But the best is I am as little ambitious of such mens 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 commâ—nded with lies than reproved with truth being perswaded that he in heart hath no true sincerity which keeps his mouth shut to reprove vice Many of these I encounter with have faire and plausible pretences but by that meanes they are the more pernicious A fowle scarre may be covered with a faire cloth * Dum gravior sit magis noxia improbitas benignitaâ—is obumbrata velamine Amb. Hexam Lib. 5. Cap. 8. and masked meaning doth more harme than bare-fac'd errour 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 foule but it will have some refuge of apologie to maintaine it for good yet will I speake the truth not caring if they who brow-beat authority and antiquity backbite me Perhaps some will disparage me to discredit the booke if so I shall not marvell since as vertue riches honour c. so putting of books to presse is but a brâ—nd to light envy to the world and malice leaves nothing unsearched that may nourish the venime of the humour For my selfe 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 worke neither is any man so just or cleare of judgement that doth never shew himselfe fraile especially in matters which concerne his owne interest But this is my comfort it is better to erre ignorantly out of a well-disposed charity than peremptorily to affirme any thing out of an ungrounded obstinacy And of thee let me intreat this courtesie 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 lesse esteemed because written with an evill pen neither doth an angell of gold cease so to be wanting a graine which is allowed to make it currant For my part in this unhappy age which overfloweth with numbers of malignant spirits I am perswaded that the best course is and so I do endeavour through the grace and goodnesse of God to direct our course in such sort as evill-minded men may rather shew their will through malice than with just cause by desert say evill or deface by speech or writing In this booke 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 advise of a godly learned and judicious Divine who perused my copie I have left out the words of alledged Authours taking onely the meaning and referring them to the places that please to examine them to keepe downe the bulk and bignesse of the booke And thus good Christian Reader hoping thou wilt take in good part that which with no little paines I have penned for publike good I commend thee to God and the Word of his grace and remaine Thine in him who is the LORD of all IOSEPH BENTHAM The Contents and Method of the ensuing Treatise CHAP. I. SHeweth 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. IIII. Doct. 3. This good warfare must be fought and why 11 CHAP. V Vse 1. Sect 1. Shewing the errour of those who thinke Christianity to be easie 14 Sect. 2. Shewing the errour of those who thinke earthly contentments their chiefest glory 16 Sect. 3. Shewing the errour of those who condemne Christianity because of some discords 17 Sect. 4. Shewing the errour of those who submit to Satan and oppose goodnesse and piety 19 CHAP. VI. Duty 1. Sect. 1. Christian souldiers must endure hardnesse 22 Sect. 2. Motive 1. Drawne from the examples of particular souldiers in this warfare from the Church in generall and Christ our Captaine 23 Sect. 3. Mot. 2. Drawne from the present condition of Christian souldiers 31 Sect. 4. Mot. 3. Drawne from the harmelesnesse of afflictions 32 Sect. 5. Mot. 4. Drawne from the benefit and profit of afflictions 32 Sect. 6. Mot. 5. Drawne from the persons afflicting both principall and instrumentall 37 Sect. 7. Mot. 6 Drawne from the severall kindes 1 Losse of goods 2 Famines 3 Exile 4 Death 5 Want of buriall 6 Reproches 47 Sect. 8. Mot. 7. Drawne from the nature of them shewing how they are good how evill 62 CHAP. VII Duty 2. Sect. 1. Christian souldiers must be armed 65 Sect. 2. The Christians girdle what it is how put on its necessity dignity and severall parts 66 Sect. 3. The Christians breast-plate delineated incouragements to put it on why and how 80 Sect. 4. The Christians shoes what they are and how usefull 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 divers erronious opinions about it and our duty concerning the same 107 Sect. 8. The whole armour wholly applyed to the present occasion the pinching dearth 122 Sect 9. Against the absurd Antinomists confuting them 135 CHAP. VIII Duty 3. Christian souldiers should be strong wherein and why 149 CHAP. IX Duty 4. Christian souldiers should be couragious the necessity of courage in Magistrates Ministers and all other Motives unto and meanes of Christian valour 157 CHAP. X. Duty 5. Christian souldiers must take â—â—ed unto some things and of other things what they are and why 179 CHAP. XI Duty 6. Christian souldiers must be watchfull Alwaies 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 souldiers must seeke to God for succour why for what and how they should pray divers reprooved cavillers objections answered Motives to pray how to seeke for succour 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 Pastours and for what why for our children why for enemies for whom wee 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 souldiers what kinde of fasting is required its necessity excellency companions and occasions 265 CHAP. XIIII Duty
