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.
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
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 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
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
And therefore will not vaine-gloriously cast away their right to every swinish beast clamorous beggar and unworthy one In a word should we give our consure according to the worlds esteeme David Ieremy Iob yea our Saviour Christ himselfe had been the vilest of men Which once to thinke is prodigious blasphemy 2. Neither do I intend to perswade men to hide the horrible impieties of disguised miscreants I earnestly desire that their masking robes and sheeps-clothing might be puld from off their faces that their roguish condition and wolvish disposition might be conspicuous to all men That their leprous maungy and stinking insides might be manifest by uncloathing them of those golden robes of Christian profession and taking away their painted bravery That so if it were possible they might repent of their damn'd seeming without substance and that all men might know the better how to avoid them Men they are like the bird Piralis which takes the colour of any cloth where she sits turning like Polypus into the likenesse of their consorts or the fish Scolopidus in Araris as white as snow at the waxing as blacke as a coale at the wane of the Moone These these I say are the men who â—3 publ make Religion a cloake to cover their horrid villanies These will be usurers grinde the faces of the poore defraud their brethren oppresse the helplesse withhold the labourers hire enrich themselves by lying bribery oppression seiling of time I meane not charitable for bearance which is no other then free and favourable lending but rigorous and ravening extorting from others forcing them to pay for their owne cost care paines and industrie Gods blessing and time or any manner of meanes and cloake all with a mantle of profession These are those for whose sake Religion is ridiculous profession is laught to scorne Gods children are nick-nam'd the Gospell scandalized and God dishonoured And therefore as they are odious unto God and Angels so I wish they were so apparantly knowne that they might be abominated of all men Of these I say as Saint Augustine Nolite mihi colligere professores nominâ— Christiani nec professionis sâ—evim aut setenteâ—ant 〈◊〉 es Nolite consectari turbas imperitoruÌ„ qui vel in ipsa vera religione superstitiâ—sâ— sunt vel itaa libidâ—â—â—bus dediti obliti sint quicquid Deo promiserunt Tom 1. p. 774. August de moribus â—ccl cap. 34. Nunc vos illud admoneo ut aliquan do Ecclesiae Catholicae malcâ—â—cere deâ—i natis vâ—tuperan do mores hominum quos ipsa condemnat quis quotidiè tanquam malo filios corrigere 〈◊〉 deâ— ibid. said of the like Do not collect unto me such professours c. 3. But my purpose is to move the Saints of God to conceale and hide and yet with the precious Balme of godly reproofe to heale the slips and frailties of true-hearted Nathaniels men of this society from the eyes and eares of worldly men the onely censurers and condemners of Gods children and their sincerity Cursed Chams sporting at the nakednesse of upright Noahs Railing Rabshakes ever belching and breathing out blasphemies against Gods precious ones As I need not straine my doctrine or ground to build these two uses upon it for if we haue such fellowship and neare society we should without doubt cover and cure each others deformities so without wresting one whit the undeniable truth of Gods word doth set downe these two duties For the first of these two the fourth in order we may see that heroicall Preacher Salomon making it a note of true Love Prov. 10. 12. to cover all sinnes And Saint Peter guided by the same Spirit sets downe in a manner the same words 1 Pet. 4. 8. Love covereth the multitude of sinnes se Doth conceale keep close or secret and doth not tell abroad the sinnes of their brethren Let dogges Doëgs thirsting after and delighting in the overthrow of innocency discover the errours of Gods annointed ones with Satanicall aggravations Let covetous Zibaes by presents and false suggestions dispoyle honest Mephibosheths of reputation and favour Let perjur'd varlets men of Belial witnesse falshoods against pious Naboths Let Rehum and the nations lay disloyalty to the charge of Gods people Let idolatrous Chaldaeans accuse Ananias and his brethren men nobly resolute for Gods cause of rebellion Let unworthy great ones of meere spight and envy picke quarrels against Daniel faithfull to his God and Soveraigne Let vaine-glorious Amaziah peremptorily although untruly affirme Amos hath conspired against the King Yea let Sathan the grand captaine of this traine calumniate Iob. Yet let every one who is aliving member of this body a polished stone in this building a fruitfull branch in this Society of Saints keepe secret the infirmities of his fellow-brethren souldiers c. What though professed enemies to godlinesse out of the implacable enmit twixt their two opposite sides invent and forge incredible falshoods and aggravate truths making of molehils mountaines to distaine the glory of the Saints What though false brethren under hypocriticall pretences of being sorry do straine themselves to the utmost to besmeare the sonnes of God hoping to beautifie themselves by their staineâ— and spots Yet I desire to perswade you of this society with blessed Shem and Iaphet to hide the aberrations of your fellowes from the censorious eye of every worldling 1. Because if Mot. 1. ever any heire of heaven by the violence of some temptation and neglecting his Christian watch hath committed any notorious evill which I thinke he may do as well as Noah David Peter and Paul and this be told in Gath and published in Askalon a generation of men delighting in evill he is sure to have instead of teares and prayers which is the practice of good men in that case such exaggerating trumpetters and swift dromedaries of ale-bench haunters That be his fault like a ball of snow so small that with facilitie a babe may rowle it yet by their tossing and trumbling it amidst their drunken consorts and by their additions forged in hell and hammered in their divellish hearts it shall be made intollerable Witnesse Abimelechs case 1 Sam. 22. He relieved David in simplicity of heart not knowing of any disagreeing twixt David and his Soveraigne and therefore at the worst was onely a fault of errour Yet see it is so stretched by the false tongue of Doeg that it cost the heart bloud of fourescore and five Priests 2. Because if any evill fact committed by a good man bee caried by the wing of fame amongst the Serpents brood It shall ever after be the badge and character of all Gods children If any through want of wit Christian consideration and mature advice have wronged his neighbour in ciuill commerce although he hath made restitution to the wronged party made his peace with his God and taken revenge upon himselfe for his oversight yet this is presently made the common marks of all professours The world hence
