proclaimed a War enmity and strife between the wicked and the godly Did you never read that Scripture Gen. 3.15 where God himself saith to the Serpent I will put enmity between thee and the woman and between thy seed and her seed he or it shall bruise thine head and thou shalt bruise his heel Where by the serpentts seed are meant the whole generation of wicked men and by the womans seed Christ and all his members as all Interpreters conclude and other Scriptures make cleer where wicked men are called serpents a generation of vipers and children of the Devil Matth. 23.33 John 8.44 1 John 3.10 And as this war was proclaimed in Paradise even in the beginning of time original sin being the original of this discord so it shall continue to the end of all time When time saith One began this malice first began nor will it end but with the latest man It 〈◊〉 everlasting Act of Parliament like a Statute in Magna Charta Which 〈…〉 thing I would commend to your serious consideration And that you may be the better confirmed therein see how according to the Lords prediction or proclamation there hath been a perpetual war enmity and strife in all ages past is now and ever shall be between Satan and Christ and their Regiments the wicked and the godly For proof whereof I could produce testimonies and examples innumerable there being scarce a page in the Bible which doth not express or imply somewhat touching this enmity But that I may be brief and because examples give a quicker impression then arguments I will onely give you an instance in every Age. As First to begin with the first Age viz. the old World before the flood We read of this mortal enmity and strife between Cain and Abel 1 John 3.12 Secondly after the Flood before the Law between Esau and Iacob first in the womb the more plainly to shadow out this enmity Gen. 25.22 23. and after they were born Gen. 27.41 Thirdly After the Law before Christ between Doeg and the 85. Priests which he slew with the edge of the sword 1 Sam. 22.18 19. Fourthly Since the Gospel in the time of Christ and his Apostles this enmity so manifested it self not only in the Gentiles but in the Iews Gods own people who first raised those persecutions against Christ and his members that having beheaded Iohn Baptist his harbinger and crucified himself the Lord of life We read that of all the twelve none died a natural death save only S. Iohn and he also was banished by Domitian to Patmos and at another time thrust into a Tun of seething oyl at Rome as Tertullian and S. Hierome do report See Acts 7.51 to 60. and 12. 1. to 5. Rom. 8.36 Iohn 21.18 19. Fifthly After the Apostles if we consider the residue of the ten Persecutions raised by the Romans against the Christians which was for three hundred years till the coming of godly Constantine we finde that under Dioclesian seventeen thousand Christians were slain in one moneth amongst whom was Serena the Empress also Yea under him and nine other Empereâ—s there was such an innumerable company of innocent Christians put to death and tormonted that S. Hierom in his Epistle to Chromatius and Heliodorus saith There is no one day in the year unto the number of five thousand Martyrs might not be ascribed except only the first day of Ianuary Yea there was two thousand suffered in the same place and at the same time with Nicanor Acts and Monuments page 32. who were put to the most exquisite deaths and torments that ever the wit or malice of men or devils could invent to inflict upon them and all for professing the faith of Christ and being holy which makes S. Paul cry out I think that God hath set forth us the last Apostles as men appointed to death 1 Cor. 4.9 CHAP. VI. SIxthly From the Primitive times and infancy of the Church hitheâ—to 〈◊〉 Turk and the Pope have acted their parts in shedding the blood of 〈◊〉 Saints as well as the Iewes and Roman Emperours touching which I will ofer you to the Book of Acts and Monuments and Revel 17. The Babylon was drunk with the blood of the Saints and with the blood of the 〈…〉 Iesus ver 6. Which in part was fulfilled in England under the reign of 〈…〉 Mary and in France where before many late bloody 〈…〉 more then two hundred thousand who suffered Martyrdom about Transubstantiation See Ecclesiastical History lib. 6. cap. 4 5 16. But Seventhâ—y To come to these present times wherein we live Is it possible for a man to live a conscionable and unreproveable life abstain from drunkennesse swearing prophaning the Lords day separate himself from evill company be zealous for the glory of God admonish others that do amisse c. without being traduced calumniated hated slandered and persecuted for the same no it is not possible for if our righteousnesse doe but exceed the righteousness of a swearer or a drunkard we are sure to be persecuted for our righteousness as Abel was persecuted of Cain because his Sacrifice was better then his If a man walke according to the rule of Gods Word he is too precise if he will be more then almost a Christian he is curious phantastical factious and shall be mocked with the Spirit as if the Spirit of God were a Spirit of dishonour and shame Yea in these times not to be an Atheist or Papist is to be