fellowship with the Lord of glory his blessed Sonne and gracious Saints and Servants As also the wretched and miserable condition of all other associations who have indeed a fellowship but most abominable and base with the fruitlesse works of darknesse Ephes 5. 11. As also most dangerous and dreadfull Prov. 13. 20. Acompanion of fooles shal be destroyed Thirdly I hope also that you of the wiser sort of those who as yet are without having any well-wishes unto your selves are perswaded to flee amaine seeking an hasty escape from all those unfruitfull fellowships with the deeds and doers of darknesse as Lot from Sodome so full of villany so neare destruction and to hasten speedily as the creatures into Noahs Arke to be firmely knit and inseparably incorporated into this society abounding with such felicities and contentments 4. And I doubt not but that you which have already admittance into and acquaintance in this goodfellowshippe by the former particulars are animated and encouraged to cleave more closely unto and to proceed more comfortably and couragiously in the same it abounding with such variety of excelling priviledges and transcendent prerogatives maugre Sathans subtill and hellish temptations and the worlds despightfull usage and injurious calumniations Of which hopes if I doe not faile I have that I labour for I having declared these things unto you 1. That you also which as yet are strangers from this heavenly communion may have fellowshippe with us which you need not either dread or shame for truly our fellowshippe is with the Father and his Sonne Iesus Christ 2. And that you which are infranchised into this Society may walke forward comfortably and couragiously through the many crossing oppositions you meet withall in he holy path Or to end with the Apostles words that your joy may be full FINIS An Alphabeticall Table A. ADmiration vaine to be shunned and why 76. Adoption what its excellencie why God adopted us 235. Afflictions should not discontent 42. They are the lot of the righteous 210. They benefit them 211 Why God afflicteth them and how 45. Christ is to be imitated in his sufferings why and how 256. Anabaptists confuted concerning swearing 80. Antinomists taxed and confuted 182 c 192 c. 243. c. Apostasie dangerous 95. Apparell what should content 107 Pride in apparell 260. c. Christians best apparell 44. B BEauty and lovelinesse of Christ and Christians 218 c. Beggers how to be relieved how not why 25 their vilenesse 104. Body is to honor God 73 Christ and Christians one body 207. 276 Brethren all Christians are brethren 3. C CAlling what lawfull 103. Changing of callings through discontent taxed 189. Labour in the same See labour Certaintie of salvation 118 c. Whence 270 c. Charity See relieve Christ is Christians fellow and how 202. Husband 203. Vine 204. Foundation 206. Head 207. A stone and what 206. His power 209. Love and nearenesse to Christians 209 c. Christs poverty what and why he was poore 222. Christians Christs fellowes 202. Spouse 203. Duties therefore 176. And branches 204. Duties therefore 277. Stones built on him 206. Duties therefore 277. And members 207. Duties therefore 277. Resemblances betwixt Christ and Christians and their nearenesse 208 214 c. Church a Vine 205. Its foundations what how many 206. A fold field c 208. Choosers we should be of what and why 177 c. Civill honest men in what they are defective 272 273. Cleane how Saints are cleane how not 240. See pure and perfect Cleaving to God a necessary duty what it is How we cleave to God motives therunto 189 c. Conference see tongue for the Lords Day 167 c. How delightfull Conscience what it is how it is bound to obey the Morall Law 245 c. See Law Conscience testimonie Consolation of Saints see Ioy. Whence 270 Contentation what Why we should be content 98. c. 106. With what 107 c. 118. Continuance crowned 95. Continuance of Saints See certainty Corrections and crosses See afflictions Covenant with God Its foundation frame kinds the same now with that of the iustified Iewes formerly It must be kept How why 178 c. Coveteousnesse its root and fruit 101. Puritanes how covetous how not 69. Riotous spend thrifts are covetous 66. Creation for Gods honour 71. God is derided in the derision of the creatures 80. Man an excellent creature 86. D DEath not to be feared 124. It s meditation ioyfull to the Saints 174. Dependance on Gods providence 65. Motives thereto 69 c. 123. Depopulatours hurtfull 67 98 99. Discontent fruitlesse 106. Disparity betwixt Saints and sinners 67. Drunkennesse a vile sinne 92. Hurtfull to the Commonwealth 67. E ENemies not to be feared 122. Envy a hateful and hurtfull sinne 38. Exercises for the Lords Day See sports Exile should not discontent 109. Not to be feared 124. F FAlling from grace how Saints may fall how they cannot 118 c. Family provided for without covetousnes 68. Lesse regarded by some then beasts 90. Father God is to al especially Saints 41. His fatherly love their filiall duties 41 c. Some fathers preferre their beasts before their children 90. Faith how all is like how not 4. Honoureth God 74. Takes hold of Gods Covenant 182. How it iustifieth how not 233. True faith described its fruits and properties who faulty concerning faith 265 266. Fashion following reproved 101 108 260. Feare honoureth God 74. Cleaves to God 150. It s excellencie 194 c. What to be feared what not 124 230. What feare is bad what good Obiections answered 194. Fellowship Saints have each with other Duties thence 3 c. With the Father 115. Motives meanes and duties 129 c. With Christ 202. It s nearenesse 213 c. Motives to ioyne in it 218. Who have fellowship with Christ 253 254. Obiections against the fellowship of Saints answered 113 c. Fellowship of wicked base 125 135 c To be shunned and why 6 c. 125 c. What wicked mens societie to be shunned 8. Food what should content 105. Spirituall the best 43. Fooles who sc What fooles wicked men are 128. Forgivenesse of our brethren necessary How Magistrates Ministers and private persons may and must forgive 37 c. Who must forgive whom when what how and why 38. Motives to forgive Obiections answered 39 c. Forgivenesse of sinnes a great favour to whom it belongs 234. God onely forgives sinne 37. Foundation of the Church what how many 206. Flesh an evill master disswasives from its service 196. G GAine of Saints is great 199. Garments of Christs righteousnesse the best 44. See apparell God the Saints Father 41. How a Husbandman 204 c. Good must be done aswell as evill avoided 82 91. Goodfellowship what 1 c. Of wicked naught See fellowship Wicked are falsely called goodfellowes 278. Name goodfellow to whom due 278 279. Glory how like 5. Gods glory See honor Glory of Saints
lawfull and not gainsaid by higher authority and shall we refuse to obey the Divine and heavenly precept of the Lord whose will the creatures readily fulfill although it thwart and crosse the order of nature fire ceasing to burne lions laying aside their ravening disposition waters becomming unpaflable an asse speaking ravens officiously serving a Prophet and those swift runners in the firmament standing still the one upon Gibeon the other in the valley of Aijalon and shall we disobey an edict so just and profitable of a God so gracious and powerfull 2. Will the adventurous Merchant seeke for pearles the resolute souldier for honourable conquest hardly if ever attained And shall we neglect to seeke the Lord so easily found if rightly sought 3. Are all such lyable to the dreadfull wrath of God who neglect this duty And shall we incurre such fearefull plagues 4. Are the Lords gracious promises so ample and rich His rewards graunted to such as seeke him unspeakable for number and valuation And shall we refuse them No no since the Lord hath commanded us by his authority then which none more Soveraigne to do a thing neither impossible nor difficult the neglect whereof being perillous the performance whereof being very profitable we resolve hereafter through the assistance of his grace although worldly men with desires insatiable as hell seeke for either new-fangled toyes as the fantastique fashion-monger excessive dainties as the gourmandising glutton undeserved renowne as the ambitiously insolent earthly pelfe as the dunghill Mammonist or such like idle and unprofitable if not hurtfull things to seeke the saving knowledge of God of absolute necessity of excellent dignity and unspeakable utility to seeke the love and favour of God being both free and great tender everlasting and unparalel'd by obeying him So will we seeke that we may know him that knowing we may obey him that knowing and obeying we may enjoy him That thus seeking to please to pacifie and possesse we may obtaine and enjoy this fellowship with the Father CHAP. XII The seventh Meanes and Duty is sanctifying the Lords Day HAve we or desire we fellowship with the Father If 7. Meanes Duty we have declare it if we desire it seeke it By keeping Gods Sabbath choosing the thing which pleaseth God taking hold on his Covenant serving the Lord c. That all these are markes and duties of such who have fellowship with the Father and meanes for such to use who desire to get or keepe communion with the Father The Lord himselfe by the mouth of his servant Isaiah doth sufficiently declare 56. 3. In which chapter is contained a pre-occupation or removing of a secret objection or inward temptation made by the pious Proselites and godly Eunuches against themselves the former objecting separation from Gods people the latter their miserable estate the Law cursing the impotent and childlesse To which objection the Lord himselfe makes answer in which he plainely doth prohibite such reasonings and disputings and interdict such imaginations and collections let them not say and promise better and greater prerogatives then those which they wanted So bee that these strangers and Eunuchs were such who had joyned themselves to the Lord ver 3. and declared this conjunction by these practises of piety ver 4. 6. and therefore I may safely and warrantably adde to those former meanes markes and duties these following The keeping therefore of the Lords Sabbath is a signe and meanes of mans communion with God Although then there were many Sabbaths of the Lord called his to shew Justin cals it the day of the sunne because he writes to the Gentiles saith Wallaus Instinus diem solis appellat quia ad Gentiles scribit Wal. cap. 7. p. 147. Qui dies solis a profanis Dominicus a Sanctu dicebatâ—r Beza in 1 Cor 16. 1. Qui oliâ— dies solis nunc dominicuâ— dicitur Jdem Iun. Trem. bib who was the author of them and to what end and use ordained and to distinguish them from Idols Sabbaths or feasts of false gods or divels viz. 1. Eternall celestiall and glorious 2. Temporall and typicall which were shaddowes of the other Which temporall were some of yeares some of weekes and some of dayes yet in regard that onely of daies of the temporall is now remaining I purpose to confine my selfe to that And passing over those ceremoniall and Iewish Sacrifices which are wholly ceased as 2 lambes of a yeare old without blemish 2 tenth deales of fine floure mingled with oyle and one drinke offering thereof Numb 28. 9 â—0 I will onely point at some of these substantiall and morall duties which God once commanded and never since forbad Call the day what you please neither am I scrupulous or contentious about words 1. Either Sunday which is an ordinary Name of the day Dies Luâ—â— Diâ—s Maâ—tâ— name of the day as Munday c. for the rest of the daies Saint Luke calling a certaine hill in Athens Mars hill Acts 17. 19. 2. Or the first day of the weeke as Saint Paul doth 1. Cor. 16. 1. 3. Or the Lords day because the Lord then Cannon 13. Tertul. lib de corona â—ilitis c. 3. Cyprian Epist 36. ad Fidum de infanâ—ib bab p. 231. Priâ—us dominicus Propterea quod Dominus a morte ad vitam redierit dominicus appellatur T. 1. p. 105. 5. in Psal 118. rose as Saint Iohn Rev. 1. 9. The Canons of our Church our pious statutes made concerning this day in the reigne of our gracious Soveraigne King CHARLES This day was called the day of the sunne by the prophane the Lords day of the Saints saith Beza It was in time past called the day of the sun now it 's called the Lords day saith Beza So Tertullian saith Cyprian and others and the ancient Fathers as Chrysostome because the Lord in it returned from death to life it is called the Lords day 4. Or the Sabbath which name is used and is not Iewish 1. The name being morall not ceremoniall 2. It lively expressing the nature of the day 3. The rest being perpetuall therefore the name may although our Lords day hath not that name in the new Testament For 1. our Saviour could not speake of it at all it not being till his Resurrection And the Apostles called it the first day the Lords day for distinction sake the better to be understood not abolishing it therfore I hope I taxing no man for calling it by the name of Sunday none will fault me if I stile it the Lords day I having Statute Canon and divine law to warrant me And be intreated to keepe the day holy by doing such duties which remaine to be performed of us under the Gospell This keeping being a meanes of mans communion with God In that it is an occasion and meanes of hearing Gods Word whereby faith commeth and also of receiving the Sacraments and using of Prayer whereby we draw neere to God I will onely
and that concisely point at some of the Lords daies duties I handling them now onely by way of use to another doctrine That we may keepe the Sabbath or the Lords day we must observantly take notice of the negative and affirmative precepts Negative precisely prohibiting the doing of any manner of works 1. Servile wherein we serve our selves not God therefore all sinfull actions of body and soule for although these are strictly forbidden euery day yet it is a greater sin to do them upon this day it offering fewer vrging or alluring provocations and affording more helps and Per voceâ—â—pus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non intelliguntur directè opera hominum vitiosa quia ea nunquam conceduntur sed opera servilia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servirâ— per qua scilicet â—â—â—squisque pro ratione vocationis suae victum exâ—rcet c. Wallaeus de 4. precep pag. 7. meanes against them 2. All workes of minde or body needlesse or unnecessary By the word Thou shalt doe no manner of worke are not understood the vitious workes of men because they are never permitted but servile workes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to serve by which every one by reason of his vocation doth pursue his living saith Wallaeus But least I should wander in so wide and spacious a field I will therefore shew you what others which I have read say and then give mine answer onely to some questions Omnis Christi amator Dominicum celebret Diem Diem resurrectioni consecratum Dominicae Reginam Principem Dierum omnium in quà vita c. Epist 3. ad Magnefianos Die vero qui Dominicus vocatur quem Hebraei primum vocant Graeci autem Soli distribuunt qui ante septimum est sancivit a judicijs alijsque causis universos habere vacationem in eo tantum orationibus occupari Honorabat sc Constantinus autem Dominicum Diem quia in eo Christus resurrexit à mortuis Sozomen Histor Eccl. Tripart lib. 1. Cap. 10. pag. 275. Dominicum ergò Diem Apostoli Apostolici viri ideò religiosâ solemnitate habendum sanxerunt quià in eodem Redemptor noster à mortuis resurrexit quique ideò Dominicus appellatur ut in eo à terrenis operibus vel mundi illecebris abstinentes tantuÌ„ Diviniâ— cultibus sErviamus ipse est primus dies seculi in ipso formatasuÌ„t elementa muÌ„di in ipso creati sunt Angeli in ipso quoque resurrexit à mortuis Christus c. Serm. 251. dâ— tempore Videâ—mus ne sed diâ—i dominici sequestrati a rurali opere ab omni negotio soli divinâ— cultui vacemus Ibid. Neque venatione se occupet diabolico mancipetur officio cirumvagando campos sylvas clamorem cachinnum ore exaltans Ibid. Tunc ipsi foris aut causas dicere aut diversis student calumnijs impugnare aut videlicet in alea vel in jocis inutilibus insidiari quatenus unus punctus diâ—i ad dei officium reliquum diurnum spatium cum nocte simul ad eorum deputetur vâ—luptates Idem Ibid. Melius vtique toto die foderent quam toto die saltarent Con. 1. part 1. in Psal 32. Melius enim arare quam saltare in Sabbato illi ab opere bono vacant opere nugatorio non vacant in titul Psal 91. Non hoc autem solum ratione aptum est tempus ad benignitatem prompto alacri animo exercendam sed quod habet quietem remissionem immunitatemque vacationem a laboribus Chrys Tom. 4. pag. 545. in 1. Cor. Homil. 45. Primo die qui dominicus appellatur celebres Magistri ac doctores Sancti patres nostri nobis canendum Psallendum centesimum decimum octanum Psalmum tradiderunt T. 1. Pag. 1055. Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles saith Let every one that loveth Christ keep the Lords Day which is the Queene of dayes in which death is overcome and life is sprung up in Christ Renowned Constantine ordained as followeth That day which is called the Lords Day which the Hebrewes call the first day which the Grecians attribute to the Sun which is before the 7. day he ordained that all should cease from suits and other businesses and to be only occupied in prayers upon it and indeed hee did honour the Lords Day because in it Christ rose from the dead St. Augustine saith the Lords Day the Apostles and Apostolicall men have ordained with religious holinesse to be kept because in the same our Redeemer rose from the dead and therefore is called the Dominicall or Lords Day that in it we may onely attend on the Divine Service this is the first Day of the world in it were created the elements and the Angels upon this Day Christ rose and the holy Ghost was given Manna first descended from heaven upon this day And againe Being sequestred from all rusticall works and businesse wee give our selves wholly to the worship of God Neither let him busie himselfe in hunting and enthrall himself in any devillish work in wandering about the fields and woods making a loud noise and laughter c. And in the same Sermon reprooving certaine disorders on the Lords day hee saith Then scil in the time of the publique worship of God without doores they tel tales or study to fight against others by slanders or to take great paines at dice or other unprofitable sports as if one period of the day was set apart to the service of God and the rest of the day and the night to their own pleasures The same father saith thus in one place They might better digge all the day then dance all the day And in another place It is better to plow then to dance upon the Sabbath they rest from a good worke rest not from a vaine and triffing work And S. Chrysostome speaking of the fitnesse of this day for workes of mercy saith It is a fit time to practise liberality with a ready and willing mind not only in this regard but also because it hath rest ceasing freedome and vacation from labours And in another place he saith Our reverend teachers and instructers our holy fathers have given us the 118. Psalme to sing the first day which is called the Lords day Leo the first commanded Sunday to bee kept holy And that all Christians should behave themselves godly and vertuously all the day long in preaching hearing and remembring the Word of God visiting the sicke and poore and comforting the comfortlesse Leo the third at a Counsell in Ments decreed that Sundaies should be kept holy with all reverence and that all men should abstaine those daies from all servile worke and worldy businesse and that there should be no faires markets or any buying or selling on the Sundaies I have read that in a Counsell at Nice order
