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
love God I speake comparatively indeed and in truth although all love him with the tongue and lips Give me leave therefore to use these following motives to perswade you to love God The first drawne from God himselfe and they are these Mot. 1. The Divine Precept of our gracious God he requires wils and commands us to love him Deut. 6. 5. 10. 12. Thou shalt love the Lord thy God The rich promises of the Lord to all those who truly love him Exod. 20. 6. Shew mercie unto thousands c. Psal 145. 20. The Lord preserveth c. His pronenesse to heare our prayers Psal 116. 2. He bids us aske and we shall have seeke and we shall find knocke and it shall be opened unto us Math. 7. 7. Yea he oftentimes prevents us graunting before we desire His practice proceeding from love Do not Heathen Publicans yea savage beasts love those which love them and shall not we love him What creature in whom is the breath of life but it may perceive Gods love to it in its creation preservation gubernation direction and continually receiving good things from him Psal 145. 16 All the severall sorts of blessings the multitude measure and continuance of the same comming from his love Psal 68. 19. He daily leading us with his benefits What godly man but may discerne his unspeakable love to him in Why God adopted us his onely Sonne Ioh. 3. 16. to die for him when an enemy Rom. 5. 8. To raise when dead in trespasses Eph. 2. 5. In chusing and taking him to be his sonne when he was the child of the Divell and that not because he wanted children he having a naturall Sonne Iesus Christ the righteous Nor because he needed an heire he living and raigning for ever Neither because his naturall Sonne is unfit to inherit he being as fit as his Father But onely because he loved him No love like the No love like Gods love of God to us wards his thoughts are thoughts of love Ier. 29. 11. His affections are affections of love Ier. 31. 3. His words are words of love Ier. 2. 2. And his deeds are correspondent Deut. â—2 10. No love so great as the love of God to his children Not of carefull at her Mat 7. 11. How much more your Father Not of tender compassionate mâ—tâ—ers Isa 4â— 15. Yâ—t will not I. He loving 〈…〉 Hreatly â—ph 2. 4. Tenderly Zaâ—h 2. 8. Eâ—erlaâ—â—ingly Ier. 31 3. 4. Freely withâ—ut 〈◊〉 desert 〈…〉 which is 〈◊〉 if we consider his 〈…〉 and ou 〈…〉 1. 〈…〉 〈…〉 we were not Eph. 1. 4. 5. 9. 11. W 〈…〉 re naught â—ph 2. 2. 5. When wâ— â—â—re â—nâ—mâ—â—s â—om 〈◊〉 8. 〈…〉 m 1 â—oâ— 4. 10. 19. And secondly Our love to him 〈…〉 and defective 1 Cor. 1â— 11. Deâ—iled Isa 64. 6. O 〈…〉 dâ—â—t 〈◊〉 17. 10. And unâ—quall 〈◊〉 Gods love Eph. 3. 18 19. And lastâ—â— the g 〈…〉 God he 〈…〉 worthy 〈◊〉 love beâ—ore and aâ—ove al other things Of 〈…〉 omthing and there i 〈…〉 thing in the world so 〈…〉 y of â—ur 〈…〉 is 〈…〉 and what is there in the 〈…〉 w 〈…〉 â—o doe us that goâ—d the Lord doth A 〈…〉 such deâ—ight 〈◊〉 regardfull of our love 〈…〉 To which we are so indebted as â—ntâ— God Wherein 〈…〉 d such delight and comfort as in the love of Gâ—d 〈…〉 us with thy selfe O man and say Shall the Lord of heaven and â—â—â—th â—nâ—oyne me by his authority then which 〈…〉 Wâ—â—e and allure me by his 〈…〉 more amp e To love himself a 〈…〉 hear our pray 〈…〉 himself the only o 〈…〉 The sâ—â—â—â—d 〈…〉 tive d 〈…〉 Great and mâ—â—y are the proâ—â—table 〈…〉 love Gâ—d They shall 〈…〉 〈…〉 g 5. 31. They 〈…〉 d Psal 14◠〈◊〉 They are 〈…〉 1. 12. 2. 〈…〉 o 〈…〉 1. 〈…〉 behold more may his searching â—are heare but his inquisitive â—eart dâ—lvâ—â— into the heart and bowels of the earth dives below the sâ—â—ting râ—stlesse waves of the raging Ocean mounts up aloâ—t by transcendent speculations peeping beyond those starry bodies So that he can talke of the earâ—â—s center and circumference of the number greatnesse and dignities of those heavenly lights Yet this eye hath never seene eare â—â—rd â—â—ther hath it entred into the heart of man to conceive the things which God hath prepared for those that love him 1 Cor. 2. 9. 2. Such is the variable condition of mankind that he 〈◊〉 not long in one stay joyeâ— and griefes successively accompanying each other as day night In this intermingled intercourse of such contrarieties what can possibly produce better effectâ— then love to God This making all things worke together for thâ— best Rom. 8. 28. Do we desire to have the successefull proceedings of all things Would we have the fiery dreâ—dfull assaults of that old Serpent the trucâ—lent and villanous behaviour of that viperine brood e. â— Their 〈◊〉 lyes and falsehoods their tongue-killing slaunders and backbitings their scurrulous satyricall scoffings and their utmost rage stowing from their malicious envenomed hâ—artâ—â— In a word would we have all things both sinnes and suâ—â—â—rings our owne and others turned by Gods providence to our good The way to accomplish our desires is truly to love God Rom. 8. 28. 3. Consider the perillous condition of such who love not God Exod. 20. 5. Visiting the iniquity of them that hate me Deut. 7. 10. Repayeth them that hate â—â—m c. 1 Cor. 1. 6. 22. If any man love not the Lord Iesus lâ—t him be Anathema Maranatha Wouldst thou not therefore have the Lord visit i. e. fulfill his threatned judgements upon thee and thy posteritie Wouldst not thou have him repay i. mete out to thee as he doth to sinners their owne â—◠〈◊〉 to repay being to pay backe or to pay a man with 〈◊〉 owâ—e in â—â—y Wouldst not thou be Anathema Maranatha 〈◊〉 fâ—r ever and a â—ay or with eternall execration be â—â—â—sâ—aded truly and practically to love God 4. The perfection of true love to God should animate us to put the same in practice Love to God is called the first commandâ—ment because it is first to be done we must preferre the love and glory of God before the love and safety of men and creatures And the great commandement it concerning a great person being of great weight and importance requiring great knowledge to understand it and being very difficult to observe Do we as we would be done unto We our selves earnestly desire the love of our children We thinke our selves extraordinarily wrong'd if we want their love And what respect have we to their greatest obedience if it proceed not out of love Go therefore and do we likewise in loving God our heavenly Father Secondly we except we are stocks and stones uncapable of sense or bruit beasts devoid of underdanding desire extraordinarily the love of God our Father without which better had it beene not to have being or if any the subsistance of some baser
and goodnesse as lovely in one as in another Doubtlesse it is and therefore if I love any one because he is is indued with saving grace because he is the child of God because he is a member of Christ I cannot but love all who are indued with saving grace c. Can there be any thing vpon earth more amiable then those of this assembly 1. If birth may allure who more noble Gods Sons Christs Spouse a heavenly of-spring 2. If vertue who more wise then these who are wise unto salvation who more couragious then these that overcome the world mortifie the flesh and quell the fierie darts of Sathan 3. If alliance who more neerely allyed then children of the same parents 4. If beauty who more amiable Insomuch that although the glorious sunne euer shining with such radiant splendour although the pompe and glory of the whole world could not allure the Sonne of God yet the inward beauty of the Saints Christs Spouse doth strike as it were his heart with a vehement affection passion of love Cant. 4. 9. Thou art faire c. 1. 14. all glorious within Psal 45. 13. Love therefore all those of this fraternity Ob. An. 1 Be it that they are of another nation yet all are one in Christ Be it they are poore ignoble and thou honourable God loves them not the lesse for their basenesse But he hath beene vngratefull to me Thou also hast bene more unthankfull to God and yet thou wouldst have him love thee But he hath many frailties So hast thou and yet thou lovest thy selfe and desirest the love of the Saints These proceed not from the spirit but the flesh Canst thou beare with faults in thy selfe beare with some in thy brother Let not hatred of his sinne hinder thy love to him hate the sinne yet love thy brother God hateth thy sinnes yet loveth thee But he is mine enemy then endeavour to make him thy friend Vice is taken away by vertue hatred by love Love But how Indeed and in truth 1. Ioh. 3. 