a Fanatick as how common a thing is it to wound all holiness under the name of Fanatick a name so full of the Serpents enmity as the egge of a Cockatrice is full of poison What should I say the World is grown so much knave that 't is now a vice to be honest O the deplorable condition of these times Even the Devil himself durst not have been so impudent as to have scoft at holiness in those ancient and purer times but now I could even sink down with shame to see Christianity every where so discountenanced Our very names come into few mouths out of which they return but with reproaches Amongst the rest of our sins O God be merciciful to the contempt of thy Servants Eightly For the time to come It is like not only to continue but the last remnants of time are sure to have the most of it because as in them love shall wax cold Matth. 24.12 so as love groweth cold contention groweth hot More expresly the Holy Ghost foretells that in the last dayes the times shall be perâ—lous and that toward the end of the world there shall be scoffers false accusers cursed speakers fierce despisers of them that are good and being steshly not having the spirit thâ—y shall speak evill of the things which they understand not and that many shall follow their damnable ways whereby the way of truth shall be evill spoken of And that as Iannes and Iambres withstood Moses so these also shall resist the truth being
of God but it would be against reason for in reason if he hath vouchsafed us that great mercy to make us his own he hath given the whole army of afflictions a more inviolable charge concerning us then David gave his Host concerning Absalom See ye do the youngman my son Absalom no harm Now if for the present thou lackest faith patience wisdom and true judgement how to bear and make this gain of the cross Ask it of God who giveth to all men liberally and reproacheth no man and it shall be given thee Jam. 1.5 For every good giving and every perfect gift is from above and commeth down from the Father of lights Verse 17. 6 Use. 6 Sixthly for this point calling more for practice then proof it behoves us to be larger here briefer there If that which is one mans meat proves another mans poison let it be acknowledged that the fault is not in the meat but in the stomach and that it is the wickedness of our hearts want of a sincere endevour to make good use of Gods corrections which causeth him to withdraw his blessing from them Wherefore let it provoke us as we love our selves as we love our souls through all the transitory temporary momentany passages of this World first to strive after and then to preserve the life of our lives and soul of our souls sincerity and inegrity Again if afflictions which are in their own nature evil and unto others strong temptations to sin by the goodness of God do make so much for our advantage and benefit here and hereafter If our Heavenly Father turns all things even the malice of Satan and wicked men yea our own sins to our good Rom. 8.28 If for our sakes and for his Names sake he even changeth the nature and property of each creature rather then they shall hurt us as it is the nature and property of fire to burn yet that vehement â—ire in Nebuchadnezzars Furnace did not burn the three servants of God It is proper to the Sea to drown those that be cast into it yet it did not drown the Prophet in the very depth of it It is proper for hungry ravenous Lions to kill and devoure yet they did Daniel no harm And the like when we need their help It is proper for the Sun to move yet it stood still at the prayer of Ioshua proper for it to go from East to West yet for Hezekiahs confirmation it went from West to East It is proper for Iron to sink in the water yet it swom when the children of the Prophets had need of it In like manner It is proper for affliction to harden and make worse as well as for riches and prosperity to ensnare But as some Simples are by Art made medicinable which are by nature poisonable So afflictions which are in nature destructive by grace become preservative And as evil waters when the Vnicorns horn hath been in them are no longer poisonable but healthful or as a Wasp when her sting is out may awaken us by buzzing but cannot hurt us by stinging so fares it with affliction when God pleaseth to sanctifie the same as he doth to all that loue him Rom. 8.28 For of God it is without thanks to Affliction or our selves or our sins that we are bettâ—â—ed by them All the work is thine let thine be the glory But lastly for though we can never be thankful enough for this yet this is not all that we should finde him a Saviour whom our enemies finde a just revenger That we should be loosed from the chains of our sins and they delivered into the chains of Plagues That the same Christ should with his precious blood free us that shall with his Word sentence them Again if we were by nature the Seed of the Serpent children of the Devil and Subjects to that Prince which ruleth in the air even that spirit which now worketh in the children of disobedience Ephes. 