as an idle spectator or looker on but as a valiant couragious and powerfull Captaine prepared to revenge the wrongs done to his Church Zac. 1. 8. When Christ was in his agony there appeared an Angell from heaven strengthening him Luk. 22. 43. When S. Paul was in that dreadfull danger on the deep that all hope that they should be saved was taken away the Angell of the Lord stood by him saying feare not Paul God hath given thee all that saile with thee Act. 27. 20 23 24. and when in Asia he was pressed out of measure above strength insomuch that he despaired even of life the Lord did then deliver him from so great a death 2 Cor. 1. 8 9. 2. That the sufferings of the faithfull are counted and called Christs sufferings 2 Cor. 1. 5. not onely because they suffer for his sake cause truth and Gospel Phil. 1. 29. 1 Pet. 4. 13. but also because Christ suffereth in them Act 9. 4. Mat. 25. 40. And therefore as the condition of persecutours of the Saints is wofull because they persecute Christ in Christians so great is the credit and comfort of the Saints suffering in such a cause where Christ Iesus the Sonne of God doth suffer with them 3. That the sufferings and afflictions of Gods people are profitable and commodious 1. To themselves God chastising them to win them to repentance to try them whether they will beare his loving correction and indure his service unto bloud for his sake Gen. 22. 1 2. To make them triumph over Satan in their obedience Iob 1. Faith the more it is sifted the cleaner it is the more it is cut the more it groweth the more it is troden the thicker it comes up To separate them from the wicked therefore they are called a fan a flayle and fire to winnow sift and sever to Rom. 8. 25. 2 Tim. 3. 12. conforme them to Christ and to draw them neare to himselfe 2. To others Act. 8. 4. 2 Cor. 1. 6. So that all constant Christians which have gone before us in suffering afflictions they are witnesses to us and give testimony to Gods Word that it is true and that his promises are faithfull Heb. 12. 1. They comfort confirm and encourage us to be constant in the profession of the truth we being acquainted with their examples may therby receive as from a cloud refreshings for the heat of persecutions Heb. 12. 1. there being no triall trouble affliction or persecution so great but the Scripture affordeth some example or other as a cloud to qualifie and coole the same And therfore we shew our selves white-livered and faint-hearted souldiers if we dare not follow but flee away or stand at a stay since the ice is broken and the way troden by others 4. This calling upon us to looke upon our arch-guide Christ Iesus not his picture but his practise or example his precept or word his spirit promise and providence who is not onely our Commander but Coadjutour Our patterne but also partner our forerunner but also finisher Heb. 13. 2. who for the joy that was set before him endured the Crosse despised the shame and endured such contradictions of sinners against himself Somtimes without replying somtimes without rebuking alwaies without revenging or resisting without cursing or blaspheming without fainting or falling away This Word of God calls upon us to looke upon Christ to fasten our eyes continually upon him that we remembring his doctrine doings and death may not sin nor feare nor faint nor fall away in troubles It being a great incouragement to souldiers to see and behold their Captaine to march valiantly before them to passengers over the sea to have a good Pilot travellers by land to have a good guide Such a one nay farre more excellent is Christ to Christians for as the examples of the godly in former ages have great force to incourage us which come after to beare the Crosse patiently and to abide constantly So Christs example hath much more force then all others if all were one for that hee is not onely set forth as a patterne to follow as a marke to shoote at but also as the beginner furtherer and finisher of our faith our fight and combate The meditation of whose patience and perseverance under the crosse armeth us to comfort and confirme us against Apostasie feare fainting and falling away This being a curing corrosive to heale the common corruption Motive 2. in mans nature whereby Gods judgements executed upon others as now extant and extended unto the poore by scarsity and famine 1. Are fondly mistaken namely when they are thought to be for sin onely When they are thought to befall impenitent sinners onely When they are thought to be for great and grievous sins onely When they are thought to bee greater then the offences or sins punished 2. Or foolishly misapplyed namely When they are applyed onely to the offendours or parties punished When they are chiefly applied to others and not to our selves When others are thereby condemned for their outward condition whereas they should rather bee commended for their carriage When thereby wee our selves are justified 3. Or wickedly abused namely When they are not at all observed Psalme 10. 5. When they are lightly regarded Exodus 8. 9 10. When they are soone forgottâ—â— Psalme 106. 13. 21 22. Iâ—de 5. When men are not humbled at the sight of them Dan. 5. 22. When they doe not glorifie God for them Dan. 5. 23. Wee being enabled by this rightly to use them which wee doe When wee marke and observe them Psalme 46. 8 9. When wee meditate upon them Psalme 111. 2. When wee continually remember them When we reverently regard them When wee are humbled at the sight of them and when we glorifie God for them 3. This being availeable to discerne and destroy The hardning deceitfullnesse of sin Heb. 3. 13. The pestiferous poyson of errours 1 Tim. 6. 3. The wilie subtilties of Sathan Rev. 2. 24. And the contagious corruptions of our hearts 4. This being the two-edged sword of the spirit to defend justifie and maintaine every good thing when it is opposed against and to disprove and repell every evill thing to which wee are tempted To cut our selves with repentance killing our corruptions and kill the enemies of our salvation SECT 8. Their armour wholly applyed to the present occasion the pinching dearth THis O you Christian souldiours is your warlike Christian furniture with this you must be so armed and apparelled that with it you must wake and sleepe eate and drinke laugh and lament rest and labour live and die You must not onely make an experiment and take an assay whether you can goe with this but you must be so expert and acquainted with the severall pieces of this impregnable armour of God and so skillfull to usâ— them at all occasions and so readily fortified and furnished that your enemies may not by any suddaine surprisall supplant you nor by any extemporary
