time he thinks there were two hundred persons more in it than now there are (and how meanly the most of them live many of us know) he affirmed to me that there were then six or seven and thirty farmers in the same: Twenty of which farmers he was persuaded did constantly keep as good houses and hospitality as he who after ruined himself and the town.  
Instead therefore of instigating unto, or justifying these injurious and inhuman enclosings after this or the like manner with these or the like polishing and plausible, yet preposterous pretexts and pretences. For I not only conceive and conjecture, but know what can be and is said by these enemies of mankind, which in truth by daily experience are convinced and confuted, being manifested to be but false and feigned gloze, and deceitful deludings to deceive and defraud such who either will not or cannot dive into and discern their fraud and forgery.  
1. Whereas they affirm that the champion is bleak and Object. cold; the enclosure 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 expressly explicates that with us the Answ. enclosed towns for the general are worse fenced with wood and firing against storms, cold and tempests, the champion men planting and preserving orchards and other wood in fit and convenient places for ornament, shelter and profit. Whereas the other wanting men and means to do the same, satisfy themselves with bramble bushes, and briarly thorny hedges, having little other wood, which are no good ornament, nor any great shelter, neither do they afford such plenty of fuel unto the inhabitants, but that they would willingly warm themselves with the champ 〈…〉 man's straw as with good firing if they had it.  
2. Whereas they affirm the champion to be nothing so commodious or profitable, the ground by means of the many ditches being well drained and much bettered, one acre in the enclosed ground with one tillaes yielding as much, oft more increase than two in the champion with many times ploughing. The enclosed ground being freer from rotting of sheep, by which means the champion farmer is much impoverished. The enclosing, preventing unneighbourly encroaching upon one another by ploughing, mowing, and that unmerciful and uncharitable eating up of poor men, who cannot store their commons by rich neighbours, which is usual and common in the champion field. As also that enclosure employs 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 towns abundantly more commodious to the commonwealth, breeding, maintaining and employing multitudes of families more than the other? Are not the champion fields (especially where good husbands are) as well drained and dressed with plough and spade? As for the abundance of corn they boast of, it is only after long resting, not if it be continually seeded as the champion is: for than it could not compare with it, wanting sheep and other helps the champion hath. As for their freedom from rotting, no marvel, for either lay down the plough or part with their sheep. As for encroachings, there are better and more blessed means to order and remedy the same, than by such a medicine fare worse than the malady. Neither are poor 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 means of these hedges and ditches, the enclosure doth employ more than the champion doth, want of employment being one of the greatest mischiefs they occasion to the commonwealth.  
3 Lastly, whereas they say, experience in all enclosed countries shows, that there men live more richly and fare better than in the champion. I do not wonder, such towns 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 scar and healed the scab, so that we see them what they are, not what they were formerly, fare more populous than now they be. But show me who can in the memory of man an enclosed town wherein so many (I think I may say half so many) able householders do now live and so richly as they did then when it was champion. If in a neighbouring town in which are two hundred people less, in which are three or four ploughs where were formerly six or seven and thirty, those few live more richly (and it is well if they do) and fare better than formerly, is (I think) no great matter.  
Instead of thus pleading for and patronising such a cursed and cruel consumer of the commonwealth as enclosure is, I desire all men to consider,  
1. How by this means whole Lordships are converted from tillage to pasturing: farme-houses decayed: husbandmen turned cottagers or shepherds, are driven to seek habitations elsewhere. Towns utterly depopulated and unpeopled, or those who remain to live for the general in great misery.  
2. How such and so many pleasant and commodious habitations for men, are tragically turned into rude and ruinous heaps, and the many delicate and delightful fields plentifully abounding formerly with folds and flocks, with rich and rejoicing fruits; deformed and defaced, laid languishing like deplored and desolate deserts, haunted and inhabited only by bruit beasts and a few solitary mansions remaining, where there is little help in time of necessity, comfort in time of doubt, or society in time of peace.  
3. How the disastrous and dreadful 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 Forest in Hamshire, for the making whereof King William overthrew towns and villages by the space of thirty miles or more, to bring the same into a chase for dear: In the said Forest William his son with an arrow in his breast, Richard his son gored and spoiled by the dear, and Richard his nephew the son 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 show you how God's curse hath lighted upon the principal actors in this truculent and tyrannising tragedy. I have a catalogue of many in this kind, as C. enclosed by M. R. K. enclosed by S. R. O. The two R. and H. enclosed by S. F. F. W. enclosed by S. E. A. H. enclosed by M. S. C. enclosed by M. E. B. and M. E. D. P. enclosed by S. E. I. V enclosed by S. R. W. W. by M. L. H. enclosed by M. A. L. enclosed by M. K. and others, but I spare to name them: which towns have vomited out and unburdened themselves of their former desolating and depopulating owners.  
4 How carefully our forefathers did continually prevent such inconveniences, not only by mixing and intermingling their grounds together, but by strict and severe laws against enclosure, begun in the fourth year of K. Henry the seventh, which have been corroborated and confirmed by his successors in sundry Parliaments since.  
5. What an unconceivable difference there is between the town of tillage and the enclosed.  
1. Look into their towns. In the one you may see houses builded, beautified and inhabited, people multiplying, increasing, and neighbourly conversing, corn, cattles, and other country commodities plentifully abounding. In the other you shall behold torn and tottering houses without inhabitants, rude and ragged ruins of ancient habitations, people daily 
a The Clerk of a neighbouring town enclosed told me, that his wages are ten groats yearly less than it was in very few years.  diminishing and decaying, living for the general a deplored and disconsolate life, being forced abroad to neighbouring towns to work, to glean, to gather pease, and oft to beg.  
2. Look into the fields of the one, there shall you see cattles of all sorts friendly and familiarly feeding together, not only the meadows, but also the slades and lands ends fatted from the land loaden with grass; the lands loaden and varnished with variety of garnishing and gladding increase; and the people from the new-going stripling to the decrepit and neare-dying old man, in their seedestimes, harvests, and other seasons, like painful and industrious pismires, labouring in their several employments with much solacing rejoicing, and delightsome gladness. Look into the pastures of the other, there shall you behold dry, mossy, barren, and parched grounds, a sad and solitary silence through want of employment for men: and a few scattering sheep and other cattles, not so many (I suppose) as is in the other quantity for quantity, although well near two parts in three is for a certain time exempt for grain. And no marvel: For, besides God's curse on the one, and blessing upon the other, Tillage maintaineth (with straw, chaff, and such like) many cattles, who reciprocally requite it again with abundance of manure, which so feedeth and fatteneth their ground, that not only their grass ground is more fertile helped from the lands, but even their tillage in its time affordeth great plenty of young and cherishing feeding.  
3. Look into their highways, where you may behold the former traced up and down by reason of their continual commerce with all sorts of bordering neighbours, men carrying and recarying to and from fairs and markets, and the ways themselves (except the inconvenience of the situation occasioneth the contrary) very good, or (at the worst) passable.  
First, By reason of their yearly reparations, which cost and charges is richly requited, not only in the better and safer passage, but also in their land, unburdened hereby of many unprofitable stones, and much unnecessary rubbish.  
Secondly, By reason of the open fields, which affording so many helps to the passenger on bawlkes and lands in the depth of winter (no whit or little prejudicial to the owner) the eased way by this means is never so tedious and toilsome as otherwise it would be: by which means also it timely recovers its fastness and firmness.  
Thirdly and lastly, In regard they are so fully and freely exposed to Sun and wind, whereby their disadvantageous dirt is soon dried and dispersed.  
Look into the other, and you shall behold the highways not much by themselves frequented, yet so fowl and filthy, so miry and mischievous, so incompatible and incommodious,  
1. In regard that usually their repairs belong to private and particular persons, who seldom (except compelled) commiserate and compassionate the common people: or if to the inhabitants, they usually are but few, and the most of them also poor and penurious, wanting teams and other means to renew and restore those desperate decays.  
2. Partly, in regard that necessity enforceth all sorts of passengers with cart, carriages and cattles into those narrow and noisome lanes, coping them in, and compelling them to keep within those abhorred hedges, by which surcharging without surceasing  
3. As also by means of those bramble and briarly hedges they are so sheltered from wind and Sun, that they are seldom safe and sufferable, but generally so intolerable and insufferable, that if the curses and cries of poor wayfaring men forced to frequent those formidable and filthy ways: in which they are not only soiled like unto the disconsolated cattles they drive before them, but also often impoverished with loss of their faint and feeble beasts, wanting strength to help themselves and their burdens out of those 〈…〉 sive and oppressing paths. If they (I say) are of force, then surely such men who are occasioners hereof cannot be blessed. But whither am I gone? Zeal hath transported me (and I hope that which is according to knowledge) against these pillagings and pullings down of our populous and puissant commonwealth. And oh that such persons whom it concern●s, would in time look into this our state much disparaged and disjointed, much diseased and disabled by these manner of men, so as to help and heal it. If not by forcing the purchasers (for I take it for granted that the actors in this tragedy or their heirs are or will be forced through want and penury to forsake the stage and standing in which they have acted such tragical parts) to re-edify the ancient habitations, and re-establish farms and farmers (which were to be wished) yet by damning and stopping up this inordinate inundation.  
1. That our ancient gentility may not by the curse of God dogging at the heels and devouring such sadding supplanters be ruined and rooted out  
2. That our famous and flourishing commonwealth be not emptied and evacuated of people, and so inevitably exposed ●o ●usupportable eruptions of insulting foes.  
3. That our active and able men may not be forced for want of employment to turn pilferers and way-beaters: to seek into other climates, or beggar themselves and others by crowding into such places which necessarily must give harbour to too many.  
4. That those silly and harmless sheep may no longer devour men, houses and towns as formerly they have done.  
Object. I know they are ready to pretend a good to the commonwealth▪ not intending to depopulate or destroy ti●lage, but onel● to improve their lands to the tenant's advantage, enriching his grounds with wood, and with a more peaceable and quiet enjoying of his own without any molestation or trouble from cross and corrupt neighbours.  
Answ. 1. But admit that their deeds were correspondent to these their fair, but usually feigned promises. I cannot see in reason (and I think the experience of such who have made trial doth witness for me) how this course can be to the farmer's enriching: For, not only 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 only is he deprived of his commons, and allotted to his stint acreridge, but also being penned up into his poor parcels, he is forced either to lay down tillage, or to keep few or no cattles in summer season, by which means his fallow ground is scanted of compass, and much annoyed with grass and weeds, he wanting sheep to supply the one, and destroy the other; whereas when he intermingled commons in the champion field, he kept many cattles 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 cattles. And he being usually deprived of his bit in the common ground.  
2. Howbeit experience generally explaineth expressly these to be but pretences, for either the unsatiable and unmerciful encloser doth presently dispossess the ancient inhabitants, or else by little and little weary and wear them out, or wait until they are taken away by death: and being once rid of them, he either pulleth down the ancient habitations to mend walls, walks and ways, or suffers them to fall down, but no more to be inhabited. And so enclosing is commonly the mother of depopulation.   

