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 a seeming heaven as the cooke who exacted of a poore man money for being refreshed by the smell of his meates was awarded to heare the chinking of silver in a bason for payment Man cannot abide unfaithfull dissemblers much lesse can the searcher of all hearts Sincerity is commanded 1 Tim. 1. 5. And highly commended He who doth Gods will for by-respects offereth beautifull sinnes He Splendida peccata who doth any thing to satisfie his own will serves himselfe He who doth any thing commanded by God dissemblingly offereth hypocriticall and damn'd obedience His rich almes not worth the widowes two mites His Pharisaicall prayers not comparable to one publicans groane This is but a livelesse carcasse or a breathlesse painted picture Be not therefore dissembling hypocrites in doing the will of God like roguish Players who oft are Kings in countenance knaves in condition Or like painted Idols which looke like men being but senselesse wood or stone Dissembling hypocrites by their jugling tricks of dissembling professe themselves Gods servants yet are the Divels factours serving the world and Sathan in Gods stead and therefore an hypocrite is altogether a seemer of that he is not seeming to have grace which he wants not to have vice which he hath But do the will of God faithfully and sincerely and declare the same 1. By doing all you do for Gods sake sc because he hath commanded them and doth approve them avoiding evill for the Lords sake because he hath forbidden it and detests it not for by-respects or sinister aimes 2. By being universall in your obedience In regard of matter doing all good commanded shunning all evill forbidden In regard of time not altering with the times In regard of company and place remaining the same in all societies like Ioseph in Aegypt Daniel in Babylon and Paul in bands and in all places at home as abroad in private as in publique 3. Timely so Salomon commands Eccl. 12. 1. And this you shall find needfull if you ponder advisedly That 1. God requires the nonage aswell as the dotage the wine of our time aswell as the lees as we may see tipified to us in the first fruits which were dedicated to the Lord Exod. 13. 2. 22. 29. And good reason for if the Prophet must be served before the widow although her owne 1 Kings 17. 13. Then it must needs be fit and reasonable to serve the Lord before even our selves we our time and what we have being all his 2. Sinne by continuance will disable from doing Gods will Iob 11. 20. His bones are full of the sinne of his youth which shall lie downe with him in the dust Ierem. 13. 23. Can a Leopard change his spots Spots are deeper rooted by continuance Wooll once throughly blacke is capable of no Quo semel est imbut recent servabit odorem Testa diù Hot. Ep. 2. ad Lolium lib. 11 other colour 3. Timely is profitable Prov. 22. 6. Traine up a child c. Lam. 3. 27. Good to beare from youth Marc. 10. 21. Christ loved him 4. The contrary is hurtfull For 1. Meanes now injoyed may be missing 2. And how can such looke for love from God Can a husband embrace that wife in old age who all her young time hath followed strangers Will a master at night give daily pay to him who all the day hath serv'd his enemy If we reserve the dregs of our dayes for him how can we but expect that he should reserve the drogs of the cup of his wrath for us 3. Sin may prevent it growing stronger deeper rooted by continuance and more lovely and sweet by customary acquaintance 4. And death may prevent you You are resolved to do Gods wil before you die doe it therefore to day for you may die before tomorrow You are now alive and lives like but what know you how neare death is to you Perhaps you shall not live till Isaacs age untill your eyes waxe dimbe through yeares for you may die in your young time aswell as the young man in the Gospell the children of David and Ieroboam Perhaps you shall not die upon your beds like old Iacob calling your friends about you For you may die in the field aswell as good Abel In the Temple aswell as great Senacherib Vpon your seates aswell as old Ely Delay not therefore And why would you reserve such old lame and sicke sacrifices for God Your old Seuen instituere est mortuum cur are Diog. An age I man is but a moving Anatonne or a living mortuarie age onely which is not teachable Your old age when you shal be men and no men having eyes yet scarce seeing eares yet scarce hearing feet yet scarce able to go Is it because young Saints prove old Divels soone ripe soone rotten too hote cannot continue If these occasion you thus to doe they deceive you Young seeming Saints onely prove old Divels And it is absurdity to desire temperance of mediocrity M. Nath. Brent Hist Trent pag. 667. in the best things which are so much the better by how much the bigger saith a learned Writer 4. Continually thus we are commanded counselled and to this we are incouraged in holy Scripture Mat. 24. 13. Ioh. 8. 31. Ro. 2. 7. 2 Tim. 4. 7 16. Rev. 2. 10. What dost thou meane thou wretched Apostate who hast beene but now art not a doer of Gods will Thy good beginnings not being continued benefit not Math. 10. 22. Sathan was an Angell of light Saul Demas Iudas and Iulian began well And thou hast lost all thy former labour Ezek. 18. And made thine estate worse then if thou hadst never knowne the way of righteousnesse 1 Pet. 2. 21. Heb. 8. 9. 10. Math. 12. 45. What dost thou meane thou time-server whose goodnesse Religion and worship of God is pin'd upon other mens backs Like the Israelites whose piety depended upon their Elders Iudg. 2. Or young King Ioash whose devotion was much led by good Iehojada 2 Kings 12. 2. These Elders and this Iehojada dying the Religion of the forenamed much decayed So thou wilt seeme good with the good be bad with the bad an Atheist Si sueris Roma Romano vivito more Si sueris alibi vivito more loct Aug. Ep 86. with Atheists a Papist with Papists religious with the religious Like the Starre Mercury applying it selfe to the Planet next it Or like a tree which is reported to open and spread its leaves when any comes to it and shut them at their departure from it Thou mutable Camelion and turning weather-cocke certaine in nothing but uncertainty Little dost thou consider that such aguish fits betoken a sicke soule these flashes are notes of a darke heart backwards and forwards up and downe will never get to thine intended journeyes end To be driven about with contrary winds will not obtaine a safe arrivall at the wished haven But ô you holy ones the children of our Father doe you avoid
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
observing the matter of this Treatise then in enquiring after the Author thereof Expede Herculem By this small parcell of his paines thou maist iudge what the man is Yea by a studious reading of this Booke thou maist know thy selfe and understand of what company thou art Thou maist hereby iudge of companies and know which is the best In this Treatise thou shalt finde that the true Good-fellowes here described have a sweet communion one with another yea and with the Father and his Sonne What high prerogatives and excellent priviledges these be what cordials are thence ministred to poore distressed soules what thereupon to be avoided what to be endeavoured after are distinctly and succinctly set out in this Discourse Such apt and iust consequences are diducted from the principall Points as most if not all the heads of our Christian Religion are explaned Brevity and Perspicuity are here ioyned together Read and marke and thou shalt find such varietie of matter as will minister delight with profit Thus much I thought good to give thee notice of not simply to commend the worke but rather to incite thee to seeke after the treasure which is hid therein that so thou maist shew thy selfe like the wise Merchant who having heard of a Pearle of great price and of a rich treasure could not be quiet till he had got them as the Lord noteth among his Parables Farewell in the Lord. Thine in the Lord G. M. The Contents SHewing the occasion and drift of this Discourse pag. 1. 