â—â—â—ctical and Polemical COMMENTARY OR EXPOSITION On the Whole Fifteenth Psalm Wherein the TEXT Is learnedly and fruitfully explained some CONTROVERSIES Discussed sundry CASES of CONSCIENCE are cleared more especially that 〈◊〉 USURâ—E Many common places succinctly handled and divers spiritual holy and seasonable Observations raised For the increase of Christian Knowledge and the better understanding of the holy Scripture the acceptations of the Original words are â—â—â—â—â—fully rendered By Christopher Cartwright late Minister of Saint Martins 〈◊〉 the City of York The Life 〈◊〉 the Reverend and Learned Author is 〈◊〉 1 Cor. 12.7 Their 〈…〉 of the Spirit is given to 〈…〉 Printed for 〈◊〉 at the Angel 〈…〉 To the Right honourable ROBERT HORNER Lord Major of the City of York And the Right VVorshipful the ALDERMEN Right Honourable Right Worshipful I Really blush to appear in a work of this Nature lest some put the gloss of Arrogancy upon my Endeavour but the Spunge wherewith I shall wipe off this Staine is by letting such know That I was obliged in duty to the Author a piece of which will be to perform what I know would have been his will even bequeath this his VVork to you upon whom he never thought his Labour ill bestowed Besides the Book being Motherless it pitied me it should be Fatherless too and therefore I thought it better to run the hazard of a harsh censure then that this poor Orphane should be exposed to the wide World without either Father or Mother to fawn upon it I should not have presumed to have troubled you with the Tuition of this Child but that I know you did Reverence and Respect the Authors Person and therefore I hope will smile upon this his VVork Besides as you are Magistrates you are Defenders of the Faith and therefore I hope will not refuse to defend this so agreeable to the Faith once delivered to the Saints I need not say any thing in the behalf of this Treatise though it be but young newly come into the World I doubt not but it's sufficient to speak for it self One Paradox Indeed I find in it The Author writes against Usury and none improved his Talent more then he yet no contradiction his Usury was not biting the improvement of this Talent was not to the detriment but advantage of others the Church of God I hope will be improved by that improvement he hath made And that your Honour and your Worships may reap some benefit to your Souls by this his Labour shall be the real Prayers of him Who wishes all happiness to you and your City JO. TYREMAN July 12. 1658. To the Christian READER READER I Being desired to give my Testimony concerning that Reverend Divine and my worthy Friend Mr. Christopher Cartwright and his learned Commentary on the fifteenth Psalm I was easily induced thereunto there being in his lifetime an intimate League of Friendship between us and he being one of rare Accomplishments Not long after my publishing of my first Book of the Divine Promises I had the happiness to be acquainted with him and he told me of a little mistake in one passage at the beginning thereof which was corrected in the second Edition I growing more and more familiar with him and perceiving his great Abilities made him ever after the * He was a Grammarian under Ptolomy of so exact a Judgement that no Verse was esteemed Homers but what he had allowed Aristarchus of my Labours and submitted them to his judicial perusal before I published them to the World Observing his great skill in the Hebrew Language I urged him to bend his Studies that way for the better elucidating of some part of the Old Testament He sending two of his Sermons up to London to me written with his own hand I caused them unknown to him to be printed and in the Epistle gave Notice of a worthy Work he had in hand on Genesis wherein the World should perceive his skill said I then for which he after blamed me in the Oriental Tongues though I should have said In the Hebrew Language and Rabbines †Of which work he himself thus wrote to me in a Letter as Scaliger to Drusius Certè expedit ut quae in libello hoc non vulgaria tractavi non ignorari For the New Testament which takes up almost half the Book it is incomparably above any thing in that kind Drusius seems to have applyed himself that way yet either saw not or had not leasure to peruse either Bereshith Rabba Midrash Tillim or Midrashin there is one long Chapter of Proverbs and Apophthegm's found in Jewish Writers which passage of mine hastned his Annotations on Genesis which with those on Exodus and also his * Mellificium Hebraicum when it comes forth in the Appendix of the Bibliotheca Criticorum abundantly shew his accurate Knowledge of the Hebrew Language and Writers And as I was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting him on those Studies wherein his Excellencie lay so I by my interest in