SECT. 9  
Against greedy engrossers of commodities.  
GReedy engrossers of commodities, who not contented with competent and convenient employments, insatiably thirst after, greedily grasp, and inhumanely heap to themselves farm unto farm, living unto living.  
1. Hereby encumbering themselves with many inevitable, unconceivable, and innumerable swarms of anxious perplexities, disquieting thoughts, and carking cares.  
2. Hereby much hindering hospitality and relief to poor people, disabling many others from distributing, and themselves keeping but one house (or if more, by a restrained servant or two only) for divers live.  
3. Hereby accasioning the hoising of rents to this height and greatness, that except commodities are dear and plentiful, the tenant usually well knows 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 cattles, and for greater a small number more will serve the turn, by which means the poor man who lives laboriously on his farm, is forced to pay such rents (or else 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 employments to which they have been apted and f●tted, and in which they have been trained up from their youth. I know myself who in old age wanting employment hath been forced to forsake the plough by means of such ingurgitating engrossers.   

SECT. 10.  
Against those who have no calling.  
Woo 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 battles of Christ our King and Captain who have no calling, station or standing allowed, allotted and approved of by him?  
1. Sure I am the Word of God exactly enjoins all men to live and labour in some certain calling, Gen. 3. 19 2. 15. job 5. 7. 2 Thes. 3. 10.  
2. Sure I am the light of nature exquisitely enforceth the sa●e, jon. 1. 8.  
3. Sure I am the glorious Angels have their assigned actions and appointed employments, Psal. 103. 20.  
4. Sure I am that Christ our Chieftain and Commander from the cradle to the cross was continually conversant in and about his calling, Mar. 6. 3.  
5. Sure I am that God himself created the first six days, and that he hath preserved, supported, and governed the universal 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 painful & loyal labourers in his vineyard, 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 slothful lithernesse and lawless idleness? And dost not thou professing thyself to be Christ's servant and soldier, labour, serve, and fight in some select station and standing under such a Lord, Captain and Commander? Every man is appointed his vocation, to one this, to another that, saith Bishop Hooper, and of callings saith he, that is unlawful that 
Hooper o● jonah 1. Se● 2.  fighteth and repugneth with the Word of God, as the vocation of bawds, Idolaters, massmongers, common receivers, and maintainers of dicers and dice-houses, with such like. The other is lawful which standeth with the Word of God, which we transgress when we bear the name of the vocation and do nothing appertaining thereto: and when we do in the vocation that we should not do. Magistrates they have their standings: Ministers of God's Word theirs: yea the most poor and penurious herdsmen theirs, wherein they do or aught to fight this good warfare.   

SECT. 11.  
Against Usurers, condemned by Fathers, Counsels, Laws, their own pretended Patrons, religions of all sorts, and sacred Scripture in the Old and New Testament, 15. objections answered, and diverse dissuasives.  
But thou cruel griping Usurer, who eatest the bread of the starving orphan, of the careful and comfortless man, who livest on the sweat of other men's brows, unconscionably and unchristianly eating the bread which is not thine own; what is thy calling, what is thy station, and standing in this Christian warfare. Certainly  
First, If the ancient authentical, and much admired fathers, as Saint Augustine, Ambrose, chrusostom, Basil, and others did not delude and deceive us.  
Secondly, If the Convocations and Counsels of learned and religious men in all ages did not err.  
Thirdly, If the laudable laws of all sorts, Canon, civil; and of all times are right and regular.  
Fourthly, If your own authors upon whom for this particular you so much dote, and depend; of whom you so much talk and triumph, being well weighed, rightly understood, be suffered to signify and set down their own minds and meanings, are found not to favour but to fight against you.  
Fifthly, If universally all sorts of religions, paganish, popish and pure: heathenish, heretical and heavenly, with 
Centur. 5 de bares●●●●.  unity and unanimity (the heretical Manichees only (that I know of except) who wickedly said it is better to be an Usurer than an husbandman, because an Usurer doth not tear the members of God which are in trees, etc. as the husbandman doth) Cry out against and condemn usury as unlawful.  
Sixthly, If the express testimonies of sacred Scripture being rightly understood, and interpreted by the most Orthodox, yea almost all Divines, do condemn 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 saintlike station, prescribed and appointed by Christ our General, regulated, and ranged under the rule and regiment of Christ our Commander, or appropriated and assigned to this station and standing by Christ our Captain. How therefore dare you call Christ Lord and Master, you not departing from iniquity? Why do you malepertly march under the enobling ensign of Christian religion, you treacherously and terribly trampling under foot the faint and feeble, the weak and languishing soldiers of our God, yourselves oft causing their penury and poverty? Why do you not quake and tremble judaslike, to cry all hail to Christ our Commander, you being against him, in wretchedly refusing to be martialled in any of these Christian and comfortable ranks and files of his faithful and loyal soldiers? How can you look for or expect the rich and redundant reward of Christian warriors, you having no station or standing in this warfare: or if it is any, yet such as is unchristian and unlawful: If Fathers, Counsels, Laws, your own Authors, Religions of all sorts, and the Word of God the ground and pillar of truth may be credited.  

1. For the Fathers. 
Epist. lib. 9 Epist. 10.   
Saint Ambrose saith, Thou shalt not put thy money to usury, because it is written, He that putteth not his money to usury, shall dwell in the Tabernacle of God; for he is a supplanter, who taketh the profit gotten of usury, therefore let a Christian man if he hath, give money as not expecting to receive it, or without fail receiving only the principal which he gave. Again, The 
Lib. office 3. Chap. 3.  Lord forbids us to hurt each other, when he forbids to defraud the hireling of his wages, and when he doth determine that money should be restored without usury. If any man taketh usury, saith the same Father, he doth commit theft. The same 
Lib. de bono mort is▪ Chap. 12. Chap. 12. Ibid. & Chap. 9 Chap. 14.  Father hath diverse Chapters upon Toby against usury, saying, An Usurer is a Devil, Nothing is more horrible than an Usurer, he is an odious man, and his money is a viper, which brings forth and conceives all evil. Moses doth show in Exodus what is to kill, namely to impose usury, for it doth strangle, and which is worse, it doth choke the soul of the creditor.  
Saint Augustine hath many notable passages against usury. 
In Psal. 36▪  I would not saith he, that you should be Usurers, and therefore I would not, because God would not, for if I would not, and God would, do it: but if God would not, although I was willing, he should do it to his own hurt, who should do it. But whence is it manifest that God is against this? It is said in a certain place, he that putteth not his money to usury, and how detestable, hateful and execrable this is, I consider because the Usurers themselves do also know. Again, If thou shalt lend out to 
In the same Psalm.  usury to a man, that is, shalt give thy money lent to him, of whom thou dost expect to receive something more than thou gavest, not only money, but any thing more than thou gavest, whether the same be wheat, or whether it be wine or oil, or any thing else, if thou expectest to receive more than thou gavest thou art an Usurer, and in this to be condemned and not commended. Again, what are those usuries but sins which 
In Psal. 71,  are called debts. Again, what shall I say of moneys gotten by 
Epist. 54▪ Mared.  usury, which the laws themselves, and judges, command to be restored, whether is he more cruel which stealeth, or by force taketh something from a rich man, or who cruelly slayeth a poor man with usury?  
Saint Basil is hotter against usury, saying, Ezekiel placeth 
In. Is●l. 14. with us 15.  usury amongst the greatest evils, and to receive more than the principal,— dogs receiving more, wax gentle; an Usurer receiving is provoked— art thou rich do not take, art thou poor do not take. He terms Usurer's Dogs, monsters, vipers and devils.  
Saint chrusostom saith, There is nothing more filthy or cruel 
Hom. 5. ●n M●tth. ●▪  th●n usury, for such do gain by other men's perils, and obtaineth greater profits by the misfortune of others. He goeth on, showing what usury he would have them seek for, namely heaven, and before he saith, su●h usury as he wisheth unto, namely in being merciful, bringeth a kingdom, but this hell, that is a sign of piety, this of covetousness. Again, Christ saith he, commands us to lend money, not by usury, because he who lends his money to usury, seems at the first to give his own, 
Hom. 12. ●n M 〈…〉. ●.  but in truth he doth not give his own, but takes that which is another's, he seems to secure necessity, but in truth he sends a greater necessity, he loses from one band, and binds in many bands, and he doth not give for the justice of God, but for his own gain: usury m●ney is like the biting of an aspe, for as he who is smitten with an aspe falleth a sleep pleasantly, and so in the sweetness of sleep dieth, so he who receiveth of usury is delighted for the present, as if he had received a good turn●, and so in the delight of a benefit perceiveth not how he is 
Hom. 41. i● Gen. 17.  made captive. Again, In these sensible moneys the Lord forbiddeth that any should take usury, why and for what cause? Because both is damnified, the borrower is consumed with penury, and the lender increasing his riches doth heap together to himself a multitude of sins.   