yet fully resolved that neither I will nor mine shall if I can remedy it sport and play upon the Lords Day Surcease henceforward O froward flesh to hinder me with thine idle objections Ob. 1 Tell me no more that the Lords Day wil be a sad Day if I may not sport this day bringing sweeter and sounder delights Tell not me that many men must have recreations therefore upon the Lords Day For as my workes have toiled them so my time shall refresh them if such refreshing is needfull I my selfe could not take it well to have another mans toiled servant sent to me for food because he must have food he having wrought hard Tell me no more that many good Divines think them lawfull on the Lords Day for if it be disputable it 's the safest course not to use them And what Divine will say it is not lawfull not to sport upon the Lords Day Consid 3 Whether worldly words are not unlawfull upon the Lords Day 1. Since the Lord Iehovah in expresse words by the mouth of his Prophet Isaiah 58. 13. saith thus not speaking thine owne words 2. And for these following causes 1. Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandement Thou shalt doe no manner of worke the Lord hath commanded the whole man c. Therefore c. 2. Those things which as lets hinder the duties of the Lords Day are forbidden But worldly words as le ts hinder the duties of the Lords Day scil holy conference therefore c. 3. Where bodily workes are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more then bodily workes doe But bodily workes are forbidden therefore worldly words hindering more the sanctifying of the Sabbath Because a man may worke alone but cannot talke without company 4. That Commandement which ties the outward man from the deed done ties the tongue from talking of the same e. g. The sixt forbids murther and murtherous words The seventh adultery and adulterous words The eight theft and deceitfull words But the fourth Commandement ties the outward man from worldly workes and therefore the tongue from worldly words And therefore whether many people are not much to blame who make the Lords Day a reckoning day with workmen a directing day what shal be done the next weeke a day of idle tattle about their pleasures profits gossips tales and other mens matters Whether worldly thoughts are not unlawfull on the Lords 4. Consid Day considering 1. That each Commandement extends to the thought binding it e. g. the 6 from anger the 7 from lust the 8 from covetousnesse c. 2. That the Lord especially requireth the inward man Luk. 10. 27. 3. That worldly thoughts hinder from heavenly and therefore whether those are not blame-worthy who busie their heads upon such daies in plodding about their worldly businesse c. And lastly if it be not a pious and profitable a comfortable and necessarie resolution for a man constantly to purpose to do as followeth Affirm 1 Medit. Whereas many men so be they goe to the Church perswade themselves they have done their devoyre to the vtmost if not superabundantly promerited although before and after those solemne sacred and publique meetings they let loose the reynes permit their hearts licentiously to take liberty of wandring and roming libertine-like into a world of businesses and to plunge themselues into innumbred swarmes of plottings and contrivements for the effecting of some dunghill delights or worldly profits yet I for my part although I cannot as I would will doe what I can to withdraw my meditations upon the Lords day from such like trashy and fruitlesse wanderings and bend them to thinke earnestly and orderly upon 1. The workes of God generall and speciall 1. To the glory of God beholding in their innumerable varieties and melodious harmony the powerfull omnipotency and infinite wisdome of God 2. To mine owne endlesse comfort viewing in these the boundlesse and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being such senses members calling substance such variety of creatures to delight feed and guard mee such a Sauiour such a Word such excellent meanes to save me c that thus feeding my soule with such solacing considerations I may edge and keene my dull desires to praise and magnifie a God so good and gratious 3. To the humiliation of my soule naturally prone to an overweaning conceipt of its owne nothingnesse pondering the grievous groanings and massy burdens of distressefull miseries Gods justice hath inflicted upon the poore creatures for my sinnes and finding my selfe to come short of them in obeying the will of God I continually fayling they alwayes doing that for which they were made 4. For mine owne instruction these being a large and faire booke written by the LORD IEHOVAH in faire and capitall letters wherein he that runnes if he have but eyes in his head may reade his owne fickle and fading condition being like the withering grasse the basenesse of himselfe made of dust and turning to it againe the uncomfortable irk some and fastidious condition of death a spirituall darknesse scil sinne and iniquity resembled to death and darknes naturall Yea the booke of the creatures is a library so full of learned literature that contemptible Ants and glorious Angels beautified stars and basest vermine yea all beings created to swim and play in the liquid streames and vast ocean to flie about with out stretched wing in the thin and perspicuous ayre or to runne and range upon the sound and solid earth by their contentation with and thankfulnesse for their little pittance and obedience to the Lord their bountifull benefactour preach loudly to me contentment with and thankfulnesse for my so large allowance and obedience to a father so beneficiall to me undeserving That so by the meditation of the workes of God I may be stirred up to trust love feare and obey God pondering and perusing his works of justice and mercy The Word of God especially that meanes of my salvation I last of all enjoyed in the Word of God read and preached for when I consider 1. That this is a daily duty Ios Assidua meditatio memoriam efficit indel ebilem Chrys Hom. 35. in Gen. 1. 8. Psal 1. 2 practised by the best men as David Psal 119. 97. 99. and the Virgin Mary Luk. 2. 19. 2. That as meditation without hearing is erroneous so hearing without meditation is barren and the dulnesse of my blunt and obtuse and Affirm 2 the leaking property of my running out memory I cannot but thinke it a fitting duty upon the Lords day thus to doe Conference 2 Secondly whereas many unguard the doores of their lips and suffer those little unruly members to enflame each others ministring and
taking occasions offered extravagantly to wander into olden times gladding themselues with their large discourses of their many madde and merry meetings their frolique frisques and gambols their infamous exploits and deeds of darknesse or idly to range about from royall diademe to the penylesse cottage from field to towne from towne to houses from houses to particular things and persons yea to their owne homes and houses taking thence many large and deepe discourses of the number and severall conditions of their sheepe horses c. the unrulinesse of this the faire conditions of that the great penyworth they had in the one the worth of the other And anon ramble in their serious communication into their fields fallow and severall discoursing of their longitude and latitude of their lands the quantity and quality of their seed their great and many businesses they have finished or intended and presently flie backe into the streets and for want of other matter to fill up the pretty lispings and stâ—mmerings the falls and stumblings the unmannerly roguing or whoring this man that woman the pretty pronunciation of this or that oath of their children shall not be forgotten and then from these merrie Colloquies rake into the dunghill puddles of the true or fained miscarriages of their neighbours good or bad tossing and tumbling these from tongue to tongue as sharpe as speares renting and tearing the good names of men better then themselves fathering upon them that themselves never dreamed of turning by their cunning art a hearsay may be supposition into a peremptory proposition that it was so and then to mount it upon the wing of flying fame to passe swiftly and securely without stop or controlement and clothing all upright-hearted Nathaniels with the darke and divelish robes of censorious uncharitablenesse Luciferean pride and damned hipocrisie because these truly befit many who are professors and others in their conceipts thus extracting matter of large discourses to please themselves purchase admiration and applause for their great and deepe experience and procure many farewell thanks for their good company Yet I although I formerly have bene and still am too often and futurely may be that way overtaken so as to talke of such fruitlesse and unneedfull matters resolve henceforward to have my communication of such things whereby God may be glorified my selfe and others edified in the holy faith not medling with other mens matters but such as concerne my selfe or those with whom I conferre and principally those which appertaine to our soules good and amongst other things by name of the Word of God in generall and such Scriptures as I have heard read and expounded in particular as wisely peaceably orderly lovingly honestly and humbly as I can I well considering besides the necessity and furtherance of such like conference Mot. 1 1. That these communications are more comfortable then those they yeelding not the least glaunce or glimmering of sound delight or comfort when a man is going to his bed falles into any affliction or temptation or comes to his bed of death But instead thereof many befoolings of himselfe for mispending so many precious houres and golden opportunities about fruitlesse fome and froth these abundantly cheering the heart gladded with the consideration of the many benefits it hath gained and fruits it hath reaped by such like talkings together 2. This conference is more advantageous then that Can you say and speake truly that ever you gained any knowledge of God your selves the Word the way to heaven Can you say that ever you gained any grace goodnesse or any thing save an addition of new sinnes to the catalogue of your old by such like Lords dayes chattings Whereas I dare affirme this kind of Sabbath conference to increase saving knowledge sound comfort true Christian love heavenly-mindednesse and to warme and vivifie the saving graces seated in the heart 3. And more honourable mee thinkes it 's a poore commendation or credit for a man to have a faculty with facility to find out idle discourse to drive away a day each new speaking stammering child which can lispe out but halfe english being able to tattle somewhat or other to that purpose But for a man humbly lovingly and feelingly to conferre of the narrow way which leadeth to life how to walke in it with comfort declining the many by-paths of sinne of the Christian combate the number and nature of enemies their sleights and subtilties how to escape them and to get the victory this is a greater glorie to a Christian man Whereas many men and women spend the Lords day in Affirm 3. Deeds sloathfull lithernes sleeping or doing certaine odd chares which purposely they had appointed for that day yet I determine resolutely to spend all spare time 1. In reading Gods Word and good bookes and that with inward desire and outward endeavour to profit 2. In singing of Psalmes Hymnes and spirituall songs Ephes 5. 19. In which angelicall exercise I will doe what I can to sing 1. With my heart Ephes 5. 19. i. e. with understanding sense and feeling 2. To the Lord Ibid. scil 1. In his glorious powerfull and gracious presence 2. Vpon a holy remembrance of his blessings 3. To his honour and glory 3. With Grace Col. 3. 16. to exercise the graces of the heart as holy joy trust 4. In Gods mercy c. in singing Teaching and admonishing my selfe and others 5. For mine owne and others consolation Ephes 5. 19. making melody c. Iames 5. 13. I well considering this duty to be 1. Gods owne ordinance Ephes 5. 19. 2. Binding all persons Iames 5. 13. is any merry let him sing 3. To be performed publiquely Ephes 5. 19. 4. And privately Psal 101. 1 2. 5. A speciall duty for the Lords day Psal 92. Title 6. And a duty which is 1 Good having in it no evill being Gods ordinance 2 Pleasant in it selfe and to the hearers 3 And comely to the user Psal 147. 3. In praying to God to sanctifie the day and duties thereof to me I being able to do nothing of my selfe 4. In doing such like workes of mercy as these following sc 1. Visiting the sicke and that 1. To benefit mine owne soule and that by 1. Taking notice of mine owne mortality 2. Sathans subtiltie striving to lull men asleepe in security or plunge them into desperation 3. The difficultie if not impossibility of repentance deferred till death and sicknesse 4. The excellencie of saving graces a good conscience c. which will do men good when all worldly contentments forsake them 2. To doe good to the sicke party and that by perswading him to a Christian carriage in sicknesse sc 1. A serious consideration causing sicknesse 2. The profit and advantage of sicknesse trying grace weaning from the world provoking to prayer and taming the flesh 3. If men rightly behave themselves in sicknesse 1. Not neglecting nor depending too much upon the meanes 2. Praying to God 3. Giving good counsell
remission of sinnes how and by whom wherein every sincere Christian may behold clearely the unparalel'd love of Christ Iesus freeing him by his owne painefull passion from the guilt and guerdon the due desert and dominion the power and punishment of his sinnes 5. Let it be upon the inheritance which is incorruptible undefiled not fading away reserved in the heavens c. And I think it wil be granted without contradiction that such like meditations make the godly soule to leape for joy 6. Let it be upon dismall death and mouldring mortality even this will comfort the heavenly minded soule loving the appearing of Christ longing after the same with the Bride in the Revelation certifying him that these miseries are but momentany and that this miserable mortality shal be swallowed up of glorious immortality 7. Let it be of the judgements of God denounced or inflicted upon others or upon himselfe even these contemplations want not matter of consolation to that soule which considereth Gods infinite love sending no greater he deserving the extreamest enabling him to make a good use of them and to beare them christianly This I suppose is a commodious and profitable necessary and warrantable Christian not Iewish resolution to abstaine from those worldly and wanton words workes and thoughts and to be wholly imployed and that delightfully in those holy and heavenly contemplations communications and actions And that I may stirre you up to put in practice this so laudable sweet and profitable resolution to those former reasons and motives I have intermingled in my former passages give me leave to adde these following reasonings and pious arguings 1. Is the Lords Day the queene of dayes yea the Lords market day for our soules wherein we are to buy Isa 55. 2. without money or mony worth the heavenly and celestiall bread water wine and milk of Gods sacred Word and saving graces the golden gifts and precious merits of Christ to inrich our faith Rev. 3. 18. The eye-salve of true wisdome and the Spirit of light to illuminate our spirituall blindnesse and the white raiment of Christs righteousnesse that we may be clothed and that the shame of our nakednesse do not appeare and shall we passe it away in wanton delights in fruitlesse and hurtfull discourses in distrustfull and distracting musings or in needlesse and dunghill actions And not rather spend this Day in buying such peerelesse traffique not onely in the publique assemblies but also before and after the same by Divine contemplations heavenly communications fervent and faithfull prayer and other such like pious Lords Dayes practices 2. Is this the Lords Day not mine his Holy Day no common or prophane one therefore to be sanctified therefore to be kept holy and shall we shew such intolerable ingratitude as to deny so small use of time to him that gives to us so much and so large use of time 3. Is it a matter of duty and not of curtesie of charge and not of choice of allegiance and not of liberty of necessity and not of indifferency not permitted but commanded to sanctifie the Lords Day and keepe it as holy as we can and shall not wee use our utmost endeavour to doe the same 4. Do those who conscionably sanctifie the Lords Day imitate the prime and purest examples walking in those paths which have beene traced out by David Nehemiah and such like ones by Iesus Christ such a Sonne such a Saviour by the Lord Iehovah who rested the seventh Day from his worke of creation although as easie to him as to speake and cause it to be created And shall we be drawne into unwarranted courses or omit necessary pious duties upon Gods Day because many who are great Schollers good Preachers great men the wealthiest in our parish and many honest men make no bones of worldly discoursings unneedful actions nor are very forward in those other substantiall duties Learning they may have wisdome greatnesse yea goodnesse yet may their example be erroneous no sufficient patterne for imitation in many things we offend all yea and good St. Paul would be followed no otherwise then he followed Christ 1 Cor. 11. 1. Be it they be wise or wealthy honourable or honest who give or take liberty yet sure we are we take the surest and safest course yea the most commodious and comfortable having Gods precept for our warrant and his example for our encouragement Powerfull they may be but he is omnipotent wise they may be but he is wisdome it selfe honest they may be he goodnesse it selfe 5. Since the Lords Day is a blessed Day so called either 1. Because it is instituted to Gods service 2. Or because the Lord gave it a singular priviledge to be a Day of rest and holinesse a Day of delight and heavenly feasting to the world 3. Or because the Lord doth blesse more effectually all such who conscionably keepe it holy on that Day then any other so that then they enjoy after an extraordinary manner this transcendently sweet and lovely fellowship with the Father We for our parts will alienate and estrange our soules tongues and bodies so farre forth as in us lieth from such workes such words and thoughts which withdraw the mind from God and endeavour to spend those little parcels of time which remaine to us exempt from the publique assemblies of the Saints and the doing of some few necessary actions in Divine contemplations Christian communications such pious and holy actions that so the Lord may suppe with us and we with him Rev. 3. 20. We feasting him with the fruit of our true repentance 2. With our faith beleeving and applying the Word and promises of God 3. By serving God faithfully giving up our soules and bodies holy and acceptable sacrifices to him he feasting us in his Word and Sacraments That so he may dwell in us and we in him and to conclude that we may obtaine if still we want communion with God or get if already we have a more perfect and full assurance of our fellowship with the Father CHAP. XIII The eight Meanes and Duty Chusing the things which please God What those things be Diverse chusers Which are best HAve we or desire we fellowship with the Father Shew 8. Meanes Duty it and seeke it by chusing the thing which pleaseth the Lord This chusing being both a marke and meanes of mans communion with the Father Isa 56. 4. Where and who is he that would not be a chuser might the choice tend to his reall and seeming contentment With what greedy graspings would some possesse mountaines of gold silver pearles and precious stones and worlds of wealth With what enraged bloudy and implacable cruelty would some bathe their hands and glad their hearts in the last groanings and effusion of the most warme and in most hearts bloud of their enemies How would some ingrosse kingdome after kingdome yea one world after another How would some plunge themselves into a bottomlesse Ocean of voluptuous delights
fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.