18. Without dissimulation Rom. 12. 9. So as to lay downe our lives for the brethren 1 Ioh. 3. 16. Thus renowned Hester 4. 16. If I perish c. Thus a Bishop answered a judge commanding him Firmus Pagastensis episcopus Mentiri nesâ—â—â— prodere nolo Aug. de mend pag 19. Au bros de virgin lib. 2. p. 81 82. to disclose his fellow Christians I know not how to lie I will not betray Thus Didymus to save the chastity of Theodora condemned to the stewes changed apparell safely dismissed her died for her and with her And greater cause have we thus to doe then had Pylades for Orestes or those Pythagorean Philosophers Damon and Pythias CHAP. V. Vse 3. Saints must relieve others Vse 3 WEe having fellowship each with other ought to See M. Boulton walking with God pag. 257. c. communicate such gifts and graces God hath given us to the benefiting one of another In a body all members have not the same vigour neither are the same gifts granted to all in the mysticall body Bodily members intrude not into each others office neither in the mysticall body should they thrust themselues into one anothers calling All the members of the body doe whatsoever they doe to the common good or profit So likewise should Christians referre all their actions to the utilitie of the whole body 1. The Church We should therfore relieve one another as members of the same body This duty is so perspicuous that it needs no large discourse to procure credence for not onely diverse undeniable confirmations which might be drawne from Gods sacred truth and many unanswerable reasons declare its necessity but even experience the mistresse of more wisedome then folly teacheth us that stones in a building support each other That branches of a tree doe so draw nourishment from the stocke that each hath sufficient sappe and proportionable to its necessity That members of our bodies are not onely carefull of themselves but of their fellowes Insomuch that the eye is busie to adorne the body yet not it selfe the hands to cover the whole themselves remaining naked That faithfull friends are in prosperitie a pleasure a solace in adversitie and in griefe a comfort yea such who account a mans mishap their misery the pricking of our finger the piercing of their heart And this Doctrine I have now in hand doth tell us that all comforts of this goodfellowship are stones of the same building then which there cannot be a more firme connexion Branches of the same vine then which there cannot be a more inherent inoculation Members of the same body in the which there is a most sweet concordance Are all in an inviolable league of friendship in which fellowship there ought to be no falshood where simpathy of manners should make conjunction of minds and therfore those of this consociation cannot but relieve the distresses each of other Instead therefore of proving the point which is undeniable let me perswade you to practise the duty so tragicall to many men To this end consider that 1. by relieving our fellow-members we become creditours to the worlds Creatour Prov. 19. 17. 2. By succouring Gods Saints we take the way to enrich our selues Prov. 11. 25. 3. And we do a worke acceptable to God Heb. 13. 16. 4. Which shall be rewarded Eccl. 12. 1. Psal 41. 1. Mat. 25. 35. If we come short in this duty God will not heare us Prov. 21. 13. Dives could not get a drop of cold water to coole his tongue 6. The poore Saints haue right to our substance We say not give me my bread but give us our dayly bread And therefore one of the Fathers Famelici panis est quem tu tenes nudi tunica quem in conclavi conservas discalceati calceus qui apud te marcescit indigentis argentum quod possidemus inhumatum Eslote vos divites primi in conferendo qui estu primi in discernendo estote primi in larguate rerum Salv. lib. 5. pag. 153. saith It is the starvelings bread which thou dost keepe back it is the garment of the naked which thou lockest up it is the shooe of the unshod which corrupts by thee it is the mony of the needy which we possesse unburied with us Give therefore 1. But who should give All of this society Be you rich men saith holy Salvian first in giving who are the chiefe in judging be you the chiefe in bountifulnesse of substance which are chiefe in liberalitie of words You who have this worlds good 2 Tim. 6. 17. For you are best able David sent therefore to Nabal for succour Lazarus lay at the rich mans gate 2. You have received most from the boundlesse sea of Gods mercy and therefore by distributing to the poore you must send backe most againe Eccl. 1. 7. Be not you therefore like those rich usurers Neh. 5. Nor those rich oppressours Iam. 2. 6. most cruell
And therefore will not vaine-gloriously cast away their right to every swinish beast clamorous beggar and unworthy one In a word should we give our consure according to the worlds esteeme David Ieremy Iob yea our Saviour Christ himselfe had been the vilest of men Which once to thinke is prodigious blasphemy 2. Neither do I intend to perswade men to hide the horrible impieties of disguised miscreants I earnestly desire that their masking robes and sheeps-clothing might be puld from off their faces that their roguish condition and wolvish disposition might be conspicuous to all men That their leprous maungy and stinking insides might be manifest by uncloathing them of those golden robes of Christian profession and taking away their painted bravery That so if it were possible they might repent of their damn'd seeming without substance and that all men might know the better how to avoid them Men they are like the bird Piralis which takes the colour of any cloth where she sits turning like Polypus into the likenesse of their consorts or the fish Scolopidus in Araris as white as snow at the waxing as blacke as a coale at the wane of the Moone These these I say are the men who â—3 publ make Religion a cloake to cover their horrid villanies These will be usurers grinde the faces of the poore defraud their brethren oppresse the helplesse withhold the labourers hire enrich themselves by lying bribery oppression seiling of time I meane not charitable for bearance which is no other then free and favourable lending but rigorous and ravening extorting from others forcing them to pay for their owne cost care paines and industrie Gods blessing and time or any manner of meanes and cloake all with a mantle of profession These are those for whose sake Religion is ridiculous profession is laught to scorne Gods children are nick-nam'd the Gospell scandalized and God dishonoured And therefore as they are odious unto God and Angels so I wish they were so apparantly knowne that they might be abominated of all men Of these I say as Saint Augustine Nolite mihi colligere professores nominâ— Christiani nec professionis sâ—evim aut setenteâ—ant 〈◊〉 es Nolite consectari turbas imperitoruÌ„ qui vel in ipsa vera religione superstitiâ—sâ— sunt vel itaa libidâ—â—â—bus dediti obliti sint quicquid Deo promiserunt Tom 1. p. 774. August de moribus â—ccl cap. 34. Nunc vos illud admoneo ut aliquan do Ecclesiae Catholicae malcâ—â—cere deâ—i natis vâ—tuperan do mores hominum quos ipsa condemnat quis quotidiè tanquam malo filios corrigere 〈◊〉 deâ— ibid. said of the like Do not collect unto me such professours c. 3. But my purpose is to move the Saints of God to conceale and hide and yet with the precious Balme of godly reproofe to heale the slips and frailties of true-hearted Nathaniels men of this society from the eyes and eares of worldly men the onely censurers and condemners of Gods children and their sincerity Cursed Chams sporting at the nakednesse of upright Noahs Railing Rabshakes ever belching and breathing out blasphemies against Gods precious ones As I need not straine my doctrine or ground to build these two uses upon it for if we haue such fellowship and neare society we should without doubt cover and cure each others deformities so without wresting one whit the undeniable truth of Gods word doth set downe these two duties For the first of these two the fourth in order we may see that heroicall Preacher Salomon making it a note of true Love Prov. 10. 