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
impieties Dissw 1 would abandon those blasphemous benedictions considering that God is the only and chiefe good goodnesse it selfe the author of all good from whom nothing but good And as for evill he doth prohibit the doing detests the act and punisheth the agent which he would not do was it his owne worke That God is wisedome sin is folly How can wisedome produce folly God is justice sinne injustice How can justice produce injustice God is mercy sinne is misery whose beginning is dolefull continuance toilesome and end shamefull and therefore that God cannot be the cause or author of their sinnes 3. By speaking reverently of his divine attributes as justice mercy wisdome c. That mighty Lord on whose hand the King of Israel leaned dishonoured the Lord in doubting of or questioning the pleÌ„ty promised 2 king 7. 2. So Moses by shortning the Lords hand Num. 11. 21 22 23. diverse do no lesse daily complaining of their ill lucke bad fortune I wil for this time summarily and succinctly give a tast only in two justice and mercy For the first we honour the Lord declaring him to be as indeed he is most just and that 1. Simply and absolutely 1. Iustice as hee is of himselfe infinitely and perfectly righteous in himselfe and of himselfe 2. Respectively and relatively in regard of his office he being the most righteous judge of men and angels For 1. Knowledge and understanding of things and persons to be judged 2. Care of equity 3. Rightfull authority to determine and decide 4. Power and ability to punish offendours and free the harmelesse innocent which are in God infinitely and transcendently Abus 1 Surcease therfore O you sonnes of men to taxe God of injustice either Because he punisheth finite sinnes with infinite punishments for what though sinne as it is a transient action is finite and temporary yet in regard of the object against whom it is committed of the subject wherein it is resident mind of the sinner and law whereof it is a breach it is infinite Or because he loved Iacob and hated Esau before they had done good or euill Who art thou that darest reply against God Hath the potter power over the clay of the same lumpe to make one vessell to honour another to dishonour and hath not God May he not do with his owne what he will Rom. 9. 20. 21. Or thirdly by your overbold and saucy presumptiousnesse in sinning sealing to your soules a generall acquitt all from all those unutterable insufferable tortures the just judge of heaven and earth hath threatned against impenitents because he is mercifull so wholy dispoyling that glorious majesty of this divine attribute Iustice A good divine saith thus let fond presumption M. Yates I 〈◊〉 Caâ—â—r hope for parden without payment disjoyne mercy and justice in him to whom both are alike essentiall and say although I go on in sinne yet God is abundantly mercifull go on presume and perish Mercy 2 For the second we honour our heavenly father when wee rightly ascribe mercy to him The Lord is most mercifull his mercy being of such large and endlesse extent that in regard of continuance it doth equalize eternity Psal 103. 17. In regard of reach and compasse it extends it selfe to the highest hills clouds and heavenly habitations Psal 36. 5. to all persons yea created beings yet restraining it selfe in respect of spirituall and celestiall benefits to such as carefully observe the commandements of God Deut. 7. 9. Truely and intirely love him Ibid. Confesse their sinnes and forsake them Prov. 28. 13. And turne from their transgressions le 18. 8. To God Ier. 3. 12. Two sorts of people therefore as much as in them lies robbe our heavenly father of his due honour namely such Abus 1 1. Who make him lesse mercifull then he is and that 1. By rushing headlong upon that dreadfull rocke of desperation falsifying Gods promises Cayn-like crying out their sinnes are greater then can be pardoned Whereas could they but repent truly and savingly their most deepe died scarlet-like sinnes should be blotted out of Gods remembrance 2. By comparing Gods unparaleld mercy with mortall mans The Lords being everlasting constant free and rich Mens being momentany mutable mercenary and poore 3. By an overweening conceipt of their owne worth promising to themselves undeniably those blissefull joyes for their merits sake deeming their owne worthfull actions to be sufficient to purchase that matchlesse crowne of glory if not superabundant and superrogatory Secondly