2. Counsels.  
The Counsels condemning usury, are very many. In the 
Concil. ●libert.  faure hundred year after Christ, it was in Counsels decreed, That if any Clergy man was detected to take usury, he should be degraded. If any lay man was proved to have taken usury, and being reproved, promised to leave it, and to exact it no more, that he should be pardoned, but if he continued in that iniquity, that he should be cast out of the Church. That Ministers who 
Arelatens. 1. Concil. Arelatens. 2.  did take usury according to the divine rule should abstain from the Communion. That if any Clergy man did give his money to usury— he being deposed from his office should be debarred from the Communion. That no Clergy man should take usury, 
Carthag. 1.  because that which is faulty in lay men ought to be condemned in 
Laodicen: Carthag. 3. Carth. 4. Cen. 4. cap. 9 Nicen. council. Aurelianens. council.  Clergy men. That it is not lawful for any in priestly orders to take usury. That Clergy men should exercise no kind of usury. That Clerks should not be usurers.  
In the fift hundred year after Christ, it was decreed, That no Clergy man should take usury. Can. 18. If any Clergy man do take usury he should be thrust out of the Clergy.  
In the sixth hundred year after Christ, it was decreed, That 
Aurelian Concil.  Clergy men should not at all lend to usury. That a Clergy man should not lend his money to usury, either in his own name, or in another man's, nor that he should expect any more than was given, and if any did presume to do otherwise, that he should be degraded.  
In the ninth hundred year after Christ, it was decreed, 
Cubilones. council.  That not only Clergy men should abstain from filthy gains and usury, but that they should instruct the people committed to them, to abstain from the same. That a Clergy man from 
Moguntin.  a Deacon and upwards should not lend money to usury. That 
Aquisgranens.  neither lay Christians, nor Clergy men in their own names or in any others should lend to usury. That David describing 
Parisiens'.  an evangelical man in the 15. Psalm doth forbid usury in all, and our Lord and Master Christ did not give to usury, but did with a pious bounty give to the needy man.  
In the twelfth hundred year after Christ, it was decreed, 
Later●nens. council.  That manifest Usurers should not be admitted to the Communion, nor to receive Christian burial if they died in this sin, that their offerings should not be taken, and whosoever took them, or buried them, he should be compelled to restore those things he had taken, and be suspended from the execution of his place until he had satisfied his Bishop. That Usurers should be constrained with strict punishments to restore their usury money to those they had wronged, or their heirs, or if these be not alive, to the poor, while they have ability to restore, that possessions gotten by usury ought to be sold, and the price to make restitution, that so they might be freed from punishment and sin. That if any Clergy man is an usurer he should suffer the loss of his Ecclesiastical benefice, since the name of usury is so abominable to God and men— that all Usurers until they do fully satisfy for their usury, should be debarred from the Communion, their alms should not be taken, and their wills should not be of force.  
In the thirteenth hundred year after Christ, it was decreed, 
Colon. Council. Canon 109.  That Usurers should be excommunicated every Lord's day— not admitted to the communion— that none should receive alms of them and that they should not have any Christian burial.  
The Canons of our Church agreed upon in the year of our Lord, 1603. enjoin Churchwardens and sidesmen, to present Adultery, Whoredom, jucest, Drunkenness, Swearing, Ribaldry, Usury or any other wickedness of life, that they may be punished with the severity of the laws— and not admitted to the Communion until they be reform.   

For Laws.  
3. I am not versed in foreign Laws, nor in the civil or Canon laws, and therefore I cannot allege them of mine own reading, or upon mine own knowledge, for these therefore I depend upon, and direct you unto the rhetorical and religious discourse of the right revered Bishop jewel against usury, on 1 Thess. 4. 6. where he saith, that no good man ever used it, all that fear Gods judgements, abhor it, He saith it is filthy gain, a work of darkness, a monster in nature, a plague of the world, and the misery of the people. He saith it is not of God, nor sound amongst God's children. He saith it comes from the devil, that it is theft and murder. That there was never any religion, nor sect, nor state, nor degree nor profession of men but have disliked it: and that all laws civil, canon, temporal and natural condemn it. Yet this I know that Linwood in his Constitutions about tithes, alloweth not tithe, of use-money; because of goods only 
Linw. Const it. lib. 3. de decimis.  lawfully gotten: and this I know, that as our Canons, so our Acts of Parliament are directly against usury. The Statutes in the 20. year of King Henery the third, in the third year of King Henery the seventh were made against usury.  
A Statute in the eleventh year of King Henery the seventh, forbiddeth to take loan of money, any thing more beside or above the money lent, by way of contract or covenant, for the time of the same loan, saving lawful penalties for nonpayment of the same money lent. A Statute made in the thirty seventh year of King Henery the eight, saith, That usury is a thing unlawful, that diverse Acts have been made in this Realm for the avoiding and punishing of it. Yet they thought it expedient to tolerate 10 in the 100 And lest some should think that this toleration was an approbation. The Parliament assembled in the fift and sixth years of King Edward the sixth, say, That the Act of King Henery the eight, which permitted 10 in the 100, was not meant or intended for the maintenance and allowance of usury, but rather made and intended against all sorts of usury, as a thing unlawful, as by the title and preamble of the said Act it doth appear— But for as much as usury is by the the Word of God utterly prohibited, as a vice most odious and detestable, as in diverse places of the holy Scriptures it is evident to be seen: which though no godly teaching and persuasions can sink into the hearts of diverse greedy uncharitable and covetous persons of this Realm, nor yet by any terrible threatenings of God's wrath, and vengeance which hangeth justly over this Realm for the great and open usury therein daily used and practised, they will forsake such filthy gain and lucre, etc. for reformation they prohibited not only the 10 in the 100, but also any thing above the principal lent, upon pain of forfeiture of the money lent, and the interest, imprisonment of the body, and fine and ransom at the Kings will and pleasure. Although this law was repealed, and that of King Henery the eight for 10 in the 100, revived in the thirteenth year of Queen Elizabeth, and continued Parliament after Parliament. Yet in the said Act for 10 in the 100, they say, for as much as all usury being forbidden by the law of God is sin, and detestable. And our last law allowing 8 in the 100, is called a law against usury.   

For Authors produced as patrons of usury.  
4. I have searched with a careful sedulity some of those Authors of greatest note, of whom usurers are so glad, whereof they so much glory, on whom they rely, as upon a safe and sure refuge, and to whom they have recourse as to an impregnable rampart and receptacle: neither can I find them fautors, favourers and furtherers of this fraternity.  
D. Ames saith, all usury is not unlawful, yet he also saith, that 
An 〈…〉 de conscient lib. 5. ●e contracts usu 〈…〉.  such kind of usury which Usurers ordinarily practise, is justly condemned by all.  
Then showing what usury he thinks is lawful, he sets down these cautions, and conditions, which give no allowance or encouragement to Usurers.  
1. Nothing, saith he, must be taken of poor men, more than the principal, but they must be lent to freely.  
2. Every man must take heed that through hope of gain he doth not hinder any, and therefore that he doth not neglect to lend and give freely.  
3. A man must shun excess, and therefore it is safest not to take so much as is permitted by the laws or custom of a place.  
4. He must have respect to the party of whom he taketh, that he brings not loss, but profit to him.  
5. He must observe the rule of equity and charity, so that he takes no more of another than he would willingly give in such cases himself.  
6. He must take heed that he gives no offence.  
Mr. Perkins is alleged as a favourer of usury, yet Mr. Perkins defining usury to be a gain exacted by covenant above 
Perk. on Com. 8.  the principal, only in lieu and recompense of the lending, saith it is quite contrary to God's Word: and in the place alleged, namely, Matth. 5. 42. He only alloweth of taking increase for lending, of courtesy. 1 In way of thankfulness, 2 When a man sustaineth damage by his lending, 3 And when a man is contented to hazard his principal. How justly they deal with this author all men may judge.  
Amandus Pol●nus is pressed as a patron of usury. He saith 
Polan. in Psal. 15.  there are three kinds of usury.  
First, Compensatory is that which is given to recompense the just loss which the creditor hath or doth sustain for want of the money lent. This is saith he lawful.  
1. Because it is not gain exacted above the principal for the office of lending.  
2. Because it is agreeable with the office of humanity, which commands thee so to help another, that thou save thyself harmless.  
3. Because it is permitted by the constitutions of Christian Emperors.  
4 Because common necessity and the commodity of traffic requireth it.  
5. Because it recompenseth the loss of the creditor which no reason prohibiteth.  
Secondly, Punitory is that which is inflicted by man, or by law for a pain, not for the gain of them that desire it, but for the delay of them that pay it not, which cannot be disallowed.  
1. Because it recompenseth the loss which the creditor hath sustained, for that the money was not paid at the appointed time.  
2. Because it is a just punishment of the delay, which is counted for a fault, worthily therefore inflicted on the debtor.  
Thirdly, Lucratory is that which maketh gain by the myere office of lending against the nature of a contract, a kind whereof is usury of usuries, which even by the Gentiles opinion is infamous, also all usury which oppresseth poor men, or makes men peore. This kind of usury he saith is unlawful.  
1. Because this is forbidden by God.  
2 Because it is against the office of humanity which forbiddeth to exact a reward for that which is to be done freely.  
3. Because it is not a lawful means of getting wealth approved by the law of nations, or by the evil law, but an Art altogether disallowed by consent of all people, seeing it is a gain made of another man without a just cause.  
4. Because it is against the nature of lending which ought to be free.  
5. Because it is against the nature of indifferent use of money which was sound to help the difficulties of exchange, not to make a gain, or be hired for reward.  
6. Because it is an unjust thing, seeing thereby the Usurer seeketh gain out of that thing, the loss and peril whereof belongeth not to him, but to the debtor.  
They have great need of Patrons, who fly for protection and patronage to such, who do so sharply and peremptorily condemn them.  
Hemingius on james the fift is alleged. In that place he propundeth this question, whether it is lawful to covenant for part of the gain? And answereth that a man may indeed do so, so that he likewise take part of the danger upon himself. A man may demand 5 l for an 100 l by the year as part of the gain, so that in like manner he be contented to abate 5 l of the 100 l principal, if loss be made, for he which bargaineth for so much, with condition of gain, and would suffer no loss, doth indeed commit usury. He speaks also of thankfulness, and making good the loss the creditor suffers by delay of payment. But what is this to justify usury.  
Zanchy on Ephes. 4. 29. is as they think an impregnable bulwark, and an invincible fortification, yet he there brings usury amongst the kinds of theft. True it is he doth reject the ordinary definition of usury: and alloweth of some kind of usury. But little to the comfort and encouragement of usurers. He saith usury condemned is a gain which is exacted or taken above the principal with the damage of the debtor for the money lent. But that which is without damage he thinks is lawful and to this purpose he hath eight reasons. Then he answereth this question whether it be lawful to agree upon a certain sum, affirming it to be lawful, provided that if a man doth certainly find that the debtor hath made little or no gain, and that not by his own fault or negligence, but by evil success, or because God would not bless his labour, than the creditor must take little or less than was bargained, for otherwise the gain is a defrauding of the debtor, and it cannot be taken without his loss, and so is not lawful usury— And if the debtor not only make no gain, but also receiveth loss, than the creditor must suffer with him some part of the loss, for equity and charity requireth this. Then setting down certain circumstances to be observed, these are three:  
1. The money ought to be to his profit that receiveth it, and not to his hurt.  
2. Gratitude must be observed by the borrower.  
3. And charity must be present on both sides.  
Then he saith it floweth from three fountains that men lend unto others.  
1. From covetousness by which wicked men are led.  
2. From natural humanity conjoined with equity by which civil honest men lend.  
3. From mere charity for God's sake, by which Christians and mere godly men are led.  
And then he saith, seeing it is a part of humanity and equity to requite benefit for benefit, and it is no common benefit that I have lent thee my money whereof thou hast made great gain. Christ condemneth not this, If thou takest part of that gain and communicates the same to the benefactor in t●ken of a thankful mind and of equity.  
But the maine is M Calvin, a man of peerless gifts, profound judgement, and holy life. He is alleged as a protector of these pernicious practices. But how justly let all men judge.  
He saith, in a well ordered Commonwealth no usury is tolerable 
Calvin in Ezek. 18. 8. — That usury is an illiberal and dishonest gain unbeseeming as well a godly as an honest man. He saith that an Usurer is a murderer and a thief, he saith, it is scarce possible that he which taketh usury should not damnify his brother. In his epistle concerning 
Calv. Epist.  usury he saith, It were to be wished that all Usurers and the name of them were banished out of the world. That commonly when money is put forth to usury, cruel●y, innumerable deceits, & circumventions accompany the same. That amongst the practices of Godly men this is one, He hath not given his mon●y to usury, 
In D●ut 2●.  That it is more than rare that the same man should be an honest man and an Usurer. On Deut. 23 He saith, it can hardly be avoided but that Usurers like horseleeches will suck the people's blood. That since profane writers have reckoned the practice of usury amongst filthy gains, much less is it tolerable amongst the sons of God. On the 15. Psalm, He saith, 
In Psal. 15.  It can hardly be that in the world there can be found an Usurer which is not ravenous, and not given to filthy and unjust gain. He saith, it is against reason that while husbandmen, handicrafts m●n, etc. labour and offer themselves to many troubles for the common good, only these should reap gain by the fruits of all sorts of men.  
If Usurers rightly read Calvin, they will not think themselves much beholding to him.  
Ob. But Calvin alloweth of usury, and affirmeth it to be lawful.  
Answ. 1. Did Calvin do so indeed, I should think that exc●llent men have their errors, lest we should make them more than men, and too much depend upon them.  
2. True it is, in some sort he doth  
1. Provided that the lender doth not make a common or perpetual practice of this kind of lending, but only for some spare money wherewith he hath pleasured his friend, being able and willing to show himself thankful, doth for the present accept of his thankfulness and requital.  
2. Provided that nothing be taken above the principal of men in need, and necessity, or in any calamity.  
3. Provided that none be so cautelous about the safety of his money as not to lend to the poor.  
4. Provided that nothing be received that is not agreeable with natural equity, according to that rule whatsoever you would, etc.  
5. Provided that the borrower should gain as much or more than the lender.  
3. Whereas he names lawful and unlawful usury, he no whit contradicts that which the strictest opposites to usury teach and affirm: for, That which they call partnership, recompense for damage, and thankfulness he calleth lawful usury, taking the word in a larger sense than they do, not accounting these any usury at all. That which they term usury, he calleth unlawful usury. So that Calvin is with us, and not against us.   