resolutely August Epist 137. concludes All these professours and puritans are starke naught None so cruell none so unconscionable as they whereas no men breathing have more tender consciences yea such that they dread as much to adde riches of iniquity unto their substance as to cast wild fire amidst their thacâ—e Mistake me not I pray I do not by naming puritans apologize for that damned hereticall sect denying repentance to such as fell although through infirmity condemning second August Tom. 6. lib ad quod vult deum Heres 38. pag. 18. marriages glorying in their workes and deeming themselves without sinne which sprung up in the third hundreth yeare after Christ Neither do I justifie fanaticall Separatists So were the Albigentes called 55. Christopher Sibthorp pag. 340. Nor pleade for factious fellowes whose aime is contention not sanctification But by puritans I meane practising Protestants such men who daily reade the Scriptures pray with their families teach them the way to heaven eschue lying swearing vsury oppression time-selling defrauding and all knowne sinnes spend the Lords daies holily in hearing Gods Word prayer meditation conference singing of Psalmes meditation of the creatures are mercifull to the poore deligent in their particular Callings frame their lives according to Gods will revealed in his Word c. And what Protestant will condemne any of these actions although many doe the men tearming them Saints on Sunday divels all the weeke after Saint-seeming bible-bearing hypocriticall puritans Seeing therefore by spreading abroad any fault of any of Gods children thou wrongest thy selfe and all thy fellowes be intreated to practise this so vrgent duty And give not the world the least occasion to blaspheme the sweet society of Saints but shew thy selfe a friend whose property as one saith well is to carry his heart on the backe of his hand to disclose his mind his tongue in the palme to close-his mouth to true good fellowes Before I leave this duty give me leave to digresse a little to examine and answer the worldlings argument which sillogistically must runne thus Some professours are cruell covetous hypocriticall starke naught c. But all such fellowes are some professours Therefore they all are covetous cruell hypocriticall starke naught Answ 1 This is in substance your common kind of reasoning O you worldlings against the people of God 1. Take notice of your fond arguing from particulars in the like Something which glisters is brasse copper tinne and such sordid metall But all gold is something which doth glister Therefore all gold is brasse copper c. Something which shines is called foolish fire a vanishing meteor But the Sunne Moone and Starres are some things which do shine Therefore they are foolish fire and vanishing meteors 2. O you censorious judges how dare you take upon you Gods royall Prerogative to enter into the secrets of mens hearts in accusing them of hypocrisie covetousnesse and such like for no other cause but because some who make profession as they doe are so and so In thus doing you exceed the wickednesse of your forefathers the Pharisees they not burdening Peter and the rest with Iudas his treason nor the Disciples with Ananias his sacriledge nor Saint Paul with Demas his earthly-mindednesse 3. Learne hence forward to argue from generals as thus Whosoever are unrighteous shall not inherit the kingdome of heaven they so continuing 1. Cor. 6. 9 10. But I that am a fornicator adulterâ—r effeminate person a theefe covetous drunkard c. am an unrighteous person 1. Cor. 6. 9 10. Therfore I so continuing cannot inherit the Kingdome of heaven Or thus Whosoever wants holinesse shall not see God Heb. 12. 14. But I who am onely a civill honest man at the best want holinesse Therefore I shall not see God Or thus Whosoever goes to heaven must be a doer of Gods will Mat. 7. 22. But I who live in swearing lying scorning of goodnesse c. am not a doer of the will God Therefore I shall not goe to heaven 4. If your reasoning be good see into what a gulfe of misery inevitably it would throw you Some who are no professors are common drunkards whoremongers swearers yea die impenitent persons and are damned But all such who are not of this society as yet are some persons who are no professours Therefore all such are common swearers c. die impenitently and are damned This kind of reasoning is false and uncharitable 5. Whosoever professe themselves not to be Pagans Papists c. To forsake the divell and all his workes therefore swearing lying drunkennesse and all other damnable deeds of darknesse To beleeve in God and serve him consequently to repent obey his will pray and performe other such services he doth enioyne To heare Sermons and call upon others to do the same to follow the example of our Saviour Christ and to be made like unto him in all things to die from sinne and rise againe to righteousnesse to mortifie continually all their evill and carnall affections to proceed daily in all vertue and godlinesse of living to confesse the faith of Christ crucified and manfully to fight under his banner against sinne the world and the divell and continue Christs faithfull souldiers and servants to their lives end professe as much as the forwardest professour in England But all these blattering beasts and brawling Belials who bawle and bark against professours and profession professe all this is is evident not openly by their owne confident confession but also by the latter end of the rubricke of Baptisme Baptisme doth represent unto us our profession which is c. From which premises I may soundly and certainely inferre 1. Therefore if all who make profession of Religion are naught themselves so doing are likewise naught 2. Therefore profession and shew of Religion are onely colâ—urable and pretended practise of that which themselves professe to practise the prime and principall if not the sole cause of their implacable and inveterate hatred and of their immoderate and impetuous bitter taunts and reprochfull railings against professours and profession CHAP. VIII Vse 6. The Saints must reprove and be reproved Vse 6 COnceale not onely but with the heavenly balme of Christian reproofe bind up the sores of thy fâ—llow members In performing of this important duty be carefull 1. To beginne at home Mat. 7. 3. Bee not like Lamia eagle ey'd abroad starke blind at home least it be said to thee out of thine owne mouth will I condemne thee Rom. 2. 21. least like fullers earth thou purge others and be a cast-away thy selfe Zeale is best which begins at home Be thine owne physition A man faulty may reprove first least thou quench fire upon other mens houses and suffer thine owne to perish I do not thinke that a man may not reprove another himselfe being faulty For if none should reprove but those who themselves are in-offensive none must reprove Iam. 5. 17. But if that a man be faulty by