dead Yet partly in regard of the little respect the souldier hath by meanes of our long peacefull security and the many disorders and outrages acted by that profession which cannot probably be otherwise whiles election of men for warre is used as a dreyne to vent away the refuse and disordered people partly in regard of mens womanish â—ffeminatenesse they have infused into themselves by their nice and wanton education the souldiers magnanimous actions find few loving couragious practicers many disdaining others dreading their condition accompanyed with great labour much danger many miseries and small esteeme 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 Catholike Protestant c. 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 diverse professours and in regard of mens owne backewardnesse to any good the Christian souldiers practises finde few favourers but many who scorne 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 concernes to worke out of people this inbred cowardize to infuse into them courage for Gods and their Countreyes cause and to restore the martiall mens esteeme by better choice discipline and countenance to its pristine repute these being a defence to our lives and livings But as for the latter I having a calling to meddle in the spirituall battell not onely as a Christian but more than so will do mine endeavour to eject faint-hearted pusillanimity out of the hearts of Christian souldiers and to animate and encourage them to wage warre against all the malignant enemies of Christ Iesus with valorous magnanimity to indure with patient fortitude the bitter conflicts of the grand enemy Satan and the hellish excursions of the Serpents side to trample under foot with a holy disdain the taunting reproches and base usages of wickednesse and to march victoriously mâ—ugre Satan and his co-adjutors through the opposite pykes of oppugning temptations and the utmost villanies of hellish agents By giving them a sight of their enemies sleights and sedulity yet weaknesse 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 ground-worke whereupon to build the following discourse of the properties and prerogatives the graces and glory the service and solace the furniture and felicity of the souldiers of the Lord Iesus That thou by them must warre a good warfare Which words containe a charge and commission of warre given by the Apostle S. Paul punctually and personally to Timothy as a Pastour so to all Gods messengers and Ministers likewise as a Christian and consequently to true believers namely to warre a good warfare In which generall sense I intend to inlarge my selfe to all sorts of persons and occasionally onely to speak of the speciall 1. The duty enjoyned is to fight or warre 2. The condition or kind of this conflict a good warfare 3. The means wherby 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 warre a good warfare 2 Cor. 10. 3 4. For though we walke in the flesh we do not warre after the flesh for the weapons of our warfare are not carnall c. Eph. 6. 11 12. Put you on the whole armour of God for we wrestle not against flesh and bloud but against c. 2 Tim. 2 3. Thou therefore as a good souldier of Christ. 2 Tim. 4. 7. I have fought a good fight 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 souldiers 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 souldiers The latter proposition is evident by the many sacred injunctions in holy writ to fight the good fight of faith 1 Tim. 6. 12. 2 Tim. 2. 3 c. By the examples of Gods Saints in all ages Adam foyled in Paradise Iob tempted and tryed by the utmost of Satans cruelties Peter winnowed Paul buffeted and fighting a good fight And by the admittance of Christians into the Church by baptisme wherein they receive as it were presse-money and promise manfully to fight under the banner of Christ crucified against sinne the world and the Divell and to continue Christs faithfull servants and souldiers to their lives end Those whose Lord is a Lord of hosts souldiers and armies themselves being part of his host and army must needs be souldiers and their life a warfare But the Lord of Christians is a Lord of hosts souldiers and armies themselves being part of his host Psal 80 4 7 14 19. 84. 1 3 8 12. Therefore they must needs be souldiers 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 warre in heaven Not in that third and highest heaven where God dwelleth and raigneth the seat and mansion of blessed Angels and godly men for there is no fighting 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 beene and while the world stands there will be two sides in the Church militant the seed of the woman and the serpents twixt which there is constant enmity Gen. 3. 15. Michael and the Dragon who are alwayes in combating Rev. 12. 7. The Spirit and the flesh 'twixt which there is an irreconciliable jarre and contrariety Gal. 6. 7. God and Mammon both which none can serve and obey Matth. 6. 24. 2. And the true Church upon earth hath alwaies had and shall alwaies have adversaries and enemies They not being of the world Iohn 5. 19. They being chosen out of the world Iohn 5. 19. They reproving the world testifying that the deeds thereof are evill Iohn 7. 7. They being the womans seed and borne after the Spirit 3. There are Generals Captaines and Commanders under whose conduct and guidance at whose appointment and for whose
