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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	place_n	worship_v	1,611	5	9.3694	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

And Plato requireth in his ingenuous Scholler that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our Prophet in my Text would not haue a man to trust too much to his owne wit or perspicacy but that he should aske of others Indeed Aske and you shall haue seeke and you shall find knocke and it shall be opened vnto you doth not tie vs to Gods inspiring and touching of vs alone according to that of Saint Iames If any man want wisedome let him aske of the Father of lights but enioyneth vs to vse all lawfull meanes all possible indeauours for the purchasing and compassing of the same precious pearle the knowledge of the true way which leadeth vnto life Therefore hath the Lord so precisely and distinctly referred vs to seuerall guides and instructers as he hath done The women to aske their husbands at home the children to aske their fathers When thy children shall aske thee what this Ceremony of the Passeouer meaneth thou shalt say thus and thus All the people in generall of the Priests and the Prophets The Priests lips shall preserue knowledge and they shall seeke the Law at his lippes Therefore let no man that wanteth wisedome thinke scorne to aske counsell of them that are learned albeit euery good gift and perfect gift commeth downe from the Father of light for then he will take scorne to aske a beneuolence of him that hath more then himselfe because God it is that doth open his hand and fill all things liuing with plenteousnesse Subordinata non pugnant is a rule in the Schooles Now as we are commanded by our Prophet to aske so are we told by him what to aske Aske saith he for the old wa● This is a very pleasing speech to some old Cinque-Caters If this be admitted once thinke they then all is Cocke-sure on their side For they haue the prescription of a thousand yeeres and more when as our faith is but of yesterday Where was it before Martin Luther c I answer first with the word of Ahab to Benhadad Let not him that girdeth on his Armour boast as he that putteth it off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any man may prate and talke but Counsell and strength are for the warre words will not winne the cause in a serious encounter The Athenians bragged that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spawned as it were there where they dwelt and therefore vsed to weare Grasse-hoppers on their heads for which cause they were called by Aristophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Arcadians boasted of their antiquity that they were more ancient then the Moone Lunâgens prior illa fuit And yet they and all the Grecians in generall are told their owne by an Egyptian Priest as Plato beareth witnesse that they were but children and that there was not an old man amongst them So the Gib●onites told Iosuah and the men of Israel that they were not of their cursed neighbours whom God had deuoted to destruction and whom they were forbidden to make any league with but that they came from a very farre countrey and therefore to bleare the Israelites eyes they tooke with them old sacks and old bottles and old shooes and old rayment c. But were they the more ancient or the more honest for that cause words be but wind vnlesse there be proofes correspondent Secondy I say that in the originall it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth old but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which more properly signifieth euerlasting or perpetuall Now what are they the neerer for that was their doctrine from the beginning or shall it last euer in our Church Nay Euery plant that the heauenly Father did not plant was of later set and shall be plucked vp by the rootes If theirs be of the heauenly Fathers planting let them shew it by the Scripture For Non accipio quod extra Scripturam de tuo infers saith Tertullian I will not admit of that which they alledge out of their owne head without Scripture Thirdly because they rely much vpon the exposition of Fathers Hierome vpon this place and after him their ordinary Glosse vnderstandeth by Wayes in the first place the Prophets Stand in the way that is search the Prophets what testimony they beare of Christ. And by the Good way Christ Iesus himselfe the Way the Truth and the Life Iohn the 14. This for a taste what iudgement the Westerne Church was of touching the meaning of this place So for the E●sterne Church Theodorit shall speake a very ancient writer and as learned as he was ancient who in his tenth booke of Therapeuticks hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Prophet Graecè the Prophets word calleth Wayes the old Prophets and the good way our Sauiour and Lord himselfe So that you see that it is no new shi●t of ours to auoyd the stroake of the Argument drawne from Antiquity but an ancient and approued interpretation receiued in the time of the second and third Generall Councels in which time Hierome and Theodorit flourished Fourthly I say that our Prophet himselfe in my Text as though he had ●ore-seene how some would walke in a vaine shaddow and make a flourish with a painted scabberd lest any should mistake the point and so be seduced correcteth and explaineth himselfe in the very next words Which is the good way And so I am come to the second part of my diuision wherof I will speake but a word