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
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
4. Submitting themselves to Gods will c. 4. And make a good use thereof being made more compassionate to others in misery hating sinne the cause of the scourge And not as the fashion of many is who go to the sicke but 1. To the hurt of themselves being hardened in seeing the foolish virgins or Nabal-like sicknesse or death of wicked men and the violent death and sicknesse of many good men 2. To the hurt of the sicke 1 Viewing the weaknesse of the sicke to sport themselves and discredit their weake neighbour 2. Hardening them what they can in their sinnes by securing them of longer life flatterie c. 2. Relieving the distressed with a thankfull loving pitifull 1 Cor. 16. 1. single cheerefull liberall just and true heart 3. Teaching the ignorant drawing sinners to repentance comforting the distressed admonishing the unruly encouraging the good rebuking the bad reconciling the disagreeing stirring up the slothfull c. Whereas many people deeme such like courses to savour Affirm 4. of melancholike madnesse and too much puritannicall austeritie and thinke themselves undone if they may not have free liberty to glut and satiate themselves with carnall delights and vaine sportings I am surely perswaded 1. That there is no true sound and solid cause of delight Recreat 1. in any vaine sportings or worldly pleasures especially in comparison of these Lords Dayes delightfull duties if they may be poised in an even ballance e. g. Ballance together the least measure of saving graces and a world of voluptuous contentments and gainefull profits and I 'le undertake that the former the meanes of getting and the helpes in keeping it shal be found more honourable profitable and delightfull and so over-weigh by farre the latter Or 2. Cast into one end of the scales the Word of God into the other any worldly contentment what you will and let the Lord himselfe who is fittest and best able to decide the controversie be judge and it wil be found farre to surpasse in worth and valuation all pearles of price and excelling treasures Mat. 13. 44. 2. Surmounting in profit and advantage the most advantagious practices in or about the world making those who read and heare it with open eyes and hearing eares happy Rev. 1. 3. And those who meditate therein day and night like trees planted by the waters side c. Psal 1. 2 3. Thirdly to ravish the heart truly sensible of Divine delights with unsatiable glee and unmatchable gladnes rejoycing that heart as much as if it had found great spoiles Psal 119. 162. Being more luscious then the sweetest hony or the most mellifluous hony combe Psal 19. 9. 2. That there is sound and sufficient cause of joy and delight in all such and other Sabbath Duties Instance in some particulars e. g. 1. In hearing and reading the Word of God if we consider it in its names and effects declaring the nature thereof e. g. 1. It is a transcendent pearle and excelling treasure Math. 13. 44 45. More lovely then gold or much fine gold Psal 119. 127. Better then thousands of gold and silver Verse 72. And therefore cannot but fill and farce the soule with consolation in getting possessing and enjoying the same 2. It is bread water wine milke and meate to feast and fatten the soule begotten by this immortall seed and enlivened with Gods quickening Spirit and therefore must needs make merry the same feeding and fatting it selfe with such heavenly cates 3. It is a light to the feet and a lanterne to the paths Psal 119. 105. Then which what more needfull profitable or pleasing to the Christian travailer to direct him to the haven of endlesse happinesse 4. Is there not extraordinary matter of joyfull delight in reading and hearing read and preached 1. The Word of grace justly so called shewing and working grace in those which rightly heare it 2. That Word which begets and increaseth faith therefore termed truly the Word of faith 3. That Word which declares the way of salvation therefore stiled by the Holy Ghost a Word of salvation 4. That Word which nourisheth and sustaineth a spirituall life and offereth eternall life ergo called a Word of life 5. And the Word of reconciliation as is before shewed 2. In prayer which sacred duty will appeare perspicuously to each enlightned soule to be a true cause of gladnesse when rightly performed it seriously considering 1. How acceptable it is with God he being well pleased with such like sacrifices 1 Tim. 2. 3. 2. Of what excellent dignity put for the whole worship of God Psal 50. 15. 3. How commodious and gainefull 1. Being a Soveraigne salve for every sore 2. Bringing salvation to the pious petitioner Rom. 10. 13. 3. Resisting that implacable enemy Sathan Eph. 6. 18. 