and goodnesse as lovely in one as in another Doubtlesse it is and therefore if I love any one because he is is indued with saving grace because he is the child of God because he is a member of Christ I cannot but love all who are indued with saving grace c. Can there be any thing vpon earth more amiable then those of this assembly 1. If birth may allure who more noble Gods Sons Christs Spouse a heavenly of-spring 2. If vertue who more wise then these who are wise unto salvation who more couragious then these that overcome the world mortifie the flesh and quell the fierie darts of Sathan 3. If alliance who more neerely allyed then children of the same parents 4. If beauty who more amiable Insomuch that although the glorious sunne euer shining with such radiant splendour although the pompe and glory of the whole world could not allure the Sonne of God yet the inward beauty of the Saints Christs Spouse doth strike as it were his heart with a vehement affection passion of love Cant. 4. 9. Thou art faire c. 1. 14. all glorious within Psal 45. 13. Love therefore all those of this fraternity Ob. An. 1 Be it that they are of another nation yet all are one in Christ Be it they are poore ignoble and thou honourable God loves them not the lesse for their basenesse But he hath beene vngratefull to me Thou also hast bene more unthankfull to God and yet thou wouldst have him love thee But he hath many frailties So hast thou and yet thou lovest thy selfe and desirest the love of the Saints These proceed not from the spirit but the flesh Canst thou beare with faults in thy selfe beare with some in thy brother Let not hatred of his sinne hinder thy love to him hate the sinne yet love thy brother God hateth thy sinnes yet loveth thee But he is mine enemy then endeavour to make him thy friend Vice is taken away by vertue hatred by love Love But how Indeed and in truth 1. Ioh. 3. 18. Without dissimulation Rom. 12. 9. So as to lay downe our lives for the brethren 1 Ioh. 3. 16. Thus renowned Hester 4. 16. If I perish c. Thus a Bishop answered a judge commanding him Firmus Pagastensis episcopus Mentiri nesâ—â—â— prodere nolo Aug. de mend pag 19. Au bros de virgin lib. 2. p. 81 82. to disclose his fellow Christians I know not how to lie I will not betray Thus Didymus to save the chastity of Theodora condemned to the stewes changed apparell safely dismissed her died for her and with her And greater cause have we thus to doe then had Pylades for Orestes or those Pythagorean Philosophers Damon and Pythias CHAP. V. Vse 3. Saints must relieve others Vse 3 WEe having fellowship each with other ought to See M. Boulton walking with God pag. 257. c. communicate such gifts and graces God hath given us to the benefiting one of another In a body all members have not the same vigour neither are the same gifts granted to all in the mysticall body Bodily members intrude not into each others office neither in the mysticall body should they thrust themselues into one anothers calling All the members of the body doe whatsoever they doe to the common good or profit So likewise should Christians referre all their actions to the utilitie of the whole body 1. The Church We should therfore relieve one another as members of the same body This duty is so perspicuous that it needs no large discourse to procure credence for not onely diverse undeniable confirmations which might be drawne from Gods sacred truth and many unanswerable reasons declare its necessity but even experience the mistresse of more wisedome then folly teacheth us that stones in a building support each other That branches of a tree doe so draw nourishment from the stocke that each hath sufficient sappe and proportionable to its necessity That members of our bodies are not onely carefull of themselves but of their fellowes Insomuch that the eye is busie to adorne the body yet not it selfe the hands to cover the whole themselves remaining naked That faithfull friends are in prosperitie a pleasure a solace in adversitie and in griefe a comfort yea such who account a mans mishap their misery the pricking of our finger the piercing of their heart And this Doctrine I have now in hand doth tell us that all comforts of this goodfellowship are stones of the same building then which there cannot be a more firme connexion Branches of the same vine then which there cannot be a more inherent inoculation Members of the same body in the which there is a most sweet concordance Are all in an inviolable league of friendship in which fellowship there ought to be no falshood where simpathy of manners should make conjunction of minds and therfore those of this consociation cannot but relieve the distresses each of other Instead therefore of proving the point which is undeniable let me perswade you to practise the duty so tragicall to many men To this end consider that 1. by relieving our fellow-members we become creditours to the worlds Creatour Prov. 19. 17. 2. By succouring Gods Saints we take the way to enrich our selues Prov. 11. 25. 3. And we do a worke acceptable to God Heb. 13. 16. 4. Which shall be rewarded Eccl. 12. 1. Psal 41. 1. Mat. 25. 35. If we come short in this duty God will not heare us Prov. 21. 13. Dives could not get a drop of cold water to coole his tongue 6. The poore Saints haue right to our substance We say not give me my bread but give us our dayly bread And therefore one of the Fathers Famelici panis est quem tu tenes nudi tunica quem in conclavi conservas discalceati calceus qui apud te marcescit indigentis argentum quod possidemus inhumatum Eslote vos divites primi in conferendo qui estu primi in discernendo estote primi in larguate rerum Salv. lib. 5. pag. 153. saith It is the starvelings bread which thou dost keepe back it is the garment of the naked which thou lockest up it is the shooe of the unshod which corrupts by thee it is the mony of the needy which we possesse unburied with us Give therefore 1. But who should give All of this society Be you rich men saith holy Salvian first in giving who are the chiefe in judging be you the chiefe in bountifulnesse of substance which are chiefe in liberalitie of words You who have this worlds good 2 Tim. 6. 17. For you are best able David sent therefore to Nabal for succour Lazarus lay at the rich mans gate 2. You have received most from the boundlesse sea of Gods mercy and therefore by distributing to the poore you must send backe most againe Eccl. 1. 7. Be not you therefore like those rich usurers Neh. 5. Nor those rich oppressours Iam. 2. 6. most cruell
duty By improving thy gifts and graces to the benefiting of others 1. Thou shalt not onely gaine glory to God and that is gaine enough for those who honour God the Lord will honour them 2. Nor onely gaine thy brothers soule out of the jewes of Sathan which is no small advantage 3. But herby thou shalt increase thine owne graces Grace not being like these dunghill vanities below which minish by distribution nor like our candles which keepe the same light though a thousand are lighted by them But like the * 2 Reg. 4. widowes oyle which multiplied by powring out And those talents which doubled by imployment Math. 25. Excellently saith S. Chrysostome For in sensible riches those who pay their money Nam in sensibilibus ij qui denumerant pecuniaÌ„ suam imminuâ—nt substantiam locupletiores fiunt qui recipâ—â—nt hi autem nonsiâ— sed is qui denumerat suas facultates magis auget recipientium divitijs multum addâ—t Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri 〈◊〉 tanto nobis fluenta sunt auctiora Non enim in hac causa contingit sicut in pecunijs illic eninâ— quidinumorant vicino imminuunt suam substantiam quanto plus expendit tanto minuâ— possidet pecuniae Hic autem planâ— secâ— agitur Chrys Hom. 8. in Gen. pag. 37. do diminish their substance and they who receive are made richer but these not so but both he who numbreth doth more increase his substance and doth adde much to the riches of the receivers Againe Furthermore how much more we poure out of these flowing spirituall things by so much those spreading in abundance are greater to us For in this cause it doth not happen as in money for there they who tell out to their neighbour diminish their owne substance and by how much the more he spendeth by so much the lesse money he possesseth but here it is done quite otherwise CHAP. VII Vse 5. Saints frailties to be concealed Vse 5 THerfore we ought to conceale the nakednesses frailties infirmities and deformities one of another laboring and endeuouring withall to heale them What man except bedlam mad sottishly foolish and depriued of vnderstanding wit Product 〈…〉 〈…〉 tâ—men ante â—ndore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 po 〈…〉 〈…〉 ato câ—â—men 〈…〉 ato lib. 3. de Moâ—â—b and reason would disclose to his preiudice and disparagement a loathsome sore although cleauing to some baser member except to a faithfull friend for aduice and counsell or to some well skil'd Chyrurgion for health and recouery How much more doggedly franticke are such who sport themselues with the frailties of the Saints and discouer their fallings to the dishonour of their great God Iehouah the scandalizing of his glorious Gospell the wounding of their conscience losse of good name grieuing of their brethren and to the ioy and reioycing of none saue Sathan and his cursed reuellers 1. My meaning is not to make Gods children such offendors as the raging world doth for then woe and alas none so proud covetous hypocriticall deceitfull These judging of Gods children as drunkards do of solid substances deeming them to whirle about deceived by the vertigiousnesse of their owne braine or as dazling eyes pronounce things single to be double So these notorious censurers although they cannot accuse them for any usurous compacts extorting convenants selling of time defrauding bribery uncharitablenesse withholding the least dues from any man c. blush not peremptorily to pronounce Gods children to be of all men most avariticus And why thinke you Is it because they grinde the faces of the poore c. no such matter But because 1. They are so painefull and laborious in their severall 1. Why good men are painefull callings which diligence springs not from the roote of avarice But from a desire 1. To shew themselves obedient to Gods commandement 2. To avoid idlenesse the bane of vertue nurse of vices and Sathans pillow These not immoderately desiring the dunghill vanities of this life their heavenly minds soaring aloft after more durable treasure Nor distrusting Gods providing for them they being well assured that he who is unchangeable and hath promised that such as feare him shall want nothing cannot but provide for them They well knowing that he who feeds ravens and cloathes the grasse will not suffer his owne children to want He having given them his Sonne they are confident that he cannot deny them any thing 2. Or they are covetous because 2. Why they are not wastfull they be so sparing they do not lavish out their allowance in new-fangled attyre or in goodfellow-meetings as they are called whereas this parsimony of theirs proceeds not from any cursed desire of or love unto riches which they know is damn'd idolatry But from 1. A godly respectfulnesse to wife children and such as depend upon them 2. The tendernesse of their conscience not suffering them to adde one mite by wrongfull dealings unto their estate so disabling them from profuse expences 3. A serious consideration of the strict account they are to make and render to their Lord as for other things so for the imployment of their outward substance 3. Or els they are covetous because they 3. Why they are not bountifull to beggers do not give pharisaically to every clamorous beggar and unworthy spend-thrift so much as the impudency of the one demands and the vaine-glorious example of some pharisaicall braggard otherwise perhaps and in secret a divellish incloser damn'd usurer grinder of the faces of the poore seller of time defrauder of others c. doth incite him to And that not because they are as hard as flint as greedy as hell as worldlings are ready to say But either 1. Because they would not incourage them in their villanous courses of idlenesse drunkennesse c. And therefore although by their will none shall go from their doores empty handed without reliefe according to their ability yea although they know Why they relieve beggers many to be unworthy 1. Because they would take away all occasion of scandall from Gods children and their profession 2. Because they cannot but commiserate even unworthy ones and relieve the creatures of God 3. Because they see those wholsome lawes which take order for their provision and punishment to be but sleeping statutes in the execution are not easily drawne to open their hands and purses wide according to their desires These wel knowing it to be fit fewel to fire their soules by swinish drunkennesse 2. Or because they having but little it being the condition of many of Gods people not to flow in wealth and knowing they cannot give away much Vpon mature deliberation they resolve with their pittance of meale and oyle to relieve good Elisha and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts strengthen the hands and refresh the distressed members of Christ in secret
Pet. 2. 1. A worke of Sathan Gen. 2. 1. Of the Gentiles Rom. 1. 29. Of darknesse Rom. 13. 13. Of the flesh Gal. 5. 21. Opposite to charity â— Cor. 13. 4. And abdicated by holy men Titus 3. 3. Let him feed and foster this selfe-tormenting envy saith holy Salvian Invidia sola authorem persequitlâ—r Sa v. de Gub. Dei lib 3. pag 7â— doth onely persecute the author viper by selfe-love impatience and selfe-conceitednesse making himselfe a foole Pro. 10. 18. An unprofitable hearer 1 Pet. 2. 1. Rotting his owne bones Prov. 14. â—0 And slaying himselfe Iob. 5. 2. Like the Mountaine Aetna scorching himselfe with his owne â—â—mes What though the wrathfull man flâ—shâ—th himselfe in bloudy and barbarous cruelties acting that which is Sathans proper worke doing contrary to Gods nature he being mild and mercifull precept and practice Quid siulti propriâ—m non posse veâ—â—e nocere â—â—as 49. What and if the furious irefull revenger proceed in his uncharitable and unwarrantable wayes thereby exasperating to more hurt doubling his owne griefe losiâ—g tranquillity and peace of conscience good will with men and favour with God by usurping his regall right and robbing him of his authority Yet let every member of this concrete communion freely fully soundly and sincerely forgive each other Mot. 1 To this end consider The Divine precept of our great God Math. 5. 39. His sacred practise Gracious promise Math. 6. 4. And dreadfull judgements against all such who will not forgive Mat. 7. 1 2. 6. 15. Iam. 2. 13. Secondly our owne pronesse to offend Gal. 5. 17. Our flesh lusting against the Spirit Either against the same person which we should forgive some other and God himselfe But we offending would willingly have forgivenesse Thirdly that the person offending did it either ignorantly unawares by some inducements or through the violence of some prevailing temptation It was not the man therefore but his weakenesse which did offend Lastly consider the commodious advantages we shall reape by forgiving are many and great 1. We shall hereby become like to God Math 5. 44 45. We shall gaine comfort which while the boisterous sâ—rges of angry passions tempestuously trouble our cholericke nature we are senslesse of yet afterwards we shall find to our more then ordinary consolation witnesse 2 Sam. 25. 31. â—3 We may with a hopefull assurance sue unto God for a full remission of all our enormities and with a blessed confidence graspe and hold fast a firme perswasion that our sinnes are done away grounding upon Gods unchangeable promise Mat. 6. 14. By freely forgiving we shall make our foe our friend Rom. 12. 20. heape coales of fire on his head 1. He will repent and embrace us friendly or else if he continue in his malice he shall be fired with his owne conscience and consumed with the wrath of God And hereby we are made fitter for all pious duties 1 Pet. 2. 1. Ob. An. 1 Say not therefore I cannot forgive because the matter is so great Thou hast offended the Lord farre more yet he is willing to forgive thee But he ought not to have dealt thus and thus with me Neither oughtest thou to have wronged God But I meant him no harme Neither did the Lord thinke thee any harme yet hast thou offended him But thou art his superiour God is thine He is thy inferiour Thou art Gods But thou carest not for his favour thou livest not by his friendship The Lord our God needs none of thy helpe thou livest by him not he by thee yet he is willing to remit thee thine offences Be not we rigorous for a hundred pence lest we be bound to pay upon paine of everlasting Math. 18. damnation a thousand talents Let not us provoke the Lord to mete out to us condemnation by our not forgiving Let not us send up Vriahs letter in our prayer forgive not us because we will not forgive But let us freely forgive each other seeing we all have fellowship one with another Now before I enter upon the second braunch of our Society I intend to speake somwhat of the word Father not in the largest extent thereof as how he is Father to all creatures men Angels c. But onely how is the Father of these good-fellowes afterwards I purpose to shew how he and we have fellowship each with other OF THE SOCIETIE OF THE SAINTS the second Booke CHAP. I. GOD is the Saints Father Doct. 2 THE LORD of heaven and earth is not onely Father to men Angels creatures but also of all goodfellowes or the Saints after a speciall manner with the Father Iohn 1. 12. Rom. 8. 14 15. 1 Thes 1. 5. And a cloud of witnesses of Scriptures testifie this truth To the confirmation whereof I will use onely two Reasons it being as apparant and generally assented to as that the Sunne doth shine at noone day Reason 1 He who is Father to the Saints any some or all those wayes whereby one man is father to another he is the father of these goodfellowes But the Lord of heaven and earth is Father to the Saints all some or most of those wayes whereby one man is father to another Therefore the Lord of heaven and earth is the Father of these goodfellowes He who is Father to the Saints in regard of direction paternall procuration instruction imitation image and adoption is Father to the Saints most of those wayes whereby one man is father to another But the Lord of heaven and earth is Father to the Saints in those regards viz. 1. Man is father unto man by direction Gen. 45. 8. Thus God is Father to the Saints directing them by his Word which is a light to their feet and a lanterne to their paths And his Spirit leading them thereby Rom. 8. 14. so that they walk after the Spirit 2. Man by paternall procuration is father to man thus Iob was a father to the poore Iob 29. 16. And so is God a father of our society defending us from cursed calamities plucking us out of the jawes of the Lion and providing for us necessaries at the least so that we have Sufficient for our good if not satiety to give us contentment 3. Man is father to man in regard of instruction or doctrine 1 Cor. 4. 15. Gal. 4. 19. Thus is God much more pouring grace by his Spirit into the heart for Paul may plant Apollo water but God onely gives the increase 4. Man in regard of invention is father unto man who in regard of imitation is his sonne Gen. 4. 20. Iabal the father of such as dwell in tents The Divell thus is the father of all wicked ones Ioh. 8. 44. Thus is Abraham father of all godly persons who walke in the holy steps of Abraham Rom. 4. 12. Thus is God our Father we being followers of him as deare children Math. 4. 45. Eph. 5. 1. 5. Man is father to man in regard of image Gen. 5. 3. Some
