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
for but offred in curtesie Luc. 14. 15. or enforced by authoritie as in civill Services Commissions Syses Sessions Imprisonments c. Or occasioned by necessity as in bargaines buyings c. I thinke it not unlawfull simply for a true goodfellow to have community with the wicked there being a necessary and inevitable Society sc 1. By divine precept of a good subject with a wicked Prince David with Saul A good Minister with a bad people A good wife with a wicked husband 1 Cor. 7. c. 2. By Gods providence meeting together in the way market feast c. aswell as a voluntary and free Neither is every voluntary unlawfull for a good man may freely converse with the corrigible so that he desireth endeavoureth and hath hope to winne him It is the voluntary Society with the incorrigible sinner which is so sinfull Pro. 1. 10 14. 7. 2 Cor. 6. 14. and so dangerous Prov. 13. 20. Ezra 9. 14. Namely if it be causelesse carelesse comfortable and continuall Disacquaint therefore your selves you true goodfellowes from the intimate fellowship of Idolaters Deu. 7. 2 3. Scorners of Gods Word and good counsell Psal 1. 1. Dissemblers Psal 26. 4. Adulterers Psal 50. 18. Apostates Psa 101. 3. Slanderers ib. 5. Proud persons ib. Cruell men Psa 139. 19. Drunkards gluttons Pro. 23. 20. These and such like persons are noted out by the Spirit of God as unfit for Gods Saints to communicate their sweet passages of Christian love and sanctified affection Neither in truth can they finde any more consolation in their company then delight in grapes of gall Deut. 32. 32. Contentment in drinking downe filthy dregges Zeph. 1. 12. Or odoriferous sent in the vomiting of a dogge 2. Pet. 2. 22. Neither can they reape any more comfort in their communion then sweetnesse in the apples of Sodome or strength in a rotten sticke for with them they shall never have their tongues exercised nor their eares acquainted with any christian discourse and by that meanes in time will grow dull and heartlesse in holy duties I will conclude this passage with some correspondent sayings of Saint Chrysostome a Hoc enim Iudaeis fuit causa interitus quod versarc◠tur cum improbis Quocirca legem quoque acceperunt lege superabātur ab ijs inbebātur eorum vitare coniugia quocirca lex appellabatur sepes quod tot undique circundaret eorum consuetudinē cum malis coerceret Chap. in 138. Psal pag. 821. Non est autem hic parvus gradus ad incrementum virtutis fugere resilire ab eiusmodi hominum congressionibus Chrys in Psal 138. pag. 82◠Non enim parvum aut leve quid est ad securitatem libertatem omnē voluptatem liberari a tali hominum caetu perlongissim◠ab improborū consuetudine versari immo vero magna est foelicitas Idem in Psal 139. p. 823. For this saith he was the cause of ruine to the Iewes that they were conversant with the wicked therefore also they received the law and were seperated by the law from them and were commanded to shun their marriages therefore the law was called a hedge because it did environ them round about and did restraine their familiar conversation with the wicked For it is not a small step to the increase of vertue to avoid and skip backe from such mens company And it is not a small or light helpe to safety liberty and all pleasure to be freed from such an assembly of men and to be conversant as farre as may be from the company of wicked men yea truly it is a great happinesse CHAP. IIII. Vse 2. Saints must loue especially all Saints Vse 2 THere being such a combination of Saints They ought entirely to love each other yea with such earnest ardency that time by peecemeale may not empayre fancy dissolve nor suspition enfringe Very needfull it is for all such who are joyned in this goodfellowship to love one another Reason 1 For 1. Hath God commanded us to serve one another in love Gal. 5. 13. and shall not we obey Did God so love this society that for it he sent his one and onely sonne 1 Ioh. 4. 10. Doth Christ teach us that love is a note of his Disciples Ioh. 13. 14. Doth his beloved Disciple make love to the good an infallible demonstration of Gods cohabitation 1. Iohn 4. 12. Is it not meete and fit for brethren mutually to love But we are brethren Doe not we love our basest members But we all are members of the same body And shall not we love one another Love we therefore But whom should we love 1. Al men for they are al brethren partaking with us in common nature The workmanship of our Creator whose good pleasure is that we should love them Math. 5. 