sake the souldiers 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 souldiers under their Emperour 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 Iesus who is their couragious Captaine 2 Cor. 10. 5. to the obedience of Christ 2 Tim. 2. 3. As a good souldier of Christ. Rev. 12. 7. Michael .i. Christ Iesus that strong and mighty Prince and Captaine of the host of God Iosh 5. 13 15. Secondly the enemies prime leader and commander is the Divell Iam. 4. 7. Resist the Divell Rev. 12. 7. The Dragon fought and his angels .i. The Divell likened to a Dragon in regard of his terrible fiercenesse who is the prince of that army which maintaineth warre against Christ Rev. 20. 2. The Dragon which is the Divell As for the king of those dreadfull and hellish locusts the angels of the bottomlesse pit Rev. 9. 11. the monstrous prevailing beast Rev. 13. 1 2. they are but the Divels substitutes 4. There are ordinary souldiers in each band namely every Saint every wicked one there are horsmen and chariots of each side namely 1. Able and faithfull Magistrates and Ministers who like valiant horsmen 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 Gods people are worthily called the chariots and horsmen of Israel 2 King 2. 12. 2. And all true professours which are faithfull family-governours who like inferiour officers are helpers to the forenamed Rom. 16. 9. 1 Cor. 16. 16. 1. With their prayers Ephes 6. 18 19. Pray for all Saints and for me 1 Tim. 2. 1 2. Pray for Kings and all all that are in authority in their Magistracy and Ministery 2. With their purses in their maintenance Rom. 16. 3 6. 3. With their paines in preparing and fitting their families 4. With their advise and counsell conversation and good example among their neighbours and families So on the contrary 1. Wicked Magistrates who by 1. Impunity incourage offenders in mischiefe making oft kingdomes thereby guilty of crying crimson siâ—nes 2. Which condemne the harmelesse innocent contrary to charity justice the good of the common-wealth and God himselfe 3. And neglect to rescue the guiltlesse person out of the clawes of the mighty it being in their power to save them 2. Wicked Ministers who by their 1. Pining cause Gods people to perish for want of knowledge Pro. 29 18. Hos 4 6. 2. Poysoning making men twofold more the children of hell by their endeavours Mat. 23. 15. 3. Neglecting to shew men the present danger of their sinfull condition Ezek. 35. 6. 4. Evill counsell and bad example 3. Wicked family-governours 1. Who by hurting and hindering Gods faithfull Ministers 2. Who by bad counsell 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 darknesse damme up the current of sound profession saving practice and knowledge And open the flood-gates of iniquity to run amaine with restlesse streames and dreadfull overflowings shew themselves perspicuously to be the chariots and horsemen that is the captaines and chiefe strength of the arch-enemy to the Lord of glory 5. As in warfare so in Christianity there is a compleat armour for the Christian souldier Ephesians 6. 11 12. Called the Armour of God Ephesians 6. 11. Of light Romans 13. 12. Of righteousnesse 2 Corinth 6. 7. And weapons defensive and offensive 2 Corinth 10. 3. For the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds Neither is the opposite faction wanting of weapons of unrighteousnesse and darkenesse Romans 6. 12. which the other have cast off 6. As in a warfare the truly valourous and faithfull souldier hath or ought to have an honourable reward and renowned repute as a requiting remuneration requisite for his loyall laudable and laborious sedulity and services conflicts and conquests But the pernicious and perfidious traytour who by base and unworthy cowardize briberie or the like betrayes his cause and countrey condigne punishment Even so the truly valiant magnanimous Christian souldier couragious and constant for his God and Christ their Gospell and cause and his owne conscience shall be rewarded with a crowne of righteousnesse 2 Timoth. 4. 7 8. I have fought a good fight henceforth there is laid up for mee a crowne of righteousnesse which the LORD the righteous Iudge shall give mee at that day c. But the halting treacherous hypocrite the downeright prophane wretch yea every one who is against the Lord and his Christ with the Divell that deceived them shall bee 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 owne commission Iam. 4. 7. Resist the Divell 2. For a good cause namely for the faith Iude 3. therefore called the good fight of faith 1 Tim. 6. 12. To obtaine an incorruptible crowne 1 Cor. 9. 25. But we an incorruptible To keepe a good conscience void of offence to God and men Acts 24 16. To please Christ who hath chosen us to be souldiers 2 Tim. 2. 4. 3. After a good manner Not after the flesh although they live in the flesh 2 Cor. 10. 3. Not with carnall weapons 2 Cor. 10. 4. But spirituall The armour of God the weapons of righteousnesse 4. For a good end namely to glorifie God To obtaine the salvation which is in Christ Iesus with eternall glory 2 Tim. 2. 10. To stand in the evill day Eph. 6. 13. And to pull downe strong holds exalting themselves against the knowledge of God 2 Cor. 10. 4. 5. That warfare which is the Lords Christs the Spirits Angels and Saints against the Divell the world the flesh and sin is a good warfare But Christianity is a warfare which is the Lords c. against the Divell c. Therefore c. That warfare which is good in the five following respects is a good warfare 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 evill Gen. 3. 15. It was he who put enmity betweene the womans blessed seed and the serpents cursed brood and that in paradise 2. In regard of the souldiers
these being all and onely the holy ones of God these also fighting well the Lords battels in the generall calling of Christianity and in their personall and particular stations 3. In opposition to other fights they being terrene and earthly this spirituall and heavenly 4. In regard of the reward of this combat namely the Lord Iesus Gods favour heavens kingdome and eternall blisse 5. In regard of the matter of this warfare It is against the kingdome of the Divell for that of Christ and his Father It is against the flesh that unregenerate part of man which is corrupt vile and infected by sinne For the Spirit that new quality of holinesse which is created by the Spirit in the hearts of the elect It is against the kingdome of death darkenesse and damnation for heavens kingdome of life light and salvation CHAP. IV. This good warfare must be fought EVery good Christian doth and must of necessity fight this Doct. 3 good fight or warre 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 perpetuall enmity betweene the seed of the woman and the serpents that they shall ever be at defiance and ever wage warre 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 yeelds us his helping hand and promiseth crownes to those that conquer Therefore of necessity we ought to fight 2. The nature of our enemies shewes the truth of this They beare an irreconciliable hatred against all mankind especially Christians To instance only in the principall and grand enemy the Divell whose inveterate malice against the blessed condition of the Lords precious ones whose insatiable thirsting after the ruine and perdition of all mankind and whose incessant unwearied painfulnesse to devoure soules are plainely and plentifully decyphered and described in his genuine and proper names expressing to the full the same The Word of truth cals him by the name of 1. A Dragon Rev. 12. 