Mr. Selden and Bishop Usher procured him the use of some rare Hebrew Books very useful for the carrying on of his Designe and also bought of Manasseh Ben Israel three Hebrew Books for him very beneficial for his purpose As he was singularly expert in the Hebrew so he was very skilful both in the Latine and Greek He wrote an Elegant Latine stile and with ease as his Latine Epistles frequently written by him will Evidence For the Greek his Works in general shew his skill therein and there is yet a Divine Living in Staffordshire to whom he was used to write in Greek His English Books are all useful in their kinds For positive Divinity the two Sermons before mentioned his others unprinted and his double Exposition of the Apostles Creed shew his Ability therein the larger whereof would be more compleat if those Sermons he once sent up for the supplying of some things he had omitted were annexed thereunto For Polemical Divinity not onely his Rejoynder to the Marquess of Worcester but two other Autographs of his which I have seen shew his Knowledge therein For Expository Divinity this Learned and Laborious Work on the fifteenth Psalm shews him to be a good Interpreter of Scriptures wherein as Bishop Downham before him upon that very Psalm he discusseth accurately that great and most vexed Controversie of Usury and both removes the several shifts and pretences made for it and also shews the unlawfulness thereof by strong and evident Arguments One that reads his Writings or heard him Preach might easily see he was both copious and pertinent in Scripture-Quotations a Gift in which Mr. Arthur Hildersham that eminent Divine excelled It was very Commendable also in my Worthy Friend Mr. Cartwright his great Modesty I having sent him my Book of Religion and Learning wherein amongst others I gave him as there was reason a fair Character he after a while by accident meeting with it presently wrote me Word that he could
not but blush at the reading of it But the Writings of this precious Man are irrefragable Arguments of my own shall I say or Yorkshires Loss nay of the whole Kingdoms Loss in the Death of so Orthodox a Divine in such sad times But I will no longer detain thee from the perusal of this his last Work Reviewed and Corrected by himself Wishing thee much spiritual Benefit thereby and subscribing my self Thine EDWARD LEIGH To the READER READER THe name of the Reverend and Learned Authour prefixed to this Treatise with those other works of his published by himself in his life-time might save the Labour of any Epistle or Preface thereunto as being sufficient to recommend it unto the Church of God But because Editions of Books are lyable to prejudice and disadvantage in their entertainment it was judged not unnecessary that something of this nature should lead forth this Book into the world which service at the desire of a Friend I have readily undertaken that so I might express that true respect I always had unto the Author in bearing his Book after him And first let me assure thee That these ensuing Sermons on the fifteenth Psalm are the genuine issue of him whose name they bear being by himself prepared for the Press and wholly printed before his death And this those that knew him will believe for the very works sake which is a true resemblance of the Author learned and plain critical and practical There are indeed other Pictures of his for Books may be fitly so termed as his learned Annotations on Genesis and Exodus his Polemical Rejoynder to the Marquess of Worcester But this Piece as I conceive renders him more to the life then any of the rest for he lived this Treatise as well as wrote it In this Age wherein so many are offended it 's possible that some may stumble at the divine Zeal of the Authors matter and Method but let such consider that it was intended for a High-way to the heavenly Jerusalem the Holy Hill If any be weary of its plainness there are difficulties in the Margent to refresh him He that brings me good tydings let him with Ahimaaz Run the way of the plain I shall have them so much the sooner For my own part I look upon this work as a religiously-learned seasonable Call from disputes to duties from libertine wandrings to regular walkings and if there were no more in it then the producing and applying so much Scripture upon the account of Truth and Holiness it were sufficient to recommend it unto a right-spirited Christian who rejoyces in the word as one that findeth great spoyl But there is much more as thou wilt finde in the perusal to which with a blessing I leave thee and remain Thine EDWARD BOWLES York June 22. A brief and true account of the Authour and of his Work IN this Age of so many monstrous Editions of Books he that publisheth an Author ought to be a true friend to Piety faithful and honest to the memory of the