44. Love therefore all men for he who hates a man loves not his maker But David hated such who hated God Psal 139. 22. True he loved not the vice for the persons sake nor hated the persons for the vices sake To hate the sinne and love the Sciēter odisse oportet August in Psal 139. person is a charitable Christian hatred We ought to hate knowingly loving the person loathing his evill properties loving the substance hating the naughty qualities loving the creature detesting the corruption the former being of God the latter from the divell Shew therefore thou true good fellow such tokens of love to a sonne of Belial which may be beneficiall unto him and not hurtfull to thy selfe advising counselling admonishing reproving correcting relieving him in his distresse and praying for his amendment That his wolvish nature may be turned into a lamblike disposition Persecuting Saul may become a preaching Paul But do not ioyne with him in intimate friendship do not countenance commend nor justifie him in his lewd conversation For these tokens of love cannot be afforded without prejudice to thy selfe and hurt to the other 2. Are wee to love our enemies how much more our friends and fellow servants c. Let the men of this world love any but these goodfellowes let them say such men are honest men and we could love them were they not so precise Let them love sinners more then Saints yet all you which are incorporated into this society Do you love men for their wisdome although such love men for wealth Doe you love men for their new birth although such love men for their rich birth Doe you love men for their holinesse although others love men for their honour Do you love men for their graces not for their greatnesse Love grace in any love it in all Reason thus with your selves Mot. 1 Is not hee worthy my love who hath the Lords Did Christ redeeme him die for him make him his flesh and shall not I love the redeemed members of my Saviour Hath God given him his sanctifying spirit saving graces assurance of glory and shall I deny him my love Is not grace
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
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
Ioh. 4. 13. 6. They are in league and amity with all the creatures the numberlesse kinds whereof are all serviceable to and ready prest to profit and protect them from the most contemptible vermine to the glorious Angels which glorious creatures encampe round about them Psal 34. 7. They are invincible being able to do all things through Christ which strengtheneth them Philip. 4. 13. So that tribulation distresse persecution famine nakednesse perill sword nor death nor life nor angels are able to seperate them from the love of God in Christ our Lord Rom. 8. for in all these they are more then conquerours through him that loved them Yea by Christ Iesus the world is crucified to them and they unto the world Gal. 6. 14. By their faith and new birth they overcome the world 1. Iohn 5. 4. they mortifie the flesh with the affections and lusts thereof and valiantly resist the divell and victoriously vanquish the furious assaults and fiery darts of Sathan 8. They are assured from the most true and faithfull word of the unchangeable IEHOVAH who cannot lie that plenty and penury solace and sorrow yea sinnes and sufferings their owne and others yea all things else worke together for their good they loving God and being the called according to Gods purpose Rom. 8. 28. Thirdly this is the nearest and surest conjunction in the world for the nearenesse you have heard how Christ is theirs and they are his for the inseperable firmenesse we see our Saviour affirming that they cannot perish and that no man can plucke them out of his hand Iohn 10. 27. He dwels in them and they in him so that the gates of hell cannot prevaile against them Mat. 16. 18. yea neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature is able to separate them from the love of God which in Christ Iesus Rom. 8. 38. 39. This is the richest company in the world Many rich and wealthy companies there are in the world The East-Indian trading through many and long during hazards for costly spices the West-Indian hazarding for gold and precious stones some one way some another But all the factories in the world if they were but one conjoyned company is not comparable for wealth and riches to this society for whose sake Christ became poore to make them rich 2. Cor. 8. 