Religion's condemning usury.  
5. All sorts of religions concordantly condemn usury, both heathenish, heretical, and orthodox.  
For Heathens it is well known and usually alleged, 
Tul. offi● lib. 2. cap ul●im.  that Cato being demanded what it was to take usury, asked what it was to kill a man; as if he had said, it is cruelty, 
Lib. 2. de re rust. Arist pol. 1. cap. 6, 7. Polit. 4. cap. 1.  yea very murder. And the same Cato said, our Ancestors punished a thief twofold, and an Usurer fourfold. Also those usual places of Aristotle in the first book of his politikes, Chap. 6. and 7. condemning usury as an execrable vice: as also his reckoning Usurers in the rank of notoriously naughty men: do sufficiently show his detestation of the same. Agis his burning all Usurer's bonds: and Agesilaus saying he never saw a clearer fire. Cicero's saying, that usury is more against nature then death, and that Usurers are as those who kill a man; do manifest how Philosophers, and other Heathens did abominate, and abhor this trade of usury. To these I will add the Mahometans, who are so direct and downright, that their Koran saith, Those who 
De soenore viventes, non-nist quasi Daemoniac● resurgent. Koran. Azoara. 4.  live of usury shall rise like men possessed of devils, and that every one who feareth God, must especially take heed that he doth not live by usury.  Omni timenti Deum summè cavendum est ne de foenore vivet. Azoara. 6. 
For Papists, it is well known that they condemn usury, as Bellarmine in diverse places on the eight Commandment 
Bel. Tom. 2. lib. 2. de monach. Bel. explic. Christianae doct. cap. 18. Gerson de contract cap. 21, 22, 23, 24, 25. B 〈…〉 li●. 3. dist. 37. Tollet l●b. 5. cap 28. Lombard lib. 3. dist. 37. N 〈…〉 ol. de or●el. dist. 15. q. 111. N●v●r. Man. in lege o●ta●.  (the seventh with him speaking) of thefts forbidden in the Commandment, in the second place he nameth all usury. Gerson hath diverse Chapters against usury, wherein he affirms it to be a mortal sin, unlawful. Bonaventure speaking of the second Table saith, here also usury is forbidden. Tollet affirmeth usury to be a mortal sin. Lombard saith, usury is forbidden in the eight Commandment. Nicolaus de Orbellis, handling many things about restitution and usury, propounds this question: What do you think of those laws which permit usury? and answereth, they are of no force, because they are against the divine law, they are against the law of nature— and they are abrogated by the Canon law. Petrus Alogius hath diverse questions about usury and restitution, commending the one as necessary, condemning the other as unlawful. 
Cent. 4. Cap. 6. Cent. 12. Cap. 3   
The Orthodox primitive Christians accounted usury unlawful, an Usurer worse than the devil, because the devil useth his own talon to do mischief, the Usurer not his own, but Gods.  
Luther saith thus, Usurers are the cruel devourers of the 
Luther tom 7. de usur. Vsurar●j sunt immanes totius orbis voratores, dederunt se Diabolo, n 〈…〉 qui●quam morantur nostros clamores quantum vis sonoros; d● his locutus sum quòd si●t t●m vivi quam mortui tra●end● Satins (nam ejus esse volunt) ●ec quicquam Christiani commercij cum illis habendum. Dic (Paroche) tibi esse inter●ictum à Deo ne ullum usurarium ●abeas pro homine Christiano, nec Sacramenta porrigere, nec honestè sepelire. Non ideo sum Concionater (dic) ut ad inferos 〈…〉 me praecipitem, abi tu & descend sol●s ad inferos— vos ergo Parochos admoneo, 〈…〉 vestrum sinite illos ins●ar canum mori: ut Diabolus devoret cu● corporibus, & animabus, nec ullo cae●ui Christiano intersint, nam si aliquae plaga Germanie suerit immissa; id quod brevi s●turum metuo: Maximè id fiet propter avaritiam & usuras, propterea quòd execrandos & damnatos istos homines inter nos passi sumus vivere, & quòd commercium cum ijs habuimus, praecipuè Magistratus rationem reddituri sunt Deo, & graviter punientur, quòdtam sceleratos latrones passi sunt in ditionibus suis impune grassari, & soencrando depraedari. Luther Tom. 7. de usur. Fol. 424. Fol. 426. Fol. 437. p. 2.  whole world, they have given themselves wholly to the Devil, neither do they any thing esteem our speeches, although ringing; of these I have spoken that they are to be delivered to Satan whether living or dead, for his they would be; and that no Christian commerce be kept with them: say O Curate that it is straightly forbidden to thee by the law of God to esteem any Usurer for a Christian man, to offer him the Sacraments, or honestly to bury him. Say O Preacher, I may not throw myself headlong to hell with thee, go thou and descend into hell alone— I admonish therefore you Preachers that you do your duty, let them die like dogs, that the devil may devour their souls and bodies: neither let them be present in any Christian Congregation, for if any plague shall be sent into Germany, which I fear will be shortly, it will come to pass principally for covetousness and usury, because we suffer those execrable and damned men to live amongst us, and because we have commerce with them, especially Magistrates shall answer for this to God, and shall be more grievously punished, because they suffer such wicked thiefs without punishment to rob, and to destroy by usury in their dominions.  
Concerning our Church as pure and Orthodox as any under the cope of heaven, we may boldly affirm that it is altogether opposite to usury: Witness her 109 Canon. Witness many of her worthy Prelates, and other grave and godly Divines, who have written at large against this sin: as Bishop jewel, B. Downam, D. Fenton and others: and witness her pious Homilies, in one of them, calling goods gotten 
3d part against peril of idol. For Rog. week  by usury, unjust gotten goods: and in another, goods of the devil's gift, and them worshippers of the devil. I will conclude this with M. Ainsworths' relation of the opinion of some of the chiefest jews concerning usury. Usury and 
Ainsworth, on Exod. 22. 25. out of Moimony, Treatise of the lender and borrower, Chap. 1. Sect. 2.  increase are both one thing, Levit. 25. 37. Deut. 23. 19 and why is the name of it called neshek biting usury? because noshek it biteth, for it nippeth thy neighbour, and eateth his flesh— likewise it is unlawful to have aught to do between the borrower and the lender upon usury: and whosoever is either surety, or scribe, or witness between them, he transgresseth against this prohibition. Ex. 22. 25.— He that lends upon usury transgresseth against this prohibition. Exod. 22. 25. Levit. 25. 37. etc. and the borrower against two. Deut. 23. 19 Levit. 19 14. It is unlawful to take usury before or after. As one intending to borrow of a man sends him a gift, to the end that he may lend unto him, this is usury aforehand; or he hath borrowed of a man, and paid him again, and sends him a gift for his money which he had of him for nought, this is after-usurie.   

