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
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and
Pet. 2. 1. A worke of Sathan Gen. 2. 1. Of the Gentiles Rom. 1. 29. Of darknesse Rom. 13. 13. Of the flesh Gal. 5. 21. Opposite to charity â— Cor. 13. 4. And abdicated by holy men Titus 3. 3. Let him feed and foster this selfe-tormenting envy saith holy Salvian Invidia sola authorem persequitlâ—r Sa v. de Gub. Dei lib 3. pag 7â— doth onely persecute the author viper by selfe-love impatience and selfe-conceitednesse making himselfe a foole Pro. 10. 18. An unprofitable hearer 1 Pet. 2. 1. Rotting his owne bones Prov. 14. â—0 And slaying himselfe Iob. 5. 2. Like the Mountaine Aetna scorching himselfe with his owne â—â—mes What though the wrathfull man flâ—shâ—th himselfe in bloudy and barbarous cruelties acting that which is Sathans proper worke doing contrary to Gods nature he being mild and mercifull precept and practice Quid siulti propriâ—m non posse veâ—â—e nocere â—â—as 49. What and if the furious irefull revenger proceed in his uncharitable and unwarrantable wayes thereby exasperating to more hurt doubling his owne griefe losiâ—g tranquillity and peace of conscience good will with men and favour with God by usurping his regall right and robbing him of his authority Yet let every member of this concrete communion freely fully soundly and sincerely forgive each other Mot. 1 To this end consider The Divine precept of our great God Math. 5. 39. His sacred practise Gracious promise Math. 6. 4. And dreadfull judgements against all such who will not forgive Mat. 7. 1 2. 6. 15. Iam. 2. 13. Secondly our owne pronesse to offend Gal. 5. 17. Our flesh lusting against the Spirit Either against the same person which we should forgive some other and God himselfe But we offending would willingly have forgivenesse Thirdly that the person offending did it either ignorantly unawares by some inducements or through the violence of some prevailing temptation It was not the man therefore but his weakenesse which did offend Lastly consider the commodious advantages we shall reape by forgiving are many and great 1. We shall hereby become like to God Math 5. 44 45. We shall gaine comfort which while the boisterous sâ—rges of angry passions tempestuously trouble our cholericke nature we are senslesse of yet afterwards we shall find to our more then ordinary consolation witnesse 2 Sam. 25. 31. â—3 We may with a hopefull assurance sue unto God for a full remission of all our enormities and with a blessed confidence graspe and hold fast a firme perswasion that our sinnes are done away grounding upon Gods unchangeable promise Mat. 6. 14. By freely forgiving we shall make our foe our friend Rom. 12. 20. heape coales of fire on his head 1. He will repent and embrace us friendly or else if he continue in his malice he shall be fired with his owne conscience and consumed with the wrath of God And hereby we are made fitter for all pious duties 1 Pet. 2. 1. Ob. An. 1 Say not therefore I cannot forgive because the matter is so great Thou hast offended the Lord farre more yet he is willing to forgive thee But he ought not to have dealt thus and thus with me Neither oughtest thou to have wronged God But I meant him no harme Neither did the Lord thinke thee any harme yet hast thou offended him But thou art his superiour God is thine He is thy inferiour Thou art Gods But thou carest not for his favour thou livest not by his friendship The Lord our God needs none of thy helpe thou livest by him not he by thee yet he is willing to remit thee thine offences Be not we rigorous for a hundred pence lest we be bound to pay upon paine of everlasting Math. 18. damnation a thousand talents Let not us provoke the Lord to mete out to us condemnation by our not forgiving Let not us send up Vriahs letter in our prayer forgive not us because we will not forgive But let us freely forgive each other seeing we all have fellowship one with another Now before I enter upon the second braunch of our Society I intend to speake somwhat of the word Father not in the largest extent thereof as how he is Father to all creatures men Angels c. But onely how is the Father of these good-fellowes afterwards I purpose to shew how he and we have fellowship each with other OF THE SOCIETIE OF THE SAINTS the second Booke CHAP. I. GOD is the Saints Father Doct. 2 THE LORD of heaven and earth is not onely Father to men Angels creatures but also of all goodfellowes or the Saints after a speciall manner with the Father Iohn 1. 12. Rom. 8. 14 15. 1 Thes 1. 5. And a cloud of witnesses of Scriptures testifie this truth To the confirmation whereof I will use onely two Reasons it being as apparant and generally assented to as that the Sunne doth shine at noone day Reason 1 He who is Father to the Saints any some or all those wayes whereby one man is father to another he is the father of these goodfellowes But the Lord of heaven and earth is Father to the Saints all some or most of those wayes whereby one man is father to another Therefore the Lord of heaven and earth is the Father of these goodfellowes He who is Father to the Saints in regard of direction paternall procuration instruction imitation image and adoption is Father to the Saints most of those wayes whereby one man is father to another But the Lord of heaven and earth is Father to the Saints in those regards viz. 1. Man is father unto man by direction Gen. 45. 8. Thus God is Father to the Saints directing them by his Word which is a light to their feet and a lanterne to their paths And his Spirit leading them thereby Rom. 8. 14. so that they walk after the Spirit 2. Man by paternall procuration is father to man thus Iob was a father to the poore Iob 29. 16. And so is God a father of our society defending us from cursed calamities plucking us out of the jawes of the Lion and providing for us necessaries at the least so that we have Sufficient for our good if not satiety to give us contentment 3. Man is father to man in regard of instruction or doctrine 1 Cor. 4. 15. Gal. 4. 19. Thus is God much more pouring grace by his Spirit into the heart for Paul may plant Apollo water but God onely gives the increase 4. Man in regard of invention is father unto man who in regard of imitation is his sonne Gen. 4. 20. Iabal the father of such as dwell in tents The Divell thus is the father of all wicked ones Ioh. 8. 44. Thus is Abraham father of all godly persons who walke in the holy steps of Abraham Rom. 4. 12. Thus is God our Father we being followers of him as deare children Math. 4. 45. Eph. 5. 1. 5. Man is father to man in regard of image Gen. 5. 3. Some
with Daniel or barley loaves with our Saviour Christ be therewith S. W. R lib. 1. cap. 7 Turks care not Sect. 3. pag. 34. how little they be stow in Private buildings saying their meane cottages are good enough for their short pilgrimage though sumptuous in their Churches M Knol content Milke and fruit were the banqueting dishes of our fore-fathers 2. Hast thou cloaths to put on with Iacob Gen. 28. A house to lie in and cloathes to keepe thee warme be therewith content Thou hast cloathing What though it is of skinnes Adam the sole Monarch of the world had no better Gen. 3. 21. What though it is of haire Iohn Baptist that Seraphicall Angelicall Teacher had no better Math. 3. 4. But thou wouldst be a little gayish and trimme yet take heed of excesse seeke not gorgeous apparell seeke not nâ—w-fangled fashions carry not all thine ability upon thy backe seeke not to have asmuch in a ruffe as would wholly cloath thee but having convenient covering fitting thy calling be content Say not thy gorgeous attire is thine owne so are thine eares and eyes yet neither to be abused Content thy selfe to weare what is fitting It is not fit for Christians to fashion themselves unto this world Rom. 12. 2. It is not fit for subjects to weare a crowne nor servants to be as their Masters But I weare mins owne And may not a man offend with his ownâ— apparell doubtlesse yes sc In regard of the occasion if thou wearest it not for necessity or decency but because it is the fashion Rom. 12. 1. In regard of its maintenance sc when to maintaine thy jollity thou robbest either Magistrate Minister Hireling or other In regard of the effects when thine apparell doth justly grieve the good give occasion of scandall to the bad or hinder good exercises And when thine apparell is 1. Immodest 1 Tim. 2. 9. Not agreeable to thy calling hats are for heads not for hands gloves for the hands not for the feet 3. Not agreeable to thy condition and meanes of maintenance gold upon a hatband or shoe-strings none or little in the purse is very ridiculous 4. Not respecting the cry of the needy it is not fit to garnish one part of the body with gems billiments and brooches and the rest go naked and bare Be content therefore with fitting attyre It is better to have a gracious mind in a leather doublet then a base fantasticall mind in golden apparell In labouring to be like a gentleman in apparell yet none in truth thou provest thy selfe a brainelesse man Seeke for enough carke for no more superfluity makes a man neither warmer nor honester But it is some credit to be gay and fine But with whom With wise men No money in homely garments can take up more on trust then diverse others who are so greatly finish With God No he more esteemes of a leatherne yea a naked yea a Lazar Saint then of a velvet Devill Luke 16. 