2.2 We may learn by it to be humble and thankful if changed to be the womans seed children of God and members of Christ since we were once in so vile a condition for God found nothing in us but Enmity 1 Cor. 15.10 Rom. 7.18 25. We are not born but new-born Christians and whereas he might have left us in that perishing condition being bound to none and have chosen others he hath of his free grace adopted us and left others What 's the reason surely no reason can be given but O the depth only this I am sure of it is a mercy beyond all expression O my soul thou hast not room enough for thankfulness Wherefore let it provoke us so to love him that we shew forth the vertues and fruits of him that hath called us and done all this for us 1 Peter 2.9 But I fear we forfeit many of Gods favours for not paying that easie rent of thankfulness For conclusion If we be the seed of the Woman and our enemies the Seed of the Serpent let us go before them in goodness as far as God hath preferred us before them in mercy let us be able to say of our enemies as Iob of his I have not suffered my mouth to sin by wishing a curse unto his soul Job 31.30 Yea let us send down water from our compassionate eyes and weep for them by whom we bleed In brief let us hate their opinions strive against their practice pitty their misguidings neglect their censures labour their recovery and pray for their salvation CHAP. 34. That though God disposeth of all their malice to his Childrens greater good yet they shall be rewarded according to their mischievous intentions Ob. IF it be so that the malice of wicked men makes so much for the behoof of Gods people and that whatsoever they do unto us is but the execution of Gods will and fâ—ll accomplishment of his just decree it may seem to make on their side and not only extenuate their evil but give them occasion of boasting Ans. Although God disposeth it to the good of his children that he may bring about all things to make for his own glory yet they intend onely evill in it as namely the Dishonour of God the ruine of mens souls as I have proved in the Drunkards Character and the satisfying of their own serpentine enmity and thirst of revenge We must therefore learn to distinguish betwixt the act of God and of an enemy as indeed Gods people do When ye thought evil against me saith Ioseph to his brethren God disposed it to good that he might bring to passe as it is this day and save much people alive Gen. 50.20 God had no hand in doing the evil but God will have a hand in the disposing of it When Satan and wicked men have their wills even therein also is Gods will fulfilled for Gods will is the highest cause of all things Psal. 115.3 4. Yea the holy God challengeth to himself whatsoever is done in the City Amos
to Paul Act. 9.15 16. 23. ver 11. and our Saviour Christs words to his Apostles Ast. 1.8 yea to suffer for Christ saith Father Latimer is the greatest privilege that God gives in this world and the story of Iob is a book-case to prove it for did not God by him as sometimes a Schoolmaster with his Pupill who when he hath polished and perfected a good Scholar brings him sorth provokes adversaries to set upon him with hard questions and takes a pride to see the fruit of his own labours And in the warrs to have the hottect and most dangerous services imposed upon them by their General is accounted the greatest honour neither will he confer the same upon any but the stoutest and most valiant This Rod of the Lord like Ahasuerus his Scepter is never stretcht forth toward any of his but in great love and favour It is like the kisse which Cyrus in Xenophon gave to Chrysanthas which was accounted a greater and more special savour than the Cup of gold which he gave to Artabazus Which being so let us in this particular imitaâ—e the Muscovitish women who will not think their husbands love them unlesse they chastise them and the Indians who are ambitious to be burnt with them and the Thracians who are proud to wear their scarrs Moses esteemed the reproach of Christ greater riches than all the treasures of Aegypt Heb. 11.25 26. And the Apostles esteemed it a grace to be disgraced for him and shall we grumble or think much at it No in the greatest extremity of straights let us acknowledge it a favour and give him thanks and so much the rather for that it is more acceptable to God to give him thanks once in adversity then six hundred times in prosperity as a grave Divine well observs and indeed it is the summe of all Religion to be thankfull to God in the midst of miseries True it is hard for Iob when the terrours of God fight against him and the arrows of the Almighty stick so â—ast in him that the venome thereof hath drunk up his spirit Iob 6.2 3 4. to think it a special favour and dignity but so it was being rightly considered It was hard for Iosephs brethren to hear him speak roughly unto them take them for spies accuse them of theft and commit them to prison Gen. 42.30 and think it is all out of love much more hard for Simeon to bee cull'd out from the rest and committed to ward while his brethren are set at libertie Vers. 24. and yet it was so yea he loved him best whom he seemed to favour least yet such is the infirmitie of our nature that as weak eies are dazled with the light which should comfort them so there is nothing more common with