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
receive their reward when all the world forsakes them Rev. 14. 17. 7. But what need more particular instances 1. Can any be more rich then they which are rich to God but so are these Luk 12. 21. 2. Is any more wealthy then such who partake of the unspeakeable riches of Christ whose reproach and sufferings is greater riches then the treasure of Egypt Heb. 11. 26. but so are these Ephes 3. 8. 3. Who more abounding in substantiall treasure then those who lay up for themselves in heaven treasures where neither moth nor rust doth corrupt and where theeves doe not breake through nor steale Matth. 6. 19 20. But such are they Heb. 10. 34. having in heaven a better and an enduring substance 4. Who may compare with those in wealth and riches who have a kingdome where they shall receive and enjoy a crowne of righteousnesse 2. Tim. 4. 8. a crowne of life Iam. 1. 12. where they shall be heires of promise Heb. 6. 17. of an eternall inheritance 9. 15. of salvation 1. 14. of Gods Kingdome Iam. 2. 5. of the grace of life 1. Pet. 3. 7. of blessing 3. 9. yea of an inheritance which is incorruptible undefiled not fading away reserved in the heavens 1. Pet. 1. 4. But such are these Luk. 12. 32. 5. This is the most joyfull and gladsome society that is none but these have any true mirthfull glee or mirthfull gladnesse True it is ambitious Hamans rejoyce in their honorable advancements Covetous earthwormes in their plentifull increase belly good Epicures in their dainty dishes and excessive devouring gourmandising sluggards in their sleep loiterers in their idlenesse spightfull persons in other mens miseries c. But these and such like rejoycings are either worldly the increasing of corne wine and oyle Psal 4. 7. Or wanton Eccl. 11. 9. Rejoyce O yong man but know c. Or most wicked Isa 22. 13. Behold joy and gladnesse Ier. 11. 15. When thou didst evill then thou rejoycedst These joyes are sensuall Amos 6. 4 5 6. Chaunting to c. Drinking wine in bowles c. Not grieving for the afflictions of Ioseph Or sinfull 1 Cor. 5. 6. Your glorying is not good Or shamefull Rom. 1. 32. Having pleasure in those that do wickedly These and such like are but evill joyes like a hurtfull hooke covered over with a faire baite or like a poysonous Mala gaudia mentis impia sub dulci melle venena latenâ— herbe with a beautifull colour Of such mirth spake Salomon when he said laughter is madnesse Eccl. 2. 2. Of such our Saviour spake when he said Woe be to you that laugh now for you shall mourne and weepe Luke 6. 25. And of such spake S. Paul saying your rejoycing is not good 2. In this society there is great joy Luc. 2. 10. abounding 2 Cor. 8. 2. exceeding Iam. 1. 2. unspeakable 1 Pet. 1. full Ioh. 6. 22. unconceiveable 1 Cor. 2. and everlasting Isa 60. 15. 9. 1. This joy hath for its object and matter Gods commandements Psal 112. 1. Gods favour Psal 4. 7. The Lord Phil. 4. 4. And the hope of the glory of God Rom. 5. 2. c. 2. This joy for the measure is greater then all worldlings joy being like that at a conquest and in harvest Isa 9. 3. Glorious and unspeakable 1 Pet. 1. 8. Yea full and perfect 1 Ioh. 1. 4. First in regard of its object Father Sonne and Holy Ghost c. Secondly In regard of worldlings joy which is deceiveable and momentany 3. As also in regard of the use it being an universal consolation against all feares griefes and miseries 3. The concomitants of Rom. 14. 17. 2 Cor. 1. 12. this joy are righteousnesse peace love a good conscience c 4. And as it is hearty chearefull and unfained like Maries whose spirit rejoyced in God her Saviour Luke 1. 47. So it is constant and continuall abiding in all conditions so that afflictions for Christs sake cannot take it away Acts 5. 41. They rejoyced being counted worthy to suffer for Christ Nor tribulations Rom. 5. 3. Rejoycing in tribulations Nor the losing of goods Heb. 10. 34. Taking joyfully the spoiling of their goods Nor sufferings 1 Pet. 4. 13. Rejoycing in Christs sufferings Nor temptations Iam. 1. 2. Count it all joy when ye fall into diverse temptations This is the most peacefull society As for the wicked they have no peace saith my God Isa 48. 22. 57. 21. 1. No peace Not amongst themselves Great is their unity although it be in villany with unanimous consent they once cried out against our Saviour Crucifie him c. Against Saint Paul Away with such a fellow Acts 21. The Tabernacle of Edom Ishmael c. once consulted with one consent to root out the name of Israel Psal 83. 4 5 6. And yet no peace True it is they have one common cause and quarrell and therefore they conjoyne their forces together against Gods peculiar ones being all souldiers under Sathan and dogs of his kennell even as dogs of different colours disagreeing bignesse dissenting kinds and voice run with united forces full crie and open mouth concordantly after the poore hare and yet at other times for bones and scraps yea out of their froward disposition no occasion being offered mangle and rend each other with dogged spightfulnesse Even so although the sonnes of Belial yea all the kennell and rabblement of Sathans helhounds pursue with bitter barkings and inraged fury joyntly the harmlesse innocency of Gods people yet are they differenced amongst themselves by dissonant disagreements somtimes for trashie trifles somtimes no occasion being given out of their doggish frowardnesse So that they have no true peace amongst themselves but acontinued desire to devoure each other 2. No peace Not with Sathan whose they are and whom they serve No not with Sathan for although he makes many golden and glittering promises yet he doth but gull them requiting all yea his best and most dutifull observants with eternall death 3. No peace What not with themselves No not with themselves They may have a quiet conscience for a time whereby they goe on in sinne neither regarding the blessings nor the curses of the Law Deut. 29. 19. Whereby they multiply sin without sense Eph. 4. 18. 19. Whereby they resolve to go on in their wicked courses This the Apostle calleth a seared conscience 1 Tim. 4. 2. And a conscience past feeling But they are farre from peace of conscience for when the Lord awakeneth these frozen secure and sleeping consciences so that these enraged gnawing wormes begin to bite yea so much that no wisdome can counsell them no eloquence can perswade them no power can overcome them nor scepter affray them when no physicke can cure surgery salve riches ransome countenance beare out or time weare away or receive a new and fresh commission from the unchangeable Iehovah to be eternall and unrecoverable executioners of Divine Iustice viz. Never dying and ever tormenting wormes Isa
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
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.
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
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