9. poore not by violent robbery or compulsive enforcement not by profuse prodigality or superfluous wasting not by fraudulent guile or craftie deceipt not by due desert he was neither driven by force nor drawne by due desert to make himselfe poore but of his owne accord free fauour and good will he became poore First in respect of his outward estate which was very poore for his parentage was poore Luke 2. 7. his education poore Luke 2. 5. his maintenance poore Luke 9 58. and his attendance poore Matth. 4. 18. Secondly in respect of his estimation in the world amongst men Mark 6. 2. is not this the Carpenter the Sonne of Mary c. Iohn 6. 42. is not this the Sonne of Ioseph whose father and mother we know Iohn 7. 18. have any of the rulers or Pharisees beleeved on him Thus he became poore to make those who have fellowship with him rich 1. Both in earthly things for through Christ they have a religious right to worldly wealth and substance being owners whereas others have onely a civill and 2. As also in heavenly things by the same right and interest Which heavenly spirituall riches consist 1. In the abundance of sound and saving knowledge 1. Cor. 1. 5. being enriched in every thing by him in all utterance and in all knowledge 2. In the full assurance of Gods favour grace and mercy Col. 2. 2. their hearts being knit together in love unto all riches of the full assurance of understanding Ephes 2. 4. 7. 3. In the fruition of Christ his merits and benefits who of God is made to them wisedome righteousnesse sanctification and redâ—mption 1. Cor. 1. 30. 4. In the plentifull possession of saving graces so that they are behind in no gift 1. Cor. 1. 7. but abound in every thing in faith and utterance and knowledge 2. Pet. 1. 5. Adding to their faith vertue to vertue knowledge to knowledge temperance c. 1. These are rich in the feare of God the feare of the Lord being their treasure Isa 33. 6. and this is treasure indeed the true feare of God being a badge and character of a perfect and upright man Iob 1. 8. having a protecting guard of glorious Angels Psal 34 7. and a large and ample promise of the fruition of all good things Psal 34. 9 10. 2. These are rich in heavenly wisedome consisting in true godlinesse and this is unparalleâ—d wealth length of daies being in her right hand and in her left hand riches and honour Prov. 3. 6. 3. These are rich in saving knowledge they having an unction from the holy one and knowe all things 1. Ioh. 2. 20. which knowledge is riches of such a nature that it is the true cause of spirituall glorying Ier. 9. 24. yea it is life eternall Ioh. 17. 3. yea doubtlesse all things are to be counted but losse for the excellencie of the knowledge of Christ Phil. 3. 8. 4. They are rich in faith Iam. 2. 5. rich in faith then which what greater riches bringing to God Heb. 11. 6. begetting to God Iohn 1. 12. justifying Rom. 5. 1. sanctifying Acts 15. 9. overcomming the world 1. Ioh. 5. 4. and the divel 1. Pet. 5. 9. making prayer powerfull Iames 5. 17. and the enjoyer to continue in grace 2. Cor. 1. 20. 5. They are rich in hope Rom. 15. 13. they abounding in hope through the power of the holy Ghost Then which what better wealth 1. It being an helmet of salvation wherewith the vitall parts of a christian souldiour are protected from receiving any deadly wound in this their sharpe warfare Ephes 6. 17. 2. This being an anchor of the soule sure and stedfast Heb. 6. 19. wherewith the Saints sustaine themselves in all the boysterous stormes of this turbulent and unquiet sea of misery By this they rejoyce Rom. 5. 2. By this they are kept from apostasie and many unkindly feares By this they are purified 1. Iohn 3. 3. By this they have plenty of patience and consolation 6. They are rich in liberality 2. Cor. 8. 2. the riches of their liberality c. i. e. good workes 1. Tim. 6 13. then which what wealth more advantageous By this they laying up in store a good foundation 1. Tim. 6. 17 18. This being a principall preservative against the contagious Gangrene Covetousnesse the root of all evill This being a plentifull seed which will procure a superabundant harvest 2. Cor. 9. 6. This having a gracious promise of a rich reward Psal 41. 1. And this being one of those good workes which accompany these to