Deceased more especially if as good men we consider how Popery and Heresie prophaness and carnal mindedness by many unworthy Obtruders on the Press have crept into the World for the Churches sake these spiritual Aides should be communicated but not against the Church so that it will appear To be excellent Wisdom in Christians that bear a true Zeal to Religion to consider how men have lived as well as how they have writ The learned Author of this ensuing Commentary was descended from honest and Religious Parents born in the Parish of Saint Michaels the Belfrank called Belfrers within the City of York he was baptized the first day of October in the year of our Lord one thousand six hundred and two his Education was under painful Schoolmasters from whom being accomplisht for the University of Cambridge there he was fellow of Peter-house and took his Degrees and remained there about fifteen years behaving himself so regularly that he purchased honour and respect from the most learned men in his time and when that he was called to any publick exercise he commanded the Emulation if not the Admiration of all his Auditors After some removes as the transactions of our lives are various his preaching of the Word at Cambridge Staffordshire and York for the space of thirty years in the last of which places for his happy settlement it pleased the divine Providence to continue this fruitful Plant of the Lord Jesus a painful pastor in the Church of Saint Martins in the City of York where for many years he discharged his blessed employment from heaven with such Pious Integrity and learned Elocution that his death at this time is bewailed of all good men as the greatest loss that hath for many years befallen that County I must not forget what Doctor Collins spoke prophetically of him in respect of his early proficiency in the Oriental Tongues That if it pleased God to bless him with years he would be an incomparable Ornament to the Nation which hath been verified in his since printed Works his Exposition of the Creed his Electa Thargumica Rabbinica Annotations on Genesis as also on Exodus with other Works of his which at this time are extant both in Latine and English And that the true love he bore to learning and the honour of his Country might not to be forgotten he inlarged himself according to his ability for the publishing of the large Bible in the Languages lately printed It pleased God to bless him with life to finish this Commentary the Sheets whereof he constantly received from the Press and corrected them with his own hands When after ten weeks more violent sickness of a Consumption death seized him he was gathered to his Fathers at six and fifty the Climacterical year as he called it of his Age. He lies buried in the Church of St. Martins where he continued so long in his Ministry That learned and religious Servant of Jesus Christ Mr Edward Bowles preacht his funeral Sermon which was attentively heard and drew tears from most of the Auditors he gave an honourable account of the deceased he took his Text out of the second of Timothy the fourth Chapter the seventh and eighth verses I have fought a good fight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not unto me onely but unto them also that love his appearing Amongst other admirable expressions in his Sermon he touched on three things which he desired himself and his Brethren might imitate him in his Sobriety his Industry and the plainness of his preaching for though he had read more Books then many of of us have heard of yet he did not crowd his Sermons so much with Quotations of Authors as not to prefer the blessed Scripture infinitely before them and further alluding to the words of
expedition against Ramoth-Gilead Goe and prosper for the Lord shall deliver it into the hand of the king 1 Kin. 22.15 The Prophet meant that Ahab should not go up for that if he did he should not prosper as a little after he plainly told him And Ahab it seemes perceived that Micaiah did not speake seriously or at least suspected so much and therefore he said unto him vers 16. How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord But such speeches are no lies because the gesture and pronuntiation of him that speaketh doe shew that he intends the contrary to what he speaketh These things premised I come to the Uses of the Doctrine Use 1 And first it speakes reproofe and terrour to many who regard not to speake the truth and to refraine from lying What sin almost is more common then this Among many other sins even this of lying is one for which we may say with the Prophet Hosea God hath a controversy with the Land Hos 4.1 2. Few make conscience of speaking the truth they are not as Jeremie sayes valiant for the truth Jer. 9.3 And some even make an art and trade as it were of lying As the same Prophet