images represent the shape thus pictures are images of men Some agree with the thing in nature so children are images of fathers having the same specificall essence Some the very individuum So Christ is onely the image of the Father Christ Iesus is onely the perfect and consubstantiall image of God Col. 1. 15. Heb. 1. 3. The godly are the imperfect image of God Eph. 4. 24. Col. 3. 10. We having a resemblance of his nature may be called his image for although this is daily corrupted by sinne yet it is againe renewed by Christ Iesus Col. 3. 10. 6. Man is father to man in regard of adoption Moyses thus the sonne of Pharaohs daughter Mordecas thus a father to Ester Est 2. 7. Thus is the Lord our Father Rom. 8. 14 15 16. 9. 16 Gal. 3. 26. 4. 5. c. Therefore he is a Father to the Saints or these goodfellowes all or most of those wayes whereby man is father unto man He who performeth more freely and willingly then all other all offices and duties of a father to these goodfellowes must needs be their Father But the Lord of heaven and earth performeth more freely and willingly then all other fathers all offices and duties of a father to these goodfellowes Therefore he is their Father The latter proposition I thus prove He who doth beget feed cloth correct provide inheritance and mariage for these goodfellowes more freely c. doth performe all offices and duties of a father c. But the Lord of heaven and earth doth thus viz. passing by temporall respects 1. The Lord doth beget us spiritually by his Word 1 Pet. 1. The Lord Begets 23. Raising us when we were dead in sinnes and trespasses Eph. 2. 1 2. Therefore we are said to have Gods seed abiding in us and to be borne of God 1 Ioh. 3. 9. 2. Parents do not onely beget but provide for the sustentation Feeds of their child begotten Should parents forsake their children begotten and borne birth which is the greatest good they receive in the world would prove a great evill yea such that better were it not to be then being to want meanes whereby this being may be preserved The Lord in this respect is a Father feeding the soule he hath begotten so That were it possible to extract the carefull providence of all the most tender parents under the Fabrick of the heavens and replant it in one man were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth aire and water could affoord Could be feed them with the marrow fatnesse and quintessence of the most delicious cates of natures simples or mixtures of skilfull artists could he satisfie their thirst and delight their appetites with the fained Nectars and Ambrosia's of those forged gods yet all this and a thousand times more if so much could be is as nothing in comparison of the Lords fatherly care in providing for his children What are these in regard of his sacred Word that sweet refreshing milke 1 Pet. 2. 1. 2. Free from all mixture of errour heresie or tradition therefore called sincere That substantiall bread of the soule preserving its life health and strength Iob 23. 13. That purest wheate Ier. 23. 28. That strong refreshing meate Heb. 5. 13. Sweeter then honey and the hony combe Psal 19. 10. Those green pastures and waters of comfort Psalme 23. 2. That heavenly refreshing wine Can. 2. 4. Which Pellican calleth hony milke Nectar Ambrosia In Ezek 34. 14. the food of justice and truth alwayes fatting the soules of the faithfull What are these to the grace of Gods Spirit that necessary milke to an heavenly life Isa 55. 1. And that sweet delightfull wine What are these to that celestiall and spirituall bread Christ Iesus which came downe from heaven Iohn 6. 50. That food truly effectuall to the faithfull soule our blessed Saviour who is meate indeed Ioh. 6. 55. That rejoycing wine the bloud of the immaculate Lambe slaine from the beginning Mat. 26. 28. 3. Parents also cloath their naked children and in this respect 3. Cloaths the Lords care farre surpasseth all fathers he clothing us with the robes of Christ his righteousnesse which is such a vesture that who so wanteth is farre more yea without all comparison polluted subject to evill and unlovely then any new borne babe naked and unwasht and in the bloud And of such worth is this garment that were it possible the cunning of all skilfull Artists could concurre to the fashioning of some one garment made of the excellencies of silks precious stones resplendent pearles and costly gold Could they convey the quintessence of all odoriserous perfumes into the same Were it possible tobe clad more excellently then the Lillies of the field farre surpassing Salomon in all his glory Yea imagine a man to be as richly trim'd as that glorious runner in the firmament comming out of his Tabernacle to run his race Psal 19. Or as that transcendent canopy of the heavens deckt with innumerable varieties of resplendent stars Yet all these are as nothing in comparison of the rich robes of Christs righteousnesse wherewith the Lord doth cloath his children Which is a garment whereby the nakednesse of the soule is covered 2. Cor. 5. 2 3. Rev. 3. 18. is comforted and kept warme defended from the fiery darts of sinne and Sathan Ephes 6. 11. deck'd beautified and adorned Isa 61. 10. This garment being pleasant sweete and dainty perfum'd with odoriferous powders of Mirrh Alloes and Cassia Psal 45. 8. pretious and costly ver 9. resembled to the gold of Ophir Curious and costly compared to the needle-worke of a skilfull embroyderer ver 14. This garment ravishing the heart of Christ Iesus Cant. 4. 9. the smell of these ointments farre surpassing the savour of all spices ver 10. and the smell of this garment being like that of Lebanon ver 11. 4. Parents correct their children for their amendment 4. Correct So the Lord chasteneth his Saints Heb. 12. 7. yet in love verse 6. more tenderly then the fathers of our flesh ver 9. and more profitably they many times for their pleasure he to make us partaker of his holinesse ver 10. to prevent sinne 2 Cor. 12. to renne decaying grace Hos 5. 15. to weane from the world and to trie our graces yea and with such fatherly compassion that he is grieved as it were when he smiles Oh Ierusalem c. Oh that there had been such an heart in my people c. 5. Parents provide inheritance for children The Lords 5. Inheritance provident care in t is is imparaleld For were it possible for a father to bequeath to his child Europe Asia Affricke the incognitameta and Antarticks portion Could he leave him the full fruition of all the populous cities fertile countries earthly paradises golden mines yea all the wealth within the circle of
the sphericall Zones Could he not onely wish for with Alexander but also obtaine other worlds as an immeasurable addition to his former inheritance yet is there no more comparison betwixt this onely imagined soveraignty and the reall inheritance of Gods children then there is betwixt corruption and incorruption pollution and perfit purity lasting eternity and a fading moment heavenly treasure and earthly trash 1. Pet. 1. 4. To an inheritance incorruptible undefiled that fadeth not away reserved in the heavens 6. Parents provide marriages for theit children Even so 6. Marriage the Lord of heaven hath provided such an husbād for his children That if all the renowned excellencies of all mankind from Adam to the dreadfull day of judgement and of all angelicall beings which are and have bene were confer'd upon on men His comely feature should be hatefull deformity his amiable beauty loathsome ilfavourdnesse his quick-witted understanding blockish ignorance his angeliall eloquence rude barbarisme and his other perfections meere frailties in respect of those extraordinary transcendencies of Christ Iesus the husband of Gods children Rev. 19. 7 8 9. CHAP. II. Duty 1. Saints must love God IF God he our father we ought to love him Not onely Duty 1. doth Religion command children to love their parents but also nature it selfe requireth this duty some therefore derive Pilius of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifying a sonne of a greeke word which signifieth a lover And I verily thinke this being so much talked off and practised in conceipted ostentation few which heare me this day thinke I need tell them they ought to love God nor perswade them to put the same in practise The simplest here present beeing ready to say though they come to the Church for fashion sake as their neighbours doe although they are not very bookish although they give little eare to the Word of God preached yet they know as much as the best preacher can tell them they knowing that they must love God above all and their neighbour as themselves and this they doe or else it is pittie they should live Loath I am to have you spend time to no purpose much lesse at a Sermon for if all words should be gracious much more of a Minister in publique to a congregation as from God And therefore did I not thinke it more then needfull to perswade you to love God Did I not heare painted sepulchers satanicall lyars and other cursed impes of that damned Apostata say theylove God Did I see him lou'd in deed as well as in word in truth as in tongue in practise as in profession I would willingly have spent my paines about some filiall duty lesse thought upon then on this so much talked of yet little practised For if we but inquire at the oracle of this our father we shall find recorded in indelible characters that such who truly love God Hate that which is evill Psal 97. 10. Signes 1. 2. Keepe Gods commandements Exod. 20. 6. Ioh. 15. 10. sc sincerely although imperfectly desiring and endeavouring to performe things commanded Behave themselves conscionably in their calling Ioh. 21. 15. Conforme themselves to God 1. Ioh. 4. 17. being followers of him as deare children Love not the world 1. Ioh. 2. 15. Love truely Gods children 1. Ioh. 4. 20. Often thinke upon God as their chiefest treasure Mat. 6. 21. And love Christs appearing or comming to judgement 2. Tim 4. 8. Iam. 1. 12. And then having surveyed-with a carefull inquisitive view the carriages and conditions of most men I much feare after a diligent scrutiny 1. We having compared such who detest sinne because its a breach of Gods law and therefore eschue and flie from it as from a serpent With those who thirst after impiety as greedily as the chased deare after the water brookes or the gaping earth after the dew of heaven and solace themselues with as great delectation in silthinesse and superfluity of naughtinesse as Leviathan in the restlesse Ocean 2. Such who keepe Gods commandements with sincerity of heart they to the vtmost of their power leaving undone all evill forbidden and doing all good duties commanded not for any sinister aime or by-respect but for the Lords sake because he hath commanded these and forbidden those and being universall in this their obedience neither appliable like the starre Mercury to every adjacent nor the turning weather cocke hurried about with every blast of contrary winde remaining the same in all companies places and at all times like the greene ivi◠keeping the same colour in the sharpest winter that it hath in the pleasant summer With those who no whit regard those sacred lawes written with the finger of the worlds creator and those who unequally and unjustly share their obedience betwixt the Lord and his grand enemie the devill such who have their changeable suites sometimes seeming to observe Gods commandements for sinister respects otherwhiles namely in secret and amidst their villanous complices no whit regarding those divine and more then angelicall direction 3. Compare we those who walke conscionably in their callings being carefull to have the soules of their children and servants deck'd with the invaluable robes of Christs Righteousnesse nourished and strengthened with the food of eternall life With that carelesse company which regard no more so that they be of comely feature neately trimd finely fedde of liberall education and richly provided for and those vilest of men who by their wicked examples staine their purest times with the blackest dye of hellish impieties Sathans cognisance feeding their immortall soules with the damned art of swearing lying cursing and such like venome and poyson of Aspes 4. Those who conforme themselves to the glorious example of our heavenly father doing their vtmost devoir that they may be holy pure perfect and mercifull as their father in heaven is With that degenerating company of men which will doe the lusts of the divell Could we segregate those which are crucified to the world and have it crucified to them and although they love the good creatures and gifts of God yet it is neither preposterously irreligiously nor unequally but in order sc first God then godlinesse then good men enemies then profit then pleasure 6 Those whose hearts are fast glued to the Lord Iehouah and his crownes of immortality as their only treasure 7. Those who love with all entirenesse of affection the sonnes of God And Those who love the appearing of our blessed Saviour having a comfortable assurance of his love and a sincere care to please him in all things From those which love the world servilely sensually preposterously immoderatly disorderly and undiscreetly Those whose chiefest treasure is on earth Those who are inraged with implacable malice against the children of God and their sincerity And from such who love the Lords appearing no more then villanous malefactours the comming of a just and righteous Iudge And it will manifestly appeare I much feare that few onely