Scriptures against usury.  
6. In the sixth and last place, the places of Scripture prohibiting usury are plentiful, plain and pregnant.  
Exod. 22. 25. Thou shalt not lay on him usury.  
Leu. ●5 36. Take no usury, but fear thy God, as if an usurer did not fear God.  
Deut. 23 19 Thou shalt not lend upon usury to thy brother, that God may bless thee.  
Ne●em. 5. 7, 10, 11, 12, 13 The jews are reproved for their usury, persuaded and enjoined to make restitution.  
Psal. 15. 5. He that putteth not his money to usury. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutuo a 〈…〉 in 〈…〉 s & non resi 〈…〉 et.   
Psal. 37. 21. The wicked takes for lending, and will not restore. If the words carry this sense as they will, and the antithesis or contrary description of the godly, (Ver. 21. 26. But the righteous showeth mercy and giveth, he is ever merciful and dareth) seem to import. Then it is a note of a wicked man to exact for lending, and not to restore.  
Psal. 55. 12. Usury (or deceit) and guile depart not from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  her streets. The Septuagint read it usury, so do S. Augustine and Theodoret on this place. The same word is used Psal. 72. 14. He shall redeem their soul from usury (or deceit) and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  violence. Usury therefore is a lamentable note of a sinful place.  
Psal 89. 22. The enemy shall not exact upon him as an usurer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neither shall etc. Noting usurers as enemies, and sons of wickedness.  
Psal. 109. 11. Let the usurer catch all that he hath. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  same word is used Exod. 22. 25. and here by Pagnine and Montanus it is translated usurer. usurers therefore are grievous oppressors, catchers and consumers of men's substance.  
Prov. 22. 7. The borrower is servant to the usurer. Thus 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pagnine affirmeth S. Hierom to read it, and the word is so used, Neh. 5. 4. Which place (if in that sense it may be read) sheweth two evil effects of usury, impoverishing the borrower, and bringing him into slavish bondage.  
Prov. 29. 13. The poor and the usurer, our translation reads 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it, The deceitful man or usurer meet together. That is, he impoverisheth them who by borrowing meet with him. The Lord enlighteneth both their eyes. The eyes of the poor are enlightened to see his folly being impoverished, the usurers so, as often they are convinced of their crime, yea so that some of them are converted.  
Ezek. 18. 8, 13, 17. Thrice doth the Lord reprehend this sin, and ranks it with the greatest sins, as idolatry, murder, oppression, and affirmeth that such sinners shall not live. So, Ezek. 22. 7. to 12. there is a catalogue of capital and crimson abominations, in which number usury is one.  
Thus, oh you mis-knowing and miserably deluded usurers, may manifestly see and perceive, that the ancient Fathers, that Counsels and Convocations, that pious and wholesome Laws, that your own patrons and protectors, as you have been misinformed, that religions, good and bad, and the sacred sanctifying Word of God do abominate and abhor as accursed, do confute and condemn as execrable, do dissuade from and denounce judgements against this vicious and unwarrantable way, wherein you so unadvisedly and inconsiderately do wander.  
Object. 1. Say not therefore (pleading perversely for Baal, as alas too many do) beloved brethren, that usury is forbidden only to the poor, not to the rich, Exod. 22. 25.  
Answ. But carefully and conscionably consider,  
1. That in the forenamed place there is a double object, the one general, my people: the other special, the poor: and that the ingemination of the preposition ETH cannot properly be a qualification of one subject, and therefore may well be read thus: If thou lend money to any of my people, or to the poor by thee.  
1. For the Lord forbids to take any increase of the poor stranger, Leu. 25. 36.  
2. Also of any brother, Deut. 23. 19  
2. The word used in that place doth not signify one always 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desiring, wanting, and extreme needy, as pa● Deut. 15. 4, 11. doth. But such a one who is neither very rich, nor extreme poor, 1 Chron. 22. 14. I in my poverty have prepared, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
3. That rich and wealthy men are to be accounted aliens and strangers, and not to be esteemed brethren, if this consequence is not criminous and culpable, Deut. 23. 19  
4. That this is no good, or well grounded inference, take not of the poor, therefore thou mayest take of the rich: for, by the same reason we may delude and defraud, wrong and oppress married women, children having parents, our neighbours and rich men, as these following Scriptures do sufficiently show. Exod. 22. 22. You shall not afflict any widow or fatherless child. Deut. 24. 17. Thou shalt not pervert the judgement of the stranger, nor of the fatherless, nor take a widow's raiment to pledge. Deut. 27. 19 Cursed be he that perverteth the judgement of the fatherless, stranger and widow. Prov. 22. 22. Rob not the poor— nor oppress the afflicted. Prov. 23. 10. Enter not into the field of the fatherless. jer. 22. 3. Do no violence to the stranger, fatherless and widow. Zach. 7. 10. Oppress not the stranger, fatherless and widow, which sacred injunctions give not the least allowance to wrong and oppress any at all, yet particularly and specially nominates these,  
1. Because of all others they are most subject to violence and wrong, and least able to make resistance.  
2. Because that oppressing of these is an addition unto, and aggravating the miseries of those who are already abundantly miserable.  
3. Because the good of such is very little (if at all) regarded or respected.  
4. Because these cannot set forward and further their own business by bribes and friends.  
5. Because these cannot acquit and recompense those who favour, help and further them.  
Object. 2. Say not beloved brethren that biting usury is only forbidden, or that usury of money to buy necessary food or the like, is only prohibited.  
Answ. 1. For Marbith and Neshek are Synonimons, Levit. 23. 36.  
2. For all usury is biting.  
1. Not only in regard of the borrower, as these and other 
Creditor mordet cum exigit quod non debet: debtor mordetur cum reddit quod non accepit: mordet usura; mordetur qui accipit; facit mordere qui that  Scriptures demonstrate, Psal. 72. 14. 89. 22, 23. Prov. 22. 7.  
2. Not only in regard of the commonwealth, as B. jewel excellently showeth,  
3. But also in regard of the usurer himself, whose soul and conscience in the end is thereby bitten.  
3. And as for that distinction of meats, etc. Deut. 23 19 the Lord doth there flatly forbidden all the divers and distinct kinds of usury of what sort soever.  
Object. 3. Say not beloved brethren, the Lord allows of some kind of usury, therefore it is not simply unlawful, Deut. 23. 20.  
Ans. 1. For by this reason usurers make themselves strangers to the Church and people of God, of whom they take usury.  
2. For now this partition wall is broken down.  
3. And as for the Lords allowing the jews to take usury of strangers (they being such whom they were to destroy without showing them mercy, Deut. 7. 2. 20. 17.) it neither doth nor can prove usury lawful, against the whole scope and current of the Scripture, which doth lively delineate, and largely demonstrate the diabolical deformity of this cursed, cruel, corroding and Satanical abomination, no more than Gods allowing the Israelites to spoil the Egyptians, Exod. 12. 36. can prove theft lawful, or Moses permitting divorce, can prove it legitimate. I know that some say, that divorce and usury are not alike, because that was forbidden before the law, whereas usury was not so. But let such consider, that usury being against the Moral law and the law of nature, was forbridden in all ages, before Moses as well as since, as other kinds of theft, murder and adultery are and were forbidden.  
Object. 4. Say not beloved brethren that the prohibition of usury was only Mosaical and judaical, not being once named in the New Testament, but rather approved by our Saviour himself, Mat. 25. 27. Mine own with usury.  
Answ. 1. For the Scripture brancheth this amongst the breaches of the Moral Law, yea amongst most gross and grievous abominations, as murder, idolatry, incest, and such like, Ezek. 22. 7, 12.  
2. The Scripture excludes these offenders out of God's tabernacle and holy hill, Psal. 15. therefore is usury a breach of the Moral, not of the judaical Law.  
3. The argument is not accommodate and good which is drawn from one part of Scripture negatively, it is sufficient that it is forbidden in the Old Testament, and reckoned amongst the dreadful and most odious transgressions of the Moral Law.  
4. Usury is expressly forbidden in the New Testament, namely.  
Matth. 5. 42. From him that would borrow of thee turn thou not away: In which words there is a precept of free lending.  
1. For there needs no command to lend for gain and advantage, men being naturally too prone hereunto  
2. The comparing that place in Luke 6. 35. Look for nothing again, namely for lending, manifestly demonstrates as much, and that this is the meaning of the place, is clear.  
1. For if the principal was not to be expected, it was giving, and not lending.  
2. For free lending is a fruit of love and mercy, which are here enjoined.  
3. For if men lend for advantage, what thank have they? Do not sinners, do not usurers the same, Verse▪ 34.  
4. For this lending aught to be to all whom we ought to love and do good unto.  
Mat. 21. 12, 13. Overthrew the tables of the money-changers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numulariorum  or usurers. The same joh. 2. 15, 16. When Christ scourged them out of the Temple, and called them thiefs, saying, you have made it a den of thiefs, and that money changers are usurers is clear, Mat. 25. 27. Money to the exchangers— mine own with usury. Money changers are usurers, and such are called thiefs by our blessed Saviour.  
1 Cor. 6. 10. Nor covetous, nor extortioners shall inherit the kingdom of heaven: Usurers are covetous for they greedily 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  covet, and unjustly take increase: they are also extortioners, for they exact usury.  
Gal. 5. 15. If you bite and devonre one another, etc. usurers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bite (as before) the borrowers, 1 Sam. 22. 2. Every one that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was in debt, namely to the usurer, and devour the borrowers and what they have, 2 King. 4. 1. The usurer came to take sons and all▪ Gal. 5. 19, 20, 21. And such like, implying this and other breaches of the Moral Law elsewhere implied and expressed.  
5. And as for that alleged place, Matth. 25. 26. Luke 19 22.  
1. Take it as approving usury, yet than it concludes that usurers are cruel, hard, unmerciful and unjust men; for the unprofitable, evil and slothful servant accusing God wonderfully unjustly (for the Lord gives talents and increase to the well users of them) the Lord from this false accusation confutes this wayward wretch, wounding him with his own weapons, as thus; thou sayest that I am an hard man, grant so much (which yet is false) why then didst thou not do for me as for hard and unjust men who are usurers, etc. which supposition makes nothing for usury.  
2. The words are a parable taken from an evil thing, and we are to know and understand,  
1. That all things from which Scripture borrows similitudes are not lawful, Psal. 58. 5. 2 Pet. 3. 10.  
2. That all things are not good from which we are to learn, for as from unjust stewards, Luke 16. so from usurers we should learn spiritual usury, edifying ourselves and others what we can.  
3. The meaning is that men should be as industrious and diligent to do good, to increase their gifts and graces, as usurers are to do evil, and to increase their wealth.  
4. For it cannot be meant of usury literally, because the Lord takes not away from, but gives more and more to all that have and practise the usury here meant, Ver. 29. whereas its clear that he doth soon blast and consume that other diabolical increase of usury.  
Object. 5. Say not beloved brethren, we may do with our own what we will.  
Answ. For we may not murder our brother because our weapons are our own, nor oppress our neighbour because our money is our own.  
Object. 6. Say not beloved brethren, that Christian commonwealths allow of usury, and ours in particular.  
Answ. 1. For suppose they did, and should make it a trade without control, yet could it not be lawful God forbidding the same: the inferior cannot abrogate or take away the law of the superior; the best, yea all commonwealths under the frame and fabric of heaven are subject and subordinate to God, and therefore cannot annihilate and abrogate his loyal Law.  
2. But what if all laws in all commonwealths are against it, as B. jewel showeth.  
3. As for our laws, they affirm usury to be unlawful: they are styled laws against usury, to limit and restrain it, not to allow or approve of the same, and our 109 Canon commands Churchwardens to present usurers, and enjoins to keep them from the Communion until they be reform.  
Object. 7. Say not beloved brethren, that many good Divines and Preachers think usury to be lawful.  
Answ. 1. Since all the learned and renowned Heathens condemn it, as Aristotle, Cicero, Cato, etc.  
2. Since all the ancient Fathers cry out against it as accursed, as S. Augustine, Ambrose, Basil, etc.  
3. Since modern Writers have written unanswerably against it, as B. jewel, D. Downam, etc.  
4. Since judas and Demas were Preachers approved of by the best, yet evil practitioners.  
5. Since the best men have had, and may have their errors.  
6. Since the allowance of man cannot make that lawful which God forbiddeth.  
7. Since it would be more charitable and Christianlike for those worthy Divines to show and signify their grounds and reasons, to confute all antiquity, and orthodox modern Writers, rather than to whisper in corners, and mutter in secret by word or letters, that so we also who are contrary minded, if we see it warrantable, may give them the right hand of fellowship.  
8. Since such Divines who are allowed by and in our Church cannot be much commended for good Divines, if they approve of or practice usury, they subscribing to our Homilies which say, that goods of usury are from the Devil, and that usurers do worship the Devil.  
9 Since (as I have showed you) Divines are much wrested and wronged in this particular by this fraternity, their fautors and factours.  
10. Since (I verily think) no one Divine can be produced to justify and account as good, the present practice of these pecuniary and peccant people. This is but a ruinous and tottering prop and pillar to bear up and support a matter so solid and substantial, of such weight and importance.  
Object. 8. Say not beloved brethren, that usury doth good in the commonwealth, it helps and relieves many poor and penurious men who otherwise could not borrow, yea it is so useful, serviceable and beneficial, that commonwealths could not stand without it.  
Ans. 1. For thus some do and may as well defend the beastlike stews, it is good to permit them to prevent greater evils. Thus Saul pleaded for his disobedience as a good deed to save some of the beasts for sacrifice, 1 Sam. 15.  
2. How did commonwealths before they used that wicked art of usury? Did they not then live fare better, did they not flourish? Why else did they so cry out against it, and condemn it as unnatural? thus Cicero, Cato, Aristotle and others, as unequal, a man receiving more than he lends: receiving gains by another's loss, as repugnant to good manners. The Germans (saith Aretius) said they were happy before they knew that wicked art, and why? Because since they lived in gluttony, delights, on other men's goods— this occasioneth idleness, to live like drones on other men's labours.  