there complaines They bend their tongues like their bowes for lies And vers 5. They will deceive every one his neighbour and will not speake the truth they have taught their tongue to speake lies c. But that every one may the better perceive how farr forth he is guiltie I will speake more distinctly of the several kindes of lying Mendacium est triplex Perniciosum jocosum officiosum The most usual and received division of lies is that of the Schoolmen who distinguish a lie into pernicious sportful and officious First there is a pernitious lie when a man by lying is prejudicial and hurtful to another Now there are many kindes of pernitious liars 1. The covetous cosening liar who by lying cheates and defraudes him with whom he dealeth and makes a prey of him Such a liar was Gehazi who â—â—n after Naaman the Syrian and by forging a lie got great gifts of him 2 Kin. 5.22 23. This kinde of lying is most rise and common among people in buying selling and bargaining It is naught iâ— is naught saith the buyer but when he is gone he boasteth Prov. 20.14 So on the other side the seller will be as ready to say It is good it is good Laudat venales qui vult extrudere merces when he knoweth that it is not good or not so good as he would make it It is an ordinary thing with some to say and sweare too it may be that a commoditie cost them so much and they were offered so much for it and the like when indeed no such matter What faire market shop house or place almost can one come into but this kinde of lying is to be found in it In respect of this one kinde of lying we may take up the words of Salomon and say Who can finde a faithful man Prov. 20.6 But whosoever use this kinde of lying let them consider what the same wise man saith The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seeke death Prov. 21.6 It is a thing very frequent tossed to and fro but it is a vanity and they that use it doe but seeke death and destruction by it 2. The false witness-bearing lyar How pernitious a lyar this is Salomon shewes saying A man that beareth false witness against his neighbour is a maule and a sword and a sharpe arrow Prov. 25.18 When a man being called to give evidence in a matter speakes yea â—wars what he knows to be otherwise or at least knows it not to be so this is likely to doe much mischiefe David complaines of this as a great injurie that was done him False witnesses did rise up they laid to my charge things that I know not Psal 35.11 Therefore the very letter of the commandment runnes thus Thou shalt not beare false witness against thy neighbour Exod. 20.16 So Exod. 23.1 Put not thine hand joyne not with the wicked to be an unrighteous witness No take heede of it for though hand joyne in hand yet the wicked shall not be unpunished Proverb 11.22 Such as are wicked in this kinde shall not a false witness shall not be unpunished Prov. 19.9 3. The railing and reviling liar that openly speaketh all manner of evil of another falsly Thus some when they fall out with open mouth revile one another and speake one of another they care not what This kinde of lying drunkards are more especially subject to and therefore not without cause rayler and drunkard are joyned together 1 Cor. 5.11 And so drunkards and revilers 1 Cor. 6.10 I was the song of the drunkards saith David Psal 69.12 The wicked use thus to lie of the godly railing on them and reviling them as our Saâ—iour intimates when he saith Blessed are ye when men shall revile you and persecute you and speake all manner of evil against you falsly for my sake Matth. 5.11 Thus Eliah was termed one that troubled Israel 1 Kin. 18.17 Paul was called a pestilent fellow and a mover of sedition c. Act. 24.5 Christ himself was called Beelzebub Matth. 10.25 And when the wicked are afflicted â—nd in distresse then especially doe the wicked use to whet their tongues against them and to shoote forth their arrowes at them Thus dealt Shimei with David when he saw him flie for fear of Absalon then he reviled him most bitterly saying Come out come out thou bloody man and thou man of Belial The Lord hath returned upon thee all the blood of the house of Saul c. 2 Sam. 16.7 8. Thus also was our Saviour dealt with by his adversaries when he was crucified they powred forth their venome upon him reviling hiâ— all they could See Mat. 27.39 c Luk. 23.39 But let all such liars as these all railing and reviling liars know that railers and revilers that are and continue such shall not inherit the kingdome of God 1 Cor. 6.10 4. The tale-bearing whispering and backbiting lyar This is also a pernicious lyar but the sin of bacâ—biting is to be spoken of ex professo when I come to the beginning of the next verse 5. The fawning and flattering the perfidious and treâ—cherous liar Of all pernitious liars this is the most pernitious whose words are the words of Jacob but his hands are the hands of Esau his words are faire and plausible but his deeds are foule and deadly He will with his mouth professe all love and kindness but in his heart intend all evill and mischief Both these kiâ—gs hearts shall be to doe mischiefe and they shall speake lies at one table even when they are feasting together and pretending all friendship that may be one towards the other then will they lie