persons pacifie their guilty consciences justly galled for their wretched and irreligious actions like those wicked justiciaries Math. 7. 23. Who perswaded themselves but they were deceived being rejected for their workes of iniquity Verse 23. that by their prophecyings and such other good duties they should make amends for their foule enormities and procure for themselves an easie passage into the blissefull possession of the Lord of glory What and if diverse others deeme themselves and are so esteem'd by their neighbours the onely men under the Sunne because they do no hurt which alas is a poore commendation for a Christian man Yet happy would it be with our Kingdome if all Christians might be said justly to do no hurt for then it would be empty of all cut-throat usurers mercilesse depopulatours and an innumbred swarme of such like devourers for was this a sufficient commendation Why was the unprofitable servant cast into utter darknesse Why was the fruitlesse fig-tree withered Might not they have pleaded aswell destroy us not we do no hurt Might not those cursed goates Mat. 25. reply aswell although we did thee no good by relieving thy distressed members yet we did thee no hurt by impoverishing afflicting grieving oppressing Yet sure I am it is the property of Gods children to depart from evill and do good Psal 34. 14. Psal 1. 1 2. Iob 1. 8. Zach. 7. 9. He being a converted man He being of God He labouring for heaven Conforming himselfe to the precept of God and godly men Follow we therefore these shining Lamps in declining all evill and endeavouring to practise all good duties there being no mediocrity betweene well doing and evill doing For he who doth not good doth evil committing a sin of omission that so doing we may glorifie and honour our Father this other way sc in our conversations I having thus briefly and concisely declared how we are to honour our father I will now propound sixe inducements to perswade you to give our Heavenly Father his due and deserved honour both with your thoughts words and actions You will as you ought to render to all their dues tribute Mot. 1. Honour due to God to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Rom. 12. 7. give to every one their right will you not Will you give unto Caesar the things which are Caesars and not to God the things which are Gods Shall Maisters servants husbands wives neighbours and strangers have that which is their due and shall not God Yea shall the Divell have his due for that I take it is no unwonted proverbe and must the Lord onely be patchingly dealt withall God forbid Glory and honour are the Lords through all eternity Rom. 11. 36. 1 Tim. 1. 17. Could you declare the glory of God not onely like those glittering heavens dockt with innumerable varieties of resplendent stars or that canopy-like firmament reaching all the world over and every where to be seen continuing from the creation without wearing fretting renting or tearing Or that swiftest runner whose Tabernacle is in the heavens of such swift celerity that in one day and night he whirles about the whole world 240000. Germane miles in one houre and whose glorious brightnesse is such that nothing can hide it from the heate thereof But with those foure beasts Rev 4. 8 9. whether the Angels of God which is most likely or such Ecclesiasticall persons the servants of God who have faithfully laboured to deliver to the Church the truth of Doctrine I will not stand to dispute also continually give glory and honour to him that sitteth on the Throne who liveth for ever and ever Yet could you not give to God more then his due for all honour and glory is due to him through all eternitie For what cause thinke you do you enjoy abundance of 2. We made to honour God unspeakable mercies from the bountifull hands of your mercifull Father Doe you imagine that you might spend your time in sportfull vanities seemingly delightfull as if you were placed upon the earth as Leviathan in the waters to play therein Deeme you the end of your noble creation to be to congregate heapes of droâ—â—ie dunghill and transitorie trash of earthly treasures No such matter Or doe you think you are sent into this world to devoure your poore brethren by cursed and cruell inclosure cut-throat usury or ravenous extortion Nothing lesse For the end of your creation yea of all created beings whether glorified Angels or infernall Divels whether magnificent starrie bodies or contemptible terrestriall wormes whether indued with reason or deprived of sense is the honour and glory of God The Lord hath made all things for himselfe Prov. 16. 4. I have created him for my glory Ezek. 43. 7. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 9. 10. Must those splendent ornaments of the world Sunne Moone and Stars of light because he commanded and they were created Psal 148. 3. 5. Must hideous Dragons a terrour to men and other creatures inhabiting solitarie desarts Must fire haile stormy wind sNow and vapours Must mountaines and hils fruitfull trees and all Cedars Must beasts and cattell creeping things and slying fowles praise and honour God for their creation Much more ought mankind whether Kings of the earth or people Princes or Iudges of the earth whether yong men or maidens old men or childreÌ„ Ps 148. 11 12. For imagine we a creature compos'd of the very excellency of all creatures graunt it the best qualities of the rarest beasts and birds which excell in feature strength gesture swiftnesse voice or otherwise Give it the quintessence of the earths fecundity as the chiefest vertues of plants trees flowers and herbes good for meat and medicine the worth and value of pearles and precious stones the richnes of all the refined'st gold and chiefest treasure Infuse into the same the most odoriserous smell of all the sweetest perfumes decke it with the glory and brightnesse of the starres yet wanting an humane soule it would come farre short of the meanest reasonable creature It having a soule capable of those peerelesse graces of Gods Spirit interest in those unvaluable merits of the immaculate Lambe Christ Iesus and those immortall crownes of unspeakable glory Reason therefore thus Shall all the creatures inferiour and serviceable to me honour the Lord Am I made a creature so noble and excellent for this end Then surely I will honour the Lord my mercifull maker The glory of God is the end of your redemption 1 Cor. 6. 3. Redeemed to honour God 20. For you are bought with a price therefore glorifie God in your body and in your spirit which are Gods Have you any interest in that painefull and unconceiveable redemption of Gods Elect which I hope you have then stirre up your selves after this or the
Christ with God Let him feare death saith St. Cyprian who will passe from this death to the second death It is his part or duty to feare death who will not go to Christ saith the same Father I desire to be dissolved saith the blessed Apostle Phil. 1. 23. Blessed are the dead saith the Spirit Rev. 14. 13. Come Lord Iesus saith the Bride Rev. 22. Whence springs this desire What is the ground of this blessednesse And whence flow those earnest longings save from the sweet society with the Father 5. How should we feare sinne having fellowship with him who justifieth Rom. 8. 33. Death having fellowship with life Or Sathan having fellowship with God True it is we living here on earth are subject 1. To sinne scil the staine yet free from the dominion and due desert of sinne 2. To death scil its stroke it being decreed for all men once to die yet free from the fling of death 3. We are liable to Sathans bitter buffetings yet that evill one cannot touch us with his deadly blowes Iohn 5. 18. 4. We are not exempted from the grave It must have us but it may not hold us for ever 6. How should we feare any thing having fellowship with God who hath all things To conclude therefore For our comfort we may ascertaine our selves that having fellowship with the Father wee shall have no good thing with-holden totally finally without a supply if it be good for us 1. Have we fellowship with the Father Then shall we be invested with his Spirit enriched with his graces rewarded with his kingdome 2. Have we fellowship with the Father We need not feare either want of sufficiencies want of counsell in distresse want of comfort in cur extremities want of grace in this life or glory in that which is to come 3. Have we fellowship with the Father We have him therefore to be our friend his Sonne our Spouse his Spirit our comforter his Angels our guard his Saints our companions and his creatures our servants And doth not this minister my brethren superabundant consolation to all such who have fellowship with the Father All matter of comfort is included in this fellowship Is an happy an honourable a pleasant or profitable condition matter of solace and rejoycing Behold here are all for who more happy who more honourable who more pleasant or rich then such who have fellowshippe with the Father CHAP. IIII. Vse 2. Reprehending wicked men Vse 2 WHy boast you so you bragging Belials terming your selves and such who are birds of the same feather with you the onely goodfellowes Whereas were it possible to take away your dunghill scurrilities quassing complements ridiculous girings obscoene ribauldries irreligious tongue-smitings of men better then your selves blasphemous oathes and such like hellish stuffe your time is irksome and your mirth is marred Why vaunt you so of your society it being with Sathan and his cursed workes of darknesse Here is a fellowship which is truly good because with God Yours brings shame this honour Yours perils this safety Yours losse of time of wealth of wit of credit of soule of heaven this great gaine interesting into earthly things giving a full enjoyment of a sufficiencie of saving graces and an assurance of immortall Glory yours no sound comfort this joy solid and substantiall for it is with the father In stead therefore of glorying in your sinne take notice of your danger folly and duty 1. Have the Saints fellowship with the Father then in what a lamentable case are all such who dare presume to abuse and wrong those who aâ—â— so nearely indeared to the Lord It was and will be the use and practise of Sathan and his serpentine brood to esteeme of Gods Saints as of the refuse and of-scouring of all things 1. Cor. 4. 9. 13. to repute them monsters Isa 8. 18. Zach. 3. 8. Psal 71. 7. To make them their songs and byword Iob 30. 9. in their ale-bench meetings Psal 69. 12. To accuse them falsely lay to their charge things which they never knew or some waies or other to tongue-smite the spotlesse innocency of the Lords owne jewels and then with domineering insulations to laugh amaine that they had a dexterity to conceive give birth unto or greater growth to the fabulous fictions of their base brotherhood against the Saints of God But were such men well verst in the booke of God they should finde that mocking Ishmaels rayling Rabshakehs reviling Shimeies scoffing Children back biting Doegs slandering Tertullus and all the Kennell of those doggish barkers against Gods Children either for naturall infirmities 2. King 2. 23. Or for pieties sake Gen. 21. 19. Gal. 4. 19. Or for envie Acts 21. 24. 28. escaped not the sharpe and smarting punishments of the Lord Witnesse those 42. children eaten by 2. beares 2 King 2. 24. Witnesse the sonne of the bondwoman cast out of the Church of God Witnesse old Shimei cruell Doeg Witnesse 2. Chron. 36. 16. Ier. 18. 21. And doe you who treade in the same trace with that rayling rabble thinke to escape Ioabs souldiour if he might have received a thousand shekels of silver in his hand yet would not put forth his hand against Absolom 2. Sam. 18. 12. for had he he should have wrought falsehood against his owne life Haman for all his greatnesse dares not but honour Mordecai although he hated him to the death Ester 6. 11. because he was a man the King delighted to honour Meane men feare to hurt or harme the dearely beloved of great persons dreading their displeasure The children yea the favourites yea the servants of mortall Princes deeme themselves greatly priviledg'd from danger and disgrace And dare you abase and abuse not a Mordâ—cai not the sonnes or favorites of mortall Princes but such who have fellowship with the father These are the Lords iewels Mal. 3. 17. 1. Yea such that he purchased with his sonnes owne bloud Ephes 1. 14. the purchased possession Men may give much for Iewels but no man I think would give the life of a sonne of an onely sonne of such a one in whom he was well pleased for any Iewell the rich merchant sels all to buy a precious pearle but not the life of an onely sonne but these are such iewels that the Lord did buy at so deare a rate 2. Yea such that he doth carefully keepe giving his angels charge over them who pitch their tents about them Psal â—4 7. yea himselfe doth alwaies watch over them by his carefull providence Psal 121. 5. Are they so amiable and lovely so deare and precious so honourable and glorious so carefully kept and defended with and by the Lord and dare you offer violence unto them 2. These are the apple of Gods owne eye doe you not tremble to strike at God himselfe yea at his eye yea at the apple of his eye the tenderest part 3. These are his peculiar people his annointed ones whom you may not touch so as to hurt or offer
Lyon Beare Dog and Dragon give him the tormenting taile of a stinging Scorpion the venemous teeth of a gnawing Viper the virulent breath and dreadfull sight of an eye killing Cockatrice farce his bowels with the poyson of Aspes and the venime of Spiders go to an hedge of thornes briars and brambles and a bed of thistles and thence extract the hurtfull properties of these evill plants and adde them to this monster heape on the stinking loathsome and vnprofitable conditions of the most loathsome scumme canker-eaten drosse suffocating smoake sterilous dust and contaminating dirt The wicked man is this compacted monster and therefore an unmeete associate for a Saint for such a one who hath or desireth fellowship with the Father CHAP. VIII The third meanes and duty We must be like God WOuld we communicate in this community we must 3. Meanes Duty endeavour to be like the Lord. Similitude is a fastening linke to conglutinate Societies which all delight in such who are most like themselves hence it is that birds of a fâ—ather flie together like master like man If thou wilt marry marry thy like saith the Poet and that friendship is the pleasantest which likenesse of conditions hath linked together saith the hearâ—en Oratour and Saint Iohn tells us expressely there must be a congruence in this consociety 1 Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with anâ—ther Be we therefore followers of God as deare Children Ephes 5. 1. 1. In holinesse 1. Pet. 1. 15. as he which hath called you is holy so be you holy in all manner of conversation ver 16. Because it is written be you holy as I am holy True it is God only is holy i. e. infinitely pure and righteous yet the Saints are holy also i. e. separate from sinne and corruption unperfectly here most perfectly hereafter in heaven 2. In a godly remuneration rendering love for hatred benedictions for execrations good turnes for bad prayers for persecutions Matth. 5. 44 45. That we may be Children of our father for he makes his sunne c. 3. In a pitifull compassionatenesse easily mooved to grieve at the miseries of others and to succour them Luke 6. 6. Be you therefore mercifull as your heavenly father is mercifull Col. 3. 12. put you on as the c. 4. In perfection Matth. 5. 48. Be you therefore perfect as your father in heaven is perfect not as if we could be without sinne as doting fantasticke Familists averre or keepe the whole law as superstitious Antichristian Papists avowe For Scripture and each man 's enlightened conscience witnesse the contrary But 1. Comparatively in regard of the weake and wicked 2. In regard of parts being sanctified in every part and power of soule and body to every duty concerning them in some measure So that there is an upright judgement in the minde an honest heart a sincere and good conscience 5. In walking in the light 1. Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with another and this we may doe by following Gods Word as our guide in our travaile to eternall blessednesse Let Sathans hellish brood doe the workes of their father the divell walke foot by foot in those cursed paths which Sathan hath traced out unto them viz. in the darke and damned waies of swearing lying cursing c. and so demonstrate to the whole world that themselves have fellowship with the divell Let cavelling carpers deeme these sayings hard and harsh Paradoxes peremptorily concluding it to bee altogether impossible for any man to be holy mercifull perfect c. as the father in heaven is Yet let all such who already have or desire to enjoy fellowship with the Father conforme themselves unto him in the Scripture sense which speakes not of equality but similitude endeavouring to bee holy loving mercifull and perfect as a staggering childe may imitate a mighty man This sanctity perfection and such like excellencies of all the glorified Saints that are or shall be being no more in comparison of this unparalel'd holinesse and perfection of God then the dimme and duskish light of a pinking candle compared with the splendent lustre of the radiant sun enlightned moone and glistering starres CHAP. IX The fourth meanes and duty is prayer to God HAve we or desire we fellowship with the father delight 4. Meanes Duty we then to speake to him in prayer and rejoyce to heare him speake to us in the ministery of the Word What society where intercourse of speech is wanting every colleague in each community will acknowledge society and mutuall exchange of speech to be inseperable and that it is one way to connexe men firmely in a friendly fellowship A word of each 1. Should I say prayerlesse persons are gracelesse I have my warrant Zach. 12. 10. the spirit of grace and prayer being joynt companions 2. Should I terme them godlesse Atheists who can justly contradict me not to pray being one of those markes wherewith men foolish and without God are branded out Psal 14. 4. 3. May I not confidently affirme such to have cast off the feare of the Lord restraining prayers before God Iob 15. 8. 4. May I not pronounce peremptorily prayerlesse persons to be destitute of the spirit of adoption Saint Paul testifying that the Saints have received the spirit of adoption whereby they cry Abba father Rom. 8. 15. And can a prayerlesse person he wanting gods grace his feare the true God and his blessed Spirit have fellowship with the Father Moreover doe many people pray to no purpose asking and not receiving because they aske amisse Iam. 4. 3. their prayers being pinnioned that they cannot mount aloft into the eares of the Lord of Sabbaths 1. By grosse pollutions Isa 1. 15. I will not heare because your hands are full of bloud 2. By disobedience to the voice of God in the ministery of his Word Zach 7. 13. therefore as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts 3. By impenitency Iob. 9. 31. God heareth not sinners 4. By regarding iniquity in their hearts Psal 66. 18. 5. By 〈◊〉 Prov. 23. 13. He that stops his eares at the crie of the poore shall crie himselfe and not be heard 6. By crueltie Micah 3. 4. Then shall crie c. 7. By painted hypocrisie Math. 6. 5. 8. By faithlesse infidelity Iam. 1. 6. 7. 9. By pharisaicall selfe-conceitednesse Luke 18. 11. 14. 10. By blind ignorance Mat. 20. 22. You aske you c. 11. By malicious envy Math. 6. 15. If you forgive not 12. By praying for those things which are impious unjust hurtfull impossible needlesse or otherwise not to be prayed for It stands us in hand therefore if we either have or desire to have fellowship with the Father not onely to pray but so to pray as we are directed in the Word of truth viz.