3. The good it doth in commonwealths is easier pretended than proved. It devoureth and desolateth whole families, on whom (I think) depends the good of the commonwealth. Beside lamentable and continual experience, the Statute against usury in the 13 year of Queen Elizabeth saith, the utter undoing of many gentlemen, merchants, occupiers, and others, hath come from the cunning practices of usurers. And I am sure the Word of God abounds in this kind, Neh. 5. 11. showeth that they were no good effects that came from usury, but dreadful and accursed.  
There was a great cry of the people, the husbandmen were bitten and devoured, in them the commonwealth, which cannot subsist without them, Eccl. 5. 9  
This occasioned an addition to the present pinching dearth, and all this while the usurers hearts were hardened against their brethren as against strangers, Psal. 89. 23. The enemy shall not exact as an usurer. 109. 11. Let the usurer catch all 2 Kin. 4. 1, 2. and other Scriptures show, that if making men to cry out because of poverty, if to impoverish people and bring them into slavery, if to catch and consume all that men have are good for commonwealths, then are usurers to be esteemed as doers of good in the same.  
4. Concerning the inevitable necessity of this notorious and noisome annoyance, if truly there is any, I suppose it is a needless, and I am persuaded it is a crucil necessity which these greedy money-mongers have pulled upon many commonwealths, having almost wholly eaten up charitable and Christian free lending, yea so fare forth, that within this week I saw one pay 9 d. for the forbearance of 3 l. 6 sh. 8 d. for about six week's time; and a man complained to me that his sister constrained him to pay usury for the forbearance of 17 l. being her legacy, for hal●e a year's time.  
5. And to averte or affirm that commonwealths could not stand without this sinful supporter is much derogatory to the wisdom and providence of God in disposing of all things.  
Ob. 9 Say not beloved brethren, that borrowers confess a good turn in having money of Usurers, they are very desirous of it, very joyful of, and thankful for the same; and therefore you may safely and securely go on in this condemned course and kind of life.  
Answ. 1. For it is such a good turn saith Bishop jewel as to give cold water in an ague fit, to cure a finger by cutting of an arm, as to cure a blemish in the eye by plucking of it out.  
2. Neither doth the willing and joyful acceptance prove the lawfulness of usury, necessity urging some, and foolish desire carrying headlong many others to their own ruin, and although no man is willing to receive manifest wrong, yet many willingly receive a destroying hook covered over with a fair bait, rushing headlong as their blind affection leads them. Besides there is a miserable will, as for a man to give his purse to a thief, to save his life, to cast his goods into the sea, to prevent shipwreck. Lastly the poor debtor is usually like a horse, which once having taken the bit, although he often changeth his rider hath ever one or other on his back, or like a poor prisoner remooved from jailor to jailor but seldom or never free.  
Ob. 10. Say not beloved brethren, that both borrower and lender are gainers, therefore is usury charitable and lawful.  
Answ. 1. For by the same reason officious lies may be defended, yet are they sinful because forbidden: and circumstances cannot make things simply evil to be good: one thief is helpful to another thief, yet this cannot justify or make theft lawful.  
2. Admit that both be gainers, yet the covenant made between them is unequal and uncharitable, turning an act of charity namely lending into an act of self-love and covetousness, and so charity is broken.  
3. Admit they are both gainers, yet that gain is to the endamaging of the Commonwealth, people being compelled to buy at dearer rates, and so the act is unjust and uncharitable.  
Ob. 11. Say not beloved brethren, we have no other trade whereby to live, and you would not beg.  
Answ. 1. For thus may bawds, cutpurses, and thiefs plead for themselves, yet are they not hereby justified.  
2. But rather you and they are worthy double punishment, making choice of such unwarrantable and unlawful kinds of living, and yet would gain as much or more than others do by honest diligence and painful labour.  
Ob. 12. Say not beloved brethren, you do to your debtors as you would be done unto in the like case, and this is according to the rule of our Saviour Christ.  
Answ. 1. For it is an easy matter for men who know not wants, and intent not to borrow to say thus, as if a rich man should say to a poor man craving an alms, I will give thee none, and thus doing I do as I would be done unto, when I crave an alms let me be denied.  
2. But is an Usurer contented that as he hath gained hundreds, and thousands of pounds from others by usury, so that they or others should regain so much from him?  
3. For this rule is not always to be followed, Abimlech and Saul might not kill, because they desired others to kill them, judg. 9 54. 1 Sam. 31.  
4. And the Usurer who saith thus knoweth that he speaks falsely, desiring rather to borrow freely, then upon usury if he stood in need of money.  
Object. 13. Say not beloved brethren, that none speak against usury but poor beggarly fellows who stand in need of money.  
Answ. 1. For God the Father, his Son jesus Christ, the Prophets, and Apostles speak against it▪ Do they do so for such ends? monstrous blasphemy.  
2. The ancient Fathers, Counsels, Lawmakers, confidently condemn it. Did they do thus for such carnal and cursed ends? monstrous impiety.  
3. Many of our learned and reverend Prelates, and famous Divines, men of eminency and note, much honoured and advanced in our Church, have preached and written learnedly and unanswerably against this venomous viper. Did they do thus because they needed money? monstrous uncharitableness.  
4. The Church of England, the Acts of Parliaments concluded with consent of Kings, Nobles, and Commons have in many Kings reigns condemned usury. Did they do so because they needed money? monstrous irreligion.  
5. As for us Ministers, could we find it to be lawful, we would practise it to choose, as most be fitting us who want skill, time, and other conveniences to trade and traffic in the world.  
Ob. 14. Say not beloved brethren, what shall become of widows, and orphans if usury is unlawful? What shall they do to preserve their stocks, and to have lively hood?  
Answ. 1. For what is this to common Usurers who are not any such?  
2. What shall become of such who have no stocks, for whom, yet God provideth although they use no unlawful means.  
3. How did the orphans and widows amongst the jews, did God forget them when he made so strict a law against usury?  
4. Usury being simply unlawful, how can it be lawful for them?  
5. Are there no more trees in the garden, but the forbidden fruit to meddle withal?  
6. Is not usury less lawful for them then for others?  
1. Because they have more special promises of protection and preservation, Ps. 68 5. jer. 49. 11. And. 2 Because the Lord denounceth more dreadful judgements against those who wrong and hurt them? Exod. 22. 22, 23. Zach. 7. 10.  
7. Let them therefore depend on God's providence, and promises in the use of lawful means.  
8. For since all men's goods in the world depend on God's blessing and providence, all men stand to it, and are subject thereunto. Who are you who will exempt them from being subject to God's providence and disposing? Shall they only be exempted that God should not have to do with their stocks, but bless he or curse he, they shall be surely provided for to have the principal secured, and yearly so much certain, especially considering they have so many excellent particular promises made unto them.  
Ob. 15. Say not beloved brethren, why may we not as well take for money as for houses and land, & c?  
Answ. 1. For thus doing you do not examine your lives by God's law, whether they be consonant thereunto, but you examine God's law whether it be agreeable to reason which is absurd, and impious.  
2. For the Lord forbids usury, denounceth dreadful judgements against it, but alloweth of taking money for houses, and land, Leu. 25. Cant. 8. 11.  
3. The Scripture never denounceth judgements against taking reasonable rents for houses and lands.  
4. Philosophers, Lawgivers, and all authors condemning usury allow of the other.  
5. Usurer's themselves who affirm that usury may not be taken of the poor, will I suppose take rend of them for house and land.  
6. There is not the same reason for the one as for the other.  
1. For house and land yield a fruitful use arising from the nature of the thing, as the benefit of dwelling, trading, etc. but money hath no fruitful use of itself, and if it is fruitful, it's wholly by the skill and industry of him who useth it, and therefore to him the gain ought to belong.  
2. In these things the use and not the property is alienated, and usually they are the worse for letting: in money the same money is not received but so much in value, and for the lending it is not the worse.  
3. In things let, the hazard is the owners not the tenants or takers if they miscarry not through the hirers default, they are only to pay for the time, Exod. 22. 14. and the hire is part of the price for the hazard, but the Usurer doth not hazard any thing.  
4. In things let, as house and land, the owner is usually and often at charges and cost about the same, the Usurer at none about his money.  
5. Land and houses are not usually wasted and spent in the using as money most commonly is.  
6. The use of land is separable from the propriety, so that he who pays rend for it, pays rend for that which is another man's, but he who pays rend for money, pays rend for that which is his own, the property being his, and he bearing all the hazard, yet (which is strange) the Usurer for his 100 l, will have 81 yearly, which 100 l in land, will not give above 5l yearly.  
But reason and resolve after this or the like manner.  
1. Is usury which is a gain exacted by covenant above the principal only in respect of lending (as Saint Augustine defineth it) universally unjust, demanding a sure and certain gain and benefit of the borrower, it being unconceaveable and uncertain whether he shall gain or lose, or if he do get and advantage himself, it is out of the fruit of his painful industry and laborious endeavours, accompanied with the blessing of God, not out of the fruit and fertility of the money.  
2. Is usury, exacting gain for the very act of lending, not only undecent but vicious, not only uncourteous but uncharitable and unchristian-li 〈…〉 selling a work of charity, turning lending which is an act of charity, and therefore aught to be free, into letting or hiring, an act of covetousness.  
3. Are there so many places in the book of God punctual and precise, direct and downright against this savage and supplanting sin of usury, and not any one Text in holy writ, allowing or approving of, countenancing or in the least measure crediting any kind of usury.  
4. Was it permitted to be done (when it was) as a plague and punishment, as a despoiling destruction of the cursed Canaanites (usury therefore is no brotherly part, no kind and friendly office, neither do Usurers deal with borrowers as with sons of Abraham and of God, but as with cursed Canaanites, Idolatrous Egyptians and such like) being absolutely, when thy were rooted out, forbidden without exception or limitation, as Psal. 15. Ezek. 18. and other Scriptures do testify.  
5. Is the prohibition of usury a perpetual rule, a moral duty, and not a judicial law of Moses, as David and Ezekiel manifest and make plain.  
6. Must we according to that Christian command, and undeniable precept of our blessed Saviour, lend, looking for nothing again.  
First, Lending either to those of whom we cannot hope to receive our own, no not the principal again, as Calvin, Beza, Downam, Zanchy, and others. Then they who lend to receive more again are worse than those sinners, etc. and all usurious bargains and practices are by this condemned, which lend not except they may receive above the principal saith Beza. If a neighbour is to be helped, no regard being had 
Beza in Luc. 35.  of receiving again the principal, much more are usurious bargains forbidden.  
Secondly, Or lend, looking for no benefit, gain, or increase for so doing, sinners lending where they may receive like kindness again.  
7. Is usury an effect and fruit of cankered covetousness, and of dreadful distrust of divine providence, and therefore Idolatry and infidelity.  
8. Doth the Usurer sin against his neighbour by injustice, uncharitableness, oppression, and cruelty?  
9 Do Usurer's sin against themselves and their posterity, leaving God's curse upon their riches, and wealth of wickedness which they have raked and scraped together?  
10. Is the sin of usury joined, and coupled with gross and grievous abominations, Psalm 15. Ezek. 22. 12. and is it the order of the Holy Ghost aptly to knit, link, couple and conjoin together things which are suitable and of one sort?  
11. Do humane Authors, Philosophers, and other Heathen men censure, and condemn usury as an execrable vice, as Cato, Cicero, and Aristotle, which last in the forenamed place saith, men neglected honest profitable arts, by means of this easy and false kind of gain. He affirmeth, that usury it fare from equality. He saith, it wasteth and burdeneth others, for the private advantage of moneyed men, and therefore that it was pernicious to private men's estates and the Commonwealth. He saw reason why houses, lands, and labour of men should yield money, none why money should yield money. He thought it unfit that money the matter of permutation should be matter of merchandise.  
12. Did the ancient Fathers with unanimous consent not only preach against usury as against a most obominable and damnable sin, but also resemble Usurers to thiefs which rob and steal when they sleep, calling them latrones pulvinari●s. To the poison of asps which so stingeth that a man feels present delight, and so brings him a sleep, in which he dieth. To the most execrable and abhorred things, there being nothing (saith Saint Ambrose) more horrible than an Usurer, he is an odious man and his money is a viper.  
13. Are those few authors which are alleeged as patrons and supporters of usury lamentably abused, wrested, and wronged, yea and forced to speak contrary to themselves. They so stinting and limiting the same with cautions, that it ceaseth to be usury, and speaking of lawful usury, they manifest their meaning to be of that increase which others call partnership, thankfulness and recompense for loss.  
14. Hath God ordained and appointed that every man should live in some lawful condition, and calling, not to eat the bread of idleness, living on other men's labours, and to fight his battles in some warranted station and standing, and is not usury any of this sort and society. Then surely we who are and have been Usurers will hie and hasten amain from this so dreadful and diabolical course of life; make our peace with God by true repentance, and testify the same like good Zacheus by restitution. And we who as yet have been preserved from this uncharitable and unchristian kind of life will more and more forsake and flee from the same, that by this we be not let or hindered from fight the Lords battles in some pious and praiseworthy stations and standings. 
When one had spoken to Robert Grost head Bishop of Lincoln, to advance a poor kinsman of his, he thereupon enquiring what course of life he followed, & receiving answer, that he was an husbandman, answered, why then if his plough be broken, I will repair it, or rather than fail, bostow a new upon him whereby he may go on in his course of life: but so to advance him, as to make him forsake his trade or condition in which he was brought up, that mean I not to do. Sr. G. Paul in the life of Archbishop White pag. 85.     