who make him more mercifull then he is casting the innumbred swarmes of intollerable prodigious oathes beastly drunkennesses and other their obstinate hellish enormities upon the mercy of God as if it was a common packhorse whereon to unload their willfull and unsupportable evils causing the creatures to groane and the earth to mourne and reele to and fro tottering and staggering like a drunken man little considering that as he is mercifull so is he just and those who will sinne because God is mercifull shall surely be plagued because he is just By speaking reverently of the unspeakeable workes of God both Immanent in himselfe acknowledging with the Apostle the depth of the riches both of the wisedome and knowledge of God and that his judgements are unsearchable and his waies past finding out and Transeunt as his wonderfull workes of creation redemption and particular workes of mercy Exod. 15. and justice 1. Sam. 3. 18. Iob 1. 21. Let these short instances in few words now suffice We honour the Lord by talking of the works of Creation after this or the like manner Who created The Lord of hostes What he made All that is made How he did it With his Word To what end His honour and glory And heere I cannot omit to reprove a most vile although vsuall kind of dishonouring the Lord in laughing to scorne persons in body deformed or in minde defective The renowned maker of the world and not the workemanship being in my shallow apprehension derided Suppose a man for instance comming into the workhouse of some skilfull artist and there beholding some piece of worke lesse curiously wrought then other should therewith sport himselfe with scoffing derision wee could not but conclude That the artificer and not the artifice is reproached Secondly we may honour the Lord by speaking reverently of the worke of the worlds redemption it declaring Who redeemed The ever blessed Sonne of God From what The curse of the Law the wrath to come the divell the hands of our enemies Wherewith His owne pretious bloud Whom his pasture sheepe And why his owne honour and glory We may honour God with our tongues by the right vse of an oath sc The person rightly qualifyed having a warrantable calling thereunto the matter being true just and of great importance the manner time and causes rightly obserued Deut. 6. 13. 10. 20. For hereby we make the Lord a witnesse judge and revenger Two sorts of people I
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and
and infamous indignities comming from a viperine generation of virulent enemies of Gods people and from the serpentine tongues of all dâ—boist stigmaticall fellowes pursue thee yet be thou therewith content if thâ—â— be an honest hearted Nathaniel and a true Israelite and hast all those rusticall taunts scurrilous girds and hâ—llish obtrectations for pieties sake considering 1. That it hath beene and will be the peculiar portion of Gods Saints to be stung by the serpents seed Thou art made a by word so waâ— Iob 30 9. the drunkards song so was David Psal 69. 12. an object of many forged calumniations so was David our blessed Saviour c. Doe they stile thee heretike so did they Saint Paul Acts 24. 5. 14. Blasphemer so did they Christ Iesus Mat. 9. â— glutton and drunkard so did they our Saviour Matth. 11. 19. Divell so did they the Sonne of God Matth. 10. a deceiver of the people so did they the worlds judge Since therefore the most generous and blessed ones have drunke deeper in this cup of disgrace and infamy for pieties sake bee thou content to pledge them 2. That these carping wranglers geering Ishmaels and tongue-smiters of godlinesse and goodmen are but bruit beasts in Gods estimation in their delights practises and end Wee can contentedly passe by a snarling dogge barking at vs and why then should wee not bee content although these dogs of hell grin and gnash their teeth against us 3. That these shall be soundly scourged for their bold attempts against Gods Kings and Priests the Lords jewels and the apple of his eye Witnesse scoffing Ishmael cursing Shimei rayling Rabshakeh and those mocking children which were rent by beares I doe discard and casheere hence as none of those to whom I speake in this passage such disguised miscreants whose profession and practise agree like harpe and harrow Iudasses amongst Apostles Demasses among Christians of men the vilest from heaven the farthest Ought we to bee content having nothing with poverty captivity c. what cause of contentation therefore have we