1. With a fore-thinking premeditation of the weightinesse of that important duty we are going about our owne weaknesse and worthinesse and the dreadfull Majesty of the Lord to whom we pray thus we are commanded to take words and turne to the Lord Hos 14. 3. Thus dealt the penitent prodigall Luke 15. 17. 8. I will go to my father and say father I have sinned c. 2. With a sincere purity of heart Heb. 10. 22. Let us draw neare c. I know it is impossible for man to be pure save only 1. In regard of former times of unregeneration 2. In regard of their desires and endeavours 3. In regard of other men scil sonnes of Belial 3. With a lowly and submisse humility thus did the father of the faithfull pray stiling himselfe dust and ashes Gen. 18 27. That prevailing Canaanitish woman petitioner Math. 15. 27. Truth Lord yet the dogges c. Luc. 18. 11 12. God be mercifull to me a sinner Thus are we all commanded Psal 95. 6. Let us bowe c. 4. With knowledge and understanding 1 Cor. 14. 14 15. I will pray with understanding 5. With a faithfull assurance that our prayers shal be granted What els meaneth the Apostle St. Iames 1. 6. 7. Let him aske in faith Saint Paul 1 Tim. 2. 8. Without doubting And our Saviour Christ Math. 21. 22. All things whatsoever you aske in Prayer believing 6. With zealous earnestnesse Iames 5. 16. Cold prayers lose their fruit and force 7. With hearts reconciled to God by true repentance Isa 1. 16. 8. With hearts reconciled to our brethren by brotherly love and condonation Math. 6. 14. 9. With an unwearied constancy Crying day and night Luc. 10. 7. Holding him fast till he blesse us Gen. 32. 28. And never giving over untill we prevaile Math. 15. 22 23. 28. 10. In the name and mediation of Christ Iesus the sole Saviour of mankind and the alone Mediator between God and man 1 Tim. 2. 5. Hitherto you have asked nothing in my name c. Iohn 16. 23. 11. For things agreeable to Gods will 1 Iohn 5. 14. viz. For things which are good holy lawfull possible profitable and needfull Prayer thus qualified is good and acceptable in the sight of God 1 Tim. 2. 3. Is an extraordinary yea beyond imagination prevailer with the Lord in the courts of heaven bringing such who effectually use it to salvation Rom. 10. 13 14. And therefore to an happy enjoyment of fellowship with the Father CHAP. X. The fift Meanes and Duty is hearing of Gods Word DEsire we with the most earnest longings strive we amaine 5. Meanes Duty with our utmost endeavours to heare the Lord speake to us in his Word and delight we extraordinarily in such desires and endeavours This is the word of Gods grace Acts 20. 32. 1. Comming Mot. 1. from Gods grace 2. Shewing Gods grace 3. Working grace in those who believe and obey it 2. This is the Word of faith Rom. 10. 8. 1. Requiring faith to believe it 2. Teaching what faith is 3. Begetting and strengthening the same Rom. 10. 17. 3. This is the Word of life Iohn 6. 68. Thou hast the Word of eternall life 1. Begetting a Spirituall life 1 Pet. 1. 23. 2. Nourishing and strengthening our Spirituall life 1 Pet. 2. 2. And 3. Offering eternall life Iohn 5. 35. 4. This is the Word of salvation Acts 13. 26. In regard of its fruits and effects declaring to us the way of salvation 5. This is the Word of reconciliation 2 Cor. 5. 19. 1. Shewing how men are reconciled to God 2. Instrumentally working the same reconciliation betwixt God offended and man offending And therefore a speciall meanes to obtaine fellowship with the Father Let not the examples of the world whose desires after the enjoying of transitory delights and momentany treasures are boundles and their endeavors endlesse no whit at all or very litle regarding this heavenly voice of the Lord of glory neither let the strange and preposterous practice of diverse greater persons whose use was ordinary to have Thursday meetings for bowling but not Friday for hearing thus sleighting if not contemning the Divine Ordinance of God alienate or estrange your longing desires from this saving and reconciling Word of God 1. Say not you my beloved brethren you could heare with all reverence and diligence might it please the Lord himselfe to speake to us For 1. should the Lord himselfe speake from heaven you durst not heare Exod. 20. 19. Could not they And can you 2. For the Lord doth speake by us his Ministers as Kings by Ambassadours 2 Cor. 5. 20. 2. Say not with your selves I could willingly heare was the Messenger this or that famous man but such and such are meane and base fellowes in mens esteeme For were not the Prophets and Apostles so accounted of Yet they were to be heard and we see it is the good pleasure of God to save them that believe by the foolishnesse of preaching 1 Cor. 10. 21. Foolishnesse not in regard of it selfe but in the opinion of worldly men Yet is it the savour of death unto death or of life unto life 2 Cor. 2. 16. But be it they are meane yet they being Gods mouth heare them Is gold or silver of greater weight or worth out of a parse of velvet deckt with curious imbroiderings then out of a plaine or homely pouch of leather May not meat be as pleasing to the palate as wholsome in the stomack and as nourishing to the body of an hungry man out of a clean earthen or woodden platter as out of a plate of silver Doth not a candle shine as bright and profitably from of a plain woodden candlestick as from of another made of the purest gold and framed after the most curious forme the exactest skill of the cunningest artificer could invent And shall the Lords Word better then thousands of gold or silver the most nourishing meate of each sanctified soule a light to the feet and a lanterne to the paths of godly men suffer losse or diminution of its peerlesse valuation be disabled from nourishing the new-borne Christian babes that they may grow thereby Or have its more then sun-like light for that cannot guide to heaven ecclipsed by the meannesse of the messenger 3. Say not my brethren I cannot heare such or such they being reputed naughty men It was we know the portion of Eliah Ieremie Paul Iohn Baptist and our Saviour Christ that man without sin the best Preacher that ever spake upon earth to be accounted pestilent fellowes troublers of states ring leaders of Sectaries deceivers of the people and therefore not to be heard No marvell therefore though the envious man still strives to ecclipse the brightest lights and to darken their bright shining rayes of sincere Doctrine and soundnesse of life by some hellish exhalations of slanderous imputations drawne out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat
of malice pride and passion and to deface their blamelesse innocency and the most upright and conscionable cariages in their callings with the staining tiâ—cture of contentious faction hellish maliciousnesse base covetousnesse opinionative pride or some such like vile diffamations obnubilating and obscuring these shining candles to this end and purpose that others might fall and never rise againe But what and if the messenger be a man of infamous rank as alas there are too many such yet let us regard his Doctrine which is of God An authenticall Proclamation loseth nothing of its authority by the promulgation of a deboist Officer Eliahs food was acceptable to him although uncleane ravens were his servitours and I thinke none of us will refuse currant coine comming from the hands of slovenly or bad companions And shall not we heare the Scribes and Pharisies sitting in Moises chaire Math. 23. 1 2 3. Because they say and do not But argue thus with your selves 1. Since no flesh can heare God and live Exod. 20. 19. 2. Since it is impossible and against the pleasure of Christ that he should preach againe in his manhood 3. Since it 's no wayes warrantable to expect preaching by Angels there being no such precept or practice 4. Since it 's not only impossible but unprofitable for those who will not c. Neither will they believe though one come from the dead Luc. 16. 31. to have a teacher come from the dead 5. Since though it were to be wished that none but good men did preach the Word we must regard not so much who speakes as what is spoken we resolve to heare Gods voice in the ministery of the Word 1. Not spider-like striving to sucke poison from the sweetest flowers Scribe-like seeking with poysoned hearts to entrappe the preacher as if we came to mend him not our selves 2. Not Athenian-like itchingly desiring novelties new texts new Teachers not seeking for grace but newes to feed our vaine and fond curiosity 3. Not unprofitably like riven vessels which receive plenty of water yet leake out all 4. Nor obstinately like the pertinacious stiffe-necked Iewes who resolutely answered they would not hearken Ierem. 44. 10. But with a serious Christian preparation diligent attention post-consideration and practice the end of hearing This word of God offering health to the sicke liberty to the bond life to the dead It having whatsoever is desireable whether profit surpassing gold or delight sweeter then hony And it being a word of reconciliation so a meanes to obtaine fellowship with the Father where it is wanting and a necessary duty for all such who have fellowship with the Father delightfully to heare God speake to them in his Word CHAP. XI The sixt Meanes and Duty is Seeking the Lord. HAve the Saints such a fellowship Seeke we the Lord that 6. Meanes Duty we also may have fellowship with the Father For the Lord will not forsake them that seeke him Psal 9. 10. This is neither the last nor the least meanes to obtaine society with the Lord. The Holy Ghost in many places frequently inculcating this duty stirring us up to seeke the Lord directs and guides us how and presseth us forward to get communion with the Father For what is it to seeke the Lord save to seeke the love and favour fellowshippe and fruition of the Lord And how shall we get communion with the Lord better then by seeking the Lord viz. Seeking to know him seeking to obey him that we may enjoy him Sociall combinations are not compacted til after former fervent and frequent seeking Courtly dignities country offices if of profit meet mates for mariages friendly companions who sticke closer then brethren arts and sciences health liberty wisedome wealth yea grace and glory therefore fellowship with the Father if wanting must be sought that they may be had Seeke we therefore to pacifie to please that so we may possesse the Lord or have fellowship with the Father Man 1 Oh seeke him therefore and that 1. Sincerely and unfainedly Deut. 4. 29. If thou seeke the Lord thy God thou shalt find him if thou seeke him with all thy heart and with all thy soule 1 Chron. 22. 19. Set your heart and your soule to seeke the Lord your God Ier. 29. 13. Ye shall seeke me and find me when you shall seeke me with all your heart 2. Fervently and earnestly Isa 26. 9. With my soule have I desired thee with my spirit within me will I seeke thee with all thy heart and soule 3. Humbly and submissively Zeph. 2. 3. Seeke the Lord ye meeke of the earth 4. Timely and seasonably Isa 55. 6. Seeke the Lord while he may be found Prov. 8. 17. Those who seeke me early shall find me 5. Constantly and painefully Prov. 2. 4. Seeking him as silver and searching for him as for hidden treasures Seeke we therefore and that Meanes 1 1. By godly meditation Cant. 3. 1. By night on my bed I sought c. 2. By unfained faith Heb. 11. 6. He that commeth to God must believe that God is and that he is a rewarder of them that diligently seeke him 3. By true repentance Acts 17. 27. Seeke the Lord 30. ever repent 4. By humility Zeph. 2. 3. Seeke the Lord all ye meeke 5. By searching the Scriptures Iohn 5. 27. Search the Scriptures c. 6. By Christian conference Cant. 6. 1. Whither that seeke Zach. 8. 21. If moving inducements will prevaile behold Mot. 1 1. The Soveraigne mandate of the Lord of Hosts Thus saith the Lord of Hosts unto the house of Israel seek you me Isa 55. 6. Acts 5. 4. 2. The Lords pronenesse and easinesse to be found 2 Chron. 15. 4. 15. But when and sought him he was found of them 3. The perill and danger depending upon the neglect hereof Ier. 10. 21. The Pastors are become brutish and have not sought the Lord therefore they shall not prosper and their flocks shal be scattered Ezra 8. 22. His wrath is against them that forsake him 4. The superabundant promises which are made to those who seek him Deu. 4. 29. Ier. 29. 12 13 14. You shall find me c. 5. The profitable advantages redounding to all those who rightly seeke the Lord are very large and many As for example 1. Râ—st on every side from enemies 2 Chron. 14. 7. Because c. 2. The hand of the Lord is with them for good who seeke him Ezra 8. 22. 3. They shall never be forsaken who seeke God Psal 9. 10. 4. They shall want no good thing Psal 34. 10. 5. The Lord is good to the soule which seeketh him Lam. 3. 23 6. They shall live that seek God Amos. 5 6. Instigate and stirre up your selves to seeke the Lord with these or such like meditations as these foure following 1. Shall the Centurions servant go and come do this and that at his Masters bidding Ought all servants to obey the injunctions of their Maisters in all things scil which are
left undone 2. In respect of his will he having a desire which is accepted 3. In regard of endeavour striving to frame his life according to the Commandements of God 4. Comparatively in respect of others 5. In regard of integrity of heart to one commandement as to another to all and euery one at all times as saith Mr. Bernard Besides although they cannot fulfill any of them yet they are carefull to follow all of them though they cannot keepe them throughly yet they desire and endeauour to keepe them truly Although they cannot attaine to the perfection of obedience yet they strive for some proportion and measure of obedience And so they keepe the law of God First by imputation 2. Cor. 5. 21. Secondly by inchoation Rom. 15. 14. Thirdly by acceptation 2. Cor. 8. 12. God accepting the desire for the deed the will for the worke the purpose for the performance and part for the whole 4. Is it because you can enter covenant elsewhere more for your advancement and preferment If so where and with whom If you thinke with the world you are pitifully deceaved and mistaken It 's but vanity therfore seeming that it is not shewing that it hath not soone passing away It is but vanity therefore light unprofitable deceitfull and transitory If with sinne how are you deluded it oppresseth it damneth If with Sathan do you deale wisely What good can he give you who hath none himselfe What favours will he bestow who seekes your vtter ruine and destruction Relinquish therefore and extirpate such diabolicall charmes enter into covenant you cannot with any more honourable then our God more powerfull to defend you then the Lord of Lords more rich to reward you mercifull to blesse wife to direct you and more just to performe all his promises Those who keepe covenant with our God shall be graciously Protected comfortably directed plentifully rewarded triumphantly crowned and immortally glorified Never did any man gaine by breaking nor loose by keeping covenant with God Oâ—t did the ancient Israelites breake covenant with God but their guerdon was not gratefull Iudg. 2. 20. 2. King 18. 11 12. and no marvaile for not to keepe covenant with God is disobedience to breake it wilfully is rebellion Psal 78. 10. breach of covenant with man is a great offence Rom. 1. 31. therefore with God a grand impiety Abraham left his native countrey and fathers house he went with an intent to sacrifice his sonne upon mount Moriah Moses left the courtly pleasures of Egypt Matthew forsooke the receipt of Custome to follow Christ they refused not Gods designement because of those many perillous obstacles and dangerous difficulties they were to encounter with and they were no loosers It is no losse to leave a fathers house for a kingdome carnall kindred to be father of the faithfull the pleasures of a corrupt idolatrous court to guide Gods people the gathering of tolle or taxe to gather Saints into Gods Kingdome There is nothing better then to be in league with God Had you such a comely proportion starre-like beauty matchlesse validity undaunted valour nimble agility perfect sanity which is not attainable by nature Could you dive into deeper profundities and discourse more profoundly of matters Ethicall Politicall Physicall and Metaphysicall then all Philosophers that ever breathed Had you worldly honours wealth and delight even to content which is not possible yet all those are but as drosse in respect of being in Covenant with God For by vertue hereof 1. The Lord is our God not onely by creation and conservation as he is to all But by election redemption covenant possession affection and adoption 2. And we are his people not onely by vocation and profession but his peculiar people holy nation his people by election conversion perswasion and practice By vertue of which it is that the Lord is our strength shield salvation righteousnesse King Father Redeemer hope helpe fortresse and Deliverer Hence it is that we have interest in earthly favours remission of sinnes imputation of righteousnesse and donation of Gods Spirit Hence it is that we shall have a joyfull resurrection immortall glory and consummation of blisse Hence comes our spirituall power and authority honour and dignity sonne ship and adoption Isa 56. 