7. In regard of his terrible fiercenesse maintaining warre against the Lord Iesus Amongst Serpents saith Saint Chrysostome what is more fell or cruell Tom. 2. Hom. 15. in Mat. than a Dragon And of Dragons who so outragious and fierce as the great red Dragon the Divoll 2. An old Serpent Rev. 12 9. In regard of his wilinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of subtill observation finding out by experience craft furthered by the experience of many thousand yeares and in regard of his venimous subtilty exceeding dangerous and contrary to mankind 3. A lion yea a roaring lion 1 Pet. 5. 8. The Divell goeth about like a roaring lion A lion is a beast excelling others in strength and courage full of violence and fiercenesse given to devoure and destroy therefore called in Scripture sometimes Arich .i. a tearer renter or plucker Psal 7. 2. Lest he teare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck off my soule Kearieh like a lion Labi .i. couragious valiant Psal 57. 4. My soule is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart Lebaim lions 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 c. In all which respects the Divell is truly a lion he being given to teare and devoure extream fierce and cruell lurking in secret to destroy walking ranging roaring and devouring 4. Satan that is an especiall enemy to God and man Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6. Satan came also among them 1 Cor. 5. 5. Deliver such a one to Satan 5. Divell Shed a waster Psal 106. 37. They sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Divel Leshedim to wastiers A Divell is a waster 6. The tempter of men to sin 1 Thess 3. 5. Lest the tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have tempted c. 7. A calumniator Matth. 4. 1. continually accusing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints before God Rev. 12 9 10. maliciously detracting and depraving the persons words actions not of men onely but even of God himselfe Gen. 3. 3. 8. Seghnirim Levit. 17. 7. rough rugged and hairie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horrour of their hiew wherein they appeared like Satyres Isa 13. 21. and other ugly creatures and wherewith they terrified such as saw them 9. The wicked or malignant one 1 Ioh. 2. 13. for molesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with his fierce darts endeavouring mens ruine 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 Divell that he is an adversary an accuser and a tempter of mankind It cannot be but that a good Christian doth and must necessarily warre 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 lurke 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 governe lots fulfill predictions do fold in often falshoods with truths for they are deceived and do deceive they disorder life disturbe sleepe affright also secretly the spirits of the soule beginning in the bodies they wrest aside members destroy health they provoke diseases to compell to their service that being fatted with the savour of altars and the ceased fires of beasts they may seeme to have cured those things which they had bound fast themselves being appointed for paine they seeke to themselves companions of paine Therefore necessarily we must either warre this good warfare or slavishly submit to these our continuall fierce and fighting enemies These three ground-works I hope are surely laid and sufficiently strengthened to be a firme and fortified foundation whereupon I may safely and surely build the following discourse by way of use and application Christianity is a warfare This shewes its inevitable and inseparable dangers and uneasie difficulties Christianity is a good warfare This declares its commendable glory and praisefull dignity Christians must fight this good warfare And this demonstrates our many and necessary Christian duties CHAP. V. Vse 1. Shewing the errour of those who thinke Cristianity to be easie HOw ridiculous and absurdly foolish yet much to be lamented is the groundlesse fancy and idle conceipt of those men who crowne themselves with pleasant garlands of restfull security and pleasurefull delights imagining they may go
O Assyrian the rod of mine anger Psal 17. 14 From men which are thine hand O Lord. By which and with which our heavenly Father doth correct us they not having the least power of themselves to beat and bustet to afflict and scourge for had they they would swallow us up quicke when their wrath was kindled against us Psal 124 3. 129. 2. 2. That when they doe their worst executing their commission with the keenest edge of exasperated violence and bloudy cruelty whetted on and sharpned by hellish fury and humane malice yet can they onely kill our bodies Luk. 12. 4. which must of necessity die Heb. 9. 27. It being appointed unto all men once to die 3. That although they aime at nothing lesse yet their scourging of us tends to our greater good Rom. 8. 