die that sacrifices by this meanes are made abominable new moones and Sabbaths hatefull and prayers not sufferable It is most unlike Gods workes Sinne is a worke of the flesh Gal. 5. 19. His of the Spirit Sinne is a worke of Sathan 1 Iohn 3. 8. Sinne is a worke of the body Rom. 8. 13. His of the Spirit It is that which Christ Iesus his Heavenly Husband soules Saviour by whose meanes it is that the Lord is become his gracious Father came to destroy 1 Ioh. 1. 7. 22. 3. 5. And that upon good grounds It being against his Fathers glory the salvation of his Elect it being contrary to his Fathers works and advancement of his kingdome CHAP. IIII. Duty 3. Saints must depend on Gods providence IF God be our Father we ought to cast our care upon him Duty 3. depending upon his fatherly providence for food rayment and the supply of all outward things This truth being a maxime surely confirmed in those sacred lines written by the heavenly Majesty and generally assented unto by all men I supposing there is not a man to be found either so unexperienced or brainlesse as not to consent that childrens sole dependance is on parents wise and carefull providence I shall not need long to insist in the confirmation of this Thesis In a word David Psal 55. 22. hath these words Cast thy burden upon the Lord q. d. If there be any thing which troubleth thee or that thou thy selfe standest in need of commit the care thereof into Gods hand staying thy selfe altogether upon his providence He shall sustaine thee i. God will play the part of a good Father St. Peter 1 Pet. 5. 7. Casting all your care upon him for he careth for you Let it be the badge and character of all gold-sicke Mammonists and earthly-minded worldlings in whose catalogue I include not onely greedy inclosers cut-throat usurers unjust getters but also swil-bellyed drunkards lascivious wantons riotous spend-thrifts c. For although these in their owne apprehensions and the worlds conceipt are free from avarice Yet it 's evident that they are notable Mammonists as thus 1. Those are truly covetous whose desire of other mens goods is such that for the obtaining thereof they sticke not to use meanes indirect and unlawfull Eph. 5. 5. But these riotous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudater alioni avidâ—â— avarâ—â— Eph. 5. 5. roisters for the generall have desires enlarged as bell after their neighbours goods little regarding how they get so they may have to spend upon their lusts hence it is that they 'le be usurers make no scruple of oaths lyes or any such like sinister means to minister fewell to the consuming fire of their insatiable and ravenous lusts 2. Those who desire worldly things before and above any 〈◊〉 Col. 3. 5 thing are covetous persons Col. 3. 5. But these jolly follows desire wordly things before above any thing For they pursue with such enraged thirsting appetites carthy drosse that they will not refraine upon the Lords Day from plodding and pratling about their adored God They cannot spare the Lord a fragment of their time to pray with their families or in private They cannot when God by his judgements soveraigne authority by commandement the necessities of their brethren and their owne duty in joynes sanctity dayes of humiliation and fasting least they should be undone 3. They who are lovers of mony are covetous persons as appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by coÌ„paring He. 13. 5. 1 Tim. 6. 10. In both which places the word is the same and translated in the one love of mony in the other covetousnesse But these men are lovers of money preferring it before the glory of God their soules health and their poore brother And therefore although they stick not bravingly to defray large expences at some drunken sitting and lash out in trimmer attyre perhaps then their neighbours yet are not to be excluded the lists of covetous persons Let it be I say the note of such to distrust Gods gracious providing for them From which mistrustfull diffidence Insoelicissimi pâ—uperes sic sunt quasi inter concertantes procellas in medio mori positâ— nunc istcrum 〈◊〉 nunc all num stictibus â—bruuntur Salv. lib. 5 pag. 514. their in humane depopulations unnaturall usuryes purloynings lying defrauding and an innumbred swarme of such unconscionable kinds of gettings whereby they teare in pieces their poore brethren contrary to the lawes of grace nature and charity doe streame forth But let not the least thought of diffident distrustfulnesse seaze upon the innobled soule of any in Gods family No not of such whose drooping soules are ready to saint and sinke under the pressures of poverty and scantnesse 1. For be it that inregard 1. Of the inhumane practices The poore mans hurters of madded and irreligious depopulatours an order of men more worthy banishment from our English Coasts in my apprehension then the jesters juglers loyterers vagabonds and fooles which Marcus the Emperour shipped from Rome these being in my conceipt the greatest bane to our Common-wealth robbing 1. Our Dread Soveraigne of many able subsidy men so of maintenance Of many able fighting men so of safety Lessening the number of his subjects so of honour 2. Our country of its native commodities corne and cattell the towne in tillage maintaining farre more cattell then the same inclosed And of the fruitfull endeavours of many able bodies there being a necessary dependance of the greatest number of trades upon the tilled towne and the tilled towne besides the many benefits other wayes affoords imployment to as many if not more shepheards then the same inclosed 2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world whose hunger after golden vanities cannot be satisfied with any additions to their former sufficiencies Which unquenchable humour causeth them to get into their hands as much as possibly they can little considering that the Common-wealth is benefited most by distribution of its imployments into as many families as is possible and to ingrosse in these scarcer times more corne then is fitting to turne the staffe of bread excessively into a drunken commodity for their owne inrichment no price being ever great enough to satiate their greedy appetite to be wasted by the sons of Belial upon their quaffingale-benches whose vicious humour is so patronized That what with Officers unwillingnesse to displease their drunken neighbours nothing regarding God King conscience and the present calamity What with the many proctours such have in private and publique some in pulpit daring to exclaime against those who disease these drunken Divels Except Iustice deales wisely and resolutely it wil be as great a waster as I know any Be it I say in regard of these two evils it is a matter of great difficulty if not of impossibility to have befitting subsistence for the greatest part of the poorer sort of people The former depriving them
145. 16. and the Lyons seeke their meate of God Psal 104. 21. and thou must of necessity confesse That all sustenance is his gift That all are meere gratuities That he doth continually supply the wants of all creatures And that he is a liberall giver feeding millions of millons every day And then rouse up and animate thy drooping and dismayed Spirits as Christ did comfort his distrustfull Disciples Math. 6. 26. c. Doe all the innumbred swarmes and troupes of birds beasts and fishes depend upon my Father Doth he afford them such sufficient supplyes and contented satisfactions that although they have nothing beforehand to glut and satiate the eye they chirp and sing leape and skippe and shall I distrust who am a man a child by adoption God forbid will not the Lord much more provide for me who am better then they Doubtlesse he will Be it therefore that I am poore yet my Father hath more then enough to supply my wants Be it that I see no meanes in humane reason how to live yet will I depend on him who can preserve me with or by small meanes Be it that my charge is great yet will not I distrust I see the little Wren a poore and weake bird having her nest stored with a multitude of little helplesse creatures to skippe as livelily to live as merrily and sing as pleasantly as at other times I have nothing beforehand no more hath she I have a great charge She as great I have small meanes to get She hath lesse It is my gracious Father who provides for her and hers He will also for me and mine To this I may fitly adde the saying of a devout Writer Thy children are thy riches children are not a trouble Filâ—â— tui divitiae tue sunt silij non labor sed requies parentunt sunt levamen laborum ac omna fortunae so latium si boni sunt si mali non de numero sed de moribus querela est Qua pascet omnes Qui pisâ—es maru pascit quadrupedes c. Quis vestet qui agros herbis ac floribus vestit atque frondibus silvas Adrian Caâ—th pag. 126 but an ease of parents a solace of calamities and a consolation of every estate if they be good if they be evill the complaint is not of their number but their vices Who shall feed them all He that feedeth the fishes of the sea the foure footed beasts c. Who shall cloath them He who doth cloath the fields with herbs and flowers and the woods with leaves CHAP. V. Duty 4. Saints must honour God FOurthly we are to honour our Heavenly Father Mal. 1. 