not do it 6. Such as refuse to do good unto others when they may and ought not only withhold their right from them but also are guilty of all the evill that for want of succour and reliefe doth befall them When some watched our Saviour to see whether he would heale a man on the Sabbath day Pasce fame morientem si non paveris occidisti he said unto them Is it lawful to do good on the Sabbath dayes or to do evil to save life or to kill Mark 3.4 Which words imply that not to do good when ability serves and occasion requires is to do evil not to save life in this case is to kill 7. Life and salvation is promised to and conferred upon such as are careful rightly to performe this duty and on the other side death and damnation is threatned to and inflicted upon such as neglect it Charge them that are rich in this world saith the Apostle that they be not high-minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6.17 18 19. As these good works are fruits of faith which worketh through love Gal. 5.6 So they shall procure a reward and that no lesse then eternal life Though they be not meritorious nor properly deserve any reward much lesse such a reward When ye have done all those things that are commanded you saith Christ say We are unprofitable servants we have done that which was our duty to do Luke 17.10 The Apostle having spoken of the good that Onesiphorus did unto him how he oft refreshed him and was not ashamed of his chaine but when he was at Rome where the Apostle was a prisoner sought him out very diligently and found him The Lord saith he grant unto him that he may find mercy of the Lord in that day 2 Tim. 1. vers 16 17 18. So that the reward of well-doing is of Gods mercy not of mans merit Meritum meus est miseratio Domini Bern. Yet rewarded it shall be even with the reward of the inheritance Col. 3. vers 24. That inheritance which is incorruptible and undefiled and fadeth not away reserved in heaven for us 1 Pet. 1.4 Come ye blessed of my Father will Christ say to the elect at the last day inherit you the kingdome prepared for you from the foundation of the world For I was an hungred and ye fed me I was thirsty and ye gave me drink c. Matth. 25.34 c. They did it to him in his members as he presently explaines it On the otherside to the reprobate he will say Depart from me ye cursed into everlasting fire prepared for the devil and his angels For I was hungred and ye fed me not thirsty and ye gave me no drink c. Matth. 25.41 c. And the rich man mentioned Luke 16. was cast into hell not that we read for oppressing or doing evil unto others but only for not doing good unto them So it is said Every tree not only that bringeth forth evil fruit but that bringeth not forth good fruit is hewen down and cast into the fire Matt. 3.10 And the barren figtree is threatned to be cut down Luke 13.6 c. Now in doing good to others observe these directions 1. Do it whiles time and opportunity serveth As we have opportunity let us do good Gal. 6.10 Some when they die it may be will do something in this kinde but while they live they will do nothing But consider 1. If thou puttest off thy doing good till thou diest thou canst not tell whether the good thou intendest ever shall be done or no. Executours as one saith well and wittily oft proove Executioners that which was intended one way is oft imployed another way quite contrary 2. Not to do good until death is not so acceptable either to God or man Not grudgingly nor of necessity saith the Apostle for God loveth a chearful giver 2 Cor. 9.7 But if thou wilt do nothing while thou livest it appears that thou dost it grudgingly and of necessity Munera quae tibi dat moriens ea munera non sunt because thou canst no longer hold it thy self therefore thou partest with it to others if thou mightest live alwayes thou wouldest never it seemes do any good to others at all Therefore as Salomon exhorts in the morning sow thy seed Eccles 11.6 Begin betimes to do good be like Dorcas of whom it is said that she was full of good works and almes-deeds which she did Act. 9.36 When she was dead the widowes shewed Peter the coats and garments which she had made while she was with them vers 39. 