28. we knowing that all things work together for good to them that love God 4. That these bedlam beasts and barking Belials shall severely smart for grieving us for as a tender-hearted father when he hath sufficiently corrected his child rends and teares the rod in peeces throwes and casts it from him with indignation or into the fire to be consumed even so dealeth our compassionate Father with these his rods witnesse Pharaoh Ahab Iezabel Saul Achitophel Haman yea all the savage and bloudy persecutors of Gods people from their great grandfather Cain with whom the Lord is sore displeased for he was but a little displeased with his children and they helped forward the affliction Zach. 1. 15. The Lord was wrath with his people he gave them into their hands they shewed them no mercy therefore c. Isa 47. 6. Take a view of Gods visible revenge in this life upon the barbarous and savage persecutors of his people in all ages The bloudy Egyptians which drowned the new-born babes of the Israel of God were by him drowned in the red sea Exod. 14. 28. Iezabel thirsting after and greedily drinking the bloud of the Lords Prophets becomes meat and drinke to the dogs of Iezreel 2 King 9 36. Iâ—ash who commanded his servants to slay Zachariah the sonne of Iehejada was slaine himselfe by his servants 2 Chron. 24. 21 25. Antiochus that barbarous beast who had tormented other mens bowels with many and strange torments was plagued with a paine of the bowels which was remedilesse and sore torments of the inward parts c. 2. Maccab. 9. 5 6. Yea all the members of his body were much pained ver 7. the worms rose up out of the body of this wicked man and whiles he lived in sorrow and paine his flesh fell away and the filthinesse of his smell was noysome to all his army so that no man could indure to carie him for his intolerable stinke 9. 10. And then this murtherer and blasphemer having suffered most grievously as he intreated other men so died he a miserable death in a strange countrey in the mountaines 28. The Herodian family by whose cruell commandements the harmlesse infants Iohn the Baptist and the Apostle S. Iames were martyred plagued with dolefull dreadfull destruction Herod the great besides the many miseries and tragicall calamities which befell his family he was smitten with a disease so hidcous and horrible that manifested the Lords wrathful revenge for his bloudy and crimson crying cruelties From that time sicknes did quickly take his whole body and made it subject Eusâ—b Hist liâ— 1 c. 9. p. 10. ex Ioseph to sundry griefs for he had a burning feaver an intolerable itch over the whole skinne continuall paines of the fundament about his feet as it were dropsie swellings an inflammation of the bladder rottennesse of the privie members full of wormes besides often and difficult breathing coivulsions of all the members so that they that were inspired from above said that these sicknesses were a revengement And this monster of men knowing how hee was hated for his cruelty commanded that the principall men of the Iewes should be imprisoned and slaine at his death that so the Iewes might be forced to lament at the same 2. Herod Antipas that notable hypocrite who beheaded Euseb lib. 1. c. 11. pag. 12. Iohn and derided Christ an enemy to the Church and truth was vanquished and banished with Herodias to Vienna 3. Herod Agrippa a violent persecutor of the Church Ibid. Acts 12. was smitten by the Angell of the Lord and eaten with wormes Pilate that wicked judge who condemned our blessed Saviour Micrel de Eccl. mos pag. 221. being called home againe to Rome laid violent hands upon himselfe his dead body was tormented by spirits after a dreadfull manner c. Nâ—ro that infernall fury breathing out rigorous and raging persecutions against Gods people after divers dreadfull distresses hearing that he was judged by the Senate an enemy Sueton. Nero 6. pag. 249. and was sought for to bee punished after the ancient custome namely his necke to be put into a gallowes and his body being naked to be beaten to death with rods he slew himselfe Domitian as Eusebius reports a great persecutor of the Sueton. Dom. 12. pag. 315. Church of God was slaine in his chamber by his owne servants his wife Domitia being privy thereunto and his dead body was contemptuously caried out by the bearers of dead bodies like a cut-throate Trajan Hadrian and Antoninus not onely tasted of but also drunke deepe of the Lords cup of plagues and punishments for the bloud of his Saints which they with such beastly and greedy crueltie and immanity had shed as water upon the earth Soc. Eccl. Hist lib. 1. c. 1 p. 204 Severus betrayed and slaine by his owne souldiers Decius before he had reigned two yeares was slaine with Iuseb l. 7. c. 1. pag. 81. his children Valerianus his fearefull end is thus set downe by Constantine in his Oration to the Saints Also thou Valerianus shewing Pag. 113. the same cruelty on Gods servants hast determined as it were before all mens eyes the just and holy judgements of God when thou being taken captive and bound wast led clothed in purple and other like kingly apparell and after by Sapores the King of the Persians wast commanded to have thy skin plucked off and thou to be powdered with salt thou hast set up before all mens eyes an everlasting signe of thy calamitie Dioclesians under whom was the greatest and most grievous Ibid. persecution direfull and deserved destruction for his cruelty against the members of the Lord Iesus is described in the Chapter following in the same Oration Galerius was killed with an ulcer in his privie members 〈…〉 rel p. 12â— full of wormes and most loathsome with a deadly stinke Maximinus vanquished by Licinius was plagued of God as followeth Therefore a torment sent by the speciall appointment of God did suddenly take him taking its beginning from his flesh and making its progresse even to his soule for a suddaine mattering happened to him in the in most secrets of