SECT. 12.  
Against changers of callings unwarrantably to leave trades to turn Maulsters, how lawful, and how not.  
3. THen lastly woe to such who through pride, self-love, and discontent, run out of, forsake and leave those particular places and select stations wherein Christ our Commander hath settled them to war this good warfare.  
Mistake me not, I pray, as if I thought or taught it altogether, and absolutely unlawful to divert from this or that particular calling: for changes may lawfully be made, otherwise Amos an herdsman by calling had never been a Prophet, Amos 7. 14. Christ's Disciples who were fishermen, and of such like occupations had never been Apostles. Mar. 1. 18. David had never come from the sheephook to the Sceptre.  
1. Change of callings upon private necessity, when a man cannot by his calling maintain himself and those who rely and depend upon him, is I think approved of by Saint Paul's practice, who herewith enforced, returned to tentmaking, not relinquishing the other of more excellency, weight and importance.  
2. Change of callings for the weal-public and a common good, to benefit more the Church and Commonwealth is not to be disproved, contradicted or condemned, but commendable: as for a private man to become a Magistrate, this being warranted by Moses leaving jethrees sheep to govern and conduct the Israelites.  
3. For a man utterly and altogether disabled by want of gifts, and abilities, by incurable discases or the like, to leave and forsake his calling, is I take it not to be disallowed of and discommended, for even Moses disabled through old age resigned his office to joshuah, Deut. 31. 2, 7.  
4 For a man legally deposed, Ezek. 44. 13. or having such a calling which is imposed for a certain season only, these must resign according to the appointment and will of superior powers.  
But as in the field for soldiers to leave and forsake their callings and standings at their own will and liking, without the will and warrant of their Captains and Commanders. 1 Argueth much stubbornness, pride, disobedience and rebellion. 2 Is a means and occasion to disrank and disorder the whole host and army. 3 Disjoints and dissevers each from other, exposing themselves and others to ruin and overthrow: so in this our Christian warfare, for men who by profession are Christ's servants and soldiers, and by him ranked in some particular stations and standings, without good warrant from the good will and pleasure of God, merely upon their own wills and liking, for the attainment of greater wealth, pleasure and preferment, or to live more idly, lazily and unprofitably. 1 Argues much disobedience and disloyalty. 2 Is a means to disorder the Church and Commonwealth. 3 And to expose themselves and others what in them lieth to ruin and destruction: as for example,  
1. For Ministers of God's Word through idleness, covetousness, fearfulness or other sinful and sinister respects, by ends and aims Demas-like to forsake the Gospel, and their profession.  
2. For decayed and decrepit serving men or tradesmen to creep into the Ministry for living sake, for although the change is to the better and more excellent estate and calling, yet how can these more glorify God, and bring greater benefit to the Church and Commonwealth (which men must aim at in change of callings) these wanting gifts if not of nature, yet of art and learning to do the same.  
3. For idle discontented people to part with farms and live to be Usurers or Maulsters. The former of which being generally and groundedly condemned as unlawful and unwarrantable. And as for the latter although the commodity they deal withal be necessary and useful in the Commonwealth; and although the disorderly and dissolute drunkenness of these times makes these manner of men to multiply, & grow rich, yet whether this be a calling allowed by our State, or whether it is warrantable for a man wholly to apply himself unto the same (this being as I take it an appertinent appendix belonging to the husbandman, who by this sort of people is much abridged, and abbreviated of one of his main commodities to his disadvantage and discouragement (and yet he ought to have all manner of countenancing, and fitting respect the King himself being served by the field, Eccl. 5. 9) to the enriching, and advancing of men usually idle if not licentious, I much doubt.  
4. For men whose training up hath been in husbandry, or in some other honest and commendable arts or callings, to forsake the same through love of idleness, and for such other sinful respects to turn alehousekeepers. For although necessarily there must be houses of resort and receipt for travellers and traffiquers: although the excessive and extraordinary extravagant exorbitances too much abounding and overflowing in such places, by means of the superabundant and unnecessary number of these kind of people, and the dissolute dispositions of the most of them are rather the faults of the persons then of the places: although men may be honest (though with much difficulty these having not mean, and many temptations to innumerable inconveniences) in this trade of life, and it were to be wished that none but honest, well qualified, and conditioned men might be tolerated unto the same: yet for men to relinquish and renounce other courses of life and callings, far more needful to the Commonwealth, and more free unto themselves, that they may live epicure-like, idly, and unprofitably, cannot but be condemned as shameful and sinful.  
5. For men whose education and breeding hath been to the needle, shuttle, anvil, or other inferior yet commendable Christian and laudable kinds of living, out of a disdain of the baseness of these callings, self-conceitedness of their own worth & wit to work wonders, & to manage matters of greater importance, out of a desire to grow great, to gain wealth, and get preferment, or to live more idly, and easily: for these men to forsake these callings to turn graziers, and husbandmen is not in my apprehension warrantable; and to my knowledge usually attended with sad successes, with evil, unlooked for, and unwelcome events.  
Although therefore there is nothing more common (I suppose I may say dangerous also) among mortal men then to believe and bear themselves in hand that the estate of others is fare more beneficial and better than their own: we being thoroughly acquainted with the diverse disheartening, and disadvantageous discommodities of our own callings, little or not at all seen into, or perceiving the same in other men's.  
Although malcontented, yea the most of mortal men are continually complaining, seldom content, never satisfied, but always desirous to change their condition and exchange their estates, so that the shepherd would be a husbandman, the husbandman a gentleman, the gentleman a squire, etc. Little considering that this is no small cause of great decays in Commonwealths, that dry and withered oaks and shrubs which have been nourished upon the sharp and craggy mountains would seem to be dainty date trees cherished in pleasant gardens. Yet beloved brethren and fellow Christian soldiers, let us persist in, and piously practise the duties of our personal and particular callings without fainting, or forsaking them.  
1. Considering that as there is no kind of life in the world but therein vile, and wicked men may slander their persons, and lose their souls: so there is no state or station in the Church of God but men may therein (if they will) serve God, profit themselves and others: for as the state of Princes and of other prime men having precedency, predominance, pre-eminence, and prerogatives is good if they abuse it not: so is the estate of people of inferiors ranks and orders if they behave themselves dutifully, and obediently. As the condition of rich men is good if they do graciously and godlily use the same, so is that of the poor also if they have piety and patience. Mr. Perkins saith excellently 
Treatise of callings, pag. 757.  to this purpose, Men of mean place and calling may comfort themselves in serving men, by performance of some poor and base duties they serve God, and therefore that their service is not base in his sight, and although the reward from men be little, yet the reward at God's hand shall not be wanting. And S. Ambrose speaking of josephs' humility in doing service, saith, 
Ambros. Epist. lib. 7. Epist. 44.  He advisedly considering that it matters nothing in what condition any man may show himself praise worthy: but that the purpose of good men is, that they might be approved in whatsoever estate: and that to be singular and excellent, if the behaviour doth commend the condition, rather than the estate the behaviour, for by how much the condition is more base, by so much the desert is more excellent.  
2. Considering that during the time of our miserable mortality, our limber and languishing life in every condition and calling there is both trouble and danger.  
3. Considering last, that we all are, or aught to be the Lords servants and soldiers, to fight this good warfare he hath appointed us under Christ our Captain and Commander, without straggling and starting out of those select stations and standings wherein he hath set us, and to which he hath appropriated and allotted us; not deeming the places too vile and abject, or ourselves too great or good in them to war this good warfare. When a field is lost, the Captains blame the soldiers, the soldiers the Captains, the forward, the rearward, the battle the wings, etc. whereas if every one who blamed his fellow had done his duty all had been well. Even so if Gentlemen, Preachers, Farmers, Artificers, rich and poor, and all such others which blame each other, would do his own duty in this Christian warfare, all would do well.    
FINIS.   