3. Hast thou an honest calling or trade of life Be therwith content Be not like the discontented owles of our times who looking with malitious eies upon that others have grieving at their owne supposing their callings too too base for their heroicall magnificent spirits in discontent thinking to amend them by exchanging overturne all forsaking that kind of life wherto they were apted and made fit by parents choice their owne experience and masters instruction they puzzle and weary themselves in their new-found vocations untill they can live in neither Is thy kind of life unlawfull Art thou an usurer c Then leave it Is it an honest calling Walke in it with contentment 4 Art thou a poore man yet be content with thine estate for consider If thou had'st riches so much desired God can make them barren like Hannah so much beloved 1. Sam. 1. 5. Infaâ—tem nudum cum te natura creavit Paupertatis oâ—us patienter ferre memento Cato lib. 1 21. and thy poore estate fruitfull like hated Peninnah 2. They are like puddles fayling most in time of greatest need 3. They make a man no better in Gods sight The Lord may give them as Iael gave drinke to Siscra Iudg. 4. 21. or Ehud gave Eglon a present Iudg. 3. 21. as Hester gave Haman a banquet Ester 7. or as the butcher gives the slaughter cattell a good pasture The mountaines which are full of golden mines are not usually cloathed with corne nor loaden with grasse 4. They are not as they seemâ— to be and are esteemed They seeme treasure as if they were for ever They are deemed substance as if without them men were but shadowes They are called goods as if they made men good so much worth of such ability account and reckoning But alas these are stolne names for they are thornes Mat. 13. 22. deceitfull Mar. 4. 19. and often golden Virtuti modicum vitio nil satis Adrian carth pag. 98. fetters 5. Thou hast but a very little Be it so nature is content with little grace with lesse it 's onely corruption of nature which is not content One saith well a very little contenteth vertue nothing satisfieth vice 5. Art thou in captivity famine reproches c. yet herewithall be thou content 1. Why O thou Son of God should'st thou be discontent with exile for thy fathers sake since thou canst not be exil'd out of thy fathers country the earth being the Lords Since the passage to heaven is open and easy from one country as from another The Lord being graciously present with his in Ezek. 11. 16 their captivities as with Ioseph Daniel c. 2. What if God for ends best knowne to himselfe layes upon thee famine nakednesse and such like calamities be therewith content and seeke not by wicked purloyning to relieve thy necessities heare what a heathen man could say I judge thee miserable because thou wast never troubled thou hast passed over thy life without an adversary Vertue is greedy of danger military men glory in thâ—ir wounds thou maist know a governour in a tempest a souldier in battell how can I know how much courage thou hast against poverty if thou flowest with wealth Whence can I c. Moreover consider 1. That these extremities can onely hurt the body discontent soule and body 2. That God hath promised sufficient either therefore he will give cloathing to cover the body or enable it as well as the hands and face to need none heare what our Homilie saith We are never contented and therefore we Hom. against 〈◊〉 〈◊〉 pag. 1â—4 prosper not he that ruffleth in his sables in his fine furred gowne corke slippers trimne buskins and warme mittens is more ready to chil for cold then the poore labouring man which can abide in the field all the day long when the north wind blowes with a few beggerly clouts about him 3. Els the Lord will supply these defects with patience and spirituall endowments 3. What if reproches disgraces
7. 38. 4. Shall wicked men who are obsequious to base Lords 4. Wicked men strive to make others bad serve with all dutifull observance first the world whose service is vaine Eccl. 2. 10. Hard bringing carking cares Eccl. 1. 14. Dangerous unfitting for the service of God 1 Ioh. 2. 16 Deceitfull offering with Iabin milke with the one hand a naile with the other exchanging for advantage copper for gold Secondly sinne whose service is base it being baser then the most fastidious creatures and exceeding tyrannicall recompencing its best and most dutifull observants with everlasting death Rom. 6. 23. Thirdly Sathan a grand enemie to mankind powerfull onely to punish promising liberty yet in hellish bondage joying at their destruction Shall these strive with tooth and naile and imploy their utmost endevors to hale and drag and use all fraudulent guiles and fawning glozes to win others to their pernicious and damnable society although hereby they aggravte their owne damnation And shall not we who serve the Lord of life whose service is as unlike to theirs as light to darknesse heaven to hell glory to shame Whose service is first most honourable in regard of our Lord who is King of Kings and Lord of Lords of whose kingdome there is no end In regard of our fellow-servants who are not the risse rabble of wicked men but those renowned Patriarchs as Abraham heroicall Kings as David magnanimous Prophets as Eliah blessed Apostles as Paul and all the company of glorious Angels and happy Saints in heaven triumphant and on earth militant Secondly most pleasant and delectable in regard of our Lord and Master who is no churlish Nabal oppressing Pharaoh or hard-dealing Laban But such whose words are full of delectation he calling us not onely servants but sonnes Exod. 4. 22 23. and friends and his deeds correspondent In regard of our taske his commandements being pleasant and not grievous And most gainefull bringing advantage by life and death sicknesse and health here and hereafter Shall not we I say imploy our utmost indeavours to conglutinate others into tâ—â—s so sweet society Seeing that by this means we do not diminish our own store as by parting with wordly substance nor keep our own without impaiâ—ing or augmenting it But hereby we increase graces here and glory hereafter 5. There is no meanes possible whereby we can benefit one another so much as by correcting our brethren as by Imparting grace to others the best benefit to them inlightening them with our knowledge imparting Gods graces to them and working grace in them For could we by our endeavours raise them to the highest pitch of honour mount them aloft into Hamans place of fauour and command So that their smiling countenances might make glad soâ—e their angry frownes strike dread into the hearts of others Could we ascertaine them of the full fruition of all the golden mountaines and fruitfull Ilands under the whole heavens Could we procure for the satisfying of their appetites the greatest satiety of all mellifluous Nectars and delicious aliments that earth ayre and water can affoord of all exquisite and resplendent garments curiously wrought and embroidered by the art of man finely perfum'd with the most odoriferous Myrrhe Aloes and Cassia and garnished with varietie of gemmes and belliments so that they are clothed in purple and fine linnen and fare deliciously every day Yet all these without grace are but so many silken manicles and golden fetters of a miserable wretch haled to wofull execution On the contrary Let a man be furnished with the last measure of those heavenly endowments of saving grace although he be the drunkards song a by-word to fooleâ— the anvile of all dunghill scorne and disdaine a monster amidst men Psal 71. 3. Zach. 3. 8. such an object of commiseration that may melt an Adamantine heart into pitifull compassion of his extreamest miseries Yet in this man the beloved of the Lord his rich inheritance peculiar portion rich jewell apple of his eye an heire of heaven a judge of the world Christs beautifull spouse never wanting a sweet comforter a never-failing friend who will not leave him untill it hath set an eternall crowne of glory upon his head Psal 84. 