12. to cover all sinnes And Saint Peter guided by the same Spirit sets downe in a manner the same words 1 Pet. 4. 8. Love covereth the multitude of sinnes se Doth conceale keep close or secret and doth not tell abroad the sinnes of their brethren Let dogges Doëgs thirsting after and delighting in the overthrow of innocency discover the errours of Gods annointed ones with Satanicall aggravations Let covetous Zibaes by presents and false suggestions dispoyle honest Mephibosheths of reputation and favour Let perjur'd varlets men of Belial witnesse falshoods against pious Naboths Let Rehum and the nations lay disloyalty to the charge of Gods people Let idolatrous Chaldaeans accuse Ananias and his brethren men nobly resolute for Gods cause of rebellion Let unworthy great ones of meere spight and envy picke quarrels against Daniel faithfull to his God and Soveraigne Let vaine-glorious Amaziah peremptorily although untruly affirme Amos hath conspired against the King Yea let Sathan the grand captaine of this traine calumniate Iob. Yet let every one who is aliving member of this body a polished stone in this building a fruitfull branch in this Society of Saints keepe secret the infirmities of his fellow-brethren souldiers c. What though professed enemies to godlinesse out of the implacable enmit twixt their two opposite sides invent and forge incredible falshoods and aggravate truths making of molehils mountaines to distaine the glory of the Saints What though false brethren under hypocriticall pretences of being sorry do straine themselves to the utmost to besmeare the sonnes of God hoping to beautifie themselves by their staineâ— and spots Yet I desire to perswade you of this society with blessed Shem and Iaphet to hide the aberrations of your fellowes from the censorious eye of every worldling 1. Because if Mot. 1. ever any heire of heaven by the violence of some temptation and neglecting his Christian watch hath committed any notorious evill which I thinke he may do as well as Noah David Peter and Paul and this be told in Gath and published in Askalon a generation of men delighting in evill he is sure to have instead of teares and prayers which is the practice of good men in that case such exaggerating trumpetters and swift dromedaries of ale-bench haunters That be his fault like a ball of snow so small that with facilitie a babe may rowle it yet by their tossing and trumbling it amidst their drunken consorts and by their additions forged in hell and hammered in their divellish hearts it shall be made intollerable Witnesse Abimelechs case 1 Sam. 22. He relieved David in simplicity of heart not knowing of any disagreeing twixt David and his Soveraigne and therefore at the worst was onely a fault of errour Yet see it is so stretched by the false tongue of Doeg that it cost the heart bloud of fourescore and five Priests 2. Because if any evill fact committed by a good man bee caried by the wing of fame amongst the Serpents brood It shall ever after be the badge and character of all Gods children If any through want of wit Christian consideration and mature advice have wronged his neighbour in ciuill commerce although he hath made restitution to the wronged party made his peace with his God and taken revenge upon himselfe for his oversight yet this is presently made the common marks of all professours The world hence
145. 16. and the Lyons seeke their meate of God Psal 104. 21. and thou must of necessity confesse That all sustenance is his gift That all are meere gratuities That he doth continually supply the wants of all creatures And that he is a liberall giver feeding millions of millons every day And then rouse up and animate thy drooping and dismayed Spirits as Christ did comfort his distrustfull Disciples Math. 6. 26. c. Doe all the innumbred swarmes and troupes of birds beasts and fishes depend upon my Father Doth he afford them such sufficient supplyes and contented satisfactions that although they have nothing beforehand to glut and satiate the eye they chirp and sing leape and skippe and shall I distrust who am a man a child by adoption God forbid will not the Lord much more provide for me who am better then they Doubtlesse he will Be it therefore that I am poore yet my Father hath more then enough to supply my wants Be it that I see no meanes in humane reason how to live yet will I depend on him who can preserve me with or by small meanes Be it that my charge is great yet will not I distrust I see the little Wren a poore and weake bird having her nest stored with a multitude of little helplesse creatures to skippe as livelily to live as merrily and sing as pleasantly as at other times I have nothing beforehand no more hath she I have a great charge She as great I have small meanes to get She hath lesse It is my gracious Father who provides for her and hers He will also for me and mine To this I may fitly adde the saying of a devout Writer Thy children are thy riches children are not a trouble Filâ—â— tui divitiae tue sunt silij non labor sed requies parentunt sunt levamen laborum ac omna fortunae so latium si boni sunt si mali non de numero sed de moribus querela est Qua pascet omnes Qui pisâ—es maru pascit quadrupedes c. Quis vestet qui agros herbis ac floribus vestit atque frondibus silvas Adrian Caâ—th pag. 126 but an ease of parents a solace of calamities and a consolation of every estate if they be good if they be evill the complaint is not of their number but their vices Who shall feed them all He that feedeth the fishes of the sea the foure footed beasts c. Who shall cloath them He who doth cloath the fields with herbs and flowers and the woods with leaves CHAP. V. Duty 4. Saints must honour God FOurthly we are to honour our Heavenly Father Mal. 1. 6. Duty 4. A sonne honoureth his Father If I be a Father where is mine honour Our Father hallowed be thy Name is the continuall cry of Gods children and it 's a necessary inference If we ought to honor our fathers by nature precedency of time age and office much more the Lord our Heavenly Father In prosecuting this filiall duty I intend to have the judgement rightly informed how God must be honoured and to perswade by certaine motives the affections to practice this fourth siliall duty God may be honoured or despised many wayes but these three especially 1. In himselfe or his owne person diverse wayes 1. By obeying him and submitting our selves to him 2. Beleeving in him and trusting to him 3. By calling upon him and praying to him 4. In loving him above all 5. In fearing him above all 6. In confessing of his truth 7. In confessing of our sinnes 2. In his servants either Prophets or people Ministers or members of Christ when they are honoured for his sake or his gifts and graces are honoured in them God is honoured in his Ministers when those branches of honour are given to them which the Word of God requires As 1. Reverence in thought word and gesture 2. Obedience to their Doctrine 3. Imitation of their good example 4. Maintenance 3. In his sacred and holy Ordinances Word Sacraments prayer or other parts of his Service when they are reverently rightly used So men may dishonor God by the same means or after the same manner sc when any of the aforesaid duties are denied or wanting he is dishonoured in regard of himselfe or servants and in regard of his Ordinances when any of them are refused or abused Wee are to honour our Heavenly Father with soule and body both for he created them both Eccl. 12. 1. Remember thy Creatour Ver. 9. Spirit to God who gave it Hee redeemed them both 1 Cor. 6. 20. He sanctifieth them both 1 Thess 5. 23. He preserves them both Psal 97. 10. And he will glorifie both 1 Cor. 15. 49. But first with the soule Psal 103. 1 2. Blesse the Lord O my soule And that 1. Because the Lord requires it most Deut. 6. 4. Ioh. 4. 24. 2. Because it is the seat of sanctification the beginning and efficient cause of every action Math. 12. 35. Prov. 4. 23. 3. Because the Lord observeth tryeth and searcheth it most 1 Ioh. 3. 19 20. 21. 