5. Hence comes our right and title to the use of the creatures happy guard of Angels beatificall blissefull promises and that unparalel'd matchlesse crowne of immortality And to conclude Hence it is that we have fellowship with the Father Ioyne we therefore our selves in covenant with the Lord. 1. Inwardly by faith and perswasion 2. Outwardly by vocation and profession 3. Both wayes joyntly by perswasion profession and practice of piety and true godlinesse that wanting we may obtaine having we may declare that truly our fellowship is with the Father CHAP. XV. The tenth Meanes and Duty is Cleaving to God HAve we fellowship with the Father Cleave we then unto 10. Meanes Duty the Lord The prodigall a servant cleaved to his Master Luke 15. 15. The conjugall knot makes leave father c. and cleave to his wife Math. 19. 5. The friendly society twâ—xt Ionathan and David knits the soule of Ionathan to David 1 Sam. 18. 1. Where there is firme communion there To cleave to the Lord is to be knit to him in heart without purpose of any 〈…〉 ration ever is a cleaving together Those therefore who have fellowship with the Father must cleave to him as a wife unto her husband as a servant unto his Master as a friend unto a friend as a girdle to a mans loines for so saith the Lord Ier. 13. 11 For as a girdle cleaveth unto the loines of a man so have I caused to cleave unto me the whole house of Israel c. Draw wâ— therefore neare to the Lord walke with him continue in the Lord depend upon him sticke fast to him or in a word cleave we to the Lord. 1. Vniversally in all things Deut. 11. 22. 2. Totally in soule and body both Ios 22. 5. 3. Spiritually and sincerely Acts 11. 23. 4. Vnseperably and continually Ios 23. 8. We cleave unto the Lord 1. Inwardly 1. By faith Heb. 11. 6. He that draweth neare to God must c. 2. By feare Deut. 10. 20. Feare the to cleave unto him 3. By love Ios 23. 11 12. Love unites it selfe asmuch as may be to the thing loved it makes a man desire and seeke above all things this fellowship when wanting 1. In those meanes he hath appointed to communicate himselfe unto us 2. Doth communicate it selfe to God in things in which he wil be loved of us And 3. It will make us accomplish the will of God Cleave we therefore thus unto the Lord For why should we not 1. Trust in him who is both true and faithfull mighty and able to helpe 2. Feare him who is both just and terrible also able to destroy both soule and body 3. And love him which is so mercifull gracious
he parts with his treasure the servant of God dies his gaines follow him Rev. 14. 13. His treasure was laid up in heaven departing hence therefore he followes his treasure goes to his gaine Perhaps he forgoes a materiall building and layes downe an earthly tabernacle but he finds a building given of God not made with hands eternall in the heavens 2 Cor. 5. 1. He leaves behind him some worldly substance but gets in heaven a better and enduring substance Heb. 10. 34. Peradventure he may part with some corruptible inheritance to take possession of an inheritance incorruptible reserved in heaven 1 Pet. 1. 4. Where he hath so much that he is ever satisfied and so much to come that he is never glutted where there is infinite abundance of all things and yet infinite more to come 3. Most delightfull David had an honourable service ascending from keeping sheepe to be sonne in law to a King Iacob a gainefull growing from alone man and a staffe into a populous family and certaine droves but neither had much delight in his service But as there is honour and profit in this service so there is plenitude of delight and consolation For 1. Our Master is no churlish Nabal to whom a man could not speake 1 Sam. 25. 17. No unkind Laban but a God most mercifull and pitifull gracious and favourable patient and long suffering He termes his servants friends Isa 41. 8. Yea sonnes Exod. 4. 23. He layes upon us no burdensome yoke but such which is easie and light Math. 11. 28. Not grievous 1 Ioh. 5. 3. But the rejoycing of our hearts Psal 119. 111. I need not go from my Point in hand to fetch this threefold cord which is not easily broken Those who truly serve the Lord have fellowship with the Father then which what more honourable gainfull or delightfull Good servants 1. obey their Masters precepts 2. Spend the chiefe of their time in their Masters businesse 3. Delight to please them 4. Have no intimate society with their Masters professed enemies 5. Cannot endure to see or heare them abused 6. And feare to offend them Be we such good servants 1. Obeying the will and Word of God 2. Spending the day of our time in his service walking Enoch-like with God Gen. 5. 24. 3. Ioy in pleasing our so good and gracious Master 4. Avoiding intimate familiarity with his enemies 5. Not enduring to heare or see him dishonoured 6. And fearing to offend him Thus let us serve him this serving being a duty we owe if we have or meanes to obtaine if we want fellowship with the Father OF THE SOCIETIE OF THE SAINTS the fourth Booke NOW I come to the fourth and last part of the true goodfellowship consisting betwixt the Head and members And with his Sonne Iesus Christ This part of the true goodfellowship is not the least although the last For by fellowship with Christ we have fellowship with the Saints and without Christ Iesus there is no fellowship for man with God I will now forbeare to speake of these three titles his Sonne Iesus Christ It only sufficeth for the present to tell you that Christ is Gods Sonne 1. By Nature According to his Divine nature he and he onely is the Sonne of God being begotten of the same substance of the Father by an everlasting generation Math. 17. 5. 2. By Grace of personall union the manhood of Christ being unseparably united to the person of the Sonne of God Luke 1. 35. The Saints are Gods Sonnes by Adoption Rom. 8. 17. Yea all professours without practice are Gods Sonnes although by profession onely Gen. 6. 1. The creatures may be termed Gods Sonnes commonly Saints are Gods Sonnes specially But Christ is Gods Sonne singularly CHAP. I. The Saints have fellowship with Christ Doct. 4 ALL true believers Saints or faithfull Christians have societie fellowship or communion with Iesus Christ the Sonne of God With his Son Iesus Christ Ioh. 15. 1 2 3 4. I am the true vine ye are the branches 17. 23. 26. 21. I in them c. Eph. 3. 17. That Christ may dwell in your hearts by faith Gal. 2. 20. I live yet not I but Christ lives in me Reason 1 All those who are Christ his fellowes have fellowship with Iesus Christ the Sonne of God But all true believers Saints or faithfull Christians are Christ his fellowes for Christ hath taken them into fellowship of himselfe and his merits Psal 45. 7. Therefore all true believers Saints c. Have fellowship with Iesus Christ the Sonne of God That they are Christ his fellowes I prove thus Those who are fellow-servants of the same Master brethren of the same father fellow-members of the same body c. are fellowes But all true believers Saints or faithfull Christians are 1. Fellow-servants with Christ of the same Master Phil. 2. 7. 2. Fellow-brethren of the same Father Math. 12. 50. Heb. 2. 11. 3. Fellow-members of the same body Eph. 4. 13. 15. 16. 4. Fellow-souldiers against Sathan 2 Tim. 2. 3 4. 5. Fellow-sufferers Rom. 8. 17. 6. Fellow-Conquerours Rom. 8. 17. 7. Fellow-Kings Priests and Prophets Rev. 1. 5. 8. Fellow-heires of the same Kingdome Rom. 8. 17. Fellowes they are not by nature it is of grace not by desert it is of free gift or donation not by excellency or aequality it is onely by estimation 2. Those who are linkt and conglutinated in the firmest connexion of the Matrimoniall knot and conjugall yoke have fellowship each with other But Christ Iesus and all true believers Saints or faithfull Christians are linkt and conglutinated in the firmest connexion of the Matrimoniall knot and conjugall yoke therefore have fellowship each with other The first Proposition is cleare I prove the second or minor thus Those who are bride and bridegroome husband and wife are linkt and conglutinated in the firmest connexion of the Matrimoniall knot and Conjugall yoke But Christ Iesus is the Bridegroome or Husband all true belieuers Saints c. are the bride Therefore Christ and Christians are linkt and conglutinated c. That Christ is the Husband to true believers I thus prove He who doth wooe contract himselfe unto consummate the match made with and performe all duties of a husband to all true believers Saints or faithfull Christians is their husband But Christ Iesus doth all these to all true believers As for example 1. He wooeth beseeching us by his Ministers 2 Cor. 5. 20. 2. He contracts himselfe unto the Church by a firme and free promise of mariage with his Church with the consent of his Father 3. He will consummate the mariage at the end of the world Rev. 19. 7. 4. He promiseth all duties of a husband to all true believers For instance Husbands ought entirely to love their wives Col. 3. 19. Eph. 5. 22. Love them they ought for they are good things Prov. 18. 22. For they are their companions Mal. 2. 14. And their owne flesh Eph. 5. 28. Christ Iesus loved
his Church with such entire and ardent love that he gave himselfe for his Church But because I will not stay upon conjugall duties in briefe I say that no husband ever nay if the excellency of all the most melting affectionatenesse and other chiefe vertues could be drawne out of all mankind that have beene are or shal be and infused into some Angelicall body yet could not this imagined excellent husband love with such a sincere and perpetuall love cleave so closely and compactedly unto give such honor or due benevolence unto consolate with such ravishing comforts graunt more willingly the honest and reasonable requests governe guide and direct more prudently a wife lovely beyond imagination as Christ Iesus doth the Church or true believers Saints or faithfull Christians his Spouse That all true believers are the Spouse of Christ is perspicuously transparent Rev. 19. 7 8. 21. 9. 22. 27. Iohn 3. 29. And in this that they owe the selfesame duties to Christ Iesus which wives do owe to their husbands sc Subjection reverence obedience c. Therefore all true believers have fellowship with Iesus Christ c. All those which are ingrafted and inoculated into Iesus Christ have fellowshippe with Iesus Christ the Sonne of God But all true believers Saints or faithfull Christians are ingrafted or inoculated into Iesus Christ Therefore all true believers c. have fellowship with Iesus Christ the c. The latter Proposition I prove out of Ioh. 15. 1 2. 1. There is a husbandman who is the Father justly called the husbandman for 1. He hath a rightfull interest unto and an absolute Soveraigne authority over his spirituall vine vineyard and branches his is the right not by Law but by nature not from any superiour but from himselfe and he may do with it what he will 2. In regard of affection the affection that he beares to this vine vineyard and branches is transcendent he loves them tenderly and delights in them wonderfully 3. In regard of his actions for 1. He doth plant i. e. joyne the elect taken out of the rotten stocke of old Adam unto Christ and his Church by the spirit Psal 92. 13. Rom. 6. 5. 2. He doth water with the true doctrine of his Word the holy spirit and saving graces Ezek 36. 15. 3. He doth expect as earnestly fruit from his vineyard as the husbandman doth from his Isa 5. 2. 4. He doth prune and purge out blindnesse by the word of Knowledge errour by the Word of Confutation desperation by the word of Consolation c. and he preserves c. and on the contrary he rejects the fruitlesse branches that so they may wither and be burned Iohn 15. 2. 4. 6. 2. There is also a Vine and there are branches abiding in that vine Iohn 15. 4. Christ is a vine giving life of grace to all his members as a vine gives juyce and life to all its branches he ministreth to Christians the sappe of his grace and spirit whereby they live grow and bring forth good workes even as a vine doth minister to the branches moysture sappe and juyce whereby they live flourish and beare fruit In this vine the roote is Christ his God-head the stemme his Manhood the sâ—ppe his graces the branches true beleevers and the grapes good workes Neither is this contradicted where the Church is called a vine Psal 80. 9. 14. Isa 5. 1. 2. 3. A vine it is whose sense is Gods protection whose preachers are its watchmen their doctrines and exhortations as a winepresse to wring out good duties as sweet iuyce and whose grapes are good workes as pleasant fruite Nor where Christ is called a branch as he oftentimes is Ier. 33. 15. Zach. 3. 8. 6. 12. for when Christ is a branch his Church is the vine himselfe the Head or chiefe branch his Saints inferiour twigs his graces sappe blossome bud and grapes When the Church is a vine Christ wholy is the roote and stock true beleevers the branches whose obedience is the fruits or pleasant grapes which way soever they are ingrafted into Christ Therefore have fellowship with Iesus Christ the Sonne of God Those who being knit together by the spirit are laid as living stones upon Christ the foundation or head corner stone to be an habitation of God have fellowship with Iesus Christ the Sonne of God because they are stones of that building whereof he is the foundation But all true beleevers are built together or laid upon Christ Iesus the foundation c. Ephes 2. 20 21 22. 1. Pet. 2. 5. 6 7. Therefore Christ Iesus is 1. That stone in Daniel 2. 43. cut out of the mountaines without hands being not set up by man but sent by God 2. A stone of offence 1. Pet. 2. 8. to unbeleevers and misbeleevers they perishing by refusing to be laid upon this stone 3. A pretious stone 1. Pet. 2. 6. hee being of exceeding great value more worth then millions of worlds 4. A living stone 1. Pet. 2. 4. preserving the faithfull in the life of grace to the life of glory 5. A stone with seaven eyes Zach. 4. 10. in regard Gods providence watcheth graciously over all such who are built upon this stone 6. Yea the foundation of his Church and chosen 1. Cor. 3. 10 11. Other foundation can no man lay then that is layd which is Iesus Christ Ephes 2. 20. Iesus Christ himselfe being the chiefe corner stone 1. Pet. 2. 6. True it is that the decree of Gods election grounded upon his everlasting love is a foundation 2. Tim. 2. 19. because the godly are stayed upon this as a house upon the foundation 2. Christian doctrine is a foundation also Heb. 6. 1. It being a meanes to build men upon Christ the foundation 3. Christian princes and Magistrates are thus stiled Psal 82. 5. because the quiet of the Church doth rest upon them as a house on the foundation 4. The Apostles and Prophets Ephes 2. 20. Not onely Peter those who make Peter the foundation whereon the Church is built 1. Falsifye the Text which is not Vpon thee Peter but Vpon this Rocke 2. Deale reprochfully with Christ lifting Peter into the roome of his Master 3. Injuriously with the Church building it upon so weake a rocke which so often failed but the Apostles and Prophets all of them as well as he are foundations viz. second and subordinate because by their doctrien they lay the elect upon Christ the true foundation which is the true foundation of the Church in regard of his person and office 1. Hee being the corner stone or firme foundation whereon his Church is built 2. He supporting and bearing it Vp as a foundation against the gates of hell that they cannot prevaile against it As Christ is the foundation so Gods faithfull Ministers are the builders 1. Cor. 3. 10. laying the Elect upon Christ as builders doe one stone upon another and all upon the foundation And the Saints are the stones 1. Called lively 1. Pet.