10. Poise these in an even ballance and we shall see grace as farre surmounting all these golden vanities as heaven doth earth the peerelesse Sunne a pinking candle and a golden mountaine a heape of dust 1. Grace is peculiar to the soule It s not the backe or belley but mans immortall soule which is the place wherein grace is resident 2. Grace is proper to the Saints Those who walke in the cursed wayes of damnation are strangers to Gods graces But those other thingâ— are common both to good and bad Absolon of an amiable beauty aswell as Ioseph Goliah matchlesse in power and prowesse aswell as Sampson Haman a Kings greatest favourite as well as Mordecaâ— Dives abounding in wealth aswell as Abraham 3. Grace of as long continuance as heaven it selfe and those crownes of immortality In regard of it selfe as love joy peace which shall extend even to eternity never ending Or in regard of its fruits the fruits of faith hope patience prayer c. being endlesse Those other are of so limber and brittle nature that there can be no assurance of their continuance Riches often mount aloft on Eagles wings leaving their owners in extreame scarcenesse Beauty is oft blasted by cares sorrowes discontents sicknesse and made disdainefull Strength many times is enfeebled by inlenesse gluttony drunkenesse adultery diseases c. Honourable advancement is often turned into scornefull contempt and hatefull obloquie Howsoever at the bed of death they must shake hands for ever 4. Grace is a most sweet refreshing comforter in all extremities This did revive David in his distresse This made Iob blesse God for taking away This made the Apostles rejoyce in afflictions And the Martyrs to contemne the utmost rage of hellish persecutors Those other have no more power to comfort in the needfull time of dread then congeal'd ice to give warmth to a starveling body tart vinegar to supple a smarting wound or smoothering smoke to comfort a tender eye Witnesse Achitophel who for all his great esteeme hangs himselfe Ahab who being but denied Naboths vineyard is sicke with griefe 6. Lastly considering that gaine is of such efficacy that it makes the martiall man to abandon all fearefull cowardise forsake the delight of his eyes and his tender children disregard his owne life and with heroicall prowesse encounter his formidable bloud-thirsty enemy What drives the ventrous mariner through so many perillous hazards and dangerous pericliations save onely hope of gaine Yea what doth edge the keene appetites of cursed and cruell inclosers oppressing landlords hellish usurers to grinde the faces of the poore purchase Gods displeasure and damne their soules save onely gaine This therefore being so prevalent let me use it as a spurre to pricke you forward to this so sacred
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
images represent the shape thus pictures are images of men Some agree with the thing in nature so children are images of fathers having the same specificall essence Some the very individuum So Christ is onely the image of the Father Christ Iesus is onely the perfect and consubstantiall image of God Col. 1. 15. Heb. 1. 3. The godly are the imperfect image of God Eph. 4. 24. Col. 3. 10. We having a resemblance of his nature may be called his image for although this is daily corrupted by sinne yet it is againe renewed by Christ Iesus Col. 3. 10. 6. Man is father to man in regard of adoption Moyses thus the sonne of Pharaohs daughter Mordecas thus a father to Ester Est 2. 7. Thus is the Lord our Father Rom. 8. 14 15 16. 9. 16 Gal. 3. 26. 4. 5. c. Therefore he is a Father to the Saints or these goodfellowes all or most of those wayes whereby man is father unto man He who performeth more freely and willingly then all other all offices and duties of a father to these goodfellowes must needs be their Father But the Lord of heaven and earth performeth more freely and willingly then all other fathers all offices and duties of a father to these goodfellowes Therefore he is their Father The latter proposition I thus prove He who doth beget feed cloth correct provide inheritance and mariage for these goodfellowes more freely c. doth performe all offices and duties of a father c. But the Lord of heaven and earth doth thus viz. passing by temporall respects 1. The Lord doth beget us spiritually by his Word 1 Pet. 1. The Lord Begets 23. Raising us when we were dead in sinnes and trespasses Eph. 2. 1 2. Therefore we are said to have Gods seed abiding in us and to be borne of God 1 Ioh. 3. 9. 2. Parents do not onely beget but provide for the sustentation Feeds of their child begotten Should parents forsake their children begotten and borne birth which is the greatest good they receive in the world would prove a great evill yea such that better were it not to be then being to want meanes whereby this being may be preserved The Lord in this respect is a Father feeding the soule he hath begotten so That were it possible to extract the carefull providence of all the most tender parents under the Fabrick of the heavens and replant it in one man were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth aire and water could affoord Could be feed them with the marrow fatnesse and quintessence of the most delicious cates of natures simples or mixtures of skilfull artists could he satisfie their thirst and delight their appetites with the fained Nectars and Ambrosia's of those forged gods yet all this and a thousand times more if so much could be is as nothing in comparison of the Lords fatherly care in providing for his children What are these in regard of his sacred Word that sweet refreshing milke 1 Pet. 2. 1. 2. Free from all mixture of errour heresie or tradition therefore called sincere That substantiall bread of the soule preserving its life health and strength Iob 23. 13. That purest wheate Ier. 23. 28. That strong refreshing meate Heb. 5. 13. Sweeter then honey and the hony combe Psal 19. 10. Those green pastures and waters of comfort Psalme 23. 2. That heavenly refreshing wine Can. 2. 4. Which Pellican calleth hony milke Nectar Ambrosia In Ezek 34. 14. the food of justice and truth alwayes fatting the soules of the faithfull What are these to the grace of Gods Spirit that necessary milke to an heavenly life Isa 55. 1. And that sweet delightfull wine What are these to that celestiall and spirituall bread Christ Iesus which came downe from heaven Iohn 6. 50. That food truly effectuall to the faithfull soule our blessed Saviour who is meate indeed Ioh. 6. 55. That rejoycing wine the bloud of the immaculate Lambe slaine from the beginning Mat. 26. 28. 3. Parents also cloath their naked children and in this respect 3. Cloaths the Lords care farre surpasseth all fathers he clothing us with the robes of Christ his righteousnesse which is such a vesture that who so wanteth is farre more yea without all comparison polluted subject to evill and unlovely then any new borne babe naked and unwasht and in the bloud And of such worth is this garment that were it possible the cunning of all skilfull Artists could concurre to the fashioning of some one garment made of the excellencies of silks precious stones resplendent pearles and costly gold Could they convey the quintessence of all odoriserous perfumes into the same Were it possible tobe clad more excellently then the Lillies of the field farre surpassing Salomon in all his glory Yea imagine a man to be as richly trim'd as that glorious runner in the firmament comming out of his Tabernacle to run his race Psal 19. Or as that transcendent canopy of the heavens deckt with innumerable varieties of resplendent stars Yet all these are as nothing in comparison of the rich robes of Christs righteousnesse wherewith the Lord doth cloath his children Which is a garment whereby the nakednesse of the soule is covered 2. Cor. 5. 2 3. Rev. 3. 18. is comforted and kept warme defended from the fiery darts of sinne and Sathan Ephes 6. 11. deck'd beautified and adorned Isa 61. 10. This garment being pleasant sweete and dainty perfum'd with odoriferous powders of Mirrh Alloes and Cassia Psal 45. 8. pretious and costly ver 9. resembled to the gold of Ophir Curious and costly compared to the needle-worke of a skilfull embroyderer ver 14. This garment ravishing the heart of Christ Iesus Cant. 4. 9. the smell of these ointments farre surpassing the savour of all spices ver 10. and the smell of this garment being like that of Lebanon ver 11. 4. Parents correct their children for their amendment 4. Correct So the Lord chasteneth his Saints Heb. 12. 7. yet in love verse 6. more tenderly then the fathers of our flesh ver 9. and more profitably they many times for their pleasure he to make us partaker of his holinesse ver 10. to prevent sinne 2 Cor. 12. to renne decaying grace Hos 5. 15. to weane from the world and to trie our graces yea and with such fatherly compassion that he is grieved as it were when he smiles Oh Ierusalem c. Oh that there had been such an heart in my people c. 5. Parents provide inheritance for children The Lords 5. Inheritance provident care in t is is imparaleld For were it possible for a father to bequeath to his child Europe Asia Affricke the incognitameta and Antarticks portion Could he leave him the full fruition of all the populous cities fertile countries earthly paradises golden mines yea all the wealth within the circle of