2. All Saints have fellowship together Ten Reasons proving the Point The Saints have like grace and glory and how Sixe Objections against this fellowship propounded and answered pag. 3. c. Saints must not communicate with the wicked Reasons why not Disswasions from their communion how we may how we may not communicate with the wicked and with whomwe may not pag 6. c. Saints must love each other entirely and why how we may and why we must love all men even the wicked and how we may not we must especially love good men five motives perswading five objections answered and how to love the Saints pag. 9. c. Saints must communicate gifts and graces each to other 4. reasons why and 6. motives perswading to relieve 2. reasons why rich men should give 6. Le ts removed the poore must give their objections answered how much we must give 3. reasons why we must give much when we must give 5. reasons why it is not good putting off till death of what a man must give after what manner and to what end p. 12. c. Grace must be communicated it is the best work of mercy though sleighted by some derided by others 6. motives to communicate grace from Saints examples Gods glory the nature of grace the practice of the wicked our brothers gaine and our owne pag. 18. c. Saints frrailties are to be concealed not that they are such offendours as the world deemes them sc they are not covetous because they are painefull why they are painefull neither because they are not wastfull why they are frugall neither because they are not alwaies open handed to clamorous beggers why they relieve beggers Dissemblers not here justified but condemned slandering the Saint 2. motives perswading to conceale the frailties of the Saints what Puritanes are naught who are here pleaded for 5. answers to the worlds objection some Professours are naught therefore all are naught pag. 23. c. Saints must reprove and be reproved how we must reprove a man faulty may reprove 4. cavils against reproving confuted 3. motives perswading to reprove pag. 32. c. Saints must be peaceable what peace such have others discord should not dissever Saints what we must yeeld to for this peace pag. 34. c. Saints must forgive yet Magistrates may punish Men may sue at law and how How men may forgive who must forgive whom when what and how the envious wrathfull and revenger no rule for us 7. motives perswading to forgive and objections answered pag. 37. c. II. Booke GOD is the Saints Father he is their Father all or most of those wayes whereby man is father to man He begets feeds clothes corrects provides inheritance for and marieth them pag. 41. c. Saints must love God Few love God truly and who they be 4. motives perswading to love God pag. 46. c. Saints must shunne sinne They are not without sinne contrary-minded confuted selfe conceipted Pharisees censured who are such a sixe-fold difference betwixt the sinnes of good and bad men a threefold incouragement of sinners to sinne answered sc Gods mercifulnesse 2. Hope of late repentance 3. Saints sinning Motives disswading from sinne pag. 53. c. Saints must depend upon Gods providence Covetousnesse censured who are covetous Depopulatours censured pious poore encouraged to depend on God meanes must be used and may without coveteousnesse Puritanes how covetous how not 4. motives to depend upon God pag. 65. c. Saints must honour God how God is honoured with soule and body and why why with the tongue and how sc by talking reverently of the Word 4. abuses disswasives from each 2. By talking reverently of Gods titles 3. Abuses disswasives from each 3. By speaking reverently of divine Attributes how God is just how mercifull who dishonour him in both 4. By speaking reverently of Gods workes how of creation and redemption 5. By a right use of anoath 2. Reasons against Anabaptists 4. kinds of wicked swearing 4. disswasives from superstitious oaths 6. from causelesse and 4. objections answered How to honour God in our lives 6. Motives to honour God pag. 72. c. Saints must do Gods will Selfe-deceivers Gods will must be done wholly faithfully timely and continually Motives to do Gods will and directions how pag. 88. c. Saints must be content with Gods allowance depopulation usurie covetousnesse and pride from discontent censured 3. reasons why we should be content Honest labour not forbidden Nor prayer for temporall things why and how pray for them Nor providence Nor begging allowed 8. motives to contentment what food should content what raiment calling a poore estate and why with afflictions and why pag. 98. c. III. Booke OBjections against the fellowship of Saints answered pag. 113. c. Saints have fellowship with the Father the Point proved and confirmed by foure reasons pag. 115. c. Comforting the Saints against Bellarmines uncomfortable doctrine of falling from grace and the Devils temptations to this purpose against enemies poverty infamie exile death sinne and other terrours pag. 118. c. Reprehending wicked men their danger presuming to harme the Saints their folly in not laying hold of this societie pag. 12â— c. Perswading by a threefold motive to this communion p. 129. c. They who have or desire this fellowship must shunne sinne because it is darkenesse death it angers God crucifies Christ grieves the Holy Ghost makes men monsters it
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
creature Instance we in what we can Be it for proportion ilfavoured beyond all imagination be it more pestiferous then the eye-slaying Basilisk and hideous Gorgon Let it have all the concurring ingredients of misery and contempt being the subject of extreame wretchednesse and an object of hatred to men and other creatures Yet man not beloved of God is beyond all comparison more wretched death being a period to its calamities and an entrance to the others unsufferable and never ending torments But let a man be beloved of God although he be table talke for hypocriticall mockers at feasts a by-word to men vilâ—r then the earth the drunkards song and trampled under foot by every stigmaticall varlâ—t yet is he as honourable as an heire of heaven a member of Christ and a child of God Do we then as we do if we are in our right wits desire God to love us and shall not we love him againe Reason therefore thus with thy selfe O man Are there so many profitable advantages accomâ—dating true love to God and shall I neglect them Hath true love to God such beneficiall effects and wilt thou despise them The want thereof such dangerous execrations and wilt thou incurre them Is love to God that great and first commandement and wilt thou transgresse it Dost thou thinke to have the love of God without which thou art most miserable and thou not loving him Is it fit for children not to love their father No no if other men will hate yet I am resolved henceforth to love God Yea and expresse the same by hating what is evill Obedience to Gods commandements A conscionable discharge of the duties of my calling Conformity to God Not loving the world Entirely loving the Saints Often thinking on God as my chiefest treasure And loving the comming of Christ to judgement CHAP. III. Duty 2. Saints must shunne sinne IS God our Father Then ought we to consider advisedly Duty 2. of our noble parentage and with all circumspect consideration take heed we disgrace it not nor distaine our Fathers houshold And imploy our endeavours to the utmost to honour and glorifie our Father and grace his faithfull family by our vertuous conversations It is not seemly for a Kings son to defile himselfe with contaminating dung and such like sordid filth it 's not for them to consort with fellowes of base inordinate and immorigerous ranks How much more unfit is it for Gods sonnes children to a King truly really whose kingdome is of such large extension that heaven hell earth and all places are within his royall government and of such commanding power that all created beings whether ruling Kings or potent Emperours whether Coelestiall Angels or infernall Divels stand his subjects to do him homage and that not for a moment or some small time of continuance but through all eternity to pollute themselves with sinne and impiety more loathsome then any thing whatsoever e. g. Be it that a man from top to toe is soyled with the most noysome excrements that are imaginable to be upon the face of the earth yet with a small quantity of water and a little industry of man it 's easy to have him cleansed Suppose a man to be as it were clad with boyles and botches from the sole of the foot to the crowne of the head yet it is possible that good diet wholsome ayre the helpe of skilfull Phisitians should restore him to perfect sanity But all the water in Abana Parphar Iordan nor the whole Oâ—ean is of force to wash off nor the most excellent diet wholsome ayre drugges and pearles of price hornes of Vâ—icornes stones of Bezar ordered by the exactest skill of men and Angels is availeable to purge away sinne It is onely the bloud of Christ which cleanseth from sin 1 Ioh. 1. 7. What made those forâ—orne Apostate fiends of glorious Angels to become damned Divels detested of God Angels and men Sure I am not their Creation it being excellent but their depravation their sinne Whence is it that the Lord doth hate his owne Ordinances New Moones Sabbaths and prayers Isa 1. 15 What occasioneth the Lord to turne a fruitfull land into barrennesâ—e save the iniquity of those that dwell therein Psal 107. 37. Why did the Lord drowne the whole world with an overflowing deluge overturne those pleasant and fertile cities even as the Garden of God Gen. 13. 10. with fire and brimstone save onely because of their sinnes By which particulars it is most perspicuous that nothing whatsoever so filthily polluteth as sinne and therefore such persons whose father is the great King ought not to pollute themselves therewith What els meane those Scriptures 2 Tim. 2. 19. Let every one who names the name of Christ depart from iniquity 1 Ioh. 3. 8. He who commits sinne is of the Divell Ver. 9. Whosoever is borne of God sinneth not And againe Hee cannot sinne because hee is borne of God 1 Ioh. 2. 1. These things have I written that you sinne not 1. Mistake me not I pray I intend not the least allowance of Donatists Pelagians Catharists and Familists who glory of perfect purity yea to be as pure as Christ in heaven of freedome from all sinne the Scriptures telling me that in many things we offend all Iam. 3. 2. I seeing the Publican whose prayer was accepted saying God be mercifull to me a sinner Luke 18. 13. Saint Paul complaining to be of sinners the chiefe 1 Tim. 1. 15. And our Saviours owne Apostles commanded to pray forgive us our trespasses not for modesty sake as Pellagians affirme but of consciousnesse of humane frâ—ilty as saith Saint Hierome He who commanded to sinne no more Ioh. 5. 14. Commanded also to pray daily for forgivenesse He who said whosoever is borne of God sinneth not 1 Ioh. â— 6. Said also If we say we have no sinne we deceive our selves and the truth iâ— not in us 1 Ioh. 1. 8. We make God a lyar and his word is not in us verse 10. Although we know God heareth not sinners Ioh. 9. 31. Yet we know also that Christ came to call sinners to repentance The same God who directed Balaams tongue to say God hath beheld no iniquity in Iacob nor seene perversenesse in Israel Num. 23. 21. Directed the tongâ—e of Moyses the man of God to say Thou settest our sins before thee our secret sinnes in the light of thy countenance Psal â—0 8. What then is there contradiction in the Scripture No such matter both the one and the other are the undeniable sacred truths of God God seeth no sinne in his people sc with a revenging eye as to condemne his people for their sinnes That mandate sinne no more is a comparative speech whereby the cured is exhorted to strive that his sinnes be not such nor so many as they had beene but that their force might be weakned their number lessened and occasions avoided God heareth not sinners i. such who make a trade of sinning suffering