Aske after the old pathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is the same good way As if he had said Did I bid you aske after the Old way and walke therein as though that were a safe and certaine direction of your faith Alas you may be deceiued in this inquiry except you aske for the Old way which is the good way For as some of your Ancestors haue beene good and some bad some true worshippers of God and some Idolaters So by that reason some old or beaten wayes must be crooked and erronious as well as other some right and straight Decline therefore from that way seeme it neuer so old if it may be proued vnto you to be wrong and follow and hold on that onely which is good Thus the Prophet and this to be the true meaning of the place any one that will looke into the Originall may easily finde For though it be somewhat doubtfully translated as though the Prophet would haue the old way to be esteemed for the good way rule of faith yet it is a truth that the Hebrew Text doth import no such thing For if it were to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of expressing or defining then it would haue beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the good way not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where or where that which is euer taken Interrogatiuely Now then if this be all that the

vigorousnesse in his extreme old age that he confesseth that hee was as lusty at eighty fiue yeeres of age as he was at forty and as sufficient for managing matters of warre or matters of peace as you may see Ioshuah 14. Thus there is a reward with the Lord and a speciall reward for them that cleaue fast vnto the Lord and doe sanctifie him both in their hearts and in their tongues as Peter doth in my Text and will not be carryed away by the example of the multitude to thinke or say as they doe But on the contrary side you know in the Psalme they are condemned who seeing a Thiefe runne with him and are partakers with the Adulterers Yea Saul though he threw neuer a stone at Saint Stephen yet because he kept the clothes of them that stoned him he may be reckoned among the persecutors Yea Moses himselfe that Saint of the Lord at other times so zealous so faithfull so couragious yet because at the waters of Meribah he did not sanctifie the Lord and rebuke the people for their rebellion with that edge and resolution as he ought to haue done is told plainely by God himselfe that he should not enter into the Land of Promise see it he should but put his foote in it he should not See the 20. Chapter of Numbers and the 32. of Deuteronomy Let vs consider of these things Beloued It is a fearefull thing to fall into the hands of the liuing God It is a dangerous thing to deale remissely in his businesse who is jealous of his seruice and requireth the whole man If this were done to Moses a greene Tree what shall be done to a dry And if Moses were condemned because he was not so hot as he should haue beene doe they thinke to escape that are key-cold This I say because some thinke that they make Religion beholding to them and God their debtor for euer if they doe not fall away from it as well as others and if they doe not openly blaspheme and raile vpon it though in the meane time they speake neuer a word for it But as God said to Moses I will make thee a greater Nation and a mightier then these though all these should be brought to nought And as Christ said in the Gospell I tell you the truth that if these hold their peace the stones shall speake So we may write vpon it that God is both able and willing to defend his Truth howsoeuer many shall agree to betray it and rather then he will leaue it vnmaintained he will open the mouthes of the dumbe and the children that are yet vnborne shall praise the Lord. In the meane time as it is said in Genesis The Nation to whom they shall be in bondage will I iudge saith God And in the Gospell Woe be to that man by whom offences shall come and especially Woe be to the man by whom the Sonne of man shall be betrayed So let these men-pleasers and place-pleasers know that as they are ashamed to confesse Christ before men so he will not be pleased to confesse them before his Father which is in heauen Gordius the Martyr was of that minde for being exhorted by a friend of his to keepe his conscience to himselfe and not to professe it made answer as Basil writeth that the Truth is not onely betrayed of them that doe plainely forsake it but of them also that will not publikely confesse it Fulgentius was of the same minde Nec immeritò talis seruus abijcitur punitur c. Such a seruant saith he is worthily reiected and punished because by one and the same silence he establisheth error who being forestalled by error or time doth not by meanes of his silence vouch and maintaine the Truth Euen as further saith he he that doth not establish Gods glory doth euacuate it and he that doth not refute and ward the blow of dishonour from God doth no lesse then heape it vpon him Why my Brethren our cause is good it is Gods we haue proued it so to be in hundreds of discourses the times are fauourable we haue the Bride-groome with vs why then should any mans heart faile him ô verè Phrygiae neque enim Phryges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that be in pace Cerui I inuert Tertullians words will they be in praelio Leones will they be as valiant as the Lyon in the day of battell when the wicked compasse them about at their heeles and draw them before