2. Continue so doing As we have opportunity let us do good Gal. 6.10 that is both whiles we have opportunity and also as long as we have opportunity Let us not be wearie of well doing for in due time we shall reape if we faint not Gal. 6.9 In the morning sow thy seed and in the evening let not thine hand be still Eccles 6. Begin betimes and hold out unto the end 3. Do good to all as occasion requireth and ability serveth As we have opportunity saith the Apostle let us do good unto all men Gal. 6.10 To some indeed more especially we ought to do it as the Apostle there addes especially to those that are of the houshold of faith Thus David saith that his goodness did extend to the saints that is to them principally though not to them only Psal 16.3 And our Saviour shewes that at the last day he will chiefly take notice of the good that was done or not done to such namely the saints and those that are of the houshold of faith Verily I say unto you Inasmuch as ye have done it to one of the least of these my brethren you have done it unto me Matth. 25.40 And vers 45. Verily I say unto you Inasmuch as you have not done it to one of the least of these you did it not to me So also caeteris paribus if other respects be alike we are to do good to kinsfolks friends and acquaintance rather then to others their necessities being as great as the necessities of others The Apostle having said Honour that is relieve widowes that are widowes indeed that is that are desolate and have none to provide for them he addes immediately But if any widow have children or nephewes let them viz. those children or nephewes learne to shew pietie or as the margent hath it kindness at home and to require their parents for that is good and acceptable before God 1 Tim. 5.3 4. And vers 8. But if any provide not for his own and chiefly for those of his own house or according to the marginal
sweare If the oath or promise be not lawful let 's have nothing to do with it Keep thee far from a false matter Exod. 23.7 If we have been overtaken in this kinde let us not persist in it but repent of it and turne from it Stand not in an evil thing Eccles 8.3 He that covereth his sinnes shall not prosper but he that confesseth and forsaketh them shall have mercy Prov. 28.13 If the oath or promise be lawful let us not refuse it when we are lawfully called to it and having taken such an oath or made such a promise let us be careful to performe it and not start aside for feare of any detriment that may accrue unto us by it Thus this instruction and exhortation concernes us both in respect of the time past and also in respect of the time to come that we may consider both what we have done and also what we are about to do Now to presse and inforce this exhortation we must consider what was said before for proof of the point the reasons and arguments that were alledged for the confirming of it 1. That God is true and faithful and therefore we ought also to be so if we would be partakers of his happiness we must first be partakers of his holiness Every one that hath this hope purifieth himself even as he is pure 1 Joh. 3.3 2. That truth and faithfulness is one of the weightier things of the law and therefore more especially to be regarded Let us take heed therefore of being guilty of that hypocrisie which our Saviour inveighed against the Scribes and Pharisees for saying Who unto you Scribes and Pharisees hypocrites for ye pay tithe of mint and annise and cummin and have omitted the weightier matters of the law judgment mercy and faith these ought ye to have done and not to leave the other undone Ye blind guides which straine at a gnat and swallow a camel Matth. 23.23 24. Let us take heed lest God complaine of us as he did of some saying I have written unto them the great things of my law but they were counted as a strange thing Hos 8.12 3. That oathes are most sacred bonds and therefore we must not think to play fast and loose with them 4. That as all sin so especially the violation of an oath is a dishonouring of God it is a most grievous taking of his Name in vain and therefore he will not hold them guiltless that do it 5. That God hath many times revealed his wrath from heaven against men for this sin of breaking covenants and violating oathes 2 Sam. 21. vers 1 c. Ezek. 17.15 21. There are memorable examples also to this purpose in profane histories I shall only mention one viz. this In the year 1444. Uladislaus king of Hungaria made truce with Amurath the great Turk for ten years and this truce was confirmed by an oath which they mutually swore each to other But the Pope disliking the covenant absolved Uladislaus from his oath so that the Hungarians and the Turks fell to war presently and having joyned battel at first the Hungarians had the better but ere the battle was ended the Turks prevailed and got the victory Uladislaus him-himself being slain in the fight Aeneas Sylvius who was afterwards Pope Victores evadunt Turcae qui juramenta non solum domesticis fidei sed etiam hostibus