glory 1. They have the same grace of faith or like faith 2 Pet. 1. 1. Faith in like in regard of property and power each saving faith having this property and power that it doth receive Christ who is the common object of faith although not in equalitie â—r measure one more another lesse according to the proportion of faith By the which like faith all Saints enjoy the same grace of adoption Ioh. 1. 12. The same grace of justification Rom. 5. 1. 3. The same grace of sanctification Act. 15. 9. The same grace of patience Heb. 11. The same grace of perseverance 2 Cor. 1. 24. The same victory over the world 1 Ioh. 5. 4. The same conquest over Sathan Eph. 6. 16. And the same hope of glorification Rom. 5. 2. 2. All Gods Saints have like glory 2 Cor. 5. 1. Heb. 11. 39 40. Degrees and differences of glory I verily thinke there are Matth. 20. 23. To sit on Christs right hand signifying as I conceave the chiefest glory and blessednesse in Gods kingdome Vpon these grounds I may safely averre That all the Saints and servants of God although never so farre distant in place different in condition or aliens by nation have fellowship together First can any fellowship be more compact then of stones in one edifice limbes of the same body and twigs of the same root Secondly what fraternity more intimately indeerd each to other then of Co-heires Co-partners in grace and glory Co-workers in the same labours Co-enjoyers of the same husband Thirdly what communion more firmly cemented then that twixt brethren of the same parents sheepe of the same flocke True it is some are Iewes some Gentiles But God is not the God of the Iewes only but of the Gentiles also Rom. 2. 29. Gal. 5. 6. and 6. 15. But some are honourable some ignoble True So in a body there are feet aswell as higher members yet all one body God is no respecter of persons his choyce is not like mans 2 Cor. 1. 27. But some live in Europe some in Asia Yet are all in the same fold and family They are many members yet but one body 1 Cor. 12. 27. They are severall branches Yet but one vine Ioh. 15. They are diverse stones Yet but one building CHAP. III. First Vse of the Point Society with sinners to be avoided Vse 1 IF there be so neare association as there is betwixt Gods 〈…〉 pag. 71. c. Saints then every associat in this goodfellowship should abandon Society with the men of Belial Eph. 5. 11. have no fellowship c. By consequence not with unfruitful workers of darknes For what communion hath light with darknesse What concord hath Christ with Belial What part have beleevers with infidels 2 Cor. 6. 14 15 16. Doe not these Scriptures Psal 6. 8. Depart from me you workers of iniquity Psal 119. 115. Depart from me you evill doers Psal 120. 5. Woe is me that I dwell in Mesech 2 Pet. 2. 7. Lot vexed with the conversation of the wicked teach us that good men which are true goodfellowes loath society with the wicked Can there be greater enmity then betweene lambes and wolves the seed of the woman and the serpent Gen. 3. 15. Can there be greater antipathy then betwixt Gods Saints and Sathans slaves Gods darlings and Sathans drosse All are men Ob. An. 1 True so the stinking puddle and pleasant streame are both water the tart crab and sweet apple both fruit All are of the same lumpe Ob. An. 2 True yet not cast in the same mould some are vessels of honour some of dishonour Dissw 1 Are there not contrary natures in them grace working in one sinne in another then which no qualities more repugnant Are there not contrary maisters guiding and governing them and in them God in the good Sathan in the wicked then which no substances more opposite Can there be greater repugnancy then is in their desires endeavours studies and thoughts the one desiring and endeavouring to please God glorisie his Name do his will c. The other to fulfill the sensuall lusts of the flesh serve sinne the world and the Divell Can there be wayes more opposite then theirs the one going towards heaven the other towards hell As it is altogether impossible for these to walke together so is it extreame perillous to be sociable with wicked men their society being dangerous and infectious Custome with the evill is the food of wickednesse Heathen say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gap A little leaven leaveneth the whole lumpe the Apostle saith Galat. 5. 9. And our proverbe tels us that one scabbed sheepe infects a whole stocke These Syrens will bewitch us if we listen to them A man cannot take this fire in his bosome and not Prov 6. 28. be burnt handle this pitch without defilement neither walk with these byars and remaine whole Psal 106. 35. They were mingled amongst the Heathen and learned their workes Tempted they were and tainted by this coupling What wise man would willingly converse with cruell and Dissw 1. savage beasts But such are wicked men in Gods esteeme in their practises and delights Psal 22. 13. 16. Isa 11. 6. Are not wicked men in Scripture called Spiders Cockatrices Isa 59. 5. Vipers Mat. 12. 24. and Scorpions Ezek. 2 6 And will any man in his right wits company with the poysonous Spider eye-killing Cockatrice and venemous Viper These men are briars Ezek. 2. 6. And thornes Isa 27. 4. What prudent man would delight himselfe amidst such incommodious consorts Are men insociable because they will not inter-meddle with wicked men who as smoake suffocate and smoother grace in the good Psal 68. 2. Is it not a point of folly for Gods Saints who are clad with the precious robes of Christs righteousnesse and adopted into Gods family to soyle themselves with such sterilous dust and contaminous dirt Psal 18. 42. Is it convenient for Gods wheate unnecessarily to intermingle with such chaffe Psal 1. 4. Light in weight in worth conversation and condition Can it any wayes benefite Gods gold and precious jewels to commixe with wicked drosse Psal 119. 119. Labouring to darken corrupt and defile the righteous as drosse doth gold Seeing therefore O you Saints of God you have communion with Abraham and all his children Do not you exercise intimate passages of love with the limbs of Sathan It is lawfull for Gods Saints to be in company and conversant with the wicked by divine precept sc when they are of the same family as parents and children husbands and wives masters and servants these may lawfully converse together though one amongst them be impious 1 Cor. 7. 10. 12. 21. 1 Tim. 6. 1. 1. Pet. 2. â—8 And when by plantation and co-habitation they be of the same particular Church and Congregation as godly and wicked Parishioners and Pastors these may lawfully communicate the godly with the wicked 2. By divine providence when it is not desired or sought
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