helpes our prayers wee by him crying Abba Father 1. We therefore having the aide and assistance of Gods spirit to frame our petitions we being not able to be our owne Messengers 2. We having the intercession of our blessed Saviour who sealeth our prayers with his owne 3. We having the gracious and gladsome promise of our good God with whom is no variablenesse nor the least shadow of changing 4. And it being the nature of God to heare prayers Prayer must needs be successefull and speeding powerfull and prevailing Say not beloved brethren wicked men and prophane persons Object 1 who never pray prosper and are glad their eyes swell with fatnesse c. Psal 73. For their favours and felicities are but fickle and fading Answ maimed and momentany not needfull and principall onely secondary good things not worth the asking in comparison of the many matchlesse mercies and invaluable favours which God vouchsafes to those who faithfully and fervently call upon him for 1. Admit they are cunning and skillfull men furnished with all indowments of art and nature to manage with dexterity and discretion even to admiration and astonishment the great and weightiest pollicies and imployments of a state like Achitophel wonderfull in such wisedome 2 Sam. 16. 23. To discourse dispute and determine learnedly and profoundly of knotty Elenches and subtill Sophismes of matters Ethicall Physicall Metaphysicall of all created beings having breath or being in the great universall world of the earths center and circumference its massines and magnitude its variety of fruits and flowers mines mettals corne and cattell inhabited and unhabitable places of the seas spatiousnesse and profundity of its storming surges its intricate ebbing and flowing of the number and nature of many if not the most of those supreame starry bodies of the spheres and planets of the first moover the first matter the being of beings and the chiefest good with Aristotle that prime and principall of Philosophers To frame ordinarily as eloquent speech deck'd with all the necessary and garnishing ingredients of rhetoricall 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 c. and abound 2 Cor. 8. 7 Even dung and drosse Phil. 3. 8. 1. That so delightfull and desired knowledge differenceth not from wicked men Mat. 11. 25. 1 Cor. 1. 26. This though deformed and defaced doth Marke 4. 11. 2. That is no solid and substantiall comfortable and cordiall cause of rejoycing This is Ier. 9. 24. 3. That is not life eternall This is Ioh. 17. 3. 2. Admit their bodies were deck'd with beauty and lovelinesse farre surpassing that of Ioseph and Absolom yea of all the formes and faces which ever man fancied or God fashioneâ— were furnished with the strength and abilities of Goliah and Sampson indued with the utmost heroicall fortitude and valour of the worlds 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 waies as happy in such respects as heart can wish yet all these are but fond felicities beautifying and delighting onely the tabernacles and temples of their fordid and sinfull poore and pined loathsome and unlovely soules the matter of these tabernacles being base dust earth and ashes the state mutable and the continuance short and momentany for they must bee dissolved and then all their pompe will take her leave leaving them helplesse and unlovely to turne to rottennesse and corruption and their poore neglected soules to never ending and easelesse torments of tormenting Tophet where their worme never dieth and their fire is not quenched c. Whereas those who are sincere suiters and suppliants to the God of heaven Their soules are beautified and made blessed with the rich robes of Christs righteousnesse the saving graces of Gods spirit which are necessary to salvation farre more adorning then all outward ornaments whatsoever Psalme 49. 8. 1 Pet. 3. 3 4. Their soules are strengthened enriched cleansed and fed to life eternall 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 prevaile therefore prayer is not availeable not fruitfull For prayer rightly performed is ever prosperous and successefull Answ 1 either obtaining the thing sued and sought for or ability to want or goe without it 2 Cor. 12. or something else which is equivalent if not farre surpassing David lost indeed the child but the Lord sent him in lieu thereof a Salomon The Lord doth not denie because he differs the petitions â— of his people are not denied because it is the good will and pleasure of God to deferre to give the full enjoyment of things prayed for But the causes wherefore he doth delay our desires deferre and put off our petitions are First Either in regard of the wicked to astonish and affright ungodly men from their presumptuous perswasions of late repentance and their abominable abuse of Gods 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 mee or LORD open to us is not availeable 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 weakenesses in prayer as namely their want of knowledge Matth. 20. 22. for they should pray with understanding 1 Cor. 14. 14. Their want of faith Iames 1. 6 7. Their want of fervency Iames 5. 16. Their want of humility Luke 18. 11 12. Want of constancy Luke 11. Their want of obedience Zach. 7. 11 12. Their want of sincerity Psal 66. 18. And so to make them fitter for such favours and mercies they pray for 2. Or to make his gifts more acceptable to us and us better esteeme and more highly to prise Gods peculiar mercies and prayer by which they are procured things dearely bought are dearely beloved things hardly procured are highly prised the rarity of favours makes them remarkable the commonnesse of comforts causeth too often contempt peace after warre a sun-shine day after tempestuous troublesome weather plenty after scarcity how welcome whereas when they have long time continued they are little regarded 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 deeme and estimate such blessings to be of course and not of kindnesse