creature Instance we in what we can Be it for proportion ilfavoured beyond all imagination be it more pestiferous then the eye-slaying Basilisk and hideous Gorgon Let it have all the concurring ingredients of misery and contempt being the subject of extreame wretchednesse and an object of hatred to men and other creatures Yet man not beloved of God is beyond all comparison more wretched death being a period to its calamities and an entrance to the others unsufferable and never ending torments But let a man be beloved of God although he be table talke for hypocriticall mockers at feasts a by-word to men vilâ—r then the earth the drunkards song and trampled under foot by every stigmaticall varlâ—t yet is he as honourable as an heire of heaven a member of Christ and a child of God Do we then as we do if we are in our right wits desire God to love us and shall not we love him againe Reason therefore thus with thy selfe O man Are there so many profitable advantages accomâ—dating true love to God and shall I neglect them Hath true love to God such beneficiall effects and wilt thou despise them The want thereof such dangerous execrations and wilt thou incurre them Is love to God that great and first commandement and wilt thou transgresse it Dost thou thinke to have the love of God without which thou art most miserable and thou not loving him Is it fit for children not to love their father No no if other men will hate yet I am resolved henceforth to love God Yea and expresse the same by hating what is evill Obedience to Gods commandements A conscionable discharge of the duties of my calling Conformity to God Not loving the world Entirely loving the Saints Often thinking on God as my chiefest treasure And loving the comming of Christ to judgement CHAP. III. Duty 2. Saints must shunne sinne IS God our Father Then ought we to consider advisedly Duty 2. of our noble parentage and with all circumspect consideration take heed we disgrace it not nor distaine our Fathers houshold And imploy our endeavours to the utmost to honour and glorifie our Father and grace his faithfull family by our vertuous conversations It is not seemly for a Kings son to defile himselfe with contaminating dung and such like sordid filth it 's not for them to consort with fellowes of base inordinate and immorigerous ranks How much more unfit is it for Gods sonnes children to a King truly really whose kingdome is of such large extension that heaven hell earth and all places are within his royall government and of such commanding power that all created beings whether ruling Kings or potent Emperours whether Coelestiall Angels or infernall Divels stand his subjects to do him homage and that not for a moment or some small time of continuance but through all eternity to pollute themselves with sinne and impiety more loathsome then any thing whatsoever e. g. Be it that a man from top to toe is soyled with the most noysome excrements that are imaginable to be upon the face of the earth yet with a small quantity of water and a little industry of man it 's easy to have him cleansed Suppose a man to be as it were clad with boyles and botches from the sole of the foot to the crowne of the head yet it is possible that good diet wholsome ayre the helpe of skilfull Phisitians should restore him to perfect sanity But all the water in Abana Parphar Iordan nor the whole Oâ—ean is of force to wash off nor the most excellent diet wholsome ayre drugges and pearles of price hornes of Vâ—icornes stones of Bezar ordered by the exactest skill of men and Angels is availeable to purge away sinne It is onely the bloud of Christ which cleanseth from sin 1 Ioh. 1. 7. What made those forâ—orne Apostate fiends of glorious Angels to become damned Divels detested of God Angels and men Sure I am not their Creation it being excellent but their depravation their sinne Whence is it that the Lord doth hate his owne Ordinances New Moones Sabbaths and prayers Isa 1. 15 What occasioneth the Lord to turne a fruitfull land into barrennesâ—e save the iniquity of those that dwell therein Psal 107. 37. Why did the Lord drowne the whole world with an overflowing deluge overturne those pleasant and fertile cities even as the Garden of God Gen. 13. 10. with fire and brimstone save onely because of their sinnes By which particulars it is most perspicuous that nothing whatsoever so filthily polluteth as sinne and therefore such persons whose father is the great King ought not to pollute themselves therewith What els meane those Scriptures 2 Tim. 2. 19. Let every one who names the name of Christ depart from iniquity 1 Ioh. 3. 8. He who commits sinne is of the Divell Ver. 9. Whosoever is borne of God sinneth not And againe Hee cannot sinne because hee is borne of God 1 Ioh. 2. 1. These things have I written that you sinne not 1. Mistake me not I pray I intend not the least allowance of Donatists Pelagians Catharists and Familists who glory of perfect purity yea to be as pure as Christ in heaven of freedome from all sinne the Scriptures telling me that in many things we offend all Iam. 3. 2. I seeing the Publican whose prayer was accepted saying God be mercifull to me a sinner Luke 18. 13. Saint Paul complaining to be of sinners the chiefe 1 Tim. 1. 15. And our Saviours owne Apostles commanded to pray forgive us our trespasses not for modesty sake as Pellagians affirme but of consciousnesse of humane frâ—ilty as saith Saint Hierome He who commanded to sinne no more Ioh. 5. 14. Commanded also to pray daily for forgivenesse He who said whosoever is borne of God sinneth not 1 Ioh. â— 6. Said also If we say we have no sinne we deceive our selves and the truth iâ— not in us 1 Ioh. 1. 8. We make God a lyar and his word is not in us verse 10. Although we know God heareth not sinners Ioh. 9. 31. Yet we know also that Christ came to call sinners to repentance The same God who directed Balaams tongue to say God hath beheld no iniquity in Iacob nor seene perversenesse in Israel Num. 23. 21. Directed the tongâ—e of Moyses the man of God to say Thou settest our sins before thee our secret sinnes in the light of thy countenance Psal â—0 8. What then is there contradiction in the Scripture No such matter both the one and the other are the undeniable sacred truths of God God seeth no sinne in his people sc with a revenging eye as to condemne his people for their sinnes That mandate sinne no more is a comparative speech whereby the cured is exhorted to strive that his sinnes be not such nor so many as they had beene but that their force might be weakned their number lessened and occasions avoided God heareth not sinners i. such who make a trade of sinning suffering
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
like manner Had I more then all other imaginable excellent qualities and dignities Did I excell in wisdome and understanding not onely those renowned Heathen Philosophers but even their fained Apollo and our Divine Salomon Had I the tongue of Angels and a body as beautifull as the Sunne Had I a Soveraigne command over men and all other inferiour creatures Could I enjoy the sweetest contentments of the most mellodious musicke richest robes costly cates Had I the full fruition of all the richest treasures in the whole world yet without Christ Iesus without redemption I had nothing Am I therefore partaker of that comfortable worke of redemption where justice and mercy met together whereby I am saved from the curse of the law the power of darknesse the divell the wrath to come the guilt guerdon due desert and punishment of sinne Was I redeemed not with corruptible things as silver and gold but with the pretious bloud of Christ as of a lambe without blemish and without spot Was I redeemed that I might serve him in holinesse c. Luke 1. 74. 75. that I should honour him Then surely I will not be so unmindfull of such a mercy nor unthankfull to such a benefactour but will honour him who hath thus honoured mee Gods honour ought to be the end of all our actions 1. Pet. 4. The end of all 4. 11. If any man speake if any man minister that God in all things may bee glorified 1. Cor. 10. 31. whether you eate or drinke or whatsoever you doe c. doe all to the glorie of God Doe we desire our owne advancement and benefit The 5. A meanes to be honoured way is not turke and popishlike like cruell Abimelech to build our deemed safeties upon the ruines and bloud of others or like faire tongu'd Absaloms by insinuating flatteries or like couzening Zebaâ—s by lies and falsehoods or by any such like Machivelian policies For could we such hopes such happinesses would proove like spiders webs But the onely meanes is by honouring the Lord 1. Sam. 2. 30. those that honour me will I honour saith the Lord. If none of these will prevaile yet let feare of punishment due to such which dishonour and deny honour to the Lord 6. Want dangerous perswade Why was Pharoah scourged with a tenfold plague was it not for dishonouring God Why was Herod eaten with wormes save because he gave not God his glory Acts 11. 23. Yea why was an entrance denyed to Moses and Aaron into the land of promise was it not because they sanctified him not in the midst of the children of Israel Deut. 32. 51. Wherefore did the Lord smite Davids childe with death save for dishonouring him 2. Sam. 12. 14. Were your strength as sinewes of iron your wisedome and policy as exact as is possibly attaineable by mortall men your friends and fauorites many and mighty Had you the swaying of earthly scepters yet neither these nor any such like can possibly secure you from the irefull revenging hand of God if you either dishonour or deny him honour Witnesse these forenamed who were kings or as kings Witnesse that saying of the Prophet to Ely 1. Sam. 2. 30. Those that honour mee those that despise me will I despise or shall be lightly esteemed i. e. accounted vile in Gods sight Doe not thinke to avoid the judgement if you will not be perswaded To deny the truth of Scripture is blasphemy To thinke he will not doe what he hath said he being faithfull and so to make him a lyar or that he cannot punish although hee hath threatned hee being omnipotent is much more blasphemous CHAP. VI. Duty 5. Saints must doe Gods will IF God is our Father we ought to doe his will The doing Duty 5. whereof allieth men to Christ Iesus Mat. 12. 50. Makes men like Christ Ioh 6. 38. Is a meanes for man to prosper Ioh. 9. 31. Is the direct rode and pathway to heaven and happinesse 1. Ioh. 2. 