not reproving he addes other mens sinnes unto his owne by assenting A good mans reproofe smites backward and forward he never reprooves another but withall himselfe if faulty 2. Reproove with the spirit of meekenesse Gal. 6. 1. 2. Cor. 2. 4. In the application of a playster to a wounded part what sighes from the heart teares from the eyes trembling in the ioynts sympathy in the members and tendernesse in the hands And shall any in this Society with domineering insolency impetuous rage and implacable malice launch the smarting sores of his enfeebled brother Deale therefore as Physitians with patients who wrap their bitter pills in sweet sugar Or mothers who cover bitter wormeseed under pleasant raysings Pricke not therefore the heart which asks a playster 3. Salve his sicke soule with Christian counsell and godly reprehension with as much secrecy as thou canst possibly tell it betwixt thee and him naturally man abhorres disgraces and therefore easier allured by secret advertisements then open disgraces 4. And let it be apparent to his understanding that God is the reprover man only an instrument Let therefore Laodicean Gospellers suffer our glorious God and his divine truth to be blasphemed so sitting themselves to be spued out of Gods mouth Revel 3. 16. Because they neither leave Religion nor defend it Let them say they love God well but they love not to be brawlers and yet they will be moved for their owne causes Let them argue after this or the like manner If I reprove a friend I offer him great discurtesie If a stranger I shall be too insolent If an Atheist I lose mine endeavour If an enemy I incurre inevitable danger Therefore I see not why I should reprove any For these reasons want validity They should consider against the danger of an enemie that it is a greater danger to fall into the hands of the Lord by dishonouring him That it is not vaine to reprove an Atheist Gods word will have its savour it will not be in vaine we should do our dutie and leave the successe to God Neither is it a matter of insolency to reprove a stranger being subject to Gods Law as well as we If a stranger wrong us in our good name if he cut a purse ro boâ—r neighbour we think it no insolency to reprove him And to pleasure a friend by silence is most abominable He is a friend Be it so and is not God a dearer friend Must we not preferre him before father mother friend He is a friend And doest thou become his enemy in suffering sinne upon him If this be thy dealing towards thy friends God preserve me from such friends He is thy friend Deale therefore friendly with him It s not a friendly part to suffer a man to runne headlong to destruction but to restraine from ruine I desire such friends who may be as glasses whereby to see my staines What though many do much hurt by unseasonable and unworthy reproofes shall we therfore neglect them Because some come to markets to cut purses lye cousen Shall not therefore honest men frequent such places for their commodities Because some who heare Sermons are naught shall not Gods children therefore desire the sincere miâ—ke of the Word Let these short inducements following perswade you to this Christian duty 1. The expresse câ—mmand of Mot. 1 ouâ— gracious God Lev. â—9 â—7 Gal. 6. 1. 2. The profit accruâ—â—g â—hence It is a meanes to prevent a double sinne Lev. â—9 â— To winne a brother To save soules Iudâ— 2â— And to procure love Prov. 9. 8. Although brutish persons Prov. 12. â— and sâ—â—rners hate reproofe Prov. 9. 1. Yet such who are wise aâ—â— lovâ—rs of knowledge will love you better 3. The huâ—t which followes â—lence in this kind is hidâ—oâ—s and dreadfull man herebâ— â—â—ting his brother Lev. 19 17. thereby murdering 1 Ioh. â— â—5 and haling upon himselfe the others offences in the judgâ—ment not only of Divine but of meere moâ—all men ouâ— whereof saith If you do not admonish your friend of hâ—â— faults you make them your owne and as it argues hatrâ—â— so it cauleth another to sinne Lev. 19. 17. It oftâ—â— slaâ—es two soules Ezek. 3. 17. And causeth to erre Proverb 10. 17. CHAP. IX Vse 7. Saints must he peaceable Vse 7 IMploy our utmost endeavours for the peace of this more then Angelicall societie There is no jarring on the body betwixt fellow-members no disagreement betweene braunches of the same tree There should be none amongst brethren of the same family and souldiers of the same band And sure I am as there is unity in religion Eph. 4. 4 5 6. So there should be sympathy in affection Rom. 12. 10 15. 16. Neither indeed can there be contrary judgements amongst us in 〈◊〉 pâ—tâ—rat Spiritâ—â— Cvp. ad teph de Mattino Aâ—elatense pag. 238. whom there is one spirit saith St. Cyprian Labour we therefore for that perfect peace perfect in regard of its author procâ—rer perswader possessour parts continuance and reach the royall prerogative of this heavenly company promised by the Lord Isa 26. 3. Performed by Christs merits perswaded by his Spirit and preached by his Ministers Whereby we have peace with the blessed Trinity Rom. 5. 1. glorious Angels good men our owne consciences yea with sinne in regard of the strength though not the staine with Sathan in regard of his deadly blowes although not his buffetings with death in regard of the sting though not the strokes with the gâ—â—ue in regard of the chaines though not the chopâ— Strive we therefore mightily for the peace of Sion the com 〈…〉 ion of Saints For thus doing we do no more then what is our duty God commanding us by the mouth of the Pâ—aâ—mist Psal 122. To pray for the peace of Ierusalem By Saint Paul to pray for Kings that under them we may lead a peaâ—eable life 1 Tim. 2. 2. Yea we being urged hereunto by the practise of Gods servants Peace be within thy wals was the Psalmists prayer Psal 122. 7. What though wicked wights by their impieties hinder their owne and others peace there being no peace to the wicked as saith my God Isa 57. 22. For what peace so long as their wickednesse remaines 2 Reg. 9. 22. What though Antichristian papisme un-christian paganisme and false-christian prophanesse will admit of peace with none but such as fit their own humor So that whosoever will have peace with them must looke for such usage as the travellers found at the hands of Scyron and Procrustes famous robbers in Attica who by cutting shorter the taller and stretching out the lesser brought all to an even length with their bed of brasse What though all peace and unity is not good there being great peace betwixt the wicked Exod. 32. 4. Betwixt Herod and Pilate What though there may be discord in Gods Church aswell as betweene the Apostle of the Iewes and Gentiles betweene Paul and Barnabas for small matters aswell as amongst Primitive
images represent the shape thus pictures are images of men Some agree with the thing in nature so children are images of fathers having the same specificall essence Some the very individuum So Christ is onely the image of the Father Christ Iesus is onely the perfect and consubstantiall image of God Col. 1. 15. Heb. 1. 3. The godly are the imperfect image of God Eph. 4. 24. Col. 3. 10. We having a resemblance of his nature may be called his image for although this is daily corrupted by sinne yet it is againe renewed by Christ Iesus Col. 3. 10. 6. Man is father to man in regard of adoption Moyses thus the sonne of Pharaohs daughter Mordecas thus a father to Ester Est 2. 7. Thus is the Lord our Father Rom. 8. 14 15 16. 9. 16 Gal. 3. 26. 4. 5. c. Therefore he is a Father to the Saints or these goodfellowes all or most of those wayes whereby man is father unto man He who performeth more freely and willingly then all other all offices and duties of a father to these goodfellowes must needs be their Father But the Lord of heaven and earth performeth more freely and willingly then all other fathers all offices and duties of a father to these goodfellowes Therefore he is their Father The latter proposition I thus prove He who doth beget feed cloth correct provide inheritance and mariage for these goodfellowes more freely c. doth performe all offices and duties of a father c. But the Lord of heaven and earth doth thus viz. passing by temporall respects 1. The Lord doth beget us spiritually by his Word 1 Pet. 1. The Lord Begets 23. Raising us when we were dead in sinnes and trespasses Eph. 2. 1 2. Therefore we are said to have Gods seed abiding in us and to be borne of God 1 Ioh. 3. 9. 2. Parents do not onely beget but provide for the sustentation Feeds of their child begotten Should parents forsake their children begotten and borne birth which is the greatest good they receive in the world would prove a great evill yea such that better were it not to be then being to want meanes whereby this being may be preserved The Lord in this respect is a Father feeding the soule he hath begotten so That were it possible to extract the carefull providence of all the most tender parents under the Fabrick of the heavens and replant it in one man were it possible for this more then ordinary man to provide for his so tenderly affected children the greatest varieties of all mellifluous aliments that earth aire and water could affoord Could be feed them with the marrow fatnesse and quintessence of the most delicious cates of natures simples or mixtures of skilfull artists could he satisfie their thirst and delight their appetites with the fained Nectars and Ambrosia's of those forged gods yet all this and a thousand times more if so much could be is as nothing in comparison of the Lords fatherly care in providing for his children What are these in regard of his sacred Word that sweet refreshing milke 1 Pet. 2. 1. 2. Free from all mixture of errour heresie or tradition therefore called sincere That substantiall bread of the soule preserving its life health and strength Iob 23. 13. That purest wheate Ier. 23. 28. That strong refreshing meate Heb. 5. 13. Sweeter then honey and the hony combe Psal 19. 10. Those green pastures and waters of comfort Psalme 23. 2. That heavenly refreshing wine Can. 2. 4. Which Pellican calleth hony milke Nectar Ambrosia In Ezek 34. 14. the food of justice and truth alwayes fatting the soules of the faithfull What are these to the grace of Gods Spirit that necessary milke to an heavenly life Isa 55. 1. And that sweet delightfull wine What are these to that celestiall and spirituall bread Christ Iesus which came downe from heaven Iohn 6. 50. That food truly effectuall to the faithfull soule our blessed Saviour who is meate indeed Ioh. 6. 55. That rejoycing wine the bloud of the immaculate Lambe slaine from the beginning Mat. 26. 28. 