servanda demonstrant Aen. Silv. Epist 81. and called Pius the Second writing of this battle saith That the event of it doth shew that Oathes are to be kept not only with those that are of the houshold of faith but also with those that are enemies unto it The place where that battle was fought was called Varna whence one cries out Remember the battle at Varna meaning that all should take heed of perjury and Covenant-breaking which cost the Christians so dear in that battle which they fought with the Turks at Varna Some write that the Turk seeing the battle to go against him drew out the Articles that were agreed upon betwixt him and the Hungarian and holding them up to Heaven said O Christ if thou art God as Christians profess thou art then avenge thy self on them who have so highly dishonored thee by breaking their Covenant and their Oath which they swore by thy name and that presently after the battle turned and went against the Christians 6. Let us consider That the heathens have shewed themselves very conscientious in this point of keeping Oathes and Covenants though it were to their hurt Marcus Regulus is famous in this respect he being the Roman General and warring with the Carthaginians was taken prisoner by them and being sent to Rome about the exchange of prisoners having first taken his Oath to return Neque verò tum ignorabat se ad câ—udelissimum hostem ad exquisita supplicia proficisci sed jussurandum consâ—â—vandâ—m puâ—abat Itaque tum cum vigilando nec abatur erat in meliori causâ quam si domi senex captivus perjurus Conlaris remansisset Cic. de Oâ—fic lib. 3. and render himself prisoner if he could not effect that which he was sent about he conceiving that exchange prejudicial to the Common-wealth disswaded the Senate from it and according to his Oath went back to the Carthaginians who put him to a mâ—st cruel and tormenting death which he could not but expect before he went but he judged it more behoofeful for him to indure the utmost that an inraged enemy could inflict then to shew himself a perjured person And Cicero writing of him saith that He was in a better case when he was so tormented by the Catharginians then he would have been in if he had escaped by perjury The same author adds Quod rediit nobis nunc mirabile videtur illis quidem temporibus alâ—ter facâ—re non potuit Itaque ista laus non est hominis sed temporum Nullum enim vinculum ad astringendam fidem jurejurando majoris arctius esse voluerunt Cic. ibid. That although in after times it did seem wonderful that Regulus should so return to the Catharginians yet in those times wherein he lived he might not do otherwise So that the prayse did not belong to the man but to the times For that the ancient Romans would have no bond of assurance more strict then that of an Oath And so much also may appear by this Cic. ibid. Polyb. apud Cic. which both Cicero others relate viz. That Hannibal having given a great overthrow to the Romans and taken many prisoners ten of the chiefest of them were sent to Rome about the redeeming of those that were taken having first sworn to return to the camp of the Carthaginians if they did not prevayl in that which they went about and one of them after he was gone a little from the camp went back pretending that he had forgotten somthing and so thought he had fulfilled his oath that he was not bound to return
strong man Luk. 11.21 And to a Lyon 1 Pet. 5.8 He is a fierce Adversary therefore he is compared to a roaring Lyon 1 Pet. 5.8 He is a malitious Adversary he goes about seeking whom he may devour 1 Pet. 5.8 He is a subtil Adversary therefore he is called a Serpent yea the old Serpent Rev. 20.2 Yet with all his strength fierceness malice and subtilty he shall not prevail over the Godly Though the Devil be strong yet Christ is stronger Luk. 11.22 Though the Devil be fierce malitious and subtil yet Christ will have a care of those that are his he will keep them that Satan shall not be able to do them hurt Simon Simon said Christ to Peter Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy Faith fail not Luk. 22.31 32. And so Christ also prayed for all that belong unto him Joh. 17.9 20. Though this old Serpent the Devil bruize the heel of Gods people yet Christ hath bruized and will bruize his head Gen. 3.15 Christ took upon him our nature That through death he might destroy him that had the power of death that is the Devil Heb. 2.14 He hath vanquished Satan and triumphed over him on the Cross Col. 2.15 Therefore Satan shall not vanquish those that are Christs he shall not triumph over them The Apostle comforts Believers saying The God of peace shall brize Satan under your feet shortly Rom 16.20 The World also is the Adversary of Gods people If ye were of the World said Christ to his Disciples the World would love his own but because