6. Duty 4. A sonne honoureth his Father If I be a Father where is mine honour Our Father hallowed be thy Name is the continuall cry of Gods children and it 's a necessary inference If we ought to honor our fathers by nature precedency of time age and office much more the Lord our Heavenly Father In prosecuting this filiall duty I intend to have the judgement rightly informed how God must be honoured and to perswade by certaine motives the affections to practice this fourth siliall duty God may be honoured or despised many wayes but these three especially 1. In himselfe or his owne person diverse wayes 1. By obeying him and submitting our selves to him 2. Beleeving in him and trusting to him 3. By calling upon him and praying to him 4. In loving him above all 5. In fearing him above all 6. In confessing of his truth 7. In confessing of our sinnes 2. In his servants either Prophets or people Ministers or members of Christ when they are honoured for his sake or his gifts and graces are honoured in them God is honoured in his Ministers when those branches of honour are given to them which the Word of God requires As 1. Reverence in thought word and gesture 2. Obedience to their Doctrine 3. Imitation of their good example 4. Maintenance 3. In his sacred and holy Ordinances Word Sacraments prayer or other parts of his Service when they are reverently rightly used So men may dishonor God by the same means or after the same manner sc when any of the aforesaid duties are denied or wanting he is dishonoured in regard of himselfe or servants and in regard of his Ordinances when any of them are refused or abused Wee are to honour our Heavenly Father with soule and body both for he created them both Eccl. 12. 1. Remember thy Creatour Ver. 9. Spirit to God who gave it Hee redeemed them both 1 Cor. 6. 20. He sanctifieth them both 1 Thess 5. 23. He preserves them both Psal 97. 10. And he will glorifie both 1 Cor. 15. 49. But first with the soule Psal 103. 1 2. Blesse the Lord O my soule And that 1. Because the Lord requires it most Deut. 6. 4. Ioh. 4. 24. 2. Because it is the seat of sanctification the beginning and efficient cause of every action Math. 12. 35. Prov. 4. 23. 3. Because the Lord observeth tryeth and searcheth it most 1 Ioh. 3. 19 20. 21. 4. Because the Lord regards it most And 5. Because if the soule once truly honour God it will draw the whole body Let hollow-hearted dissemblers and tombe-like Pharisees as Alexander in another case scattred in India at his departure speares shields swords and other warlike furniture fitter for men of gyant-like then ordinary stature that he and his might be thought to be men of extraordinary greatnesse seeme to glorifie God more then other men being in the meane time as full of dregs and filth as a loathsome caske and as empty of worth as a drumme having in it nothing but windy ayre although its sound is great and clamorous Yet let every adopted child of the Lords be exhorted to honour our heavenly Father 1. Inwardly and that first in his understanding 1. By an effectuall spirituall distinct speciall lively experimentall and consequently saving knowledge of God the want thereof causing a denyall of honour to the Lord Exod. 5. 1. I know not God c. Rom. 1. 21. 2. By a true faith unbeliefe hindring from sanctifying the glorious name of God Num. 20. 12. Secondly in his affections 1. By a spirituall child like or siliall feare whose fruit and force is to restraine from vice and constraine to well-doing for desire to glorifie God 2. By a Christian love a fruit and signe of a justified perion causing us to delight in God for his goodnesse sake and in our neighbour for Gods sake 2. With our tongues given us by our sole Creatour for this end Iam. 3. 9. Therewith blesse we God even the Father Phil. 2. 11. that every tong should confesse to the glory of God the Father Psal 51. 15. And my mouth shall shew forth thy praise We are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better knowne unto us e. g.
1. By talking reverently of the unmatchable sacred sanctifying Word of God a necessary duty imposed upon all Gods children booke-learned or illiterate Deut. 6. 7. These words shal be in thy heart and thou shalt talk of them Yea it 's impossible the Word of God should be in the heart as it dwelleth richly in the heart of Gods children and not in the mouth Psal 37. 30. 31 The mouth of the righteous the Law of God is in his heart Abus 1 Oh that I could disswade all that heare me this day from all vaine and fruitlesse conferences of the Word of God such I meane which tend neither to the glory of God nor edification of mankind which that I may doe I will propound these following particulars to be advisedly considered Dissw 1 1. This Word of God is a most medicinable plaister of the soule Psal 107. 20. Therefore to be applied to heale 2. It is leaven Mat. 13. 33. Therefore to be imployed to alter the nature of man turning his heart first then his members that he may lead a new life 3. It is bread the soules bread Prov 10. 21. Amos 8. 11. Not onely vivifying the same but also preserving its health and sanity making it lively and full of vigour 4. It s water yea a transcendent water for pleasure profit and necessity It is water drawne out of the Wels of salvation Isa 12. 3. Still refreshing waters Psal 23. 2. And as the sweet distilling raine dewing downe abundance of fatnesse upon the thirsty ground Isa 55. 10 11. It is water to mundifie the putrified sores of a wounded soule To coole the scorching heat of fiery trials and hellish temptations To animate with all refreshing comforts the unwearied soule pressing forward with an ardent earnestnesse in the race of Christianity and fighting with an invincible courage and undaunted resolution under the Lord Iesus To fructifie the soule naturally bâ—ren of goodnesse that it may be as a field fruitfull in good works 5. It s a treasure unmatchable and peerelesse Mat 13. 44. To be desired most earnestly esteemed most highly kept most carefully and lost most unwillingly 6. It s the excellent heritage of the Lords inheritance Psal 119. 11. Surmounting farre in worth or value the most refined silver and purest gold of Ophir Psal 19 10. 119. 72. All manner of desired riches 14. And the richest spoiles taken after a wished conquest Ver. 162. Is it so as so it is and shall we then use it fruitlesly God forbid Abus 2 Secondly from framing or reciting jests of the Word of God What and if Iulianian A postasie scoffes at those Heavenly Oracles saying turne the other cheeke after blowes given to Christians according to your Masters Precept What though godlesse Atheisme sports it selfe with such sacred phrases yet my brethren do not you Dissw 1 It is not good jesting with the mighty hand and powerfull arme of the worlds Creatour Isa 49. 22. 53. 1. The rod of Gods mouth 11. 4. The rod of his power Psa 110. 2. A sharpe two edged sword piercing to the dividing asunder of the soule and spirits Abus 3 It is not safe dallying with such a devouring fire Ierem 5. 