4. Because the Lord regards it most And 5. Because if the soule once truly honour God it will draw the whole body Let hollow-hearted dissemblers and tombe-like Pharisees as Alexander in another case scattred in India at his departure speares shields swords and other warlike furniture fitter for men of gyant-like then ordinary stature that he and his might be thought to be men of extraordinary greatnesse seeme to glorifie God more then other men being in the meane time as full of dregs and filth as a loathsome caske and as empty of worth as a drumme having in it nothing but windy ayre although its sound is great and clamorous Yet let every adopted child of the Lords be exhorted to honour our heavenly Father 1. Inwardly and that first in his understanding 1. By an effectuall spirituall distinct speciall lively experimentall and consequently saving knowledge of God the want thereof causing a denyall of honour to the Lord Exod. 5. 1. I know not God c. Rom. 1. 21. 2. By a true faith unbeliefe hindring from sanctifying the glorious name of God Num. 20. 12. Secondly in his affections 1. By a spirituall child like or siliall feare whose fruit and force is to restraine from vice and constraine to well-doing for desire to glorifie God 2. By a Christian love a fruit and signe of a justified perion causing us to delight in God for his goodnesse sake and in our neighbour for Gods sake 2. With our tongues given us by our sole Creatour for this end Iam. 3. 9. Therewith blesse we God even the Father Phil. 2. 11. that every tong should confesse to the glory of God the Father Psal 51. 15. And my mouth shall shew forth thy praise We are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better knowne unto us e. g.
yet fully resolved that neither I will nor mine shall if I can remedy it sport and play upon the Lords Day Surcease henceforward O froward flesh to hinder me with thine idle objections Ob. 1 Tell me no more that the Lords Day wil be a sad Day if I may not sport this day bringing sweeter and sounder delights Tell not me that many men must have recreations therefore upon the Lords Day For as my workes have toiled them so my time shall refresh them if such refreshing is needfull I my selfe could not take it well to have another mans toiled servant sent to me for food because he must have food he having wrought hard Tell me no more that many good Divines think them lawfull on the Lords Day for if it be disputable it 's the safest course not to use them And what Divine will say it is not lawfull not to sport upon the Lords Day Consid 3 Whether worldly words are not unlawfull upon the Lords Day 1. Since the Lord Iehovah in expresse words by the mouth of his Prophet Isaiah 58. 13. saith thus not speaking thine owne words 2. And for these following causes 1. Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandement Thou shalt doe no manner of worke the Lord hath commanded the whole man c. Therefore c. 2. Those things which as lets hinder the duties of the Lords Day are forbidden But worldly words as le ts hinder the duties of the Lords Day scil holy conference therefore c. 3. Where bodily workes are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more then bodily workes doe But bodily workes are forbidden therefore worldly words hindering more the sanctifying of the Sabbath Because a man may worke alone but cannot talke without company 4. That Commandement which ties the outward man from the deed done ties the tongue from talking of the same e. g. The sixt forbids murther and murtherous words The seventh adultery and adulterous words The eight theft and deceitfull words But the fourth Commandement ties the outward man from worldly workes and therefore the tongue from worldly words And therefore whether many people are not much to blame who make the Lords Day a reckoning day with workmen a directing day what shal be done the next weeke a day of idle tattle about their pleasures profits gossips tales and other mens matters Whether worldly thoughts are not unlawfull on the Lords 4. Consid Day considering 1. That each Commandement extends to the thought binding it e. g. the 6 from anger the 7 from lust the 8 from covetousnesse c. 2. That the Lord especially requireth the inward man Luk. 10. 27. 3. That worldly thoughts hinder from heavenly and therefore whether those are not blame-worthy who busie their heads upon such daies in plodding about their worldly businesse c. And lastly if it be not a pious and profitable a comfortable and necessarie resolution for a man constantly to purpose to do as followeth Affirm 1 Medit. Whereas many men so be they goe to the Church perswade themselves they have done their devoyre to the vtmost if not superabundantly promerited although before and after those solemne sacred and publique meetings they let loose the reynes permit their hearts licentiously to take liberty of wandring and roming libertine-like into a world of businesses and to plunge themselues into innumbred swarmes of plottings and contrivements for the effecting of some dunghill delights or worldly profits yet I for my part although I cannot as I would will doe what I can to withdraw my meditations upon the Lords day from such like trashy and fruitlesse wanderings and bend them to thinke earnestly and orderly upon 1. The workes of God generall and speciall 1. To the glory of God beholding in their innumerable varieties and melodious harmony the powerfull omnipotency and infinite wisdome of God 2. To mine owne endlesse comfort viewing in these the boundlesse and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being such senses members calling substance such variety of creatures to delight feed and guard mee such a Sauiour such a Word such excellent meanes to save me c that thus feeding my soule with such solacing considerations I may edge and keene my dull desires to praise and magnifie a God so good and gratious 3. To the humiliation of my soule naturally prone to an overweaning conceipt of its owne nothingnesse pondering the grievous groanings and massy burdens of distressefull miseries Gods justice hath inflicted upon the poore creatures for my sinnes and finding my selfe to come short of them in obeying the will of God I continually fayling they alwayes doing that for which they were made 4. For mine owne instruction these being a large and faire booke written by the LORD IEHOVAH in faire and capitall letters wherein he that runnes if he have but eyes in his head may reade his owne fickle and fading condition being like the withering grasse the basenesse of himselfe made of dust and turning to it againe the uncomfortable irk some and fastidious condition of death a spirituall darknesse scil sinne and iniquity resembled to death and darknes naturall Yea the booke of the creatures is a library so full of learned literature that contemptible Ants and glorious Angels beautified stars and basest vermine yea all beings created to swim and play in the liquid streames and vast ocean to flie about with out stretched wing in the thin and perspicuous ayre or to runne and range upon the sound and solid earth by their contentation with and thankfulnesse for their little pittance and obedience to the Lord their bountifull benefactour preach loudly to me contentment with and thankfulnesse for my so large allowance and obedience to a father so beneficiall to me undeserving That so by the meditation of the workes of God I may be stirred up to trust love feare and obey God pondering and perusing his works of justice and mercy The Word of God especially that meanes of my salvation I last of all enjoyed in the Word of God read and preached for when I consider 1. That this is a daily duty Ios Assidua meditatio memoriam efficit indel ebilem Chrys Hom. 35. in Gen. 1. 8. Psal 1. 2 practised by the best men as David Psal 119. 97. 99. and the Virgin Mary Luk. 2. 19. 2. That as meditation without hearing is erroneous so hearing without meditation is barren and the dulnesse of my blunt and obtuse and Affirm 2 the leaking property of my running out memory I cannot but thinke it a fitting duty upon the Lords day thus to doe Conference 2 Secondly whereas many unguard the doores of their lips and suffer those little unruly members to enflame each others ministring and