3. Parents also cloath their naked children and in this respect 3. Cloaths the Lords care farre surpasseth all fathers he clothing us with the robes of Christ his righteousnesse which is such a vesture that who so wanteth is farre more yea without all comparison polluted subject to evill and unlovely then any new borne babe naked and unwasht and in the bloud And of such worth is this garment that were it possible the cunning of all skilfull Artists could concurre to the fashioning of some one garment made of the excellencies of silks precious stones resplendent pearles and costly gold Could they convey the quintessence of all odoriserous perfumes into the same Were it possible tobe clad more excellently then the Lillies of the field farre surpassing Salomon in all his glory Yea imagine a man to be as richly trim'd as that glorious runner in the firmament comming out of his Tabernacle to run his race Psal 19. Or as that transcendent canopy of the heavens deckt with innumerable varieties of resplendent stars Yet all these are as nothing in comparison of the rich robes of Christs righteousnesse wherewith the Lord doth cloath his children Which is a garment whereby the nakednesse of the soule is covered 2. Cor. 5. 2 3. Rev. 3. 18. is comforted and kept warme defended from the fiery darts of sinne and Sathan Ephes 6. 11. deck'd beautified and adorned Isa 61. 10. This garment being pleasant sweete and dainty perfum'd with odoriferous powders of Mirrh Alloes and Cassia Psal 45. 8. pretious and costly ver 9. resembled to the gold of Ophir Curious and costly compared to the needle-worke of a skilfull embroyderer ver 14. This garment ravishing the heart of Christ Iesus Cant. 4. 9. the smell of these ointments farre surpassing the savour of all spices ver 10. and the smell of this garment being like that of Lebanon ver 11. 4. Parents correct their children for their amendment 4. Correct So the Lord chasteneth his Saints Heb. 12. 7. yet in love verse 6. more tenderly then the fathers of our flesh ver 9. and more profitably they many times for their pleasure he to make us partaker of his holinesse ver 10. to prevent sinne 2 Cor. 12. to renne decaying grace Hos 5. 15. to weane from the world and to trie our graces yea and with such fatherly compassion that he is grieved as it were when he smiles Oh Ierusalem c. Oh that there had been such an heart in my people c. 5. Parents provide inheritance for children The Lords 5. Inheritance provident care in t is is imparaleld For were it possible for a father to bequeath to his child Europe Asia Affricke the incognitameta and Antarticks portion Could he leave him the full fruition of all the populous cities fertile countries earthly paradises golden mines yea all the wealth within the circle of
of imployment The latter of livelyhood pulling it almost wholly out of their reach Yet all you who are not onely poore but Gods poore also there are poore and Gods poore Psal 72. 2. judge thy poore such are Gods poore who are godly and poore religiously worshipping God committing themselves wholly to his protection and which are poore in spirit Math. 5. 2. and so have him to be your Father Be you perswaded for it being a harder matter to depend upon God when outward meanes are wanting then when they are enjoyed I therefore direct the drift of this exhortation although to all Gods children in generall especially to you notwithstanding these maine obstacles to have a firme dependance upon the gracious providence of your heavenly Father But do not thinke that I intend to disswade you from prayer for daily bread Christian providence and painefull industry in your lawfull callings Do not imagine that I advise you profusely to spend that God may send according to that wicked proverbe Or to have you through your negligence lose the worst of your substance For a godly man must pray labour provide shunne wastfulnesse and preserve from losse the meanest of his substance and may do all these things and yet be neither covetous nor distrustfull Although for these causes Gods children are esteem'd of all men most avaricious Yet for a man I hope 1. To labour in a lawfull calling painefully and diligently is not covetousnesse If it be done in obedience to Gods commandement without the least inordinate desire unto or love of money and for a supply of present necessities For this did St. Paul yet was not covetous yea he proves by thus doing that he was not so Acts 20. 33 34. 2. To provide carefully for a mans family is not covetousnesse so it be not immoderate neglecting the poore and distrusting the providence of God for thus did Iacob and Saint Paul and warrantably 1. Tim. 5. 8. 3. To save from losse the basest of a mans substance is not covetousnesse except we will taxe our Saviour Christ Iesus for saving of fragments 4. Neither is every desire of wordly things covetousnesse no more then every desire of drinke is drunkennesse of meate gluttony for then sowing wee could not safely desire a harvest It is an inordinate desire of meate which makes a glutton of drinke which makes a drunkard so of money which makes a covetous man scil desire of more then needfull then that which will do a man good we may safely aske bread and desire what we labour for The world therefore doth good men a great deale of wrong taxing them for these particulars with covetousnesse They desiring not the least mite of other mens goods defrauding no man of a pinne not desiring wealth above or before all things but Gods kingdome grace c. not loving money for did they how could they sanctifie Sabbaths dayes of humiliation and fasting and their families daily by christian exercises But in Saint Pauls sense 1. Cor. 12. 31. they are I confesse of all men exceeding covetous They earnestly desiring and greedily thirsting after spirituall blessings and heavenly glory Now give me leave to vse foure motives to perswade you to rely upon your heavenly father to live by faith Art thou a father having children few or many then be Mot. 1. thine owne judge if thou deem'st not thy selfe disparaged if thy children misdoubt thy want of willingnes to provide for them to the vtmost of thine ability nay doe they not solely depend on thee and seeke for foode raiment and such like necessaries at thy hands And dar'st thou having the blessed testimony of Gods spirit Rom. 8. 16. the spirit of prayer Rom. 8. 15. being a follower of God as a deare childe being borne of God and so having a comfortable assurance that thou art Gods childe by adoption dishonour thy heavenly father distrusting provision Doth he not beare as tender affectionatenesse towards his children as thou dost towards thine God forbid that any such villanous thought should seaze upon thy heart He loving his children greatly Ephes 2. 4. everlastingly Ier. 31. 3. tenderly Zach. 2. 8. more then any mortall father Mat. 7. 11. or the most pitifull mother her sucking infant Isa 49. 15. Is he not as able to sustaine his children as thou art to maintaine thine Who and what is he who dares suffer his heart to nourish any such hellish blasphemy The earth being the Lords and the fulnesse thereof every beast of the forrest being his the cattell upon a thousand hills the foules of the mountaines and the wild beasts of the field Cast thine eye upon such comfortable promises recorded in the sacred Scriptures Psal 34. 9. there is no want to them that feare him ver 10. the lyons do lack suffer hunger but they that feare the Lord shall want no good thing Mat. 6. 33. all these shall be added to you Psal 33. 19. He will deliver their soule from death keepe them alike in the time of famine Sure I am the promises of God as they are sweet and pretious so they are yea and Amen 2 Cor. 1. 20. Rom. 4. 16. for he cannot lie Numb 23. 19. Ioh. 1. 2. and the Lord is unchangeable If therefore thou fearest God first seeke his kingdome and the righteousnesse thereof and if the enjoyment of these things be for thy good misdoubt not the fruition of them Consider seriously that thy heavenly father hath graciously provided for his charge of children in their greatest extremities and oft times unlook'd for provision Gen. 42. 1. Why looke you c. the Lord made sufficient provision for them He gave them bread in a desolate wildernesse Exod. 16. 15. 35. He gives Sampson water out of Lehi Iudg. 15. 19. He feedeth Eliah by a widow and ravens 1. King 17. 4. 9. with a cake and cruse of water 19. 5. 6. an hundred Prophets by the bountifull Saints extremities are Gods opportunities hand of a good courtier 1. King 18. 13. David speakes nobly to this purpose Psal 37. 25. I have bene young never saw the righteous forsaken nor his seed begging bread And I verily think although the number of beggars doth daily increase let a man diligently view over a whole country and he shall hardly finde one whom the world cals puritanes so forsaken of God as to begge his bread but either the Lord doth stirre up the hearts of some good Obadiahs to relieve them in secret or doth contrary to all expectation sustaine them or makes their little as effectuall like the widowes meale 1 King 19. or as if they had great abundance and more available then great revenews of wicked men ps 37. 16 Take notice of the extraordinary bountifulnesse of thy Father Giving food to all flesh Psal 136. 25. Satisfying the desire of every living thing Psal 145. 16. Filling all with his good Psal 104. 28. hence it is that the eyes of all waite upon him Psal
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.