all Blessed be God the father of mercies We sit quietly under our owne vines We have food convenient a fruitfull The greatest oppâ—eâ—oâ—â—â— and most under â—roden wretches are all subâ—ect to one high power governing all alike with absolute command S. W. R lib. 5. cap. 6. p. 773. land the glorious Gospell of Christ a light to our feete and a lanthorne to our paths We have no leading into captivity We see no Saint murtherers haling and dragging our sincere Nathaniels to fire and faggot why should we not therefore be thankfull and content Have we not overplus yet if wee follow nature or grace as our guide we have that inough which may give us content you therefore whose onerous penury seemes to overcharge you bee you content with your fathers allowance And you great and mighty ones of the earth you came naked as well as others you shall goe empty as well as they you have large endowments the Lord hath allowed you necâ—ssaries and delicacieâ— be you therefore thankfull to this bountifull benefactour be you content with your so large allowance and doe not grinde the faces of the poore nor chop them in peeces as for the pot by excessive rents and exactions be you pleased to let men gather up your fragments and with the sweat of their browes to gleane a living out of the earth In a word let us all whose father is the Lord be content with his allowance OF THE SOCIETIE OF THE SAINTS the third Booke CHAP. I. Answering objections against this communion Object OVr Apostle having perswaded to fellowship of the Saints he now prevents those secret Objections which might bee framed after this or the like manner What cause is there why we or any should strive to agglutinate our selves into your Society Is there any advantage or profit contentment or pleasure in likelyhood to accrue from your consociation Alas by your owne confession you are grievously perplexed troubled on every side cast downe 2. Cor. 4. 8 9. If wee looke upon your doctrine it is counted schismaticall Acts 21. 28. and hereticall Acts 24. 14. If we behold your actions they are deemed rebellious seditious profane Acts 24. 5 6. If we consider your esteeme in the world we shall have small incouragements not onely are you despised and defamed but made a spectacle to men and Angels to the whole world 1. Cor. 4. 13. you are as monsters or men wondred at Zach. 3. 8. you are made as the filth of the world and of-scouring of all things 1. Cor. 4. 13. Happily some few wise mighty and noble may favour you yet not many such will imbrace your doctrine 1. Cor. 1. 26. Happily a few despised ones may ioyne in your society but what are they to others What are such simple ones compared with the learned Scribes What are such beggerly fellowes in regard of the rich ones of the world or your so little handfull to the whole world Your societie alas is a little flocke persecuted people and despised company Answ Let these things be granted yet it is advantageous to communicate with us What though we are troubled yet not distressed perplexed yet not in despaire persecuted yet not forsaken 2. Cor. 4. 8 9. Our doctrine is counted hereticall and apocalypticall frensies yet after that way they call heresie we worship the God of our fathers Our chiefest pillars such as Saint Paul are counted pestilent fellowes moovers of sedition ringleaders of secta ies prophaners of temples Acts 24. 5. 6. fooles 1. Cor 4. 19. although they have had as liberall education at Gamaliels feete as blacke mouth'd Tertullus the filth and of scouring of all things we yeeld all this and more We are poore yet making many rich having nothing we possesse all things 2 Cor. 6. 10. We are as sheepe appointed to the slaughter c. yet for all this our fellowship is desireable for though it is base in the eye of the world it is most honourable Though it seemes ignominious it is most glorious Though it 's poore to mans view yet it is vnspeakably rich Thinke not worse of it for worldlings censure What wise man will reject sweet smels because men sentles regard them not disesteeme of those heavenly lights because blinde men doe not behold their beauty abominate sweet sounding melody because deafe persons receive no contentment by it who of any indifferent ingenuous education will vilifie true nobility because fooles despise it trample under foot pretious pearles because swine so use them or dis-esteeme of the glorious communion of Saints because bedlam beasts hood-wink'd yea starke blinded by the god of this world dead in sinnes and trespasses so basely regard it Our fellowship is not onely with crosses although we endure them with povertie although we feele it with scornes although we suffer them But with rejoycing which is our priviledge with riches which are our right and with honour which alwaies accompanieth us