Rulers yea and peraduenture to a fiery tryall that shew themselues as fearefull as the Deere in the dayes of peace in Alcyon dayes They feare where no feare is saith the Psalmist the shadow of the mountaines maketh these to feare saith one in the booke of Iudges By the Art of dissembling many thinke they haue great aduantage The Protestant taketh them for theirs for their comming to Church The Romanist theirs because they speake neuer a word against them so they gaine on both sides Wherefore if they should be any thing busie so they call sincere dealing then they should leese such a Gentlemans custome and such a Gentlewomans fauour c. Thus the loue of man casteth out the loue of God and the feare of man casteth out the feare of God But where is Elias euen he himselfe said Elizeus Where is Brutus I would thou wert aliue Brutus it was once written vnder his statue We may say Where is Peter and his spirit He confesseth in my Text and denieth not but saith plainely that there was none worth the looking after but Christ nor no Doctrine worth the harkening after but his It was a great blot to Osius of Corduba his reputation that had beene a faithfull Confessor in the dayes of persecution that following the sway he was seene to be present and an abettor in the Conuenticles of the Arrians and so those other Bishops did themselues most hurt that deserued the imputation of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All sauing a few followed the time On the other side Paphnutius is much renowned in Story for withstanding the greatest part of the Councell of Nice in a cause of truth wherein he also preuailed And so in these last perilous times Vergerius the Italian and Dalthius the Hungarian and Fricius the Polonian excellent learned men and great Statists and two of them Orators from great Princes deserued no lesse honour though they had not so good successe for Trent Conuenticle would not be like Nice Councell in manfufully proposing and defending many points of Christian Religion euen as they are taught and vrged by vs. They learned it of the Prophet I will speake of thy testimonies before Kings and will not be ashamed Or of Saint Peter in my Text who answered boldly and cared not who heard him that Christ was to be followed and he onely Let vs also Beloued be followers of Saint Peter in this point and let this be our first note or lesson To

thy lap Or who wil deny that God gaue the Israelites victory against the Medianites because they brought Pitchers into the field and light in the Pitchers Or that God did not feed them with bread from heauen and water out of the rocke for that they gathered the one and brought vessels at the least their mouthes to receiue the other It is one thing to be the true cause of a thing the conduit-pipe or fountaine another thing to bring a bucket nay not so much as that but to bring onely a mouth or a hand to take it Indeed i● God should say to vs as Marius did to his Souldiers I can helpe you to water but you must buy it with blood or as Saul did to Dauid 1. Sam. 18. Thou shalt haue my daughter in marriage but shee must cost thee an hundred foreskins of the Philistims or as Caleb said to his men Ioshua 15. I will bestow my daughter vpon one of you but hee that will haue her must first win Kiriath-Sepher hee must quit himselfe like a man and fight valiantly then it were another matter then might some say The way of the Lord is righteous onely it is not liberall it is but hire for seruice wages for merit He loued vs for we loued him first doth for vs for we did for him But now when he saith vnto vs Beleeue onely and the Lord will doe great things for thy soule trust perfectly in the grace of God that is brought vnto thee in the Gospell and thou shalt become a child of Abraham an heire of God and fellow heire with Christ euen a vessell of Saluation who can impeach or blemish Gods bounty and liberality with the least note of mercinarinesse for he that saith Beleeue the Gospell and it will saue thee seemeth to say in effect no more then this He that hath an eare to heare let him heare as it is in the Gospell or Open thy mouth wide and I will fill it as it is in the Psalme or Wash thy selfe in Iordan and be cleane as it is in the holy Story Now as this maketh much against our Aduersaries that are merit-mongers So it maketh nothing at all for Gospellers that turne the grace of God into wantonnesse and thinke that because they pretend a faith that they may doe all things and be excused for all things This therefore shall be the twofold vse of this Circumstance of the quality that ought to be in the persons to be saued by the Gospell both for confutation that the Aduersaries of our free iustification by Christ preached in the Gospell be proued to be false Teachers deceitfull workemen c. And for reprehension that if any man thinkes he may vse the cloake of faith for a colour of vnrighteousnesse that he be vnmasked Which points I cannot stand now to enlarge vnto you hauing already pressed vpon your patience but will referre the handling thereof to some other time To God the Father God the Sonne and God the holy Ghost three Persons but one euerlasting and indiuisible God be ascribed all power might Maiestie and Dominion now and for euer Amen Amen A SERMON VPON THE SECOND OF KINGS· THE FIFTH SERMON 2. KINGS 18.13 Moreouer in the foureteenth yeere of King Hezekiah Sennacherib King of Asshur came vp against all the strong Cities of Iudah and tooke them THE Prophet