14. 2â— 29. Thirdly from abusive usage of it in countenancing vice or disheartening vertue Let none of us dare to wrest these sacred lines and wring the Lords sword as it were out of his owne hand Dissw 1 It is an axe keene and sharpe Luke 1. 9. To destroy sinne not grace It is a sword double edg'd and cutting Psal 45. 4. Neither to offend vertue nor defend iniquity It is a hammer able to 3. 〈◊〉 breake and bruise to powder the Adamantine stony hardnesse of mans heart Ier. 23. 29. To batter downe Sathan and all his complices not to hurt the Lords Annointed It is a goad sharpe and piercing Eccl. 12. 11. To stirre up the good being sloathfull to discharge their duty to gall onely the wicked and ungodly Abus 4 Fourthly from talking of it charmingly of all inchauntments those are most dishonourable to God most acceptable to Sathan and most hurtfull to the charmer which are Disc of Witch Dissw 1. made of the Scriptures saith Mr. Perkins It is the peculiar heritage of the righteous Psal 119. 11. What have you to do Ob. 1. An. with it therefore you sonnes of Belial It 's a medicine True to draw out and dry up sinne being rightly applyed not to cure the bodily sicknesse of men or beasts It 's a pearle Mat. 13. 45 46. True to inrich and garnish the innobled soule of Gods children and therefore with all diligence to be laid up in the heart as a peerelesse gemme but not to be hang'd about the neck to drive away Divels 2. By talking reverently of the titles of God we honour our Father By speaking of these vainely we dishonour him Abus 1 Either by vaine admiration cursed imprecation or abusive benedictions I earnestly desire and wish that the vaine admirer who upon every unwonted accident breakes out into such like speeches O Lord O Iesus c. Would seriously consider Dissw 1 1. That he hath not the least warrant for this his folly in any parcell of Gods Bookes 2. That he is Iehovah a being of greatest Majesty and power who can consume him in a moment with the breath of his nostrils whose glorious titles he so fondly abuseth 3. That he dareth not so idly intermingle the sacred Names of his consecrated Soveraigne Humana sort redlit aqualis Salv. â— Gub. lib. 3. pag. 75. in his ordinary communication Abus 2 Dissw 1 Yet is he but a man the son of a woman as subject to death and judgement as himselfe Secondly that the cursed imprecatour and rash petitioner whose mouth is wont to belch out most hellish language wishing things evill and execrable to befall others or himselfe either absolutely or conditionally would be instructed that he hath no ground from the imprecations of those renowned Saints Paul and David These did imprecate others Psal 109. 2 Tim. 4. 14. True These were men of Ob. 1 extraordinary gifts being inabled to discerne the persons against whom they prayed to be incurable and they did imprecate out of a pure zeale to Gods honour and of his glory David did imprecate himselfe although conditionally Psal 7. 4 5. True But the matter was weighty and there was no other meanes to manifest the truth i. e. his innocency in that wherewith he was charged and therefore no warrant for such like horride and blasphemous speeches I would I was hang'd I would I was damn'd the divell take me c. And be advised premeditately to ponder in what a pitifull plight he was in should the Lord deale with him according to his wish Abus 3 And thirdly that the abusive blessers who thanke God for their unconscionable gettings and other execrable impieties like Micahs mother Iudg. 17. 2. and Saul 1. Sam. 23. 21. making God the author of such their
desire to advise deserving greatly to be taxed concerning this particular they greatly dishonouring the Lord about an oath Abus 1 1. Fantasticall anabaâ—tisticall dreamers who condemne all swearing as unlawfull and would you thinke why Mat. 5. 34. Ob. 1 Sweare not at all saith our Saviour Cons 1 A weake ground for their worthlesse tenet Scripture is never repugnant to it selfe there being a most mellodious harmony and sweete concordance in all those sacred lines But other Scriptures warrant a rightfull swearing 1 by precept 2 examples of the Lord himselfe his annointed one the glorious angels and blessed Saints 3 and by a necessary vse thereof Heb. 6. 16. An end of all strife And Christ Iesus in that forenamed place gives not a new law but onely sheweth the meaning of the old His intent is not to overthrow but to rectifie the law being shamefully corrupted by those false pharisaicall glosing glossers Our Saviour onely qualifies but condemneth not an oath He debars not from a necessary confirmation of truth by an oath but onely corrects the evill custome and vse of swearing which was such that they thought it a matter of no moment to sweare in familiar talke by heaven head earth c. Abus 2 Secondly all wicked swearers who dishonour God by swearing 1. Falsely they affirming by oath that they know or thinke to be false These perjur'd persons as they maintaine lyes call God to witnesse them and pray for a curse upon themselves so they shall certainely smart for it as you may clearely see Zach. 5. 3. Mal. 3. 5. 2. Or pestiferously binding themselves by oath to doe mischiefe like cursed Iesabel 1 Kings 19. 2. Cruell Herod Mark 6. 23 26 27. And those bloudy Iewes Acts 23. 12 13. 3. Or superstitiously swearing by that which is not God Ier. 5. 7. 12. 16. Amos 8. 14. Math. 5. 35. 36. 23. 20 21 22 Or by the Lord and some thing els Zeph. 1. 5. Dissw 1 I earnestly desire you all hereafter to forbeare swearing by creatures as by bread drinke light faith or such like Considering 1. That God himselfe is hereby dishonoured He requiring this duty to be given to him alone 2. Man hereby dishonoureth himselfe making the creature being worse then himselfe his better an oath is taken of the better Heb. 6. 16. 3. I cannot see but swearing by the rood masse c. is forbidden where swearing by Malcham And the sinne of Iurare per creaturas est illicitum Origen lib. ult contra Celsum fol 239. 6. Quidam ex secta Pythagorea maluit tria talenta perdere quam jurare Idem Hom. 24. Fol. 58. Jurantes per creaturam ideò peccare dicuntur quia ignorato aut neglecto opifice religionem operibus creaturu impertiuntur Hilar. Can 4 in Math. fol 76. 6. Samaria is prohibited because the former are as the latter were idols and that Math. 5. 34 35 36. Forbidding to sweare by heaven earth Ierusalem c. Forbiddeth also in my conceipt swearing by light bread silver drinke faith and such like these being but creatures aswell as those 4. Great is also the perill of such like swearing the Lord saith such forsake him Ier. 5. 7. threatneth not to spare ibid. to overthrow them Ier. 12. 16 17. And condemnation Iam. 5. 12. 4. Or fourthly by swearing causelesly or rashly in their ordinary communication deeming it a matter of manhood to tosse and tumble in their blasphemous mouths the sacred Name of the Lord of glory Or if they abstaine from such a height of prodigious villany conceipt themselves that a now and then intermingling of oaths of a lesser ranke to be a garnishing Rhetoricall flower to adorne and beautifie their communication Say not O my brethren Ob. An. 1 It is truth which you confirme by oath For neither may we sweare to the truth but when we have a calling thereunto Neither may we confirme all truths by oath For when then must we use yea yea nay nay And usuall swearing to truths is a ready way to sweare falsely Say not it is your infirmity For swearing is a presumptuous sinne proceeding from evill Mat. 5. 37. 