in me by his graces and Spirit and therefore his presence is effectuall and mighty to possesse and governe me hath dominion over me inwardly enlightening me to know and powerfully guiding me to do this knowne will of God 2. Continuall not as of a guest who lodgeth for a night in an Inne and is gone next day nor as a sojourner that flitteth but as an owner and possessour to abide for ever and graciously admits me to dwell in him so as to be joyned constantly unto him by faith as by an instrument of which society my love to God and my brethren is a witnesse 1 Iohn 4. 16. I should not onely infinitely wrong mine owne soule which I estimate more then the world for all that would advantage me no whit if it were lost bereaving it of its comfortable assurance of Gods infinite love and favor But also the Lord himselfe questioning the immutability of his unchangeable decree the power of his omnipotent almightinesse and the certainty of his promises which are yea and Amen confirmed with the hand seales and oath of truth it selfe if I did not ascertaine my selfe of my continuance to the end Perswaded therefore I wil be that I having fellowshippe with the Father shall not fall finally or totally The consideration of our society with the Father is an unmoveable proppe and pillar to uphold our wavering faith a sure anker to sustaine us in the most boysterous stormes in this raging sea of misery when the most hideous billowes of fiery trials infernall temptations ignominious reproaches or any other disasterous waves of storming calamities disquiet our passage towards the haven of endlesse happinesse Have we fellowship with the Father then with God and what is he A Lord of armies having all the hosts in heaven every one of those ministring Angels one whereof destroyed 185. thousand in one night 2 Reg. 19. 35. The innumerable multitudes of Sunne Moone and Starres of light lud 5. 20. Every one of those Elementary Bodies or Meteors ingendred of vapours in the aire above as wind raine haile storme tempest thunder and lightning having the sole soveraignty over and the onely guidance of all the variable and numberlâ—sse armies of all earthly artillery Witnesse the sea swallowing up the pursuing Aegyptians and sheltering Gods peculiar people Witnesse the earth ingurgitating or greedily devouring up those rebels in the wildernesse Witnesse the Hornets driving out the Canaanites Lice flyes and Frogs taming the haughty Aegyptians Witnesse those vermine whose contemptible intrals were the sepulchres of proud King Herod Witnesse the swords of enemies piercing through the bodies of their fellowes Iudg. 7. 23. 2. Chron. 20. 22. Yea sheathing themselves in their owners bowels 1 Sam. 31. 4. Therefore omnipotent to defend us Although therefore we be few and naked neither furniture of horses chariots Captaines or souldiers can hurt us if he be for us 2. Let Captains of enemies be as Cyrus amongst the Persians Hannibal amongst the Carthaginians Marcellus Scipio and Pompey amongst the Romanes Pyrrhus amongst the Epirots Scanderbeg against the Turkes 2. Let their soldiers be as painfull as Pismires as fierce as Tygers as swift as Eagles as strong as Lions as obedient as Scipioes 3. Let them have all things fit for warre plenty of money corne and other provision fitnesse of place helpe of friends and allies 4. Let their wals be like Babilons Forts like Ninivâ—hs 5. Let them have Tamberlanes troupe of 400000. horse and 600000. foot yet need we not feare having fellowship with God who is able to defendus Have we fellowship with the Father then with God who is good and mercifull to bestow all the treasure of grace upon us 2. With the Father who is just to protect us against Sathans cavils Rom. 8. 33. 3. With the Father who is wisdome it selfe to direct us by his Spirit in the darknesse of this world 4. With the Father who is rich to reward us in mercy 1. How should we be cast downe with poverty who have fellowship with him who is most rich whose is the earth and the fulnesse thereof who openeth his bounteous hand and filleth all with his good blessing Psal 145. Who giveth to the cattell their food and to the young Ravens when they crie Psal 14. True it is that many of these goodfellowes have need and may want bodily food But this want is supplied 1. with strength of body to beare the want thereof as in Moses and Elias forty dayes 2. With Gods rich blessings upon poore meanes of maintenance and nourishment as in Christs miraculous feeding of many thousands with a few loaves and Fishes in the widowes meale and oyle 1 Reg. 17. 