hauing declared in the foure verses immediatly going before my Text what griefe King Hezekiah and his faithfull subiects had suffered by hearing what Gods enemies had done to their brethren those of the ten Tribes in destroying their Country burning their Cities killing a great number of them carrying away the remnant of them into captiuity all this because oftheir wickednes rebellion against God Now here at the 13. verse he beginneth to shew what and how much they suffered in themselues And what was that Surely they were not onely afflicted with present euils as of the spoiling and sacking of most of their Townes of the exhausting of their Treasures both prophane and sacred and with blasphemous reuilings of them and of the true God whom they worshipped c. but also with feare of future euils as namely that the mother-Citie it selfe the glory of that Kingdome Hierusalem should be taken their Temple destroyed their King and Nobles led away their young men slaine with the sword their women abused c. And which did most of all vexe the soule of the righteous that they that were so sawcy with God as to blaspheme him before the victory would if they should preuaile be hardned in their villanies and say of a truth that the Iewes worshipped a thing of nought This is the summe of the euils mentioned in this Chapter and in part of the next partly suffered indeed of the faithfull partly suffered in feare and expectation Now what mercy the Lord shewed them in the end and what confusion he brought vpon their enemies the same is described towards the later end of the Chapter following Let vs now take the Story in order as it lyeth hauing thus before-hand pointed at the generall heads The first thing that I note vnto you is The continuance and progresse of troubles to the Church noted in this word Moreouer Good Lord might one say what a world is this one depth calleth on another one misery in the necke of another Finis alterius mali gradus est futuri The end of one mischiefe is a step to another as Seneca saith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labour bringeth labour vnto labour as it is in Sophocles Why no sooner came Hezekiah to the Kingdome but hee must presently in hand with a reformation and what reformation Surely not of slight matters which might be borne with but of things which immediatly concerned the glory of God he was to purge out Idolatry which had taken deepe roote in the time of his wicked father and to settle an order for the right seruice of God which for a long time was decayed This and more hee was to doe which purchased to him great charges great jarres and great contradiction Now he was no sooner out of this but his neighbours nay his brethren according to the flesh the Israelites are inuaded by the common enemie These hee dare not helpe lest hee should bring present mischiefe vpon himselfe Againe he must see them perish before his eyes though hee knew that his owne day was comming and after that the enemy had done with them then he would haue a saying to him This was bitter euen as bitter as death but yet for all this the wrath of the Lord is not turned away but his iealousie burneth like fire and catcheth hold vpon the Iewes themselues In the foureteenth yeere of Hezekiah Sennacherib came vp against all the Cities of Iudah c. Loe not long after they had beene the beholders of a Tragedie they were made to be Actors that is sufferers in it themselues This is the image of mans life

shift for themselues by flight before they had put their Generall Sertorius in safety So the Galles had their Soldurios that is deuoted men which vowed to liue and dye with their Lord as Bodin out of antiquity doth gather So the French Protestants are much commended by the equall for that they b●stowed the young Princes of Nauarre and Condie in a strong Castle out of gun-shot before they hazarded the great battell of Moncounter The King is so to the Common-weale as the helme is to the shippe or rather as the shippe is to the passengers while the shippe is safe there is hope to recouer the land be we neuer so farre from it though the Sea and winds doe neuer so much swell and rage but if the Shippe sinke or be dashed on the rockes there remaineth nothing but a fearefull looking for of drowning and destruction Therefore the safety of the King being the safety of all what maruell if the Prophet begin with Kings and aduise them to looke about them This may be one cause Another this We know that there is no cloth that doth so kindely take the colour that the Dyer would staine it with as the people are apt to imitate the guize and carriage of their Prince the similitude is not mine but Nazianzens therefore because the conuerting of him is the conuerting of hundreds at a clap and his auersenesse or stiffenesse the auersenesse or standing out of multitudes this also may be thought to be a cause why he beginneth with Kings When was there a good King in Iuda for there were but few in Israel after that Ephraim departed from the house of Dauid that sought the Lord with all his heart but he drew the people to be well-giuen at the least-wise in comparison On the other side when was there a wicked King that did set set vp Idols in his heart or worshipped the Hoast of heauen or burnt incense vnto Baal but the people were as forward and as sharpely set vpon Idolatry as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The subiect is wont to emulate and imitate the life of his Gouernour or Prince