1. From an evill heart or evill continued custome or that evill one Say not you are urged so to doe For sure I am neither God nor grace nor godly men do compell any to wicked swearing The drunkard is urged to his more then bruitish evill by his cursed appetite and ungodly pot-mates yet is his sin damnable The filthy adulterer is urged by his hellish lusts to commit villany yet is he inexcusable So be it that the swearer is urged yet it is by the Divell whom he should resist his wicked heart which he should maister and ungodly associates whom he ought to avoid Say not you cannot bee credited except you bind your sayings by oath For whether is it better that you should be discredited or God dishonoured 2. Are you not ashamed so to live that you cannot be credited without swearing 3. Do you not know that this is a ready way to make you never credited Will not wise men thinke you reason thus He who makes no conscience of swearing makes none of lying But such men make no conscience of swearing therefore none of lying But rather reason thus with your selves and say Do evill words corrupt good manners 1 Cor. 15. 33 Dissw 1 Then surely needlesse oaths for they are evill Cannot many words be without sinne Proverbes 10. 19. Certainely many oathes much lesse Must we give account for idle words Math. 12. 36. Much more for idle oaths Are idle oaths Symptomes Christ being Iudge Math. 5. 37. of an evill heart and a wicked custome Doe such according to Saint Iames 5. 12. endanger a mans salvation Doth our blessed Saviour the best expounder of his Fathers will the sole Saviour of all Gods Elect people precisely prohibite all additions of contestation protestation or execration in our ordinary communications and enjoyne us strictly to have our communication yea yea nay nay Doth that Divine Pen-man of the Holy Ghost Saint Iames the servant of the Lord Iames 5. 12. Peremptorily enjoyne us neither to sweare by heaven c. Nor by any other oth but to have our communication yea and nay least we fall into condemnation and shall we presume to sweare idly or unnecessarily We will not do it 3. Lastly we are to honour our Father by beautifying our Religion with a godly life and upright conversation Math. 5. 16. Let your light so shine before men that c. 1 Pet. 2. 11. Having your conversation c. And the contrary is a dishonouring of the Lord as it 's evidently apparent in that foule and filthy fact of David 2 Sam. 12. 14. The carriage of the Iewes Ezek. 36. 22. And of those prophane Preachers Rom. 2. 23 24. That we may thus honour the Lord we must conscionably decline from all evill and endeavour with our utmost abilities to practice what is good What though many prophane
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
a minute to his time nor a cubit to his stature he makes Esaus bargaine exchanging a birth-right for pottage or Glaucus exchange gold for copper all his paines having beene as to breake a wormeaten nut which filleth his mouth with myry dirt and for these his gettings which are but like Sodomes fruit he neglecteth to do the will of God which is that he should seeke Gods kingdome with his chiefest desires and endeavours whereas he regards it not at all or too sleightly Which is that he should instruct his family after the examples of Abraham Iosuah and David Deut. 6. whereas he as if all soule care lay upon the Pastor yet the Iewes having Priests Prophets and Levites were enjoyned this Deut. 6. thinkes he hath done his duty if he feedes and cloaths his family little considering that if hee doth no more he doth not so much for his children bone of his bones and servants members of his oiconomicall body as for his cattell to which he gives fodder and lodging For these having such things have all things to them necessarie and whereof they are capable Whereas those having food rayment and lodging have not all necessaries saving grace being needfull to them nor whereof they are capable they being capable of grace and glory of which those bruitish creatures are not 2. Let the wretched sinner do the will of sinne crouching downe and becomming servile to such base commanders Rom. 6. 12. more loathsome then a toad worse then the divell it making him of a glorious angell to become an apostate divell 3. Let all the heires of wrath and children of the divell doe the will of Sathan the god of this world as one saith of the Irish they will be Irish like Iupiters cat so these they M. Morison Irish hist will be wicked yet let every one who wisheth well to his soule who desireth to be saved who longeth for the kingdome of heaven and would be esteem'd the childe of God doe the will of God our father and that 1. In all things after the example of David who had respect to all Gods commandements Psal 119. 6. after the example of Christ who fulfilled all righteousnesse Mat. 3. 15. and of Zachary and Elizabeth who walked in all the ordinances of the Lord Luke 1. 6. Thinke not O foolish Herodians that your doing somethings is sufficient you shun drunkennes but care not whom you devoure Idolatry yet live in filthy adultery c. Saul did in part Herod somethings neither sufficient Thinke not O you unjust sharers who divide twixt God and the divell not much unlike the traveller who offered to his Apollo the shels but ate himselfe the kernels giving to God your bodies in the temple your hearts to Sathan for you 'l doe Gods worke with your tongues the devils in your lives professing piety you practise iniquity that God is well pleas'd with such unjust divisions God will not part with him who is his foe he will not be content with part all being his due What and if the wanton worldling pleaseth himselfe with his windy words and thoughts so free pleading for them as Lot for Zoar that they are but little ones or as the Pharisee not so bad as other men yet shall hee know they are not free from Gods tribunall seat where his lust will be found adultery anger murder and his little ones infinite What and if the ungodly Papist perswades his seduced disciples that some sinnes are pretergressions not transgressions not against onely beside the law and will of God no waies offending God for which God cannot in justice punish with hell fire everlastingly yet let all such who would be esteem'd the children of God doe the whole will of our father 1. Omitting no good duty hee hath commanded wee being faulty by omission as well as by commission Saul for not killing as Ioab for murder Dives for not giving as the Iewes for oppressing 2. Committing no one thing forbidden 1. Shunne those little ones many sands are as weighty as some great stones many moates as blemishing as one beame little lice and flies destroyed the Egyptians These egges will prove devouring and empoysoning Cockatrices These twigs will prove thorny bushes except they are timely stubbed 2. Avoid all Dalilahs pleasant sinnes those delightfull eyes and profitable hands for Are they not loathsome and incurable Did they not cost Christs bloud to redeeme from them 1. Pet. 1. 18 Will you doe that so unworthy your calling Dare you draw such burdens upon your soules What though they please you they displease God Thinkest thou O man that they will not be bitternesse in the end These are Dalilahs of those hellish Philistimes to destroy These are sweet but deadly poyson These like the Scorpions Rev. 9 7. 10. have amiable countenances yet stings in their tailes They have lovely embracings yet sting like Serpents Rom. 6. 