17. Many men alas looke for heaven who never shall enjoy it Ignorant men because they meane no harme although the Lord will come in flaming fire against such 2. Thess 1. 8. Civill honest men because they doe no hurt and render to all their dues although they want holinesse without which none can see God Heb. 12. 14. Pharisees because in diverse things they excell other men although they want the pith and marrow of Christianity These such like hope for heaven But they being asleepe in sinne dreame of fulnesse but will arise empty of plenty awake poore of heaven finde nothing lesse Heaven is promised but not to all 1. Ioh. 2. 25. It is reserved but not for all 1. Pet. 1. 4. There is a broad way leading to death traced by the most There is a straight and narrow way leading to heaven not knowne of all and found onely by few Mat. 7. 13. 14. even of those who doe the will of God Mat. 7. 21. would we know who shall goe to heaven Aske not the ignorant man his cloudy and darke understanding cannot tell he onely hopes well that 's the vtmost of his skill Aske not the carnall man he is not able to discerne such things 1. Cor. 1. 14. no more then the blinde can judge of colours Aske not the civill man he walkes in a way which seemes good to himselfe but it is not right enough to bring him to heaven Aske not the Pharisee his golden shewes are too too weake our righteousnesse must exceed his But aske of Christ who is the Truth and cannot deceive us the Light void of ignorance and the Way it selfe leading to heaven by his example by his merits and by his doctrine and he will tell us we must doe the will of his father which is in heaven Mat. 7. 21. Thinke not O thou painted sepulchre with thy lording tongue and divelish heart Thinke not O thou carnall christian with thy Lord Lord living in iniquity to have the prerogatives of Gods sonnes but shew thy faith by thy workes thy profession by thy practise Ioyne with Lord Lord doing of Gods will so shalt thou declare thy selfe to be the childe of God so shalt thou obtaine the proper priviledge of Gods children the kingdome of heaven 1. Let the worldling doe the will of his god Mammon therefore as moles blinded in the earth or as the horse without understanding who knowes no greater felicity then plenty of hay and provender onely tune this note who will shew us any good whereas all his wished contentments bring him no true content being never able to satiate his soule witnesse Ahab 1. King 21. 5. he had a kingdome yet still hee needs something a garden of hearbes witnesse the rich man Luke 12. 17. who had so much that he could not tell what to doe yet still hee is in a pecke of troubles for having plenty hee wants roome he knowes not what to do yet for these unprofitable things which cannot add
in me by his graces and Spirit and therefore his presence is effectuall and mighty to possesse and governe me hath dominion over me inwardly enlightening me to know and powerfully guiding me to do this knowne will of God 2. Continuall not as of a guest who lodgeth for a night in an Inne and is gone next day nor as a sojourner that flitteth but as an owner and possessour to abide for ever and graciously admits me to dwell in him so as to be joyned constantly unto him by faith as by an instrument of which society my love to God and my brethren is a witnesse 1 Iohn 4. 16. I should not onely infinitely wrong mine owne soule which I estimate more then the world for all that would advantage me no whit if it were lost bereaving it of its comfortable assurance of Gods infinite love and favor But also the Lord himselfe questioning the immutability of his unchangeable decree the power of his omnipotent almightinesse and the certainty of his promises which are yea and Amen confirmed with the hand seales and oath of truth it selfe if I did not ascertaine my selfe of my continuance to the end Perswaded therefore I wil be that I having fellowshippe with the Father shall not fall finally or totally The consideration of our society with the Father is an unmoveable proppe and pillar to uphold our wavering faith a sure anker to sustaine us in the most boysterous stormes in this raging sea of misery when the most hideous billowes of fiery trials infernall temptations ignominious reproaches or any other disasterous waves of storming calamities disquiet our passage towards the haven of endlesse happinesse Have we fellowship with the Father then with God and what is he A Lord of armies having all the hosts in heaven every one of those ministring Angels one whereof destroyed 185. thousand in one night 2 Reg. 19. 35. The innumerable multitudes of Sunne Moone and Starres of light lud 5. 20. Every one of those Elementary Bodies or Meteors ingendred of vapours in the aire above as wind raine haile storme tempest thunder and lightning having the sole soveraignty over and the onely guidance of all the variable and numberlâ—sse armies of all earthly artillery Witnesse the sea swallowing up the pursuing Aegyptians and sheltering Gods peculiar people Witnesse the earth ingurgitating or greedily devouring up those rebels in the wildernesse Witnesse the Hornets driving out the Canaanites Lice flyes and Frogs taming the haughty Aegyptians Witnesse those vermine whose contemptible intrals were the sepulchres of proud King Herod Witnesse the swords of enemies piercing through the bodies of their fellowes Iudg. 7. 23. 2. Chron. 20. 22. Yea sheathing themselves in their owners bowels 1 Sam. 31. 4. Therefore omnipotent to defend us Although therefore we be few and naked neither furniture of horses chariots Captaines or souldiers can hurt us if he be for us 2. Let Captains of enemies be as Cyrus amongst the Persians Hannibal amongst the Carthaginians Marcellus Scipio and Pompey amongst the Romanes Pyrrhus amongst the Epirots Scanderbeg against the Turkes 2. Let their soldiers be as painfull as Pismires as fierce as Tygers as swift as Eagles as strong as Lions as obedient as Scipioes 3. Let them have all things fit for warre plenty of money corne and other provision fitnesse of place helpe of friends and allies 4. Let their wals be like Babilons Forts like Ninivâ—hs 5. Let them have Tamberlanes troupe of 400000. horse and 600000. foot yet need we not feare having fellowship with God who is able to defendus Have we fellowship with the Father then with God who is good and mercifull to bestow all the treasure of grace upon us 2. With the Father who is just to protect us against Sathans cavils Rom. 8. 33. 3. With the Father who is wisdome it selfe to direct us by his Spirit in the darknesse of this world 4. With the Father who is rich to reward us in mercy 1. How should we be cast downe with poverty who have fellowship with him who is most rich whose is the earth and the fulnesse thereof who openeth his bounteous hand and filleth all with his good blessing Psal 145. Who giveth to the cattell their food and to the young Ravens when they crie Psal 14. True it is that many of these goodfellowes have need and may want bodily food But this want is supplied 1. with strength of body to beare the want thereof as in Moses and Elias forty dayes 2. With Gods rich blessings upon poore meanes of maintenance and nourishment as in Christs miraculous feeding of many thousands with a few loaves and Fishes in the widowes meale and oyle 1 Reg. 17. 14. 2 Reg. 4. 6. And in Daniels pulse 3. With contentation of mind with little as well as with much Phil. 4. 8. 11. 12. Or 4 With counterblessings of another kind as spirituall for corporall eternall for temporall 2 Cor. 6. 10. Poore and yet making many rich Iames 2. 5. Poore and rich in faith Rev. 2. 9. True it is they may want but they cannot want any thing that is good for them Psal 84. 11. Psal 34. 10. God denies them not because he is not able or willing to give but because such is his wisdome and love that he knowes and gives things most needfull for them as a carefull mother nurse and Physitian If the want of them be medicinable and profitable for us we need not regard the lacke of them Will the Lord give to ravens and lyons and not to men Will he give to wicked men sonnes of Belial and not to his owne Will he give them his Sonne his Spirit his graces his kingdome himselfe and deny them baser matters No he cannot he will not if the enjoyment of them be for our good 2. How should we be terrified with infamy of this world having fellowship with the Lord of glory For what And if S. Augustine feared the praise of the good detested that of the evill S. W. â— p. â— none are lesse gracious then the godly men Yet 1. They are gracious with some although not with all 2. They are in some favour although not in great 3. They are sometimes in favour though not alwayes 4. They are gracious with God although not with men True it is none are or ever were more base and vile then the godly men yet never in the eyes of all men onely of the wicked 2. Not altogether but in part 3. When they were most base and vile in mens eyes they were most glorious in Gods For they have fellowship with the Father 3. How should we feare exile who have a countrey in heaven we having fellowship with him whose is the earth out of whose country we can never be banished 4. How should we feare death who have our life hid in Mâ—rs time as qui ad â—â—undam 〈◊〉 â—â—â—â—â—hic merte 〈◊〉 â—yprian de Moâ— pag 53. 〈◊〉 〈◊〉 in tâ—mere qui ad Chri 〈◊〉 〈◊〉 tre Ib. pag. 49.