remission of sinnes how and by whom wherein every sincere Christian may behold clearely the unparalel'd love of Christ Iesus freeing him by his owne painefull passion from the guilt and guerdon the due desert and dominion the power and punishment of his sinnes 5. Let it be upon the inheritance which is incorruptible undefiled not fading away reserved in the heavens c. And I think it wil be granted without contradiction that such like meditations make the godly soule to leape for joy 6. Let it be upon dismall death and mouldring mortality even this will comfort the heavenly minded soule loving the appearing of Christ longing after the same with the Bride in the Revelation certifying him that these miseries are but momentany and that this miserable mortality shal be swallowed up of glorious immortality 7. Let it be of the judgements of God denounced or inflicted upon others or upon himselfe even these contemplations want not matter of consolation to that soule which considereth Gods infinite love sending no greater he deserving the extreamest enabling him to make a good use of them and to beare them christianly This I suppose is a commodious and profitable necessary and warrantable Christian not Iewish resolution to abstaine from those worldly and wanton words workes and thoughts and to be wholly imployed and that delightfully in those holy and heavenly contemplations communications and actions And that I may stirre you up to put in practice this so laudable sweet and profitable resolution to those former reasons and motives I have intermingled in my former passages give me leave to adde these following reasonings and pious arguings 1. Is the Lords Day the queene of dayes yea the Lords market day for our soules wherein we are to buy Isa 55. 2. without money or mony worth the heavenly and celestiall bread water wine and milk of Gods sacred Word and saving graces the golden gifts and precious merits of Christ to inrich our faith Rev. 3. 18. The eye-salve of true wisdome and the Spirit of light to illuminate our spirituall blindnesse and the white raiment of Christs righteousnesse that we may be clothed and that the shame of our nakednesse do not appeare and shall we passe it away in wanton delights in fruitlesse and hurtfull discourses in distrustfull and distracting musings or in needlesse and dunghill actions And not rather spend this Day in buying such peerelesse traffique not onely in the publique assemblies but also before and after the same by Divine contemplations heavenly communications fervent and faithfull prayer and other such like pious Lords Dayes practices 2. Is this the Lords Day not mine his Holy Day no common or prophane one therefore to be sanctified therefore to be kept holy and shall we shew such intolerable ingratitude as to deny so small use of time to him that gives to us so much and so large use of time 3. Is it a matter of duty and not of curtesie of charge and not of choice of allegiance and not of liberty of necessity and not of indifferency not permitted but commanded to sanctifie the Lords Day and keepe it as holy as we can and shall not wee use our utmost endeavour to doe the same 4. Do those who conscionably sanctifie the Lords Day imitate the prime and purest examples walking in those paths which have beene traced out by David Nehemiah and such like ones by Iesus Christ such a Sonne such a Saviour by the Lord Iehovah who rested the seventh Day from his worke of creation although as easie to him as to speake and cause it to be created And shall we be drawne into unwarranted courses or omit necessary pious duties upon Gods Day because many who are great Schollers good Preachers great men the wealthiest in our parish and many honest men make no bones of worldly discoursings unneedful actions nor are very forward in those other substantiall duties Learning they may have wisdome greatnesse yea goodnesse yet may their example be erroneous no sufficient patterne for imitation in many things we offend all yea and good St. Paul would be followed no otherwise then he followed Christ 1 Cor. 11. 1. Be it they be wise or wealthy honourable or honest who give or take liberty yet sure we are we take the surest and safest course yea the most commodious and comfortable having Gods precept for our warrant and his example for our encouragement Powerfull they may be but he is omnipotent wise they may be but he is wisdome it selfe honest they may be he goodnesse it selfe 5. Since the Lords Day is a blessed Day so called either 1. Because it is instituted to Gods service 2. Or because the Lord gave it a singular priviledge to be a Day of rest and holinesse a Day of delight and heavenly feasting to the world 3. Or because the Lord doth blesse more effectually all such who conscionably keepe it holy on that Day then any other so that then they enjoy after an extraordinary manner this transcendently sweet and lovely fellowship with the Father We for our parts will alienate and estrange our soules tongues and bodies so farre forth as in us lieth from such workes such words and thoughts which withdraw the mind from God and endeavour to spend those little parcels of time which remaine to us exempt from the publique assemblies of the Saints and the doing of some few necessary actions in Divine contemplations Christian communications such pious and holy actions that so the Lord may suppe with us and we with him Rev. 3. 20. We feasting him with the fruit of our true repentance 2. With our faith beleeving and applying the Word and promises of God 3. By serving God faithfully giving up our soules and bodies holy and acceptable sacrifices to him he feasting us in his Word and Sacraments That so he may dwell in us and we in him and to conclude that we may obtaine if still we want communion with God or get if already we have a more perfect and full assurance of our fellowship with the Father CHAP. XIII The eight Meanes and Duty Chusing the things which please God What those things be Diverse chusers Which are best HAve we or desire we fellowship with the Father Shew 8. Meanes Duty it and seeke it by chusing the thing which pleaseth the Lord This chusing being both a marke and meanes of mans communion with the Father Isa 56. 4. Where and who is he that would not be a chuser might the choice tend to his reall and seeming contentment With what greedy graspings would some possesse mountaines of gold silver pearles and precious stones and worlds of wealth With what enraged bloudy and implacable cruelty would some bathe their hands and glad their hearts in the last groanings and effusion of the most warme and in most hearts bloud of their enemies How would some ingrosse kingdome after kingdome yea one world after another How would some plunge themselves into a bottomlesse Ocean of voluptuous delights
God in his images pilgrimages and abundance of Popish traditions 2. The ignorant in his good meaning 3. The civill man in his honest outward conversation 4. The tombe like Pharisee in his golden and gracelesse shewes 5. The prophane in his diabolicall conceit that where sinne doth abound grace will much more abound 6. The lawlesse Libertine in his licentious freedome he being bound to no Law he doing all he doth in love by way of thankfulnesse therefore by consequent 1. If he doth not that which we are commanded he doth not sinne if he doth that we are forbidden he doth not offend 2. If he doth that which God commands us he doth more then his duty because more then he is bound unto and so doth therefore merit at the hands of God Yet all you who either have or desire fellowship with the Father Do you serve God as he hath commanded without diminâ—tion or addition Serve him therefore 1. Sincerely 2. Timely 3. Continually 4. In all things Of which see pag. 92. c. 5. We are to serve the Lord with gladnesse Psal 100. 2. The Lord desires to be served with a voluntary willingnesse and chearefull alacrity Exod. 35. 5. 1 Cor. 9. 17 18. 2 Cor. 9. 7. A sonne-like service pleaseth God not a slavish exacted service is seldome sure it is rather done upon us then by us and the more chearefull and voluntary the more acceptable is our service to God Serve therefore the Lord with gladnesse in love yet so that our love may keepe it selfe to the Word and will of God for things done without a word from God are not done of love which is a fulfilling of the Law Gal. 5. 