An Alphabetical Index.  

A.  
Affections the feet of the soul. pag. 88  
Afflictions must be endured. 22-118.  
They are harmless and good to the good. 32. 119.  
How they are from God, how from others. 37.  
How they are good, how evil. 62.  
How they are for sin. 138.  
Anger evil to be avoided, good to be cherished as a furtherer of courage. 175.  
Antichrist what. 109.  
Antinomists errors confuted. 135.  
Armour of a Christian soldier, what it is, its parts, dignity, and necessity. 65.  
It is impregnable. 169.   

B.  
Babes their good properties in true believers 75.  
Breastplate of Christian soldiers. 80.  
Burial a blessing how, and why. 54.   

C.  
'Cause good makes courageous. 164.  
Callings lawful should be had, 285 wanters of Callings censured, and forsakers of Callings unwarrantably. 360  
We are to watch over ourselves in our Callings. 103.  
Captivity dreadful, yet tolerable. 49.  
Children are a blessing to be prayed for. 246. they should be taught. 251. as also corrected. 254. their duties to their parents. 284.  
Christ what he is. 109.  
Christ is our Captain. 168.  
The sufferings of Christ described. 27.  
Christian's must follow Christ's directions. 279.  
Christianity is a warfare. 5.  
It is a good warfare. 10.  
Christian's must war this warfare. 11.  
Christian's lazy and licentious censured. 14.  
Courage necessary and excellent. 157.  
Cowardice odious and dangerous. 160  
Crown of Christians inestimable. 170   

D.  
David's sufferings. 25.  
Dearth dreadful: the faults, and duties of rich and poor in time of Dearth. 122.  
Death's advantage. 50.  
Depopulators hurtful men why and to whom. 317.  
Diet strengtheneth. 154.  
Discords may be with true Christianity. 16.  
Devil's their names and nature. 12.   

E.  
Earthly favours though good, are not a Christians chief good and glory. 16.  
Exercise strengtheneth. 154.  
Experience makes courageous. 171.  
Eye unguarded dangerous. 199.   

F.  
Faith a shield necessary, & excellent. 93  
It fortifieth, and makes co●ragious, 171  
Famine how dreadful & profitable. 48  
Fasting its necessity, profit, what it is, and how to be performed. 265.  
Fearfulness in Christian soldiers whence. 158.  
Feet of the soul what they are and how to be shod. 88  
Feet of Christians feeble, soiled. 168.  
Fools of all fools are all wicked men, and why. 57   

G.  
Gentleness strong in gentleness. 151  
Girdle of Christians described dignified. 66.  
God is the Christians munition. 208.  
He is a sun to the upright, their shield also how, and why. 71.  
He afflicts his children and why. 37.  
He is the object of prayer. 216.  
Goodness, strong in goodness, 151.  
Grace to whom given. 73.  
Grace's go together. 95.  
Guard of God's children what, 165.   

H.  
Healthings to be avoided. 236.  
Heart of man to be watched. 196.  
Heedfullnesse of, and to what, and why 179.  
Helmet of a Christian described. 99  
Help to be sought of God. 206.  
Holy Ghost the Christian soldiers encourager. 169.  
Hope is his helmet, how it differs from faith, how from false hopes. 99  
Husband's duties in this warfare. 292.  
Hypocrisy dr 〈…〉 dfull. 71.   

I.  
jacob's sufferings. 25.  
Idleness evil, to be avoided. 328.  
Engrossers censured. 123.  
Instruments of sin to be taken heed of. 183.  
joy, strong in joy. 150.  
Israel's sufferings. 24.  
judgements misused how. 100LS.  
judgement day. 131.  
Just overmuch who▪ 52.   

K.  
Kneeling to be used in public prayer. 264.  
Knowledge particular in heaven. 52.   

L.  
Law binds to obedience. 140.  
Long- suffering strong in it. 151.  
Liars and lying odious. 76.   

M.  
Magistrates should be righteous, how, and why. 84.  
They should be courageous. 159.  
Master's d●ty in this warfare. 311.  
Married persons duties. 245.  
Martial men honourable. 2.  
Maulsters censured. 360.  
Meekness, strong in meekness. 152.  
mercifulness its excellency and profit 124. 129. 136.  
Ministers of the Word, their duty. 85.  
They should be courageous. 159.   

N.  
Necessity makes courageous. 163. 172.   

O.  
Occasions of sin to be taken heed of. 182  
Offence a taken an gi●en. 61.  
We should not give offence. 61.   

P.  
Parent's duty in thi● warfare. 245.  
Papists take away Scripture unj 〈…〉 lie from people. 113.  
Peace, strong in peace. 151.  
People pray for Pastors. 243.  
Personal sins to be witched against. 201  
Persecutors▪ are Gods road, the fearful end▪ of divert such: 39  
Poor men's duty in dearth: 123.  
Prayer needful for Christian soldiers. 206.  
To whom we must pray. 216.  
For what we must pray, for what not, how for things already enjoyed. 218.  
How we must pray, why, and for whom. 227.  
Gestures used in prayer. 263.  
Extraordinary times of prayer. 257.  
Profession its faults. 117.  
Prosperity to be taken heed of. 201.  
Punishments on good men for sin, and other causes▪ 138▪   

R.  
Religious actions to be perf 〈…〉 d with watchfulness. 204.  
Remembrance of things p●st pro 〈…〉 ble. 173.  
Reproach a great cross, yet for Christ● sake to be endured. 55.  
Riches their loss. 47.  
Rich men's duty in dearth. 123.  
Righteousness the Christians breastplate: what it is, its necessity and dignity. 80.   

S.  
Satan to be taken heed of. 181.  
Scatsity se● Dearth and Famine.  
Security carnal dangerous▪ 180.  
Senses to be watched over. 199.  
Servant's duty in this war. 304.  
Shields diverse. 7▪ 9●.  
Christians shield wh●, and what, 72. 9●▪  
Shoes of Christian soldiers. 88  
Sincerity makes ha●py. 73.  
Sin enfeebleth. 170.  
It is to be taken heed of▪ 18●.  
It is an evil way. 181.  
It is a burden. 182.  
And very shameful. 18●.  
It is in good men-while they live in this world. 136.  
How all sin is pardoned in good men. 136.  
It is the cause of afflictions which befall Gods children, although not the sole cause. 138.  
Strength of Christian soldiers dignified. 149.  
Subjects ought to pray for all in authority▪ 〈…〉▪  
Suffering 〈…〉 Christ, and Christians. 23  
Su● pr●g●retes, how the Lord is a sun is th● upright. 71.  
S 〈…〉 of Christian soldiers described, dignified. 207.   

T.  
Temperance, strong in temperance. 152.  
Temptations to be expected. 193.  
Titles of ho 〈…〉 their original from more. 2.  
Tongue smiting a bitter affliction, yet to be endured. 55.  
Truth whence learned. 67.  
It is the Christian soldiers girdle, its diverse kinds, excellency, and necessity. 66.   

V  
Valour vanquisheth. 163.  
Victory belongs to Christian soldiers. 169.  
Virgin's wise and foolish, wherein they agree, and differ. 102.  
Unmerciful men miserable. 124. 129. 131.  
Voice in prayer needful. 262.  
Usury censured, confuted, and Usurer's objections answered. 329.   

W.  
Warfare of the Christian soldier i● excellent and needful. 5.  
watchfulness a necessary duty always, and why. 184.  
Weak believers who. 153.  
Weapons see Armour.  
Welding not wearisome. 118.  
Wicked men fools of all fools. 36.  
Wife's duties in this war. 297.  
Wise ●ver much who. 81.  
Word of God our sword. 107.  
It cleanseth. 69.  
It is the ground of truth. 67.   

Z.  
Zeal. 117.   
FINIS.