carelessely and customarily formally and for fashion only idly or indecently faintly or faithlessely sinfully and not sincerely pray Since God heareth not sinners Iohn 9. 31. neither can abide their prayers who live in their sinnes Isa 1. 15. Since the prayers of wicked men are abomination to the Lord Pro. 15. 8. And if wee regard iniquity in our hearts God will not heare us Psalme 66. 18. Shall wee I say so sleightly superficially and sinfully so carelessely corruptly and unconscionably practise this pious duty of prayer as to displease and dishonour God to disgrace and damnisie our selves and not rather by a serious sound and sincere performance of the same purchase and procure honour to God happinesse to our selves glory to God grace and goodnesse to our owne soules 5. Pray we therefore First With premeditation taking unto us words Hâ—s 14. 2. and powring out our meditations before the Lord Psal 102. 1. As meditation ought to goe before speech in preaching so ought it in prayer also The heart ought to proceede and goe before the mouth in pious performances Psal 19. 14. Let the words of my mouth and the meditations of my heart c. 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 soule minde and spirit in prayer must first bee filled with good thoughts motions desires meditations and affections Prayer therefore is no lip labour nor a lasie worke but painefull even a breaking up of a mans heart and a powring out of his soule Whether wee pray or preach saith one wee ought not to come wildly and unadvisedly to those sacred workes beating the a 〈…〉 with empty words and seeking our matter up and downe as Saul his fathers asses but furnished and prepared to our businesse with sufficient meditation I never shall perswade my selfe that the exactest industrie which either tongue or pen can takâ— in the handling of his workâ—s can displease God Have we therefore such fore-hand thinking meditations which concerne 1. Our miseries pressures and distresses 2. Our manifold sins and iniquities occasioning the same yea deserving all Gods judgements threatned or inflicted That from these two may flow contrition for sin hatred and indignation against the same 3. Gods anger arising of them and his strict justice provoked by the same these meditations procuring and producing feare dread and reverence of the divine Majesty 4. Gods mercifull promises and gracious properties these forcing and filling the faithfull and feeble soule with faith hope joy and comfort Psal 77. 6 7 8. Secondly With those necessarie ingredients of purity Society of Saints p. 141. c. for tainted affections will marre good Orisons of which I have spoken in my Discourse of the Society of Saints Thirdly And with a dutifull and diligent marking and observing the fruit and event of our prayers not dealing with our petitions as fooles and children doe with stones and such like toyes darting and slinging them into the ayre not regarding what becomes of them or how they fall But like wise and wary suiters in Kings courts who oft renue againe and againe their petitions and alwaies waite and expect whether they shall speed And if not why 1. That not finding such desired successe as wee wished and expected our prayers not prevailing as we supposed we may imitating the Saints of God in like case 1. Be feelingly sensible of such repulse and mournefully grieve and sorrow for the same Psal 28. â— least if thou hearâ— not I become c. 2. Submissively discusse and humbly desire to know the cause of the Lords forsaking us Psal â—2 1. My God my God why c. 3. Diligently siâ—t our selves 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 make-bate betweene God and us though it be a darling delightfull Ionathan 1 Sam. 14. 39. 5. And having found out this troubler of our peace and hinderer of our prayers mortifie the same without mercy or compassion v. 44. Iosh 7. 25. Thus searching and trying our waies as to turne againe to the Lord Lament 3. 40. And that perceiving by experience our poore petitions and weake prayers to find gracious and favourable acceptance at the throne of grace and to have prospering successe we may be instigated enlivened and inflamed 1. To glorifie and give honour to our good and gracious God Psal 50. 15. 2. To forsake and for ever to abandon the service yea slavery of sin and the Satanicall society of sinfull sonnes of Beliall Psal 6. 8. the profest enemies of the Lord Iehovah 3. To love the Lord who hath beene so favourable as to heare our voice and our supplications Psal 116. 1. 4. And to be more resolute and ready to pray good pay encourageth to worke cheerefully and constantly Liberall and bountifull benefactours win and allure constant and continuall cravers The Lords readinesse to heare did animate David and should us likewise to persist resolutely and constantly in prayer Psal 116. 2. SECT 2. Why we should pray for Kings and all that are in authority and for what why for Pastours and for what why for our Children and why also for enemies THus pray we not onely for our selves but also for all men 1. Tim. 2. 1. namely which are capable of such gifts graces and good things which we pray for Three sorts are uncapable of the graces Gods people petition principally for To wit The damned in hell The dead in Christ and the desperate impenitent sinner who sins the sin against the Holy Ghost and therefore these are not to be prayed for 1. The damned are capable of no grace no good no mercy no favour Dives desired but one drop of water to comfort and coole his tongue burning and broiling in those intollerable and infernall flames and could not obtaine so small a favour 2. The dead in Christ are destitute of no grace goodnesse freedome favour honour or happinesse they enjoying to all eternity such and so many glorious blessednesses that the heart of man cannot conceive or imagine much lesse can the tongue of men and Angels expresse and declare the same To pray for the first sort of these is frivolous and fruitlesse To pray for the latter is needlesse and unnecessary and impossible to doe good to either To pray therefore for either is sinfull and unlawfull because unnecessary and unprofitable because it is not of faith for faith and every article of faith must be grounded upon Gods Word and Canonicall Scripture But to beleeve that the dead are to be prayed for is not grounded on the sacred Word of God there being in the Canonicall Scripture to warrant the same neither Testimony or precept Example or practise Promise of reward nor punishment threatned for the neglect thereof Therefore such prayer is Impious because no where