saith one Historiographer and another Princeps quum Imperio maximus sit exemplo maior est that is Be the Prince neuer so great for command yet he commandeth most by his example It is somewhat strange Circumcision is a painefull thing specially in them that are out of their Infancy it may be gathered hereby for that the Turkes vsing it at this day vpon their children being of s●me yeeres doe vse such dissembling towards them for the circumstance of the time when they doe it and yet when the King of Sichem had yeelded thereunto the whole City followed So Diodorus writeth of the Aethiopians that when their King had caught some mayme or marke in any part ofhis body the manner was for all his Fauorites to maime or marke themselues in the same part Is it not written of Rehoboam expressely that when he forsooke the Lord all Israel did so with him Also is it not to be obserued in the Ecclesiasticall Story that when Iulian fell from Christ vnto Paganisme Valens in stead of the truth imbraced a lye the vile Heresie of the Arians a great part of the Empire did so likewise On the other side when Iosiah serued the Lord with all his heart all Iuda did so all his dayes And when Constantine the great and Theodosius the great gaue themselues to aduance the faith of Christ and to purge out the old leauen of Heathenisme there was such a change in the Empire on the sudden that Zosimus and Eunapius being Pagans doe much complaine thereof in their writings therefore me thinkes Fulgensius speaketh to good purpose and agreeable to true experience that although Christ dyed indifferently for all the faithfull yet the conuerting of the mighty Ones of the world is of speciall seruice to winne soules vnto Christ. Hee doth symbolize with that learned Writer that allegorizng vpon those words of Saint Iohn touching the taking of so many great Fishes doth congratulate vnto the Church the happy conuerting of Princes because by their conuetsion many were brought vnto Christs Fold Yea Plutarch a Heathen man saw in a manner as much touching the great force that is in the example of Princes for he in the life of Dio speaking of Plato his sayling into Sicily to doe some good vpon King Dionysius maketh this to be the speciall motiue for that the reforming of the King would be the reforming of the whole Iland So then the Kings piety and sound perswasion being as effectuall for the winning of the soules of his subiects as his bodily safety is auaileable for the conseruing of their worldly estates Our Psalmist without doubt had great reas●on to doe as he doth to begin with Kings This may suffice for the naturall placing of the words and withall touching the incomparable good that redoundeth to the common Estate by the Kings piety and safety I come now more closely to the Duty of Kings for of that onely and of the touch of the time Now which shall be for application I shall speake at this time Be wise now therefore O Kings Two kindes of wisedome are required in Kings and Princes wisedome or knowledge in Gods matters otherwise called Diuinity and wisedome or knowledge in matters of the world otherwise called Prudence or Policy Both are contained in the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth also good successe to note that God many times crowneth pious prudence prudent piousnes with many a temporall blessing Both are not onely for ornament like the two Pillars that Salomon put in the Porch of the Temple but also for speciall vse like the hands of Aaron Hur which did support the armes of Moses for the discomfiture of the Amalekites For if they be pious only in Gods matters be not otherwise prudent then they are fitter for the Common-weale of Plato then for the corrupt estate of Romulus for the Cloister then for the Court Againe if they be prudent or politicke onely be not pious then they are fitter to be Kings of Babel where dwelleth confusion then of Hierusalem where Gods glory is seene and more rightly to be called the children of this world which goeth to nought and perisheth then the children of God who loue truth in the inwards and ca●e for none but for such as worship him from a pure heart with a good conscience Well they must bee Diuines as it were this is first required I say not in profession but in knowledge they must know God the onely Lord and whom he hath sent Iesus Christ they must know Christ and him crucified and the power of his Crosse and vertue of his resurrection and the fellowship of his afflictions that they may be conformable vnto his death they must separate and distinguish truth from error cleane from vncleane right from

said Out of the belly of Hell cryed I Chap. 2.2 Then vers 4. I said I am cast out of thy sight Oh that God rather than lose them would so pursue ours and fetch them home before past recouery O that themselue would fore-apprehend the bitternesse of outward crosses specially of sickenesse when these refuges will proue but a lye vnto them Oh that they would consider how conscience will then board them and present to them the sin-reuenging wrath of God enough to make the heauens to melt and the earth to tremble Ah poore dying man whose life doth hang before him stayes it It s with that intolerable companion a wounded spirit departs it t is into the insuf●erable and vnquencheable flames of hell But whereto tends this to driue to desperation Nay but to God Whither should the a●●righted child goe but to his Father Whither the tyred but to him that can refresh him the wounded but