duty By improving thy gifts and graces to the benefiting of others 1. Thou shalt not onely gaine glory to God and that is gaine enough for those who honour God the Lord will honour them 2. Nor onely gaine thy brothers soule out of the jewes of Sathan which is no small advantage 3. But herby thou shalt increase thine owne graces Grace not being like these dunghill vanities below which minish by distribution nor like our candles which keepe the same light though a thousand are lighted by them But like the * 2 Reg. 4. widowes oyle which multiplied by powring out And those talents which doubled by imployment Math. 25. Excellently saith S. Chrysostome For in sensible riches those who pay their money Nam in sensibilibus ij qui denumerant pecuniaÌ„ suam imminuâ—nt substantiam locupletiores fiunt qui recipâ—â—nt hi autem nonsiâ— sed is qui denumerat suas facultates magis auget recipientium divitijs multum addâ—t Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri 〈◊〉 tanto nobis fluenta sunt auctiora Non enim in hac causa contingit sicut in pecunijs illic eninâ— quidinumorant vicino imminuunt suam substantiam quanto plus expendit tanto minuâ— possidet pecuniae Hic autem planâ— secâ— agitur Chrys Hom. 8. in Gen. pag. 37. do diminish their substance and they who receive are made richer but these not so but both he who numbreth doth more increase his substance and doth adde much to the riches of the receivers Againe Furthermore how much more we poure out of these flowing spirituall things by so much those spreading in abundance are greater to us For in this cause it doth not happen as in money for there they who tell out to their neighbour diminish their owne substance and by how much the more he spendeth by so much the lesse money he possesseth but here it is done quite otherwise CHAP. VII Vse 5. Saints frailties to be concealed Vse 5 THerfore we ought to conceale the nakednesses frailties infirmities and deformities one of another laboring and endeuouring withall to heale them What man except bedlam mad sottishly foolish and depriued of vnderstanding wit Product 〈…〉 〈…〉 tâ—men ante â—ndore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 po 〈…〉 〈…〉 ato câ—â—men 〈…〉 ato lib. 3. de Moâ—â—b and reason would disclose to his preiudice and disparagement a loathsome sore although cleauing to some baser member except to a faithfull friend for aduice and counsell or to some well skil'd Chyrurgion for health and recouery How much more doggedly franticke are such who sport themselues with the frailties of the Saints and discouer their fallings to the dishonour of their great God Iehouah the scandalizing of his glorious Gospell the wounding of their conscience losse of good name grieuing of their brethren and to the ioy and reioycing of none saue Sathan and his cursed reuellers 1. My meaning is not to make Gods children such offendors as the raging world doth for then woe and alas none so proud covetous hypocriticall deceitfull These judging of Gods children as drunkards do of solid substances deeming them to whirle about deceived by the vertigiousnesse of their owne braine or as dazling eyes pronounce things single to be double So these notorious censurers although they cannot accuse them for any usurous compacts extorting convenants selling of time defrauding bribery uncharitablenesse withholding the least dues from any man c. blush not peremptorily to pronounce Gods children to be of all men most avariticus And why thinke you Is it because they grinde the faces of the poore c. no such matter But because 1. They are so painefull and laborious in their severall 1. Why good men are painefull callings which diligence springs not from the roote of avarice But from a desire 1. To shew themselves obedient to Gods commandement 2. To avoid idlenesse the bane of vertue nurse of vices and Sathans pillow These not immoderately desiring the dunghill vanities of this life their heavenly minds soaring aloft after more durable treasure Nor distrusting Gods providing for them they being well assured that he who is unchangeable and hath promised that such as feare him shall want nothing cannot but provide for them They well knowing that he who feeds ravens and cloathes the grasse will not suffer his owne children to want He having given them his Sonne they are confident that he cannot deny them any thing 2. Or they are covetous because 2. Why they are not wastfull they be so sparing they do not lavish out their allowance in new-fangled attyre or