with what our Father allotteth us Shall God undertake to provide for us and we distrust God gives us whatsoever is best for us Those who feare the Lord shall want nothing Psal 34. 9. sc which is good for them Verse 10. We thinke we should be bountifull had we riches as many men have we would do justice were we in authority c. Alas poore discontented man thou holdst thy garments fast in boysterous winds which thou throw'st off in a sunny day Thou wouldst be better How know'st thou that Aeneas Silvius contradicted that truth being Pope Fascic tempo which before he defended It is recorded that a certaine learned man preaching vehemently against non-residency had his mind presently altered by preferments from the Pope A learned Father writes thus to one To the zealous Monke Monacho fervido Abbati repido Episcopo frigido Archiepistopo dissoluto Lukewarme Abbot cold Bishop and dissolute Archbishop God may in love keepe from thee that thou so earnestly thirsts after least it hurt thee Thy corruptions may like snakes in cold adversity be stupifyed and benum'd which by warmth of abundance may become vigorous and full of strength to overmatch thee Pious and learned Salvian saith * Pedissequa etiam plaruque novi honoru est arrogantia Sal. Epis Eucherio pag. 278. Arrogancie Quotus enim quisque sapientium est quem secunda non mutent cui non crescai cum prosperitate vitiositas Sal. lib. 7. de Gub. Dei pag. 250. for the most part is the waiting maid of new promotion Elsewhere he saith For how many wise men are there whom prosperitie cannot change to whom corruption doth not increase with prosperitie Deeme therefore thy present estate the best and be content Reflect thine eye from beholding what is wanting to see what favours thou dostenjoy Thou canst not but behold sufficient cause to give thee contentment when thou seriously considerest what thou hast Thou art a man God might have made thee a beast Thou art a Christian thou might'st have been a Pagan Thou art a sanctified Saint thou mightest have still beene dead in trespasse and sinnes Grudge not therefore for what is wanting but give thanks for what thou hast and be content Looke downeward where thou shalt see many come short of thee yea perhaps such who in Gods esteeme are thy betters Stay sirs said the wise Hare in the Fable Let our estate content us for as we run from some so you see others stee from our presence When thou shalt behold how many go before thee thinke also how many come after thee and this will make thee thankfull and content Ponder in thy mind the brevity and shortnesse of thy life It 's but of a dayes continuance like Aristoles Ephemera hast thou enough for to day Be content perhaps thou shalt need nothing tomorrow Let the uncertainty of all worldly pelfe teach us contentment They take them wings and they are gone Prov. 23. 5. And they have the name of uncertaine riches 1 Tim. 6. 17. Riches certainty is meere uncertainty All earthly things are sickle and fugitive meere shadowes and vanishing shewes reeling and tottering without foundation forsaking us living or we them dying Iob tarried his riches left him Dives went his riches staid behind him And then doth no man know to whom he shall leave them See the brittle condition and tottering stay in worldly things by Adonibezeek Iud. 1. 6 8. Who having caused seventy Kings as dogges to gather meate under his table himselfe is afterwards so abased And by Bajazet the first the fourth of the Ottoman race the first brother-killer who being taken by Tamerlane was put into an iron cage led in a chaine made Tamerlanes footstoole and as a dogge to gather meate under Tamerlanes table Where the Historian noteth that a shepheard was more happy then Bajazet and that worldly blisse consisteth not so much in possessing of much subject unto danger as in enjoying a little with contentment devoid of feare Neither are they onely uncertaine but also vanity and vexation of spirit never satiating the soule of man no more then piling on wood nor powring on oyle upon a raging flame can coole or quench its violent and ardent heate Eccl. 5. 10. He shall never be satisfied with silver Let Alexander conquer a world yet he thirsts after another Let Ahab have a kingdome yet he wants Naboths vineyard 1 Kings 21. 5. Let the richman have superabundant increase yet something is wanting which makes him not know what to do Luke 12. 17. And their largest terme is life then like the spâ—â—ers web they are all swept downe whether riches of iniquity or Gods good blessings Discontent cannot adde what is wanting a pound of care will not pay a pennie-worth of debt Man disquieteth himselfe in vaine Psal 39. 6. Labour in vaine Psal 127. 1. All a mans discontent cannot adde a mite to his substance moment to his life or haire breadth unto his stature Godlinesse requires a contented mind to grow in 1 Tim. 6. 6. Thornes choake good seed Math. 13. 7. Discontent is a throne carking cares are thornes weed them out therefore and be content Let therefore ambitious Haman gall and fret himselfe with torturing discontent because every knee doth not bend to him Est. 3. 5 6. Let such who have made gold their hope Iob 31. 24. Yea let all worldly minded men tire out themselves in labouring to get exeruciate themsElves in carking to keepe and languish through feare of losing these dung hill commodities and so never find any solace or contentment in them they being the same men in plenty as in penury being in both tormented with the racke of discontent Yet let us who have given our names to Christ Iesus seeing God by his speciall providence allotteth to every child his proper portion seeing he giveth what is best for us and what he with-holds it is in love Let not our eye be evill because God is good Let us not repine at other mens large portion nor grudge because we have no more but be content 1. Hast thou food convenient Be with it content What and if thou canst not heape dish upon dish and course upon course What though thou wantest dainties to provoke lust and wantonnesse Yet be content with thy share and proper allowance If it be but food convenient Prov. 30. 8. If it be but food to eate Gen. 28. 20. If it be but a dinner of herbes Neque beatior est qui magnu opâ—bur praeditus est to qui diurnum habet victum Solon Herod Clio pag. 38. Prov. 15. 17. It is not excessive dainties but Gods blessing that nourisheth a mans body witnesse the litle meale and oyle 1 King 17. 14. Witnesse Daniels pulse Dan 1. 15. Christs five barley loaves feeding five thousand Iohn 6. 9. Witnesse the Israelites Quailes which choaked and their loathed Manna which strengthened them Hast thou therefore but parched pease with Booz and Ruth pulse
For truly our fellowship is with the father and with his Sonne Iesus Christ CHAP. II. Doct. 3. Saints have fellowship with the Father Doct. 3 AS the Saints have fellowship one with another so have they also communion with the Lord of glory or with the father our fellowship with the Father Ioh. 14. 23. We will make our abode with him 1 Cor. 14. 25. That God is in you 1 Ioh 4. 12. 13. If we God dwelleth in us we dwell in him and he in us ver 16. dwelleth in God and God in him Reason 1 Those who are link'd unto the Lord in the nearest and most intimate ties and bonds of society have fellowship with the Lord of glory or the Father But all the Saints of God are link'd unto the Lord in the nearest and most intimate ties of society Therefore The latter proposition I make evident thus Those who are link'd unto the Lord in the ties of servants which are the greatest favourites of friends who are best beloved are link'd to the Lord in the most intimate ties of society But al the saints of God are link'd unto the Lord in the tie of 1. Servants which are the greatest favourites The Lord is pleased to grace them with this title of being his servants Isa 44. 1 2. Iacob my servant Iob 1. 8 my servant Iob Num. 12. 7. my servant Moses is not so Let none object and say Is it any honour to be a servant for it 's a title of the greatest dignity to be stiled Gods servant Or if so is there sociall communion betwixt Master and Servant For there is intimate society betwixt Masters and beloved favourites though servants Witnesse the sociable association of Ionathan and David 1. Sam. 20. yet was David his servant ver 7 8. Witnesse the friendly fellowship twixt David and Hushai â— Sam. 15. 37. 16 17. yet was he his servant 15. â—4 16. 19. and Witnesse these servants of God who are his greatest favorites Exod. 4. 23. Let my sonne goe that he may serve mee yea so deare and tender in his sight are they that he would not have the least hurt or violence offered to them Psal 105. 15. touch not mine annointed esteeming them his speciall treasure iewels Mal. 3. 17. and the apple of his eye Zach. 2. 8. 2. Friends Isa 47. 8. the seed of Abraham my friend 2. Chron. 