14. 2 Reg. 4. 6. And in Daniels pulse 3. With contentation of mind with little as well as with much Phil. 4. 8. 11. 12. Or 4 With counterblessings of another kind as spirituall for corporall eternall for temporall 2 Cor. 6. 10. Poore and yet making many rich Iames 2. 5. Poore and rich in faith Rev. 2. 9. True it is they may want but they cannot want any thing that is good for them Psal 84. 11. Psal 34. 10. God denies them not because he is not able or willing to give but because such is his wisdome and love that he knowes and gives things most needfull for them as a carefull mother nurse and Physitian If the want of them be medicinable and profitable for us we need not regard the lacke of them Will the Lord give to ravens and lyons and not to men Will he give to wicked men sonnes of Belial and not to his owne Will he give them his Sonne his Spirit his graces his kingdome himselfe and deny them baser matters No he cannot he will not if the enjoyment of them be for our good 2. How should we be terrified with infamy of this world having fellowship with the Lord of glory For what And if S. Augustine feared the praise of the good detested that of the evill S. W. â— p. â— none are lesse gracious then the godly men Yet 1. They are gracious with some although not with all 2. They are in some favour although not in great 3. They are sometimes in favour though not alwayes 4. They are gracious with God although not with men True it is none are or ever were more base and vile then the godly men yet never in the eyes of all men onely of the wicked 2. Not altogether but in part 3. When they were most base and vile in mens eyes they were most glorious in Gods For they have fellowship with the Father 3. How should we feare exile who have a countrey in heaven we having fellowship with him whose is the earth out of whose country we can never be banished 4. How should we feare death who have our life hid in Mâ—rs time as qui ad â—â—undam 〈◊〉 â—â—â—â—â—hic merte 〈◊〉 â—yprian de Moâ— pag 53. 〈◊〉 〈◊〉 in tâ—mere qui ad Chri 〈◊〉 〈◊〉 tre Ib. pag. 49.
yet fully resolved that neither I will nor mine shall if I can remedy it sport and play upon the Lords Day Surcease henceforward O froward flesh to hinder me with thine idle objections Ob. 1 Tell me no more that the Lords Day wil be a sad Day if I may not sport this day bringing sweeter and sounder delights Tell not me that many men must have recreations therefore upon the Lords Day For as my workes have toiled them so my time shall refresh them if such refreshing is needfull I my selfe could not take it well to have another mans toiled servant sent to me for food because he must have food he having wrought hard Tell me no more that many good Divines think them lawfull on the Lords Day for if it be disputable it 's the safest course not to use them And what Divine will say it is not lawfull not to sport upon the Lords Day Consid 3 Whether worldly words are not unlawfull upon the Lords Day 1. Since the Lord Iehovah in expresse words by the mouth of his Prophet Isaiah 58. 13. saith thus not speaking thine owne words 2. And for these following causes 1. Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandement Thou shalt doe no manner of worke the Lord hath commanded the whole man c. Therefore c. 2. Those things which as lets hinder the duties of the Lords Day are forbidden But worldly words as le ts hinder the duties of the Lords Day scil holy conference therefore c. 3. Where bodily workes are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more then bodily workes doe But bodily workes are forbidden therefore worldly words hindering more the sanctifying of the Sabbath Because a man may worke alone but cannot talke without company 4. That Commandement which ties the outward man from the deed done ties the tongue from talking of the same e. g. The sixt forbids murther and murtherous words The seventh adultery and adulterous words The eight theft and deceitfull words But the fourth Commandement ties the outward man from worldly workes and therefore the tongue from worldly words And therefore whether many people are not much to blame who make the Lords Day a reckoning day with workmen a directing day what shal be done the next weeke a day of idle tattle about their pleasures profits gossips tales and other mens matters Whether worldly thoughts are not unlawfull on the Lords 4. Consid Day considering 1. That each Commandement extends to the thought binding it e. g. the 6 from anger the 7 from lust the 8 from covetousnesse c. 2. That the Lord especially requireth the inward man Luk. 10. 