God's Children than to be afflicted with the causes of their joy and astonied with that which is intended for their confirmation Even Manoah conceivs death in that vision of God wherein alone his life and happinesse did consist Iudg. 13.22 And the Shepherds Luk. 2. who were sore afraid when the Angel of the Lord came to bring them good tidings of great joy to all people viz. their Saviours Birth which was Christ the Lord Vers. 9.10 But what hath been the answer of GOD alwaies to his children in such their extasies but his Fear not Gideon Judg. 6.23 Fear not Ioseph Mat. 1.20 Fear not Zachary Luk. 1.12 13. Fear not Abraham for I am thy shield and thy exceeding great reward Gen. 15.1 Fear not Paul for I am with thee and no man shall lay hands on thee to do thee hurt c. Acts. 18.9 10. the words are often repeated as Pharaohs dreams were doubled for the surenesse Yea to the end that we should be fearlesse in all our sufferings so long as we suffer not as evil doers 1 Pet. 4.15 Fear not as one well notes is the first word in the Annunciation of Christs Conception and the first word in the first Annunciation of his Birth and the first word in the first Annuuntiation of his Resurrection and almost the last words in his last exhortation a little before his death are Let not your hearts be troubled and be of good comfort strengthening his followers and sweetning his Crosse by diverse forcible reasons Luke 21. Mark 13. And the words of dying men have ever been most emphatical most effectual Nay more than all this if yet thou wilt not be comforted look but Ioh. 16.20 and thou shalt have thy Saviour assure thee by a double bond His Word I say Verily verily I say unto you His Oath I say Verily verily I say unto you that though for the present you do fear and sorrow and weep yet all shall be turned into joy 〈◊〉 that joy shal no man be able to take from you v. 22. And so much of the Patience of the Womans seed Innocency of the Womans seed Felicity of the Womans seed If you will see the Malice of the Serpents seed Subtilty of the Serpents seed Misery of the Serpents seed Read the three foregoing parts viz. The canse and cure of Ignorance Error c. The cure of Misprision Characters of the kinds of preaching The last whereof sold only by Iames Crump in Little Bartholomeâ— Well-yard A two-fold PRAYER for the Morning and for the Evening as also another to be said at any time Jer. 10.25 Pour out thy fury upon them that know thee not and upon the families that call not on thy name Psal. 145.18 Rom. 10.12 The Lord is nigh and rich unto all that call upon him in truth Isa. 65.24 Before they call I will answer and whiles they are yet speaking I will hear Jer. 33.3 Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not 1 Joh. 5.14 If wee ask any thing according to his will he heareth us Joh. 16.23 Mat. 21.22 Whatsoever yee shall ask the Father in my Name believing he will give it you Psal. 55.17 Evening and Morning and at Noon will I pray A PRAYER for the Morning O Lord prepare our hearts to Pray O Most glorious LORD GOD and in JESUS CHRIST our most merciful and loving Father in whom wee live and move and have our being in the multitude of thy mercies we desire to approach unto thee from whom all good things do proceed who knowest our necessities befoâ—e we ask and our ignorance in asking It is true O Lord if we should consider onely our own unworthiness and how we have heretofore abused thy goodnesse and long-suffering towards us wee might rather despair with Iudas and like Adam run from thee then dare to approach thy glorious presence For we confesse O Lord to the shame and confusion of our own faces that as we brought a world of sinne into the World with us and deserved to dye so soon as wee began to live so ever since that thou hast spared us we have done nothing but add sinne unto sinne as
forth her fruit Yea as all Samsons strength lay in his hair so all our strength lyeth in Praier Praiers and tears are the Churches Armour Praiers and patience her weapons and therefore when Peter was imprisoned by cruel Herod the congregation joined their forces to pray for him and so brake his chains blew open the Iron Gates and fetch'd him out Act. 12.4 to 18. Arma Christianorum in adversis alia esse non debent quam patientia precatâ—â— saith Salmeron Yea praier is so powerfull that it commandeth all things in Heaven and Earth It commandeth all the four Elements Air Iam. 5.17.18 Fire Ecclesiasticus 48.3 Dan. 3.27 Water Exod. 14.21 and 15.25 Earth Num. 16.31.32.33 Nay the Praier of one devouâ— man is able to coâ—quer an host of enemies in battell Exod. 17.11 What shall I say it hath made the Sun stand still in the Firmament one while go back another fetch fire and hail-stones from heaven thrown down the walls of Iericho subdued Kingdoms stopt the mouths of Lyons quencht the violence of fire c. Yea Praier is so potent that it raiseth the dead 1 King 17.21 overcometh Angels Gen. 19.22 casteth our Devills Matth. 