14. 6. Serve we the Lord with feare Object 1. Let none object and say the object of feare is evill man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feares that which will hurt him which is evill The Greeke word signifieth feare and flight intimating that we feare such things we flee from and avoid For although the object of feare properly is evill yet accidentally that which is good also Man feares good not the thing because it is good but least he be deprived thereof and lose the same thus a man oft feares his life least he lose it Secondly we feare that which is good least it procure some appearing evill thus we also feare God least he punish us the punishment as from God is good but unto us it seemeth to be evill 2. Let no man say the fearefull are excluded heaven Rev 21. 8. And Gods people are forbidden to feare Gen. 15. 1. Luc. 12. 32. 1. 34. For these places are to be understood of carnall feare when man feares man or worldly wants too much or God onely in regard of punishment a M. Perk. of Religion pag. 704. That feare in which nothing is feared save punishment is no service of God 3. Let no cavilling wrangler say there is no feare in love for perfect love casteth out feare 1 Iohn 4. 18. We are to love God therefore not to feare him Love casts out feare but what feare Not all but servile or tormenting feare not sonne-like or filiall feare this going hand in hand with perfect love Therefore doth a loyall sonne feare to offend his father because he loves him Wives are to feare their husbands Eph. 5. 33. Children are to feare their parents Lev. 19. 3. Subjects are to feare their Magistrates Rom. 13. 7. No man hence will conclude they therefore neither may nor can love their husbands parents and Magistrates this feare being an awfull reverence such inferiours shew to Superiours for the Lords sake making them carefull to obey and loath to offend them Tertullian rebukes Marcion thus b Stulte quem Dominum appellas negas timendum cum hoc nomen potestatis sit etiam timendae At quomodo diliges nisi timeas non diligere Planè nec pater tuus est in quem non competat amor propter pietatem timor propter potestatem nec legitimus Dominus nisi diligas propter humanitatem timeas propter disciplinam Advers Marcion lib. 1. pag. 165 Thou foole which saist he is not to be feared whom thou callest Lord this name being a name of power yea of such as is to be feared But how wilt thou love except thou fearest not to love Truly neither is he thy father towards whom love for piety and feare for power doth not agree Neither is he thy legitimate Lord if thou dost not love him for his gentlenesse and feare him in regard of Discipline The same Tertullian checks the aforesaid hereticke thus c Qui Deum non times quosi bonum quid non in omnem libidinem ebullis Summum quod sciam fructum vitâ— omnibus qut Deum non ti ment Ibid. p. 165. Thou which dost not feare God because he is good why dost thou not breake out into all sensuality The principall fruits of life to my knowledge in all which feare not God And againe he saith d Neque enim timorem alia res quam contumacia subvertit De paenitentiâ— pag. 480. that nothing doth destroy feare save disobedience And againe the same Tertullian saith e Timor autem hominis Dei honor est Ibid pag. 482. the feare of man is the honour of God True it is that child-like feare may well stand with love and certainty of salvation this feare enduring for ever Psal 19. 9. This being commanded unto and the commendation of good men Iob 1. 1. Acts 10. 2. I know there is difference betwixt filiall and servile feare filiall endures for ever the other is violent therefore is not permanent servile feares evill of punishment the other evill of sinne filiall is onely in the Elect servile may be in good and bad being in the good as a needle to draw after it filiall as a threed as a needle alone so servile alone availeth not yet by going before draweth after it filiall as the threed The property of this feare is to make us in our hearts stand in awe of God and to feare hate and eschew the offence of God Prov. 8. 13. Exod. 20. 20. It being the greatest evill for the creature to offend the Creatour We may and must therefore serve the Lord with feare for that mans hope is vainely confident who refuseth to feare God in his conversation saith * Mr. Burton Truths triumph over Trent cap. 17. pag 351. 7. In newnesse of spirit Rom. 7. 6. That is by living such a life which becomes them whom the Spirit hath renewed 8. In righteousnesse and holinesse Luc. 1. 74 75. i. By just and upright dealing betweene man and man in holinesse i. performing all such duties as immediatly concerne God and his worship Should I say no more my Doctrine in hand me thinkes is inducement sufficient to perswade you thus to serve God for if you have fellowship with the Father then it 's a necessary duty Serve him also you
yet respectively and for conscience sake towards God as Magistrates Parents husbands c. 3. The Lord himselfe is to be feared yea this is such a grace that it characters out a righteous man Acts 10. 2. Who shunnes evill and doth good Iob 1. 8. Who delighteth in Gods Commandements Psal 112. 1. Who succours the persecuted Saints 1 Reg. 18. 3 4. Who honoureth God Mal. 3. 16. Is obedient to the Lord Gen. 22. 12. And hath true faith Heb. 11. 7. 1. Feare Gods judgements so as to avoid them 2. Feare we sinne so as to flee from it 3. Feare man for the Lords sake so that we may be carefull to obey him loath to offend him Rom. 13. 7. 4. Feare we the Lord so as to be loath to displease him by sinne in respect of his great goodnesse and mercies and for love we beare to righteousnesse Psal 130. 4. But feare not the wickeds feare Isa 8. 12 13. sc their Idols and Devils with a distrustfull feare withdrawing the heart from God and his promises Feare not dangers death creatures tyrants want c. Math. 10. 26. 28. 31. viz. Immoderately faithlesly Feare not such a feare which troubleth the conscience so as to hinder the operation of salvation and worke of the Holy Ghost Feare not touching the pardon of your sinnes for Christ hath satisfied for them Feare not death for Christ hath plucked out its sting Feare not Sathan for Christ hath vanquished him Feare not condemnation for there is none to them which are in Christ Feare not you little flock you having fellowship with Iesus Christ the Sonne of God but be you comforted and encouraged you having interest in that society which affoords such plenty of consolations and comfortable blessings that I need not say behold I have shewed you by cleare demonstrations and infallible proofes that this is the most beautifull most honourable most sure most rich most joyfull and the most peacefull society that is what can I therefore say more for thee O sweet communion as Isaac said to Esau of Iacob Behold I have given to him for servants all his brethren with corne and wine have I sustained him and what shall I now do to thee my sonne Gen. 27. 37. Neither shall you need to question like Esau Hast thou but one blessing O my Father Ver. 38. and say hast thou but sixe blessings O lovely societie there belonging to it such plentie of consolations that could I live the age of Methuselah had I a heart and head furnished with the wisdome and ingenie of all learned men should I spend all that time and those onely supposed endowments in finding out and had I the tongue of men and Angels to expresse the numberlesse transcendent excellencies of this communion yet could I not be able to delineate the incomparable and blissefull felicities thereof Howbeit give me leave to cheare and refresh your soules with some few of the many millions of gladsome rayes which streame and flow from this Sunne of righteousnesse Are we in league and communion with Christ Iesus Then he loves us with all those loves which are most ardent and excelling Consol 1. he loves us with the love 1. Of a Master for we are servants 2. The love of a King for we are his subjects 3. The love of a brother for we are his brethren Heb. 2. 11. and sisters sc By profession and affection Math. 12. 