to the Chirurgeon A people but to thei● God To whom shall wee goe say the Disciples by Peters mouth thou hast the words of eternall life To Christ then to Christ and by him vnto the Father who saith I am the way the truth and the life no man commeth to the Father but by me And againe Neither knoweth any man the Father but the Son and he to whomsoeuer the Son will reueale him Where to finde comfort in distresse ye know the way ye know When Noahs Doue found no rest for the sole of her foot she returned into the Arke vnto him againe so let vs returne vnto God againe out of whom no rest can be found no not for the sole of our foot The Law was that if a man found his enemies Oxe or Asse going a●tray he should returne it home to the owner sure I am we owe no lesse to our own soules when they go astray from God Let vs therefore send them homewards with Dauids direction Returne to thy rest O my soule Thus haue we opened the fountaine of Pauls consolation next you shall see how he doth assure it I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him id est intrusted him withall When a foundation is laid in a proportion Geometricall they build and the more weight is laid on the foundation the firmer so where God is the foundation settle thy building vpon him intrust thy selfe and whatsoeuer thou art with him and be sure For They that trust in the Lord shall be as Mount Sion which cannot be remoued but abideth for euer The meanes to secure our felicity is to intrust our selues and our causes with him For he is both Able to keepe all and it may stand him vpon First He is Able for nothing is hard to the Almighty He is able by his absolute power of these stones to raise vp children vnto Abraham To mix all things and to bring them backe to their former Chaos And what else not And by his Actuall power he can cast Satan from heauen like lightning can deliuer him into the chaines of darkenesse can rescue out of his Kingdome whom he will can keepe them being so deliuered vnto Saluation That then which is committed vnto him doth not perish because the euerlasting Arme is vnderneath Him wilt thou keepe in perfect peace saith Isaiah whose minde is stayed on thee because he trusteth in thee Trust ye in the Lord for euer for in the Lord Iehovah is euerlasting strength And secondly in a sort it stands his Maiesty vpon to doe for them that depend vpon him else what shall bee done to his great Name how will the enemy insult the godly hang downe the head or how will any be bold to cast themselues on him in aftertimes In their pressures therefore they may resolue with Dauid Our heart shall reioyce in him because we haue trusted in his holy Name Psal. 33.21 Wouldest thou then O Christian man finde sanctuary in a storme and a City of refuge against the pursuer when other mens hearts doe faint would thine be stable when the spirit of other men can scarce beare their owne infirmity would thine finde helpe against the wound of spirit when not ciuill honesty not good intentions not formall prosession nor the bare name of Christian can steed thee wouldest thou then want wherewith to foile and fell thine enemy when thou art to dye wouldest thou bid defiance to death and hell In a word when the heauens shall be on fire about thine eares wouldest thou be able to looke vpon the Sonne of man Let the Lord be thy relyance and the most High thy confidence gather thy selfe vnder his wings and trust vnder the shadow of feathers bewaile thine vnaptnesse to beleeue on him confesse thine aptnesse to leane on lying vanities and stirre vp thy soule to rely on heauen Doe we call Acts and Deeds of men security and shall we not trust that which God hath sealed and deliuered vnto vs children rely wholly on their parents and shall not we rely wholy on our heauenly Father Neuer man yet trusted in God and was disappointed and shall we now be forsaken If Iehosaphats people will beleeue in the Lord they shall be established if beleeue his Prophets they shall prosper If we be not wanting to our selues wee shall not want any thing necessary If thou canst beleeue saith our Sauiour to that man in the Gospell all things are possible to him that beleeueth dependance on God is better than all worldly confidences And better is it than Sauls Armour to be able to affront an enemy as Dauid did Goliah saying I come to thee in the Name of the Lord of Hosts the God of the Armies of Israel For that armeth with Power inuincible able to preserue and with Power vnchangeable able to preserue for euer for this cause our Apostle is bold and saith He is able to keepe that which I haue committed vnto him against that Day Where of the last Day in the last place Now in that he doth so slight his sufferings and the shame of them for his expectation at the day of Iudgement he learneth vs That it doth much concerne a man to prouide that it may go well with him at that Day Let the fire saith Ignatius that holy Martyr vnder Traian in his Epistle to Rome the gallowes deuouring of wild beasts breaking of bones pulling asunder of my members the pressing of my whole body the torment of the Deuill or hell it selfe come vpon me so that I may winne Christ Iesus Winne Christ Iesus What 's that This is that and no other for which our Saint Paul suffered the losse of all things and did count them but dung that he might winne Christ Philip. 3.8 But what may that be Reade the 11. and 12. verses and you shall heare himselfe That I may know him and the power of his resurrection and