ye are not of the World but I have chosen you out of the World therefore doth the World hate you Joh. 15.19 So in his prayer that he made for them to his Father The World hath hated them because they are not of the World as I am not of the World Joh. 17.14 The World is a dangerous enemy sometimes frowning and persecuting sometimes fawning and alluring that if it cannot prevail one way it may prevail another way yet shall it not any way prevail against the true Saints and Servants of God It shall not by troubles and persecutions In the World ye shall have tribulation said our Saviour but be of good comfort I have overcome the World Joh. 16.33 Who shall separate us from the love of Christ Shall tribulation or distress or persecution or famine or nakedness or peril or sword As it is written For thy sake we are killed all the day long and counted as sheep for the slaughter Nay in all these things we are more then Conquerors through him that loved us Rom. 8.35 36 37. Neither shall the World prevail over the Godly by flatteries and allurements Christ hath prayed for them that though they be in the World yet they may not be drawn away and overcome with the evil of it I pray not said he that thou shouldest take them out of the World but that thou shouldest keep them from the evil Joh. 17.15 Exceeding great and pretious promises are given unto them that by these they might be partakers of the Divine nature having escaped the corruption that is in the World through lust 2 Pet. 1.4 Whosoever is born of God over commeth the World and this is the victory that overcommeth the World even our Faith 1 Joh. 5.4 The Flesh is likewise an adversary to the Godly their carnal and corrupt nature that is still in them For in the best that are upon Earth there is Flesh as well as Spirit corruption as well as Grace For the Flesh lusteth against the Spirit and the Spirit lusteth against the Flesh and these are contrary the one to the other so that ye cannot do the things that ye would Gal. 5.17 This being a Delilah a bosom enemy is therefore the most perillous This is that which brings the Philistines upon Sampson which gives Satan and the World much advantage were we free from our own corruptions we were not in such danger of Satans and the Worlds temptations Yet neither shall this Adversary prevail against the Godly They that are Christs have crucified the Flesh with the affections and lusts Gal. 5.24 Our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Rom. 6 6. Sin shall not have dominion over you for you are not under the Law but under Grace Rom 6.14 I know that in me that is in my Flesh no good dwelleth For the good that I would I do not and the evil that I would not that I do O wretched man that I am who shall deliver me fr m the body of this death I thank God through Jesus Christ our Lord Rom. 7.18 19 24 25. Thus however the Godly are tempted however they are troubled they may have comfort they are built upon a sure foundation and shall stand for ever Some may say It is said of the Beast Object that it was given unto him to make war with the Saints and to overcome them Rev. 13.7 But that is meant of overcomming the body Answ so indeed the Saints may be overcome but not in respect of the soul their Faith and other sanctifying and saving Graces shall not be overcome This is shewed immediately after And all that dwell upon earth shall worship him whose names are not written in the book of life c. Rev. 13.8 Such therefore as belong unto Christ shall not so be overcome as to worship the Beast No it is said of them that they overcame him to wit the Dragon that gave power to the Beast by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death Rev. 12.11 So that the Saints even when they are overcome corporally do overcome spiritually they conquer their conquerours yea Nunquam majere triumpho vicimus quà m cum decem amorum stragilus vinci non potuimus Sulpit. they are more then conquerours through him that loved them Rom. 8.37 But may some say Our Adversaries are mighty Object and we are weak How then shall we be able to stand out against them Hear what the Prophet Elisha said Answ when his servant seeing an Army with Horses and Charets sent to apprehend him cryed out Alas Master what shall we do Fear not said he f r they that are with us are more then they that are with them And the Lord opening the servants eyes he saw the Mountain full of Horses and Charets of fire r und about Elisha 2 King 6.15 16 17. Consider what Christ answered Paul when he prayed thrice that the thorn in the Flesh the messenger of Satan sent to buffet him might depart from him My Grace is sufficient for thee for my strength is made perfect in weakness 2 Cor. 12 9 And so his Grace is sufficient for all that belong unto him and in their weakness shall his strength be made that is shall