50. 4. The love of a friend for we are his friends Luke 12. 4. Iohn 3. 29. 15. 15. 5. The love of a childe for wee are his mother Marke 3. 75. Being neare and deare to him as mothers are to their children bearing and conceiving Christ in our hearts as mothers do children in their womâ—es Gal. 4. 19. 6. The love of a father for we are his children 7. The love of a husband for we are his spouse 8. The love of himselfe for we are his members Then which what love more free more tender so great and during Then which what better honour What greater happinesse then to have such love of such a Saviour Who loving us so entirely will surely pardon our many sinnes 2. Passe by our frailties and infirmities 3. Shelter us against the wrath of God 4. Defend us safe against the malicious attempts of Sathan 5. Provide all necessary good things 6. And hereafter crowne us with immortall and unspeakable glory Have we fellowship with Christ Iesus Then we are surely Consol 2. justified Iustification being an action of the Father absolving a believing sinner from his sinnes and from the whole curse due to his sinnes and accounting him just in his sight and accepting him to life everlasting freely of his owne mercy through the perfect obedience and sufferings of Christ imputed to his faith unto the everlasting praise and glory of the mercy justice and truth of God Rom. 3. 24 25. Being justified freely of his grace c. Iustification is the office of Homil. of sal D. 3. God onelâ— and is not a thing which we render to him but which we receive of him not which we give to him but which we take of him This is a benefit of benefits whereupon our salvation doth depend for whosoever shal be saved must be justified All graces are present in him that is justified yet they Hom. sal D. 1. justifie not altogether Now as the finall cause of justification is Gods glory and our owne salvation 2. The instrumentall is faith within and the Gospell without 3. The efficient is Gods free grace 4. So the matter is Christ our Redeemer 5. And the forme is the imputation of our sinnes to him and his justice to us As our sinne being imputed to Christ made M Burton pag. 66. him become sinne for us even so are we made the righteousnesse of God in him that is by imputation of his righteousnesse which righteousnesse of Christ imputed to us is no more inhaerent in us to our justification thou our sinne imputed to Christ was inhaerent in him to his condemnation Therefore all Gods Elect being joyned to Christ and having an heavenly communion with him being in themselves rebellious sinners Gods enemies and firebrands of hell by meanes of Christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him being justified by faith in him Rom. 3. 28. Not that faith doth justifie in regard of it selfe either because it is a grace for although it is an excellent vertue yet it is imperfect and mixed with unbelâ—efe 2. Nor in regard it is the worke of God in us for then all graces might be meanes of justification as well as it 3. Nor as it containes other graces in it for then it should be the principall part of our justice But in respect of the object thereof Christ Iesus whom faith apprehends as he is set forth in the Word and Sacraments We are justified by the act of M. Burton Truths triumph
he is well pleased 7. By this imitation we the members shall please our Head we the subjects shall content our King we the sheepe shall delight our shepheard 8. By this conformity we are assured that we are predestinated Rom. 8 29. 9. And ascertained that we shall be glorified for if we beare the image of the earthly we shall beare the image of the heavenly 1 Cor. 15. 49. 10. Be we followers of Christ who if we hunger is our Celestiall bread if we thirst is the water of life Be we as he was in this world this imitation being a forcible meanes to obtaine an infallible demonstration that we have and a necessary duty which we owe for this lovely and desireable fellowship with Gods Sonne Iesus Christ. CHAP. IX The second Marke and Duty Such must have faith who have fellowship with Christ DEsire we fellowship with Christ Iesus We must have 2. Marke Duty faith Not the worldlings fancied faith which he suckt from his mothers brest believing ever since he was borne Nor his painted fruitlesse faith he believing as well as the best yet abhorring or not loving or little or no whit regarding the Word preached prayer and other sanctified meanes whereby faith is begotten and increased He believing yet living prophanely or at the least onely civilly Which is not a true faith That faith which brings forth evill Hom. of sal E. 1. workes or no good workes is not a right pure and lively faith but a dead divellish counterfeit and fained faith They that Ibid. E. 1. continue in evill living have not true faith Lively faith is not without hope and trust in God nor without the love of God and of our neighbors nor without the feare of God nor without desire to heare Gods Word and to follow the same in eschewing evill Hom. of faith A 1. and doing gladly all good works But the faith of our Lord Iesus Christ Iam. 2. 1. The faith of the Elect Titus 1. 1. That faith of which Salvian speakes Quid est igitur Fides opinor fideliter hominem Christo credere 1. fidelem esse hoc est fideliter Dei maiâ—data servare Salv. lib. 3. p. 60. saying What is faith therfore I think for a man faithfully to believe in Christ i. to be faithfull i. to observe Gods Commandements faithfully That faith 1. Which is of a growing and thriving nature from faith to faith Rom. 1. 17. 2. That two-handed faith which by confidence the one holdeth the Lord and receiveth good and by love the other imbraceth the brethren and doth good Gal. 5. 6. 3. That faith which yeelds obedience to Gods Commandements even the most repugnant to flesh and bloud by this Abraham left his country and offered Isaac Heb. 11. 4. That faith which doth instrumentally justifie Rom. 5. 1. And sanctifie Acts 15. 9. This is the faith we must have if we would have interest in this happy association 1. By this faith we are built upon the foundation and coupled to the Corner-Stone Christ 2. By this faith we are married to our Husband 3. By this faith we are ingrafted into the Vine Christ Iesus Eph. â— 17. 4. 13. So that 1. As by the mortar the stones cleave to the foundation so by this faith which is like a strictive mortar we are cemented and united to Christ 2. As by the nerves or sinewes the parts receive sense motion yea and life from the head so by this faith we receive quickening and vitality from Christ as the members from the Head Ioh. 1. 16. Gal. 2. 20. 3. As by the true love-knot the husband and wife are made one flesh so by this faith we have spirituall familiarity with Christ as the wife with the husband Rom. 5. 1. Heb. 11. 6. Faith is the hand of the soule which applyeth the sacrifice M. Burton Truths triumph over Trent cap 7. pag 99. of Christ for sinne it is the hand which puts on the robes of the righteousnesse of Christ our elder Brother upon us Faith is the ligament or sinew which fasteneth and uniteth every faithfull member to the Head Christ Iesus Faith is the life of our lives Pag. 100. and the strength of our soules 1. This is that prevailing Champion which quencheth the fiery darts of Sathan Eph. 6. 16. Overcommeth the world 1 Ioh. 5. 4 5. Prevaileth with God and is overcome of nothing not by carnall sense not by humane reasons not by bitter tortures Heb. 11. 35 36 37. 2. This is the mother and fountaine of all good gifts the originall of justice beginning of devotion the head of sanctitie Fidet est origo institiae sanctitates caput devotionis principium Religionis fundamentum Chrysost Ser. de fide Tom. 4. pag. 574. A. M. Burton pag. 198. cap. 12. Pag. 201. and foundation of Religion Prayer is the proper worke of faith Rom. 10. 14. Confession to salvation is the speech of faith Rom. 10. 10. Good works of all sorts are the fruits of faith Faith gives life and being to every grace forasmuch as every grace is radically in faith because where faith is Christ is Holy faith is the foundation whereon all graces are built the ground whereon they grow 3. This is that so necessary grace that whosoever wants it 1. Hath no spirituall life with Christ the just living by faith Rom. 1. 