23. These make the sinner jolly and pleasant as the hearbe Sardonia the eater who eating dies Dash â—isus Sardonius moritur ridet Salâ—de gub de lib. 7. pag. 217. therefore these little ones against the stones crush these Serpents egges especially leave off and slee from them more then from a Serpent those great and crying evils Oh forsake all vsury too uncharitable unnaturall gainefull to be good There is nothing more filthy nothing more cruell then the present Niâ—â—â—â—nim present 〈…〉 a â—â—rpius 〈…〉 siquidem â—â—â—â—smodi â—â—â—nerator negotiatur aliena diâ—â—rimina 〈…〉 cres ut putat quisiâ—â— de aâ—â—â—â—ius in â—lâ—â—itate consâ—quitio 〈…〉 quisipicâ—atis me 〈…〉 reposeâ—â— velut metuenâ— ne immâ—sâ—ricorâ—forte videatur cum pâ—â—â—â—cto 〈…〉 â—aiorem misero â—oveam crudeâ—â—tati 〈…〉 Chrys Tom. 2. Hom. 6. in Matth. 2. vsury because a lender of this sort doth gaine other mens perils and as he thinketh doth purchase more plentifull gaines by the adversitie of another and moreover he doth demand of duty and with authority as if it were the hire of piety fearing least he should seeme unmercifull whereas truely he hath digged out a great pitfall to the miserable man under the colour of pittying and bringing helpe saith Saint Chrysostome Drunkennesse too fordid for Saints I perswading you thus to doe exhort you to no more then what is just and equall If you consider 1. That God hath not abridged you of any action onely of the naughty manner of doing he doth not forbid to get goods onely by unlawfull meanes He prohibiteth not drinking onely drunkennesse or excesse 2. That all Gods commandements whether negative or affirmative are divine holy just heavenly and perfect binding the conscience tending to life or death 3. That if servants must doe the will of their masters in all things Tit. 2. 9. sc which are lawfull and not gainsaid by higher authority how much more then are we bound to doe the will of God in all things hee being our Creator Redeemer King c. 2. Faithfully he who serves God with seeming devotion must looke
the least violence vnto them Psal 105. 15. and presume you to confront this divine sentence by wronging them what you can 4. These are the Lords owne temples 2. Cor. 6. 16. you are the temples of the living God wherein the Word dwells plentifully Col. 3. 16. yea the spirit of God 2. Cor. 13. 5. yea the Lord himselfe Ioh. 14. 23. And will you account them and reproch them as the filth and of-scouring of all things 5. These are they whom the Lord imbraceth with the most amiable amplexures for he is in them and they in him and guardeth with the safest defence of a guard of Millions of Angels and his owne watchfull providence 6. These are they who have alwaies free accesse into the courts of the King of heaven where their Prayers ayded and framed by Gods Spirit perfum'd and offered by Christ Iesus are sure to prevaile 7. To concâ—ude these are they who are all in all with reverence be it spoken and heard with God having fellowship with the Father And darest thou a man whose breath is in thy nostrils wrong them in heart with thy tongue or hand Or if thy foole-hardy audacity dares doe so much as impiety is adventurous dost thou thinke to escape No no in persecuting them thou persecutest God in touching them thou touchâ—st the apple of his eye and in injuring them thou wrongest those who have fellowship with the Father 2. Behold your excessive folly and madnesse O you sonnes of Belial well may you be called fooles Psal 14. 1. 73. 3. Prov. 8. 5. Nay are you not more foolish then all fooles eagerly pursuing shadowes in stead of the substance preferring drosse before gold nisles and trifles before treasure Is not he a foole of all fooles who preferres bondage before perfect freedome the most abject condition before the noblest are not you therefore Idiots in the highest degree there being a fellowship affording honour unspeakeable and unconceavable abounding with variety of the greatest contentments wanting no manner of consolation more safe then heart can wish overflowing with all good things in which society there is perfect freedome and more ineffable and inestimable excellencies then hearts or tongues of men and Angels are able to conceave or vttâ—r for it is with the father And yet you shall I say like childish babyes that 's too too little like naturall Idiots that 's not enough like the beast that perisheth surely worse like madded Bedlâ—ms that 's not all with Davids foole say in your hearts there is no God no such fellowship or like Salomons foole Pro. 13. 19. to whom it is an abomination to depart from evill lay open your folly in preferring the cursed and irkesome by-waies of sinne and impiety and so the forbidden fellowship with the unfruitfull workes of darknesse Eph. 5. 11. The society of spirituall fooles whose companions shal be destroyed Prov. 13. 20. And therefore the society of Sathan before this excellent fellowship which is with the Saints and with the Father You are ready to say and affirme that Gods children are fooles because they run not headlong with you to the same excesse of riot But they know that you are fooles in not associating your selves to their society which is with the Father CHAP. V. Vse 3. Perswading to this Society of Saints Vse 3 IS there such a fellowship Learne we all therefore to get if we want declare it if we have fellowship with the Father Could I direct you how to grow rich how to get honour how to live delicately how to wallow in all worldly contentments I doubt not but that ye would be all advised some for one thing some for another Behold I have that here which will fit you all 1. You merrie-men of the world get you to be consorts in this society and then although you shall part with worldly wanton wicked sinfull sensuall and shamefull delights yet shall you be sure to have superabounding joy such which is 1. Great Luc. 2. 10. 2. Exceeding though in temptations Iames 1. 2. Vnspeakable 1 Pet. 1. 8. Vnconceiveable 1 Cor. 2. 9 As at a conquest as in harvest Isai 9. 3. As at a continuall feast In a word fulnesse of joy Ioh. 16. 11. Which shal be everlasting Isa 61. 7. 2. You covetous persons hitherto you have endeavoured to quench your extreame thirst by drinking such brinish waters which increase it more do you henceforwards covet after the best things 1 Cor. 12. 31. Desire spirituall blessings and heavenly glory Get to have this goodfellowship then all are yours 1 Cor. 3. 21. Whether Paul or the world c. Verse â—2 3. You climbing ambitious spirits who beat about how to nest your selves alost get you to be of this goodfellowship then are you mounted higher then you imagine Is the being of a Kings favourite the pitch and period of your desires Or is a kingdome that which you so thirst after Is the being sonnes unto Kings the utmost of your wish Neither these nor any other honours can be wanting to you if you have fellowship with the Father Seeke we therefore first and principally the kingdome of heaven this excellent fellowship then shall we have honours ricâ—es delights and all other things whatsoever desireable Be perswaded therefore for I perswade but for your good CHAP. VI. Shewing thâ— first meanes to and duty of this Society TO abandon and abominate sinne and iniquity to have 1. Meanes Duty no fellowship with the fruitlesse workes of darknesse God is righteous sinne is unrighteousnesse and these two have no fellowship God is light sinne is darknesse and these have no communion 2 Corinth 6. 14. When Ioseph was to come out of the dungeon to stand before Pharaoh he shaved himselfe and changed his raiment Gen. 41. 14. How much more when we desire to come not before Pharaoh but Pharaohs God not to stand before him but to have fellowship with him ought we to strip our selves of our prison rags the filthy and nasty weeds of corruption and filthinesse Considering that if We say we have fellowship with him and walke in darknesse we lie and do not the truth 1 Ioh. 1. 6. What and if such men who sit in darknesse and shadow of death remaining and abiding secure in the estate of sinne and wretchednesse Luc. 1. 79. What and if those who are lovers of darknesse taking full pleasure and delight in unbeliefe and sinne Iohn â— 9. What and if even they who walk in darknesse 1 Ioh. 1. 6. Leading a sinfull life yea such a kind of life as they do which shun and flie the light of the Word What if those who are under the power of darknesse Col. 1. 13. The dominion and sway which sinne and Sathan doe beare over unregenerate persons What and if the whole infernall rabble of that hellish rout who are under Sathan the ring-leader of all wicked men therefore called the Prince of darknesse Eph. 6. 12. are very obstreperous exclaiming with the loudest