out-cries against all such who question their society with God they having ever in a readinesse Lord Lord. At what time soever c. They are men of good meaning although they are not bookish They have a sure beliefe in God They love God above all and their neighbour as themselves God they hope did not make them to damne them all men are sinners as well as themselves They hope to be saved before or as soone as the strictest Saint-seeming Puritanes of them all These and such like traditionary conceipts being in their shallow apprehensions sufficient to quiet their guilty consciences from ever accusing them to put to silence and make mute those cutting conclusions and peremptory propositions of the Holy Ghost 1 Cor. 6. 9. 10. Neither fornicators c. Gal. 5. 19 20 21. An Antidote sufficient to counterpoyse against the poysonfull venome of their infectious impieties A paimeâ—t equivalent to countervaile the numberlesse debts of their hainous enormities And graces availeable to equalize them with the Saints and annexe them firmely to this Divine Society which is with the Father Yet I humbly intreate and beseech yea I charge and command in the name of the Lord Iehouah all you who either hope for have or hunger after this Coelestiall Society to have no fellowship with the fruitlesse works of darknesse to forsake and flee from sinne and iniquity Sinne is darknesse Rom. 13. 12. Cast off the workes of Mot. 1. darknesse Eph. 5. 11. Fruitlesse workes of darknesse 1 Thes 5. 4. Not in darknesse Darknesse it is in respect of its author who is the Prince of darknesse 2. Of its fountaine the darke heart of man 3. Of the nature of the nature of its author he hates the light 4. Of the time wherein done the night 1 Thes 5. 7. Of its fruits eternall darknesse Wicked men are walkers in darknesse 1 Ioh. 1. 6. Yea such wayes of darknesse that I am altogether ignorant whereunto to resemble it Should I paralell it with Cimerean darknesse that no whit comparable it being occasioned by the farre distance of the Sunne from that place and people and so but naturall an absence of light naturall this by the absence of the splendent rayes of the rich and radiant graces of the Sunne of righteousnesse therefore a spirituall darknesse containing the fearefull estate of unbeleevers in this world Or with that Aegyptian plague of darknesse which was palpable There is no comparison by that their bodily eyes were blinded by this of the soule 2 Cor. 4. 4. That was but for a short time of continuance this otherwise That kept them from mooving this hoodwinks and infatuates them so that although they go yet whither they know not 1 Ioh. 2. 11. But in God is no darknesse at all 1 Ioh. 1. 5. Sinne is death Math. 8. 22. Let the dead burie their dead Eph. 2. 12. Dead in trespasses and sinnes 5. 14. Arise from the dead 1 Tim 5. 6. Dead while she lives 1 Ioh. 3. 14. Passed from death Well may sinne be called death 1. It deserving death 2. Causing death Rom. 5. 12. 3. Being odious to a living soule as death to a living man 4. Bitter as death 5. It disabling the soule from well-doing And 6. destroying as death But God is life 1 Ioh. 1. 2. Is it a grounded axiome Omne dissimile est in sociabile That every dissimilitude is insociable Do we all know that light and darknesse can never accord but the one is ever a privation of the other Doth experience daily declare unto us that there is not the least society betwixt living and dead bodies although of the most intimate confederates Although the one a most compassionate mother the other an entirely affected child Yea although of the lovingest mates that ever were linked in the sacred bonds of conjugall society But the living as disjoyned from the dead parts them away by a speedy interring them in the earth And is it possible think for God and sin twixt whom there is the greatest repugnancy to accord Can any so much as dreame of yet dreames are but dreames having fellowship with those fruitlesse workes of darknesse which are dead works yea death it selfe and with the Lord of light and life Sinne doth inkindle the wrathfull indignation of the irefull sinne-revenging God making him so sore displeased that he threw downe Angels from his heavenly habitations into that infernall lake of endlesse woe exil'd our first parents out of Eden that Paradise of God brake up the fountaines of the great deepe and opened the floud-gates of heaven and destroyed all flesh wherein was the breath of life those few excepted which were in the Arke Destroyed utterly Sodome The Lake Sodome 180 furlongs which is 22. miles of ours in length â—50 in bredth which is 18. of our miles as some say some more Ios Weissenbig It hath no out-let or disburdening Gomorrah Admah and Zeboim with fire and brimstone from heaven In a word sinne is that which provokes the Lord to send upon a people or person his numberlesse and insupportable plagues and punishments hence come noysome beasts hence dolefull captivities hence destroying pestilences hence famine so tragicall yea all other greater or lesser temporall tortures Hence blindnesse of mind hardnesse of heart pertinacious obstinacy finall impenitency yea all those endlesse easelesse hopelesse helplesse torments of eternall damnation where their worme never dyeth and their fire is not quenched of which those other are but vaunt-courers or fore-runners And can we have fellowship with God except we abandon iniquity thinke we Sinne is that traiterous Iudas corrupt Pilate perfidious perjurers bloud-thirsty Iewes and torturing executioners yea as the thornes whips nailes mockings buffettings spittings and speare wherewith the head backe and cheekes so tender and lovely were bloudily and barbarously gored the harmelesse innocency derided and calumniated yea the hearts bloud of the Sonne of God more worth then millions of worlds spilt upon the earth This is that which grieves despights and quencheth the Spirit of God And can we perswade our selves of having fellowship with the Father if we delight in sinne which crucifies the Sonne and grieves if not wholly quencheth and despighteth the Holy Ghost Sinne transformes men into monsters making them Scorpions Ezek. 2. 6. Vipers Math. 3. 7. Cokatrices and Spiders Isa 59. 5. Dogges swine and such like foule and filthy creatures Ignatius saith I sight valiantly with beasts in Assyria even 〈…〉 to Rome not that I am devoured by bruit beasts For these as you know God willing â—â—ared Daniel But of beasts bearing 〈◊〉 〈◊〉 in whom that cruell beast doth 〈◊〉 which doth daily sting and wound me St. Chrysostome saith Sometimes he calleth them 〈◊〉 for their sawâ—inesse and violence sometimes horses for their lust sometimes asses for their sottishnesse and ignorance sometimes lions and libards for their ravening end covetousnesse of having sometimes also aspes for their guile oftentimes serpents and vâ—pers for their secret
1. With a fore-thinking premeditation of the weightinesse of that important duty we are going about our owne weaknesse and worthinesse and the dreadfull Majesty of the Lord to whom we pray thus we are commanded to take words and turne to the Lord Hos 14. 3. Thus dealt the penitent prodigall Luke 15. 17. 8. I will go to my father and say father I have sinned c. 2. With a sincere purity of heart Heb. 10. 22. Let us draw neare c. I know it is impossible for man to be pure save only 1. In regard of former times of unregeneration 2. In regard of their desires and endeavours 3. In regard of other men scil sonnes of Belial 3. With a lowly and submisse humility thus did the father of the faithfull pray stiling himselfe dust and ashes Gen. 18 27. That prevailing Canaanitish woman petitioner Math. 15. 27. Truth Lord yet the dogges c. Luc. 18. 11 12. God be mercifull to me a sinner Thus are we all commanded Psal 95. 6. Let us bowe c. 4. With knowledge and understanding 1 Cor. 14. 14 15. I will pray with understanding 5. With a faithfull assurance that our prayers shal be granted What els meaneth the Apostle St. Iames 1. 6. 7. Let him aske in faith Saint Paul 1 Tim. 2. 8. Without doubting And our Saviour Christ Math. 21. 22. All things whatsoever you aske in Prayer believing 6. With zealous earnestnesse Iames 5. 16. Cold prayers lose their fruit and force 7. With hearts reconciled to God by true repentance Isa 1. 16. 8. With hearts reconciled to our brethren by brotherly love and condonation Math. 6. 14. 9. With an unwearied constancy Crying day and night Luc. 10. 7. Holding him fast till he blesse us Gen. 32. 28. And never giving over untill we prevaile Math. 15. 22 23. 28. 10. In the name and mediation of Christ Iesus the sole Saviour of mankind and the alone Mediator between God and man 1 Tim. 2. 5. Hitherto you have asked nothing in my name c. Iohn 16. 23. 11. For things agreeable to Gods will 1 Iohn 5. 