17.21 and that which is yet more wonderfull overcometh him that cannot be overcome and mastereth even God himself for doth not the Lord say to Moses let mee alone And Moses would not let him alone till he had obtained his petition Exod. 32.10.14 And again to Iacob wrestling with him let mee go and Iacob would not let him go untill he had prevailed Gen. 32.16 Wherefore Pray upon all occasions and that without doubting say not to God as the Leper said to Christ If thou wilt thou canst make me clean for hee both can and will as that very text Matth. 8.2 3. proves Yea I would to God wee were but so willing as hee is for hee desires to bee desired Neither hath hee his own will except wee have ours Christ doth ask no more of us but onely that wee would vouchsafe to ask him True the fainting heart that hath waited some time may with the Psalmist mutter out some such speech as this Hath God forgotten to bee gracious Psal. 77.9 But if hee forgets any of his he hath lost his old wont for who can nominate one that ever came to Christ with any lawfull suit that received a repulse Who ever asked any thing of him which was profitable for him to receive and did not obtain his suit Did not the sick ever receive their health The lame their limbes the blind their fight Did ever any sinner implore the forgiveness of his sins which did not receiv full remission and pardon Yea did not this our gracious King and Redeemer prevent his poor miserable subjects with his grace in giving before â—hey had the grace to ask or more then they desired The sick of the Palâ—â—â— asking but cure of his disease received not onely that but the remission of his sins also Matth. â— Zacheus desired but to see his face he became his guest and gave him salvation to boot Luk. 1â— The Woman of Samaria requested but elementary and common water hee offered unto her the water of life Ioh. 4. The people followed him to bee fed by miracle with corporall food hee offered unto them the bread of life Ioh. 7. The poor blind man desired but his bodily sight Christ illuminated the eye of his soul Ioh. 9. Neither hath honours changed manners with him as is usuall amongst men for hee is a God immutable in goodness and without change or shadow of turning Iam. 1 17. so that if thou speak hee will hear and answer thy suit in supporting thee so that thou shalt bee sure to persevere and hold out unto the end Section 11. Object But I have no evidence of divine assistance nor can I pray for it to purpose Answ. Wee have the presence of Gods Spirit and grace many times and feel it not yea when we complain for want of iâ— as Pilate asked Christ what was truâ—h when the truth stood before him The stomach findes the best digestion even in sleep when wee least perceive it and whiles wee are most awake this power worketh in us either to further strength or disease without our knowledge of what is done within and on the other side that man is most dangerously sick in whom nature decays without his feeling without his complaint To know our selvs happy is good but woe were to us Christians if wee could not bee happy and know it not As touching Praier every one is not so happy as Sâ—even was to bee most fervent when they are most in pain yea many in time of sickness by reason of the extremity of pain can hardly pray at all whence Saint Iames wisheth us in affliction to pray our selvs but in case of sickness to send for the Elders that they may as those in the Gospell offer up the sick person to God in their praiers beeing unable to present their own casâ— Iam. 5.13.14.15 Yea it were miserable for the best Christian if all his former Praiers and Meditations did not serve to aid him in his last straights and meet together in the Center of his extremity yielding though not sensible relief yet secret benefit to the soul whereas the worldly man in this case having not layed up for this hour hath no comfort from God or from others or from himself Besides thou art happy in this there is not the poorest and meanest of Gods Children but as hee hath the benefit of Christs intercession in heaven Rom. 8.34 Ioh. 16.26 so hath hee also the benefit of the Praiers of all the Saints on Earth wee have the graces and gifts each of other in common Yet because thine own Praier is most proper and seeing it is the mindes Embassadour tâ— God and never faileth of success if it bee fervent as if our prayers want success they want heart their blessing is according to their vigor pray that thou mayest pray better If thy Leg â—â—e beâ—â—â—mâ—d go upon it a little and it will come to it self again To which if thou join fasting thou shalt do well for prayers are made â—at with fasting as Tertullian speaks Yea pray oft though thy prayers bee the shorter weak 〈…〉 which cannot digest large 〈◊〉 feed 〈◊〉 and lâ—â—tle O! saith holy Bernard most sweetly How oft hast thou meaning praier found mee lamenting and despairing and lest mee rejoycing and triumphing And what though thou canst not powr out thy soul in a flood of words The Woman diseased with an issue of blood said but within her self shee did not speak to bee heard of others and yet Christ heard her and answered her request Matth 9.21.22 The Lord esteemeth the will for the deed and the affection for the action Man sees the countenance God the heart man the deeds but God the meaning Hast thou but thoughts and desires and canst thou onely express them with sighs and groans these speechless