in goodfellow-meetings as they are called whereas this parsimony of theirs proceeds not from any cursed desire of or love unto riches which they know is damn'd idolatry But from 1. A godly respectfulnesse to wife children and such as depend upon them 2. The tendernesse of their conscience not suffering them to adde one mite by wrongfull dealings unto their estate so disabling them from profuse expences 3. A serious consideration of the strict account they are to make and render to their Lord as for other things so for the imployment of their outward substance 3. Or els they are covetous because they 3. Why they are not bountifull to beggers do not give pharisaically to every clamorous beggar and unworthy spend-thrift so much as the impudency of the one demands and the vaine-glorious example of some pharisaicall braggard otherwise perhaps and in secret a divellish incloser damn'd usurer grinder of the faces of the poore seller of time defrauder of others c. doth incite him to And that not because they are as hard as flint as greedy as hell as worldlings are ready to say But either 1. Because they would not incourage them in their villanous courses of idlenesse drunkennesse c. And therefore although by their will none shall go from their doores empty handed without reliefe according to their ability yea although they know Why they relieve beggers many to be unworthy 1. Because they would take away all occasion of scandall from Gods children and their profession 2. Because they cannot but commiserate even unworthy ones and relieve the creatures of God 3. Because they see those wholsome lawes which take order for their provision and punishment to be but sleeping statutes in the execution are not easily drawne to open their hands and purses wide according to their desires These wel knowing it to be fit fewel to fire their soules by swinish drunkennesse 2. Or because they having but little it being the condition of many of Gods people not to flow in wealth and knowing they cannot give away much Vpon mature deliberation they resolve with their pittance of meale and oyle to relieve good Elisha and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts strengthen the hands and refresh the distressed members of Christ in secret
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.
signe of mans society with the Lord ibid. 3. And demonstrate that we desire the same this being a meanes of mans communion with God This Covenant is laid hold upon and kept 1. Outwardly 1. By hearing the Word of God that Booke of the Covenant containing the conditions and articles of the Covenant with an open Psal 40. 6. Wakened Isa 50. 4. And hearing eare Marke 4. 9. Such as joynes to hearing attention to it a desire to be changed to it a care to believe and conscience to obey 2. By receiving aright the Sacraments which are signes of holy things which are holy tokens visible signes of invisible graces where we see one thing believe another which are seales of the promises of God in Christ whose use is to strengthen us in the promises of salvation which God hath not onely made to us in word but confirmed them by writing and lest we should doubt set to his seales according to the manner of men that nothing should lacke that might increase and strengthen us Signes they are not onely figuring admonishing and signifying what is promised but also exhibiting that which is promised to the faithfull yea sealing and confirming the exhibiting of them These are called by Master Calvin Gen. 17. 18. Testimonies Seales and Pledges of Spirituall Graces and benefits which spring thereof the Gates of Heaven c. They are Signes to present Seales to confirme and Instruments to conveigh Christ and all his benefits to them that do believe in him In the right use of these Ordinances the partakers have assurance of their being in the Covenant of grace Saint Paul speaking of Circumcision which was a signe of the Covenant Gen. 17. 11. Cals it the seale of the righteousnes of the faith c Rom. 4. 11. 3. By pious prayer prevailing extraordinarily with God Luke 11. 13. The Lord giving his Holy Ghost to those which aske him 2. Inwardly we take hold upon and keepe Covenant with God 1. By Faith believing the Promises This shewes us the Lord Heb. 11. 27. Brings us to God Verse 6. Begets to God Iohn 1. 12. This justifieth Rom. 5. 1. Perswades of Gods peace and assures us of joy 5. 2. This purifieth the heart Acts 15. 