14. viz. For things which are good holy lawfull possible profitable and needfull Prayer thus qualified is good and acceptable in the sight of God 1 Tim. 2. 3. Is an extraordinary yea beyond imagination prevailer with the Lord in the courts of heaven bringing such who effectually use it to salvation Rom. 10. 13 14. And therefore to an happy enjoyment of fellowship with the Father CHAP. X. The fift Meanes and Duty is hearing of Gods Word DEsire we with the most earnest longings strive we amaine 5. Meanes Duty with our utmost endeavours to heare the Lord speake to us in his Word and delight we extraordinarily in such desires and endeavours This is the word of Gods grace Acts 20. 32. 1. Comming Mot. 1. from Gods grace 2. Shewing Gods grace 3. Working grace in those who believe and obey it 2. This is the Word of faith Rom. 10. 8. 1. Requiring faith to believe it 2. Teaching what faith is 3. Begetting and strengthening the same Rom. 10. 17. 3. This is the Word of life Iohn 6. 68. Thou hast the Word of eternall life 1. Begetting a Spirituall life 1 Pet. 1. 23. 2. Nourishing and strengthening our Spirituall life 1 Pet. 2. 2. And 3. Offering eternall life Iohn 5. 35. 4. This is the Word of salvation Acts 13. 26. In regard of its fruits and effects declaring to us the way of salvation 5. This is the Word of reconciliation 2 Cor. 5. 19. 1. Shewing how men are reconciled to God 2. Instrumentally working the same reconciliation betwixt God offended and man offending And therefore a speciall meanes to obtaine fellowship with the Father Let not the examples of the world whose desires after the enjoying of transitory delights and momentany treasures are boundles and their endeavors endlesse no whit at all or very litle regarding this heavenly voice of the Lord of glory neither let the strange and preposterous practice of diverse greater persons whose use was ordinary to have Thursday meetings for bowling but not Friday for hearing thus sleighting if not contemning the Divine Ordinance of God alienate or estrange your longing desires from this saving and reconciling Word of God 1. Say not you my beloved brethren you could heare with all reverence and diligence might it please the Lord himselfe to speake to us For 1. should the Lord himselfe speake from heaven you durst not heare Exod. 20. 19. Could not they And can you 2. For the Lord doth speake by us his Ministers as Kings by Ambassadours 2 Cor. 5. 20. 2. Say not with your selves I could willingly heare was the Messenger this or that famous man but such and such are meane and base fellowes in mens esteeme For were not the Prophets and Apostles so accounted of Yet they were to be heard and we see it is the good pleasure of God to save them that believe by the foolishnesse of preaching 1 Cor. 10. 21. Foolishnesse not in regard of it selfe but in the opinion of worldly men Yet is it the savour of death unto death or of life unto life 2 Cor. 2. 16. But be it they are meane yet they being Gods mouth heare them Is gold or silver of greater weight or worth out of a parse of velvet deckt with curious imbroiderings then out of a plaine or homely pouch of leather May not meat be as pleasing to the palate as wholsome in the stomack and as nourishing to the body of an hungry man out of a clean earthen or woodden platter as out of a plate of silver Doth not a candle shine as bright and profitably from of a plain woodden candlestick as from of another made of the purest gold and framed after the most curious forme the exactest skill of the cunningest artificer could invent And shall the Lords Word better then thousands of gold or silver the most nourishing meate of each sanctified soule a light to the feet and a lanterne to the paths of godly men suffer losse or diminution of its peerlesse valuation be disabled from nourishing the new-borne Christian babes that they may grow thereby Or have its more then sun-like light for that cannot guide to heaven ecclipsed by the meannesse of the messenger 3. Say not my brethren I cannot heare such or such they being reputed naughty men It was we know the portion of Eliah Ieremie Paul Iohn Baptist and our Saviour Christ that man without sin the best Preacher that ever spake upon earth to be accounted pestilent fellowes troublers of states ring leaders of Sectaries deceivers of the people and therefore not to be heard No marvell therefore though the envious man still strives to ecclipse the brightest lights and to darken their bright shining rayes of sincere Doctrine and soundnesse of life by some hellish exhalations of slanderous imputations drawne out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat
may dresse food for our owne comfort Decency of the body as clothing the same Preservation of goods by taking out of or defending from dangers Luc. 13. 15. And giving necessary provision to them Luc. 14. 5. Yea to the fatling beast to feed him 1. Because else he could not live so chearefully 2. The labour is the same in giving much or little 3. All creatures may then have the ordinary provision of the weeke at the least 4. Else to the hurt of the creature so losse of goods Necessity is sanctified and may stand for just excuse when we cannot keepe the rest of the commandements without breach of one of the rest e. g. I am bound to preserve life a man or beast is in danger of death I may breake the rest to save life God will have mercy and not sacrifice mercy is a worke of sanctification sacrifice a meanes we must leave the meanes and do the worke Tertullian saith God forbad humane workes not Tertul. lib. 2 contra Marcyonem pag. 185. Nec Sabbatt inspicis legem opera humana non divina prohibintem Non facies opus Quod Vtâ—que tuum Arcam vero circumserre neque quoti li enum opus vileri potest neque humanum sed bonum sacrosinctum ex ipso Dei praecepto utique divinum Divine Thou shalt do no manner of worke What manner of worke What kind of worke Namely thine owne But to carry about the Arke sc about the wals of Iericho can neither seeme a daily worke nor an humane but a good and a holy work and therefore from the very commandement of God Divine Those therefore I meane which may be forborne without breach of charity sinning against nature or hurt of the creatures And therefore 1. Whether those are not blame-worthy who trot about for gaine or pleasure buy and sell grinde and bake patch and mend or do any other outward or inward worke of man or woman which may be done before or stay till afterward 2. And if it be not good for each man to reason thus or after the like manner with his owne soule 1. Is the fourth Commandement a precept which is morall as it must needs be For 1. Else there would be but nine morall Precepts 2. It being delivered in mount Sinai at the Nec ejus observatio capit Lege data in Sinaised aute celebrabatur ut apparet ex Mannae pluvia Exod. 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur Sabbathi sanctitatem suisse priorent le ge ceric quum aute narravit Moses vetitoâ— fuisse die septimo Manna colligere videtur ex recepta notitiâ usu sumptum Cal. in 4. Precep same time by the same Law-giver after the same manner with more motives and a speciall Memento 3. Given in Paradise observed from the beginning before any Ceremoniall Law was given Neither did the observation of the Sabbath begin when the Law was given in Sinai but it was solemnized before as appeares by the raine of Manna Exod. 16. saith P. Martyr From this place a probable conjecture is fetched that the sanctification of the Sabbath was before the Law and truly when Moses did shew before that they were forbidden to gather Manna upon the seventh day he seemes to conclude that it was taken from received knowledge and use saith Mr. Calvin 2. Did our Saviour Christ Iesus confirme the morality of it comming to fulfill not to breake one jot or title of the Morall Law 3. And do the same reasons which bound the Iewes oblige me to the performance of such duties as in it are enjoyned and restraine me as well as them 1. God giving me sixe dayes as he gave them 2. Being my God as he was theirs 3. Proposing his example for my imitation And 4. I needing his blessing as much as they And doth this commandement precisely inhibite the doing of any manner of worke insomuch that those holy followers of Christ Luc. 23. 