27. 3. That worldly thoughts hinder from heavenly and therefore whether those are not blame-worthy who busie their heads upon such daies in plodding about their worldly businesse c. And lastly if it be not a pious and profitable a comfortable and necessarie resolution for a man constantly to purpose to do as followeth Affirm 1 Medit. Whereas many men so be they goe to the Church perswade themselves they have done their devoyre to the vtmost if not superabundantly promerited although before and after those solemne sacred and publique meetings they let loose the reynes permit their hearts licentiously to take liberty of wandring and roming libertine-like into a world of businesses and to plunge themselues into innumbred swarmes of plottings and contrivements for the effecting of some dunghill delights or worldly profits yet I for my part although I cannot as I would will doe what I can to withdraw my meditations upon the Lords day from such like trashy and fruitlesse wanderings and bend them to thinke earnestly and orderly upon 1. The workes of God generall and speciall 1. To the glory of God beholding in their innumerable varieties and melodious harmony the powerfull omnipotency and infinite wisdome of God 2. To mine owne endlesse comfort viewing in these the boundlesse and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being such senses members calling substance such variety of creatures to delight feed and guard mee such a Sauiour such a Word such excellent meanes to save me c that thus feeding my soule with such solacing considerations I may edge and keene my dull desires to praise and magnifie a God so good and gratious 3. To the humiliation of my soule naturally prone to an overweaning conceipt of its owne nothingnesse pondering the grievous groanings and massy burdens of distressefull miseries Gods justice hath inflicted upon the poore creatures for my sinnes and finding my selfe to come short of them in obeying the will of God I continually fayling they alwayes doing that for which they were made 4. For mine owne instruction these being a large and faire booke written by the LORD IEHOVAH in faire and capitall letters wherein he that runnes if he have but eyes in his head may reade his owne fickle and fading condition being like the withering grasse the basenesse of himselfe made of dust and turning to it againe the uncomfortable irk some and fastidious condition of death a spirituall darknesse scil sinne and iniquity resembled to death and darknes naturall Yea the booke of the creatures is a library so full of learned literature that contemptible Ants and glorious Angels beautified stars and basest vermine yea all beings created to swim and play in the liquid streames and vast ocean to flie about with out stretched wing in the thin and perspicuous ayre or to runne and range upon the sound and solid earth by their contentation with and thankfulnesse for their little pittance and obedience to the Lord their bountifull benefactour preach loudly to me contentment with and thankfulnesse for my so large allowance and obedience to a father so beneficiall to me undeserving That so by the meditation of the workes of God I may be stirred up to trust love feare and obey God pondering and perusing his works of justice and mercy The Word of God especially that meanes of my salvation I last of all enjoyed in the Word of God read and preached for when I consider 1. That this is a daily duty Ios Assidua meditatio memoriam efficit indel ebilem Chrys Hom. 35. in Gen. 1. 8. Psal 1. 2 practised by the best men as David Psal 119. 97. 99. and the Virgin Mary Luk. 2. 19. 2. That as meditation without hearing is erroneous so hearing without meditation is barren and the dulnesse of my blunt and obtuse and Affirm 2 the leaking property of my running out memory I cannot but thinke it a fitting duty upon the Lords day thus to doe Conference 2 Secondly whereas many unguard the doores of their lips and suffer those little unruly members to enflame each others ministring and