9. Overcommeth the Divell 1 Pet. 5. 9. And the World 1 Iohn 5. 4 5. This is that which stayes us in grace 2 Cor. 1. 20. Which is our seale Iohn 3. 33. Which we set to that God is true and therefore a meanes whereby we take hold of and keepe this Covenant inwardly 2. By obeying the precepts of God this is that which allyeth and affianceth man to Christ Ma. 12. 50. Crownes with eternall blisse Math. 7. 21. Vpholds man and supports the world 2 Corinth 10. 6. Surmounteth farre sacrifices 1 Sam. 15. 22. This is the substance of mans covenant with God Neh. 10. 29. What intoxicated madnesse or giddy vertigiousnesse hath possessed your-hearts and heads What shall I tearme you Cerdoniani Cainitae Marcionists Apellitae Severiani Manichees Architae Patricij You I meane who fence and hedge out the regenerate from without the Old Testament so farre forth as you may or can For prove unto you that God doth afflict his Children for their sinnes that sorrow for sinne is necessary to the regenerate points which you deny the former by Davids suffering for his sinne with Bathsheba the latter by his watering his couch with his teares you reply they were under the Law in the time of the Old Testament You I meane who crie out against the Morall Law as once the Babylonians did against Ierusalem downe with it downe with it even to the ground away with the law it belongs not to the regenerate man It binds not the conscience of him that is in Christ You equivocating Pretteians Antinomists I doe not say you are Marcionists Manichees or the like in all particulars but in this you walke cheeke by joale hand in hand with those forenamed heretikes They condemned the morall law so doe you They denied the resurrection of the body and I much suspect that this is one of those other deeper doctrines you were promised to be indoctrinated in Had you knowne how learnedly and orthodoxally Probemus extructionem potius legis prophetarâ—o inveniri in Christo quam destructionem Lib. 1. Contra Marcionem pag. 260. Magis extruens quam destruens substantiam legis prophetarum Ibid pag. 228. Tertullian scourged your great Grandfather Marcion shewing the law to be fulfilled and built up in Christ not abolished by Christ b Onera legis usque ad Ioannem non remedia operum iuga reiecta sunt non disciplinarum De oratione pag. 788. That we are freed from the burden of the law not obedience c In hoc venturil ut legis prophetarum ordo exinde cessaret per adimpletionem non per destructionem Lib. 4. Contra Marcionem pag. 273. Aug. qu. 69 Veter noâ— testam pag. 745. Non dissolvis aliquid sed confirmavit nunquid haec cessasse dicenda sunt absit Contra Adimantum Manichai discipulum contra faustum Manichaeum Lib. 6. pag. 231. Non concupisces preceptum est agendae vitae Circumcides omne viasculum octavo die preceptum est significanda vitae Ep. 49. ad Deograt That the law and Prophets were till Iohn So that they ceased by fulfilling not by destruction Had you knowne the mind of Saint Augustine that terrible hammer of heretiques who tells you that the ceremoniall law is wholly vanished as a shadow because the body is exhibited abolished as a tipe because the truth Christ Iesus is come The Iudaicall law is abrogated so farre as peculiar to Iewish policie But as the Covenant of Grace made betwixt God and man in Christ Iesus was ever since the fall one and the same in the dayes of Adam Abraham and of Christ and his Apostles although the administration thereof was diverse according to the different estate of Gods children So the Morall law of God was ever the rule of obedience for all duties of love to God and man and shall so continue with the Gospell to the end of the world Had you consulted with Saint Chrysostome who saith * Dei igitur iustitia lex veritas est in aeternum Tom. 1. Hom. in 118. Psal pag 1085 Legis non est translatio transmutatio etenim hic habemus legem Legem destruiâ—â—â— per fidem Absit sed legeÌ„ statuimus Tom. 4. Hom. in Heb. 6. pag. 148 â—â— Therfore the justice law of God is truth for ever i. e. There is not removing and change of the law for here we have the law Do we destroy the law by faith God forbid but we establish the law Had you bene acquainted with the doctrine of the Church of England which saith The law is immutable an ordinance of God in no time or age to be altered or of any persons of any nations or age to be disobeyed Homily 1. of Idol
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