5 6. and their puritannicall precisenesse is commended abstained from so good a worke as to embalme the body of our Saviour their spices and oyntments being already prepared and shall I gad to faires and markets shall I walke about my closes or grounds except it be to meditate or to praise God for his bounty towards me shall I send my servants and cattell with corne c. Are these workes for the Lords Day Is the day none of mine and shall I spend it about mine owne affaires and profits Dread I to rob men and shall I presume to rob God yea him who is my God of his Day of his Holy-Day No no I will not trouble me therefore no more O rebellious flesh with thy many idle and godlesse pretences Thy covetous carkings formerly have made me with those worldly minded to go and see my grounds which I had purchased to prove mine oxen which I had bought when the Lord did graciously and earnestly invite me to him Thy mistrustfull diffidence hath pricked me forward with remerarious rashnesse to do many un-needfull actions thou having abashed me with a fearefull timidity of losse of undoing hast made me negligent to seeke principally the kingdome of heaven and to care for the morrow when it might sufficiently and time enough take care for it selfe Thy savage cruelty heretofore hath made me unmercifully bloudy to my precious soule servants and beasts fore-casting and fore-providing something for them to do on the Lords day Cease henceforward to molest me with these temptations I have now learned to be content with Gods allowance to me and dealing towards me I am now resolved to depend on him and on his gracious providence and by Gods helpe wil be so mercifull to my selfe servant and beast that we will not do any servile worke on Gods Day wherein we serve our selves and not God Whether sports and recreations yea such as at other 2. Consid Augustine Batly Babings Homil. Sâ—at times may be lawfull are not demonstrated to be unlawfull upon the Lords Day By many of those I have named before amongst whom S. Augustine is one who in another place as I have read not in him but cited speaking of some who rested to sports toyes hunting and nets saith It is to keepe a Qui vacabant nugu ludâ—s venatio nibus retibus c. Sabbath to the golden Calfe the Idoll of Aegypt not to the God of heaven To which I will adde Gualter who saith Therefore they cast farre away the impure workes of the flesh and the Proculergo abjiciunt impura carnis opera insanum studium voluptan dupeccant qui diem hunc superbiae sustus aleae poculu impuro voluptae tum slu lio tribuunt Dies fellos Majestati Aleissimi dedicatos nullu voluptanbus occupart Nec hujâ—t religiosi diet otia relaxantes obscrenis qutbuslibet patimur voluptatibus detiners nihil eodem die vindicet sibi scena theatralis aut Circense certa men tui
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
must if you desire this communion it being a meanes to obtaine fellowshippe with the Father Notwithstanding because there be many bad masters in this world which wooe and intice all allure and draw too many to forsake the Lord and to serve them I will in few words shew that of all the services in the world this of the Lords is farre the best 1. Man 's owne flesh is oft his master which he carefully doth serve 1. By too much pampering of it 2. By an over carking and caring for the things of the body And 3. By fulfilling the lusts of the flesh Saint Paul was of another mind he kept under his body and made it serve him 1 Cor. 9. 27. And forbids us to make provision for the flesh c. Rom. 13 14. As for this service it is no whit for a mans advantage Their end is destruction whose god is their belly whose glory is in their shame who mind earthly things Phil. 3. 19. 2. Man serves man First having a more firme dependance upon man then God regarding more the authority of man then of God Thus Papists serve man with whom it matters not what God saith so be they have the Popes approbation and many other do so with whom the word of man is more authenticall then the Word of God Secondly reposing more confident affiance in the skill of man Asa-like 2. Chron. 16. 12. or power and valour Isa 31. 1. The contrary we see in David Psal 20. 7. Thirdly having mens persons in admiration Iude 16. Thus parasiticall Prophets like Ahabs 400. and soothing companions by flattering ostentation have men in admiration for their person riâ—hes honour nobility c. without respect of the feare of God or true vertue honouring them onely because they be rich or noble by the way great men have this miserie they are most admired least admonished Thus who in his right wits would serve man considering 1. How helplesse he is Isa 2. 22. Cease from man whose breath is in his nostrills for wherein is he to be accounted of these Masters cannot redeeme a brother nor give a ransome to God for him Psal 49. 6. 7. 2. How execrable Isa 31. 1. Ier. 17. 5. 3. How base and contemptible it is for man so to submit to man made of the same materials workman manner and in that respect his equall turning to dust and rottennesse as well as he 3. Many men serve the world viz. the ambitious by his inordinate desire of honour and striving for preferment serves honour and an ambitious humour The Covetous by his love of riches and obeying the avaritious desires thereof serves Mammon the voluptuous person by being too much addicted to carnall delights serves pleasure These have a Master and a service But such which makes them much to be pittied not at all to be envied for alas First they serve vanity as Solomon concludes who had a greater experiment of them all then any other Eccl. 1. 2. the service of vanity must needs be vaine Secondly neither is it onely vaine but hardly tormenting Eccl. 1. 14. 2. 10. Vexation of spirit How doth this service abound with excruciating cares tormenting discontents ignoble jealousies disquieting feares base flatteries restlesse contrivements and an innumbred swarme of such like anxious perplexities Thirdly neither is here all this Master is a deceitfull cousener not much unlike Iacobs Master Laban giving a blearey'd Leah for a promised Rahel her best servitours often faile of their expectations or if not so they prove like Sodomes apples not worth the gathering or a wormeaten nut not worth the cracking filling the breakers mouth with filth and rottenesse Fourthly but there is a worse matter in this service then all this If any man love the world the love of the Father is not in him 1. Iohn 2. 15. and no man can sâ—rve both God and Mammon Matth. 6. 24. 4. There is another Master which too many men serve his name is sin Iohn 8. 34. whosoever commits sin is the servant of sin Whosoever of his own accord readily obeyeth the desires and motions of sinne is the servant of sinne Of such servants Saint Peter speakes 2. Pet. 2. 19. serving their lusts 1. Obeying the wicked motions thereof consenting to them or practising them Titus 3. 3. S. Paul forbids us of this service Rom. 6. 6. and acknowledgeth that once we were servants to this evill Master Rom. 6. 17. 19. 20. This is a service strongly bewitching men with amiable enchantments having abundance of obsequious observants But doe they know whom and what they serve I presume no for did they they could not but abandon with loathing detestation a Master 1. So base and vile then which nothing more fastidious or excrementitions 2. So abounding with such multiplicity of various impieties then which no service more tedious and troublesome wherein a man serves not two but a multitude of Masters serving sinne in the lusts thereof Rom. 6. 12. 3. So cruell then which none more tyrannicall and bloudy paying its best observants with as bad wages as may be eternall death Rom. 6. 23. Iam. 1. 15. These are services but not like ours although worldlings now as in Iobs time say or thinke What is the Almighty that we should serve him and in Malachy 3. 17. it is in vaine to serve God Yet we know this service to be of all other 1. Most honourable For 1. Our Master is not some Kings greatest favourite nor yet some potent Prince nor yet a terrene Monarch swaying the Soveraigne Scepter for his time of the whole world But a Lord of Lords and King of Kings whose is the kingdome the power and glory then which no Master more honourable 2. Our fellow-servants are all the holy ones of God as Abraham and those pious Patriarches such as Moses and Eliah and those Divine Prophets such as David and those other godly Governours the heavenly company of glorious Angels Rev. 19. 10. Yea our blessed Saviour our fellow-servant Phil. 2. 7. Then which no fellow-servants more honourable 2. Most gainefull these servants gaine Christ Phil 3. 8. Pardon of sinnes Gods favour his blessed Spirit yea temporall favours if commodious for them shall moreover and above be added to them Mat. 6. 33. If they have not riches it is because they are not good for them If they want health Temporalia non sunt bona nisi in quantum ordinantur in coelestia it is because it is not good for them If their life is cut short they are taken away from the evill to come Yea moreover as this service gaines all things 1 Cor. 3. 21. c. And as a good friend loves at all times Prov. 17. 7. So this service brings in gaines at all seasons in sicknesse and health prosperity and adversity Rom. 8. 28. Yea in life and death Phil. 1. 22. Another man dies his gaines die with him Psal 49. 17. His treasure was laid up on earth therefore leaving this world
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