17. And by the faith of the Sonne of God Gal. 2. 20. Neither is he a true Christian he wanting that whereby Christ dwels in the heart Eph. 3. 17. Neither can he do any good thing without this all being sinne Rom. 14. 23. And unpleasing to God Heb. 11. 6. 4. This is that which mounts and elevates a man into so high and honourable holy and happy condition that he hath such heavenly priviledges and transcendent prerogatives as to be Gods Sonne Iob. 1. 12. Christs and his Fathers friend to be a free Denison of heaven as to come to Christ to go to God to hasten to heaven to be inseparably inserted and indissolubly compacted into this incorporation with Iesus Christ of incomparable value and ineffable excellencies Is faith so preciously excellent 1. Why O you sonnes of men do you so much sleight it and neglect it 1. As not to labour at all for it 2. Or lesse then for temporary fading favours you 'le ride and run farre and neare toyle and travaile early and late for health and sanity of your bodies for increase and augmentation of your substance for food to eate and clothes to put on but so carelesly and negligently for this that were your endeavours no more earnest for bodily health death so dismall would soone smite you for food and rayment your tender backs and pampered bellies would quickly beshrow you for worldly wealth beggery so base would out of hand overtake you 3. Or more regardlesly then for any thing of base esteem in regard of it you take not cattell for your use at a venture but
abide in you or not For not onely Fantastique Familists Anabaptisticall dreamers and such like factious sects and Sectaries but many other children of Beliall who in truth are as yet habitations for the uncleane spirit and the seven other spirits more wicked to dwell in Math. 12. 43 44. Boast and glory of the happy fruition of Gods Spirit like the false Prophet Zedekiah who notwithstanding was possessed with a lying spirit 1 Reg. 22. 23 24. Search therefore the Scriptures for they testifie of these things and from them you may learne what spirit you are of The Scriptures tell us 1. That where Gods Spirit abideth there is the Spirit of Prayer Rom. 8. 15. We have received the Spirit of adoption whereby we crie Abba Father Verse 16. The Spirit maketh intercession for us 2. Where Gods Spirit abideth there is a new birth regeneration a new creation Ioh. 3. 4. Borne of the Spirit 3. Where Gods Spirit abideth there is holinesse and sanctity 1 Pet. 1. 2. Sanctification of the Spirit Rom. 1. 4. Spirit of holinesse 4. Where Gods Spirit is there is knowledge of all things sc Necessary to salvation 1 Ioh. 2. 20. 5. Where the Spirit of God abideth there must needs be sincerity or uprightnesse 6. Where the Spirit of God abideth there is a testification to a mans owne spirit that he is the child of God Rom. 8. 16. The Spirit beares witnesse with our Spirits that we are the children of God From which grounded Maximes and undeniable Theses drawne from the Word of truth these following inferences must necessarily be concluded 1. That the prayerlesse person sc such a one who prayes not at all or not so with such graces which Gods Spirit prescribes in the Word as necessary companions of pious prayer viz. Knowledge faith sincerity zeale c. in some measure 2. That the unregenerate not converted man who is the same he was ever no changeling having the same mind will affections c. And he who is changed from one evill to another as bad or worse neither of these being truly converted so as to become new creatures 2 Cor. 5. 17. New men Eph. 4. 24. To have new hearts Ezek. 11. 19. And new lives yea all things new 2 Cor. 5. 17. sc wils lives affections sc love hatred c. New eyes Eph. 1. 18. Eares Psal 40. 6. And tast Rom. 8. 5. 3. That the meere civill honest man although he walke as inoffensively as did ever any Heathen Worthy and as plausibly as those justiciary Pharisees being no oppressour paying every man to the mint and anniseed Much lesse therefore the prophane Belial which wallowes in all wickednesse wholly regardlesse of piety of God and righteousnesse to man 4. That the man ignorant and unacquainted in those truths which are necessary to be knowne and the man who although he hath plenty of knowledge floting in the braine and flowing from the tongue yet wants the necessary practique knowledge So that although he is able to discourse learnedly and profoundly yet doth he not believe that he knowes is to be believed love that he knowes is to beloved and do that he knowes is to be done c. in some measure 5. That the flourishing Formalist performing those many excellent and praise-worthy duties he doth onely outwardly for by-ends without the pith marrow and substance of Christianity uprightnesse of heart 6. That the man wholly and altogether wanting the testimony of his owne conscience grounded upon the testimony of Gods Spirit that he is the child of God and he who in stead of the testification of Gods Spirit which ever agreeth to the Word glads and contents himselfe with the wicked spirit of presumption for his living willingly constantly and contentedly in those wicked wayes the Word of God condemnes to hellish torments argues an absence of the testimonie of Gods Spirit for is it possible that Gods Spirit should peremptorily affirme in the Word that no drunkard covetous person hypocrite c. shall inherite the kingdome of heaven and yet testifie to the conscience of a drunkard covetous person hypocrite c. that he is Gods child and shall go to heaven That none of these have the Spirit of Christ abiding in them and therfore no fellowship with Iesus Christ may safely must necessarily be inferred from the forenamed propositions First all you of the former ranke which have the Spirit of prayer true conversion holinesse saving knowledge sincerity of heart and a warrantable assurance in your owne consciences that you are the children of God consequently have the Spirit of God abiding in you and therefore fellowship with the Lord Iesus 1. Be perswaded highly to praise and glorifie the Lord so loving and liberall who hath bestowed such an inestimable treasure upon you as is the Spirit of the Lord the Spirit of wisdome and understanding to teach you the Spirit of counsell to counsell and advise you the Spirit of might to protect and defend you the Spirit of knowledge to instruct you Isa 11. 2. The Spirit of the Lord inabling you to pray and making your prayers acceptable Rom. 8. 26. Bringing you to liberty 2 Cor. 3. 17. Helping your infirmities enlightening your understandings rectifying your judgements reviving your spirits stirring your affections sanctifying all inward gifts and seasoning the use of all outward things unto you assuring you of all the rich treasures in Iesus Christ This being the gift of gifts the head the height the depth the bredth and length of all good things 2. Not to grieve this Holy Spirit of God whereby you are sealed to the day of redemption Eph. 4. 30. By doing any thing contrary to the light which is set up in your consciences by the Word of God and this Spirit least if you vexe him he turnes to be your enemie Isa 63. 10. 3. Not to quench the Spirit 1 Thes 5. 19. Doe not therefore by your security and negligence lose the fruits and effects of the Spirit nor abate the working of grace To lose wholly the saving graces of the Spirit which a man once had as if a man should extinguish fire wholly is not possible the Spirit abiding with such for ever Ioh. 14. 16. But to lose some fruits and effects of the Spirit and to abate the working of grace as if a man should slacke the heate and lose the light of fire doth oft befall the Saints by meanes of their carelesnesse and security 4. To walke after the Spirit Rom. 8. 1. Which are in Christ walke after the Spirit Gal. 5. 25. If you live in the Spirit walke in the Spirit i. By minding liking wishing desiring and affecting the things of the Spirit Rom. 8. 5. And by endeavouring in the whole course of your lives and callings to order your selves according to the will and Word of God for that which is commanded in the Word is enjoyned by the Spirit and to leade a mans life according to the Word is to walke after the Spirit