Secondly and you of the last sort who have not the Spirit of Christ abiding in you and therefore have no interest in this incorporation forget not your miserable condition and let me entice and allure you to remedie the same by endeavouring to get this Spirit which is most of all and first of all to be sought Luc. 11. 13. How give his Spirit And is obtained 1. By fervent and faithfull prayer unto God Luc. 11. 13. 2. By carefull and conscionable hearing the Word of God Gal. 3. 2. Received faith preached Acts 10. 44. While Peter Holy Ghost fell c. 3. By true and unfained repentance Acts 2. 38. 4. By pious and sincere obedience Acts 5. 32. Do you therefore renounce and abdicate those loathsome deeds of darknesse wherein you have hitherto walked Do not rest contented in your hollow livelesse and spiritlesse performances of good actions and endeavour that by sincere and hearty prayer hearing repentance and obedience you may have the Spirit of God abiding in you that so you also may have fellowship with Gods Sonne Iesus Christ which will give you 1. More joy then children which barren women aske 2. More comfort then health which sicke folke desire 3. More benefit then strength desired of the weake 4. More profit then sight which the blind desire CHAP. XI Such who have fellowship with Christ be must be his sheepe braunches spouse members and stones built on him Their duties from the particulars TO these I might have joyned many other necessary duties certaine tokens of such which enjoy and availeable meanes for such to use who desire to enjoy this happy community and discoursed largely of them But purposing now to end I will onely nominate some without any large dilating upon them 1. Christ is the Shepheard these are the sheepe 2. Christ is the Vine these are the braunches 3. Christ is the Husband these are the spouse 4. Christ is the Head these are the members 5. Christ is the Foundation these are the stones Therefore such who partake of this Divine Society as they owe of duty so they testifie their incorporation into this connexion and they which desire ingredience into this peerelesse communion must seeke the same by endeavouring to paralell these resemblances so farre forth as sacred Writ doth enjoyne and warrant e. g. 1. They are sheepe therefore as sheepe are harmlesse profitable in regard of fleece fell carkasse and dung very fruitfull and increaseable notwithstanding many are killed and many die So these are innocent suffering wrongs but recompencing to none evill for evill very commodious to all about them Gen. 18. 10. And marvellous increaseable although persecuted and abused They are the sheepe of Christ therefore they heare they know they believe and follow him Ioh. 10. 3 4 5. 26. 27. 2. They are braunches of Christ the Vine Ioh. 15. 1 2 3. Therefore as 1. They grow exceedingly more then other trees 2. Have plenty of sappe within when they seeme withered and drie 3. Beare fruit which is sweet in it selfe pleasant to the user and profitable to the owner 4. Yea such which are conjoyned and well accord together both in the cluster and in the wine Even so these ought and do grow in grace from vertue to vertue 2 Pet. 1. 5 6. 2. Are replenished with the sappe of saving graces even in affliction when they seeme withered away and dried up 3. Have fruits and graces comfortable to themselves profitable to others and pleasing to God 4. Yea and are conjoyned in Christ the Vine and also among themselves one with another 3. These are the spouse of Christ therefore they ought to love reverence and feare him heare his voice and receive his instructions obey his commandements and be clad with his mariage garments sc the gifts and graces of his Spirit 4. These are the members therefore are knit to Christ the head as his members by a lively faith submitting themselves to him their head and assuring themselves that he as their head will care for their safety and well-being 5. These are the stones built upon him the foundation therefore submit themselves to the hammer of the Word and the Lords Builders to be fitted for the Lords building they are therefore knit together by the Spirit and laid upon Christ the Head-Stone to be an habitation of God and are supported by Christ Iesus their Foundation against the gates of hell CHAP. XII The Conclusion shewing the drift of all BY that which I have spoken at sundry times from this place concerning this subject of true goodfellowship shewing from sacred Writ who and what goodfellowes are wiping away many foule and filthy aspersions wherewith the world doth falsely blemish them and declaring their duties and dignity First I hope you see the errour and injustice of this erroneous world depriving Gods Saints of this their rightfull denomination and conferring it upon the most stigmaticall sonnes of Belial Is he a goodfellow truly and onely who hath fellowship with the Saints the Lord of heaven and earth and his Sonne Iesus Christ And are they which strive to imitate the Saints endeavour to please God and labour to have interest in Christ Iesus base companions insociable persons and unworthy the name of goodfellowes because they preferre this excellent communion before the beastly and Diabolicall society with the fruitlesse workes and unhappy workers if darknesse And shall such which make open profession of the Devills service are at open defiance with all manner of goodnesse be stiled and esteemed goodfellowes because with shamelesse foreheads and flinty hearts they wallow in all manner of wickednesse because they sweare and swagger roare and revell scorne and scoffe at goodnesse and good men consume wastfully their patrimonies and possessions in pipes and pots in Tavernes and Tap-houses in drunkennesse and other damnable courses Yet this is the usuall and common dealing of the most although impious and ungodly for what right have Sathans imps and agents to this holy title of goodfellow Heare our Church speake which saith If we lacke Iesus Christ that is to say the Saviour of our soules and bodies we shall not finde him in the market place or in the Guilde Hall much lesse in the Ale-house or Taverne amongst goodfellowes as they call them c. Hom. of right use of the Church Fol. 6. Let drunken beasts and pot-companions Let infatuated prodigals and riotous spend-thrifts Let swashing swaggerers who sport themselves at the godly simplicity of honest men and all other of the same kind assume to themselves and give to their companions their owne proper titles sc fooles beasts sonnes of Belial c. And not incroach upon this title which is properly due to none but such who have fellowship with the Saints the Father and his Sonne Iesus Christ. Secondly I hope that you understand sufficiently by the foregoing discourses the admirable and unspeakable priviledges of all goodfellowes or true believers being combined by the most astrictive ties in
God in his images pilgrimages and abundance of Popish traditions 2. The ignorant in his good meaning 3. The civill man in his honest outward conversation 4. The tombe like Pharisee in his golden and gracelesse shewes 5. The prophane in his diabolicall conceit that where sinne doth abound grace will much more abound 6. The lawlesse Libertine in his licentious freedome he being bound to no Law he doing all he doth in love by way of thankfulnesse therefore by consequent 1. If he doth not that which we are commanded he doth not sinne if he doth that we are forbidden he doth not offend 2. If he doth that which God commands us he doth more then his duty because more then he is bound unto and so doth therefore merit at the hands of God Yet all you who either have or desire fellowship with the Father Do you serve God as he hath commanded without diminâ—tion or addition Serve him therefore 1. Sincerely 2. Timely 3. Continually 4. In all things Of which see pag. 92. c. 5. We are to serve the Lord with gladnesse Psal 100. 2. The Lord desires to be served with a voluntary willingnesse and chearefull alacrity Exod. 35. 5. 1 Cor. 9. 17 18. 2 Cor. 9. 7. A sonne-like service pleaseth God not a slavish exacted service is seldome sure it is rather done upon us then by us and the more chearefull and voluntary the more acceptable is our service to God Serve therefore the Lord with gladnesse in love yet so that our love may keepe it selfe to the Word and will of God for things done without a word from God are not done of love which is a fulfilling of the Law Gal. 5. 14. 6. Serve we the Lord with feare Object 1. Let none object and say the object of feare is evill man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feares that which will hurt him which is evill The Greeke word signifieth feare and flight intimating that we feare such things we flee from and avoid For although the object of feare properly is evill yet accidentally that which is good also Man feares good not the thing because it is good but least he be deprived thereof and lose the same thus a man oft feares his life least he lose it Secondly we feare that which is good least it procure some appearing evill thus we also feare God least he punish us the punishment as from God is good but unto us it seemeth to be evill 2. Let no man say the fearefull are excluded heaven Rev 21. 8. And Gods people are forbidden to feare Gen. 15. 1. Luc. 12. 32. 1. 34. For these places are to be understood of carnall feare when man feares man or worldly wants too much or God onely in regard of punishment a M. Perk. of Religion pag. 704. That feare in which nothing is feared save punishment is no service of God 3. Let no cavilling wrangler say there is no feare in love for perfect love casteth out feare 1 Iohn 4. 18. We are to love God therefore not to feare him Love casts out feare but what feare Not all but servile or tormenting feare not sonne-like or filiall feare this going hand in hand with perfect love Therefore doth a loyall sonne feare to offend his father because he loves him Wives are to feare their husbands Eph. 5. 33. Children are to feare their parents Lev. 19. 3. Subjects are to feare their Magistrates Rom. 13. 7. No man hence will conclude they therefore neither may nor can love their husbands parents and Magistrates this feare being an awfull reverence such inferiours shew to Superiours for the Lords sake making them carefull to obey and loath to offend them Tertullian rebukes Marcion thus b Stulte quem Dominum appellas negas timendum cum hoc nomen potestatis sit etiam timendae At quomodo diliges nisi timeas non diligere Planè nec pater tuus est in quem non competat amor propter pietatem timor propter potestatem nec legitimus Dominus nisi diligas propter humanitatem timeas propter disciplinam Advers Marcion lib. 1. pag. 165 Thou foole which saist he is not to be feared whom thou callest Lord this name being a name of power yea of such as is to be feared But how wilt thou love except thou fearest not to love Truly neither is he thy father towards whom love for piety and feare for power doth not agree Neither is he thy legitimate Lord if thou dost not love him for his gentlenesse and feare him in regard of Discipline The same Tertullian checks the aforesaid hereticke thus c Qui Deum non times quosi bonum quid non in omnem libidinem ebullis Summum quod sciam fructum vitâ— omnibus qut Deum non ti ment Ibid. p. 165. Thou which dost not feare God because he is good why dost thou not breake out into all sensuality The principall fruits of life to my knowledge in all which feare not God And againe he saith d Neque enim timorem alia res quam contumacia subvertit De paenitentiâ— pag. 480. that nothing doth destroy feare save disobedience And againe the same Tertullian saith e Timor autem hominis Dei honor est Ibid pag. 482. the feare of man is the honour of God True it is that child-like feare may well stand with love and certainty of salvation this feare enduring for ever Psal 19. 9. This being commanded unto and the commendation of good men Iob 1. 1. Acts 10. 2. I know there is difference betwixt filiall and servile feare filiall endures for ever the other is violent therefore is not permanent servile feares evill of punishment the other evill of sinne filiall is onely in the Elect servile may be in good and bad being in the good as a needle to draw after it filiall as a threed as a needle alone so servile alone availeth not yet by going before draweth after it filiall as the threed The property of this feare is to make us in our hearts stand in awe of God and to feare hate and eschew the offence of God Prov. 8. 13. Exod. 20. 20. It being the greatest evill for the creature to offend the Creatour We may and must therefore serve the Lord with feare for that mans hope is vainely confident who refuseth to feare God in his conversation saith * Mr. Burton Truths triumph over Trent cap. 17. pag 351. 7. In newnesse of spirit Rom. 7. 6. That is by living such a life which becomes them whom the Spirit hath renewed 8. In righteousnesse and holinesse Luc. 1. 74 75. i. By just and upright dealing betweene man and man in holinesse i. performing all such duties as immediatly concerne God and his worship Should I say no more my Doctrine in hand me thinkes is inducement sufficient to perswade you thus to serve God for if you have fellowship with the Father then it 's a necessary duty Serve him also you
must if you desire this communion it being a meanes to obtaine fellowshippe with the Father Notwithstanding because there be many bad masters in this world which wooe and intice all allure and draw too many to forsake the Lord and to serve them I will in few words shew that of all the services in the world this of the Lords is farre the best 1. Man 's owne flesh is oft his master which he carefully doth serve 1. By too much pampering of it 2. By an over carking and caring for the things of the body And 3. By fulfilling the lusts of the flesh Saint Paul was of another mind he kept under his body and made it serve him 1 Cor. 9. 27. And forbids us to make provision for the flesh c. Rom. 13 14. As for this service it is no whit for a mans advantage Their end is destruction whose god is their belly whose glory is in their shame who mind earthly things Phil. 3. 19. 2. Man serves man First having a more firme dependance upon man then God regarding more the authority of man then of God Thus Papists serve man with whom it matters not what God saith so be they have the Popes approbation and many other do so with whom the word of man is more authenticall then the Word of God Secondly reposing more confident affiance in the skill of man Asa-like 2. Chron. 16. 12. or power and valour Isa 31. 1. The contrary we see in David Psal 20. 7. Thirdly having mens persons in admiration Iude 16. Thus parasiticall Prophets like Ahabs 400. and soothing companions by flattering ostentation have men in admiration for their person riâ—hes honour nobility c. without respect of the feare of God or true vertue honouring them onely because they be rich or noble by the way great men have this miserie they are most admired least admonished Thus who in his right wits would serve man considering 1. How helplesse he is Isa 2. 22. Cease from man whose breath is in his nostrills for wherein is he to be accounted of these Masters cannot redeeme a brother nor give a ransome to God for him Psal 49. 6. 7. 2. How execrable Isa 31. 1. Ier. 17. 5. 3. How base and contemptible it is for man so to submit to man made of the same materials workman manner and in that respect his equall turning to dust and rottennesse as well as he 3. Many men serve the world viz. the ambitious by his inordinate desire of honour and striving for preferment serves honour and an ambitious humour The Covetous by his love of riches and obeying the avaritious desires thereof serves Mammon the voluptuous person by being too much addicted to carnall delights serves pleasure These have a Master and a service But such which makes them much to be pittied not at all to be envied for alas First they serve vanity as Solomon concludes who had a greater experiment of them all then any other Eccl. 1. 2. the service of vanity must needs be vaine Secondly neither is it onely vaine but hardly tormenting Eccl. 1. 14. 2. 10. Vexation of spirit How doth this service abound with excruciating cares tormenting discontents ignoble jealousies disquieting feares base flatteries restlesse contrivements and an innumbred swarme of such like anxious perplexities Thirdly neither is here all this Master is a deceitfull cousener not much unlike Iacobs Master Laban giving a blearey'd Leah for a promised Rahel her best servitours often faile of their expectations or if not so they prove like Sodomes apples not worth the gathering or a wormeaten nut not worth the cracking filling the breakers mouth with filth and rottenesse Fourthly but there is a worse matter in this service then all this If any man love the world the love of the Father is not in him 1. Iohn 2. 15. and no man can sâ—rve both God and Mammon Matth. 6. 24. 4. There is another Master which too many men serve his name is sin Iohn 8. 34. whosoever commits sin is the servant of sin Whosoever of his own accord readily obeyeth the desires and motions of sinne is the servant of sinne Of such servants Saint Peter speakes 2. Pet. 2. 19. serving their lusts 1. Obeying the wicked motions thereof consenting to them or practising them Titus 3. 3. S. Paul forbids us of this service Rom. 6. 6. and acknowledgeth that once we were servants to this evill Master Rom. 6. 17. 19. 20. This is a service strongly bewitching men with amiable enchantments having abundance of obsequious observants But doe they know whom and what they serve I presume no for did they they could not but abandon with loathing detestation a Master 1. So base and vile then which nothing more fastidious or excrementitions 2. So abounding with such multiplicity of various impieties then which no service more tedious and troublesome wherein a man serves not two but a multitude of Masters serving sinne in the lusts thereof Rom. 6. 12. 3. So cruell then which none more tyrannicall and bloudy paying its best observants with as bad wages as may be eternall death Rom. 6. 23. Iam. 1. 15. These are services but not like ours although worldlings now as in Iobs time say or thinke What is the Almighty that we should serve him and in Malachy 3. 17. it is in vaine to serve God Yet we know this service to be of all other 1. Most honourable For 1. Our Master is not some Kings greatest favourite nor yet some potent Prince nor yet a terrene Monarch swaying the Soveraigne Scepter for his time of the whole world But a Lord of Lords and King of Kings whose is the kingdome the power and glory then which no Master more honourable 2. Our fellow-servants are all the holy ones of God as Abraham and those pious Patriarches such as Moses and Eliah and those Divine Prophets such as David and those other godly Governours the heavenly company of glorious Angels Rev. 19. 10. Yea our blessed Saviour our fellow-servant Phil. 2. 7. Then which no fellow-servants more honourable 2. Most gainefull these servants gaine Christ Phil 3. 8. Pardon of sinnes Gods favour his blessed Spirit yea temporall favours if commodious for them shall moreover and above be added to them Mat. 6. 33. If they have not riches it is because they are not good for them If they want health Temporalia non sunt bona nisi in quantum ordinantur in coelestia it is because it is not good for them If their life is cut short they are taken away from the evill to come Yea moreover as this service gaines all things 1 Cor. 3. 21. c. And as a good friend loves at all times Prov. 17. 7. So this service brings in gaines at all seasons in sicknesse and health prosperity and adversity Rom. 8. 28. Yea in life and death Phil. 1. 22. Another man dies his gaines die with him Psal 49. 17. His treasure was laid up on earth therefore leaving this world