20. 7. and gav'st it to the seed of Abraham thy friend Cant. 5. 1. Eate O friends drinke yea drinke abundantly O beloved Iam 2. 23. called the friend of God Can any fellowship be more firmely cemented or intimately indeerd then that of Viservet animae dunidium meae lib. 1 Odâ— 3. friends surely no. The Poet Horace wishing a prosperous journey for his friend Virgill calleth him halfe his soule Saint Augustine bewailing the death of his friend Hebridius saith he thought his soule and the soule of his friend had bene 〈◊〉 ego sensi ani 〈◊〉 â—â— animam 〈◊〉 〈◊〉 〈◊〉 in daâ—buâ— corporibâ—â— c. lib. 4. Cons cap. 6. but one For I thought that my soule and the soule of my friend had beene but one soule in two bodies he therefore being dead life was dreadfull to me because I desired to live no longer yet therefore I feared to die least he should wholly die And the sacred Scripture affirmeth that a friend is as a mans owne soule Deut. 13. 6. that he loves at all times Prov. 17. 17. and stickes closer then a brother Prov. 18 24. If all the love of Pylades and Orestes Damon and Pythias Pyramus and Thisbe Scipio and Lelius and of all other renowned heathen friends unheard of or recorded If the most melting affectionatenesâ—e of Ionathan and David David and Hushai Augustine and Hebriaius and all other the dearest friends prophane and pious could possibly inhabit within any two created beings yet might there not be so much as any comparison betwixt such an imagined friendship and this reall of Gods to his Saints For for these his friends sakes it is that there is a continued course of summer winter that the world enioyes the comfortable aspect of all his excellent creatures that the world is not wholy consumed in the twinckling of an eye 2. Cor. 10 6. yea for them he gave his owne Sonne to suffer a shamefull death to them he gives his sanctifying Spirit and for them he reserves an everlasting crowne of glory Reason 2 He who takes that as done to himselfe which is done to the Saints hath fellowship with them But the Lord of heaven and earth takes that as done to himselfe which is done to the Saints Witnesse that sweet straine in the heavenly hymne of Moses the man of God Deut. 32. 10. He kept him as the apple of his eye Witnesse that faithfull petition of Israels sweet singer Psal 17. 8. Keepe me as the apple of thine eye Witnesse the Prophets reason of Gods heavy judgement upon the nations which spoiled his Church Zach. 2. 8. For he that toucheth you toucheth the apple of his eye Witnesse that consolatory saying of our Saviour Math. 10. 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Witnesse that heavenly speech of Christ Iesus to that enraged persecutor of Gods people Why persecutest thou me Acts 9. 4. And witnesse that irreversible and irrevocable sentence of the most upright Iudge of men and Angels at the last and dreadfull day of judgement Math. 25. 40. 45. You did it to me You did it not to me Therefore they have fellowship c. 3. Those who are joyned to the Lord with an undissoluble bond of an everlasting love which can never be broken have fellowship with God But the Saints are joyned to the Lord with an indissoluble bond of an everlasting love which can never be broken Ieremiah 31. 3. I have loved thee with an euerlasting love hence is it that the gates of hell shall not prevaile against them Math. 16. 18. So he loveth them that nothing can separate them from the love of God Rom. 8. 39. So that they are sealed with the Spirit of God unto the day of redemption Eph. 1. 13. 4. 30 So that he hath purposed with an unchangeable decree to have them saved 4. Those who dwell each in other have fellowshippe one with another But the Lord of heaven and earth and the Saints dwell each in other 1 Ioh. 4. 12. 13. 15. 16. 1 Ioh. 3. 24. Ioh. 14. 23. CHAP. III. Vse 1. Comforting the Saints from this fellowship Vse 1 THis inestimable transcendent consociation affoordeth copious matter of consolation to every true-hearted Nathaniel 1. Against Bellarmines unsound and uncomfortable doctrine Consol â— Tom. 4. de ustificat lib 3. cap. 14. pag. 897. c. of finall and totall falling from grace the love and favour of God It 's possible I know for these goodfellowes to fall in part and for a time from some graces some measure of grace
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
left undone 2. In respect of his will he having a desire which is accepted 3. In regard of endeavour striving to frame his life according to the Commandements of God 4. Comparatively in respect of others 5. In regard of integrity of heart to one commandement as to another to all and euery one at all times as saith Mr. Bernard Besides although they cannot fulfill any of them yet they are carefull to follow all of them though they cannot keepe them throughly yet they desire and endeauour to keepe them truly Although they cannot attaine to the perfection of obedience yet they strive for some proportion and measure of obedience And so they keepe the law of God First by imputation 2. Cor. 5. 21. Secondly by inchoation Rom. 15. 14. Thirdly by acceptation 2. Cor. 8. 12. God accepting the desire for the deed the will for the worke the purpose for the performance and part for the whole 4. Is it because you can enter covenant elsewhere more for your advancement and preferment If so where and with whom If you thinke with the world you are pitifully deceaved and mistaken It 's but vanity therfore seeming that it is not shewing that it hath not soone passing away It is but vanity therefore light unprofitable deceitfull and transitory If with sinne how are you deluded it oppresseth it damneth If with Sathan do you deale wisely What good can he give you who hath none himselfe What favours will he bestow who seekes your vtter ruine and destruction Relinquish therefore and extirpate such diabolicall charmes enter into covenant you cannot with any more honourable then our God more powerfull to defend you then the Lord of Lords more rich to reward you mercifull to blesse wife to direct you and more just to performe all his promises Those who keepe covenant with our God shall be graciously Protected comfortably directed plentifully rewarded triumphantly crowned and immortally glorified Never did any man gaine by breaking nor loose by keeping covenant with God Oâ—t did the ancient Israelites breake covenant with God but their guerdon was not gratefull Iudg. 2. 20. 2. King 18. 11 12. and no marvaile for not to keepe covenant with God is disobedience to breake it wilfully is rebellion Psal 78. 10. breach of covenant with man is a great offence Rom. 1. 31. therefore with God a grand impiety Abraham left his native countrey and fathers house he went with an intent to sacrifice his sonne upon mount Moriah Moses left the courtly pleasures of Egypt Matthew forsooke the receipt of Custome to follow Christ they refused not Gods designement because of those many perillous obstacles and dangerous difficulties they were to encounter with and they were no loosers It is no losse to leave a fathers house for a kingdome carnall kindred to be father of the faithfull the pleasures of a corrupt idolatrous court to guide Gods people the gathering of tolle or taxe to gather Saints into Gods Kingdome There is nothing better then to be in league with God Had you such a comely proportion starre-like beauty matchlesse validity undaunted valour nimble agility perfect sanity which is not attainable by nature Could you dive into deeper profundities and discourse more profoundly of matters Ethicall Politicall Physicall and Metaphysicall then all Philosophers that ever breathed Had you worldly honours wealth and delight even to content which is not possible yet all those are but as drosse in respect of being in Covenant with God For by vertue hereof 1. The Lord is our God not onely by creation and conservation as he is to all But by election redemption covenant possession affection and adoption 2. And we are his people not onely by vocation and profession but his peculiar people holy nation his people by election conversion perswasion and practice By vertue of which it is that the Lord is our strength shield salvation righteousnesse King Father Redeemer hope helpe fortresse and Deliverer Hence it is that we have interest in earthly favours remission of sinnes imputation of righteousnesse and donation of Gods Spirit Hence it is that we shall have a joyfull resurrection immortall glory and consummation of blisse Hence comes our spirituall power and authority honour and dignity sonne ship and adoption Isa 56. 