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
bountifull and liberall 2. We are to cleave unto thâ— Lord outwardly and not only in our soules but our bodies both in the right and sanctified use of the Word Sacraments and Prayer Thus let us cleave unto the Lord and manifest we the same 1. By cleaving to that which is good Rom. 12. 9. 2. By cleaving to Gods Testimonies Psal 119. 31. His Word Law Gospell Precepts and Promises 3. By walking in his wayes Deut. 11. 22. 4. By keeping his commandements diligently ibid. 5. By walking after the Lord Deut. 13. 4. 6. By hearkening unto his voice ibid. Thus if we do the Lord will uphold us in all distresse and Mot. 1. against all assaults of enemies inward and outward with his right hand i. His great might and power Psal 63. 8. What then can hurt us Or who can harme us True it is that many who cleave closest to God are soonest taken away and destroyed as in time of fierie trials and open persecutions Yet 1. God doth not destroy them but Gods enemies wicked persecutors 2. They die not in Gods displeasure but in his favour their death is no shame but an honour to them 3. By the losse of a temporary life they obtaine life eternall Instead of a miserable life a life most happy 4. Outward blessings as deliverance from bodily death and dangers are promised and performed conditionally as they shall stand best with Gods glory the good of his Church and salvation of his Saints Thus to do is good for us Psal 73. 28. It is good for me to draw neare to God It is good indeed to give and joyne our selves most straightly to God so gracious and mercifull It is good nearely to knit our selves and closely to cleave to God This cleaving being a meanes to obtaine if we want And to continue if we have fellowshippe with the Father CHAP. XVI The eleventh Meanes and Duty is to serve God LAstly have we or desire we fellowship with the Father 11. Meaâ—es Duty We ought to serve him David acknowledgeth himselfe servant to Ionathan although they were linked in such an intimate society 1 Sam. 20. 7. 8. Hushai exempts not himselfe from serving so good a Soveraigne who admitted him into the fellowship of a friendly favourite 2 Sam. 15. 34. Wives although their husbands companions yoke-fellowes yet being but the left side of the yoke fellow-helpers not fellow heads owe a kind of service to them 2 Pet. 3. 1. Likewise you wives sc as servants i. with all feare even to bad husbands aswell as to good Yea all such who have fellowship with the Father have the denomination of servants Iacob my servant Isa 44. 1. Iob my servant Iob 1. 8. Moses my servant Num. 12. 7. And the pious Proselite who joyned himselfe to the Lord is said to serve him to be his servant Isa 56. 6. 1. There is a seruice of man to man and this is 1. Nationall 1. By the law of nature which is liberall 2. By the law of Armes which is compulsive 2. Domesticall Which is 1. For a time 2. Perpetuall as slaves for ever these are civill services of man to man who is said to serve man 1. When he applies himselfe to do him all the good he can Gal. 3. 14. 2. When he submits himselfe to such who are Lords over him Exod. 21. 6. 2. There is a religious service where man serves God 1. Generally yeelding to and endeavouring to performe all the worship due to God Ios 24. 15. 2. Particularly 1. Religiously serving him in his publique worship Math. 4. 10. 2. In his common vocation as he is a Christian doing the revealed will of God in the generall calling of Christianity Heb. 12. 28. 3. In his particular function Rom. 10. 9. So then to serve God is to do all things in the publique worship of God in our common vocations and particular callings according to the will of God therein earnestly desiring to glorifie God They therefore are much deceived who think a daily repeating over the Lords Prayer ten Commandements and the Beliefe or such like constant keeping of Church-times c. is a sufficient serving of God to serve the Lord being a doing of his will and this is frequently urged and often inculcated in sacred Writ Psal 20. 11. 100. 2. Luc. 1. 75. This service is the end why we were redeemed Luc. 1. 74 75. Of all Gods mercies Rom. 1. 12. And although our Saviour delivered us from bondage yet not from service when a man comes out of the bondage of sinne he Ob. Answ must take another yoke Math. 11. 28. But we are free we have Christian liberty Gal. 5. 1. Ans True we are free from the execution of perfect obedience from the curse of the Law not from the obedience of the Law piety and righteousnesse Heare Irenaeus speake who saith Christ hath Christus tantùm nos liberavit à seâ—vitute non ab obedientiâ legis Irenaeus lib. 5. cap. 27. Duplicia sunt Mosis Pracepta noturalia servilia servilia per adventum Christi abrogata sunt naturalia in suo vigore permanserunt per Euangelium sunt consummata Idem cap. 31. Dominus deâ—â—it totam legem Prophetas pendere ex ipsis Praceptis ipse aliud majus hoc pracepto non detulit sed hoc ipsum renovavit suis Discipulis jubens eis diligere Deum ex toto corde cateros quemadmodum sc Idem lib. 4. cap. 25. onely freed us from the slaverie not from the obedience of the Law The Precepts given to Moses were twofold naturall and servile servile are abrogated by the comming of Christ naturall have remained in their strength and are fulfilled by the Gospell Yea saith he the Lord Auxit dilatavit hath augmented and inlarged them The Lord declared all the Law and the prophets to depend upon these Precepts And Christ himselfe hath not shewed another greater then this Precept but hath renewed this to his Disciples commanding them to love God from their whole hearts and others as themselves True it is that we have liberty and are freed from the curse of the Law Rom. 8. 1. Gal. 3. 13. Secondly from the rigour of the Law which said do this and live this liberty also the justified Iewes before Christ had Thirdly from observation of the Ceremoniall Law Col. 2. 16. 20. Thus the ancient Iewes before Christ were not Oh that our Pretty Antinomists had but braines to conceive and grace to imbrace the truth then would they not so disquiet the consciences of many unsetled Christians and scandalize the Gospell under pretence of lawlesse liberty i. Although seduced Papists ignorant Gospellers civill honest men vaine-glorious Pharisees prophane people and lawlesse Libertines like the ancient Samaritanes who knew not the manner of the God of Israel therefore served the Lord and their owne gods also 2 Reg. 17. 26. So those fore-named because ignorant of the right service of God 1. The Papaline serves
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