5. Hence comes our right and title to the use of the creatures happy guard of Angels beatificall blissefull promises and that unparalel'd matchlesse crowne of immortality And to conclude Hence it is that we have fellowship with the Father Ioyne we therefore our selves in covenant with the Lord. 1. Inwardly by faith and perswasion 2. Outwardly by vocation and profession 3. Both wayes joyntly by perswasion profession and practice of piety and true godlinesse that wanting we may obtaine having we may declare that truly our fellowship is with the Father CHAP. XV. The tenth Meanes and Duty is Cleaving to God HAve we fellowship with the Father Cleave we then unto 10. Meanes Duty the Lord The prodigall a servant cleaved to his Master Luke 15. 15. The conjugall knot makes leave father c. and cleave to his wife Math. 19. 5. The friendly society twâ—xt Ionathan and David knits the soule of Ionathan to David 1 Sam. 18. 1. Where there is firme communion there To cleave to the Lord is to be knit to him in heart without purpose of any 〈…〉 ration ever is a cleaving together Those therefore who have fellowship with the Father must cleave to him as a wife unto her husband as a servant unto his Master as a friend unto a friend as a girdle to a mans loines for so saith the Lord Ier. 13. 11 For as a girdle cleaveth unto the loines of a man so have I caused to cleave unto me the whole house of Israel c. Draw wâ— therefore neare to the Lord walke with him continue in the Lord depend upon him sticke fast to him or in a word cleave we to the Lord. 1. Vniversally in all things Deut. 11. 22. 2. Totally in soule and body both Ios 22. 5. 3. Spiritually and sincerely Acts 11. 23. 4. Vnseperably and continually Ios 23. 8. We cleave unto the Lord 1. Inwardly 1. By faith Heb. 11. 6. He that draweth neare to God must c. 2. By feare Deut. 10. 20. Feare the to cleave unto him 3. By love Ios 23. 11 12. Love unites it selfe asmuch as may be to the thing loved it makes a man desire and seeke above all things this fellowship when wanting 1. In those meanes he hath appointed to communicate himselfe unto us 2. Doth communicate it selfe to God in things in which he wil be loved of us And 3. It will make us accomplish the will of God Cleave we therefore thus unto the Lord For why should we not 1. Trust in him who is both true and faithfull mighty and able to helpe 2. Feare him who is both just and terrible also able to destroy both soule and body 3. And love him which is so mercifull gracious
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
after much searching and prying whether they be sound and sufficient you receive not gold carelesly but after tryall whether it is currant coine and of sufficient weight You take not silver hand over head but you first see whether it is payable money you turne and tosse rub and ring each suspected piece least you take brasse for lawfull silver And deale you thus with your faith Do you examine whether you are in the faith Do you try by the touch-stone of the Word whether it is of the right kind not that of Divels not that of temporizers not that of wicked ones but that of the Elect making them endeavour good and shun sinne I would you did 2. Is faith thus excellent Then you who wish well to your selves prise and use all sanctified meanes whereby it 's gotten kept and increased This is a pearle of price the tryall whereof is better then gold 1 Pet. 1. 7. The least degree whereof is better then a world of earthly contentments benefiting the enjoyer when all worldly vanities stand in no stead not forsaking him till he hath received the end of his faith the salvation of his soule 1 Pet. 1. 9. This is a precious jewell in the esteeme of God and godly men in regard of the giver worker object meanes and use 2 Pet. 1. 1. By this we are united unto we receive vitality from and have familiarity with the Lord Iesus Or in a word this is an astringent tye joyning us into this union so neare true and admirable this fellowship so celestiall and inseparable which is with Gods Sonne Iesus Christ CHAP. X. The third Marke and Duty Such have Christs Spirit abiding in them HAve we or desire we fellowship with Christ Iesus We 3. Marke Duty must have the Spirit of God inhabiting within us Rom. 8. 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ he is none of his If we have fellowship with Christ we already have if we desire communion with Christ we must get to have the Spirit of God to dwell in us To like purpose is that 1 Cor. 3. 16. Know you not that you are the Temple of God and that the Holy Ghost dwelleth in you As 1 Cor. 6. 19. And 2 Tim. 1. 14. By the Holy Ghost which dwelleth in you Of such absolute necessity is the having of Christs Spirit Mot. 1. abiding in us That without it no saving faith no sound hope no true love no happy peace no solid joy no new birth no new life no spirituall adoption no reall ingrafting into Christ no union or communion with him these all being graces works and fruits of Gods Spirit Those who have not the Spirit of Christ abiding in them are none of Christs 1. Souldiers therefore the Dragons there being but two sides and therefore shal be overcome Rev. 12. 9. 2. Servants therefore slaves to sinne and Sathan therefore to be paid the wages of eternall death Rom. 6. 23. 3. Subjects therefore rebels and traitours against the king of heaven therefore to be slaine Luc. 19. 27. 4. Sheepe therefore Goates whose end is to be accursed Math. 25. 41. 5. Braunches abiding in him therefore withered castawayes to be burned Ioh 15. 6. 6. Acquaintance friends familiars therefore strangers to heare that dolefull farewell depart I know you not Math. 7. 25. 7. Brethren therefore bastards children of this world and the Devill therefore no inheritours 8. Brides therefore harlots and strumpets therefore divorced and cast out 9. Members of his mysticall body therefore limbes of the Devill to be consumed Therefore if we have not the Spirit of God abiding in us there is no possibility of fellowship with Iesus Christ while so we continue The unspeakable motions and operations of Gods Spirit manifest the truth of this abundantly 1. Whence is our regeneration or new creation From the Spirit Ioh. 3. 5. Borne of the Spirit 2. Whence is our justification From the Spirit 1 Cor. 6. 11. You are justified in the name of the Lord Iesus and by the Spirit of our God 3. Whence is our holinesse and sanctification From the Spirit Acts 15. 8 9. Giving the Holy Ghost purifying c. 4. Whence is our Christian loue whereby we love Christ for his owne sake and Christians for his From the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given us 5. Whence is our obsignation whereby we are ascertained that we are the Sonnes of God From the Spirit Rom. 8. 16. It beares witnesse with our spirits that we are the Sonnes of God 2 Cor. 1. 22. Who hath sealed c. 6. Whence is our direction how to live From the Spirit Rom. 8. 14. Led by the Spirit 7. Whence is our corroboration or spirituall strength From the Spirit Eph. 3. 16. Strongthened with might by his Spirit in the inner man 8. Whence our supplication or ability to pray From the Spirit Rom. 8. 15. Whereby c. 9. Whence our consolation From the Spirit Acts 9. 31. Comfort of the Holy Ghost 10. Whence our incorporation into and inhabitation in Christ From the Spirit Eph. 2. 22. In whom you are builded together for an habitation of God through the Spirit Saint Chrysostome saith well That Spirit doth make holy sanctifie Ergò iste Spiritus consecrat sanctificat benedicit honorificat guberuat protegit consolatur producit ad santam Ecclesiam 1. Expos Symboli Tom. 5 pag. 1147. blesse honour governe protect comfort and doth bring to the holy Church All those therefore who have these speciall and heavenly prerogatives of regeneration justification c. and communion with Christ Iesus they have necessarily the Spirit of God abiding in them 1. Ponder with advisement and deliberation how lamentably dreadfull their condition is who have not the Spirit of God abiding in them for although the conversation of many of them is plausible and to admiration in regard of their upright civill carriage yet wanting the Spirit of God they are none of Christs and therefore have no interest in this communion 2. Commiserate the Maniacque folly and braine-sicke bedlam madnesse of all such scorners which scoffe at this as if there were no cohabitation of Gods Spirit in the hearts of godly men These blinded beetles thinke none see because themselves do not are perswaded none have Gods Spirit because they want it The glorious Sun is in the firmament giving comfortable light to all seeing creatures although born-blind Moles never behold the least glimpse of its shining rayes The blessed Spirit of God is dwelling and abiding in the holy ones of God although such deriding scorners hood-winkt by the Devill with the scales of blockish ignorance and damned infidelity are altogether unexperienced and unacquainted in such Divine and heavenly enjoyments 3. Looke O you sonnes of men whether this Spiritof God
fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.