4. Prevailing with God extraordinarily beyond imagination 3. If we ponder advisedly that while here we live we are in a strange countrey being pilgrims and strangers having no continuing city seeking one to come scil an heavenly where our Father our Head and Husband our friends and fellowes our crowne and inheritance are It will necessarily follow that as it is a gladding discourse to countrey-men meeting in another nation to talke of their owne country and common-wealth their friends and families and which way to take soone and surely to enjoy their wished company so it must needs be a delightfull colloquie when two or more citizens of heaven meeting in this their pilgrimage conferre cordially of the way to heaven of the pious and sweetned paths directly tending thither Secondly if we seriously consider that a godly and Christian communication is an excellent meanes to increase saving knowledge enkindle godly zeale nourish Christian love cherish and warme all gracious beginnings and edge and keene the longing appetite to hunger insatiably after the best things We cannot but conclude that such like conference on the Lords Day must needs afford superabundant matter of pleasure and delectation 4. To instance in the duty of Divine contemplation which seemes to worldlings full of pensive sadnesse and madding melancholy this I say savouring seemingly so much of uncomfortable sorrow is no wise defective of recreating festivities each particular holy meditation having its severall oblectation For examples sake let it be 1. Vpon the workes and creatures of God how do these make merry the godly soule after a serious musing of them considering that as they were made for the glory of God so for his particular good some to guard some to delight some to feed and refresh and all to serve him after one manner or other 2. Let it be upon the Word of God what it hath beene is and wil be to him the many fruits and benefits he hath reaped from it 3. Let it be upon Gods particular favours and mercies bestowed upon a mans selfe especially his soule and generall benefits and blessings he hath bestowed and promised to bestow upon his Church and chosen 4. Let it be upon the
pag. 20. Had you considered how our Saviour Christ confirmes the Morall law shewing that he came not to destroy it Mat. 5. 17. pronouncing its perpetuity to continue till the heavens be no more ver 18. and denouncing a dreadfull judgement against such as shall teach men to breake one of the least of those commandements ver 19. and expounding strictly the 6. ver 22. the 7. ver 28. the 3. ver 34. Had you taken advise of the Apostle Saint Paul who tells us that the law is holy just and good Rom. 7. 12. that he served the law of God after the inward man ver 25. That the Commandements of the second Table are fulfilled in this Thou shalt love thy neighbour as thy selfe 13. 9. 10. That Children must obey their Parents because it is right which he shewes thus Honour c. Ephes 6. 1. 2. Saint Iames if you had asked his advice would have told you that if you fulfill the royall law of liberty c. 2. 8. Or Saint Iohn he would have taught you That hereby we know that we know him if we keepe his commandements 1. Iohn 2. 5. that sinne is the transgression of the law 3. 4. that we love God if we keepe his Commandements 5. 3. Had you bene well advised that obedience to Gods law is a prime part of this Covenant on mans part If you would not have yeelded any being to the Ceremoniall and Iudiciall law as Sir Walter Raleigh doth who saith the former liveth in the Sir Walter Ral. lib. 2. cap. 45. pag. 277. things it foresignified for the shadow is not destroyed but perfected when the substance is represented to us the latter in substance and equity yet would you have said with him the Morall law liveth still is not taken away saving in the ability of condemning for therein are we commanded to love God and use charity one to another which for ever shall be required You would have acknowledged that although there is no force in the law for our justification yet it is of great use for edification and sanctification That it doth not cease to teach exhort and pricke forward the faithfull under the Gospell to that which is good That although Christ accomplished and abolished the Ceremoniall so he accomplished but abolished not the Morrall law That although the law is abrogated in regard of iustification malediction and rigour God accepting the â—â—â—cere will for the deed yet the use of the law is established for the leading a godly and christian liâ—â— That although Christians are not under the law as a rigorous exactour and horrible avenger yet they are under the law as a righteous commander and holy conducter to leade in the way of holinesse In a word That the ten Commandements containe the expresse forme of Gods eternall will the substance of all duties of piety to God in the first Table of charity to man in the second all which God required from the beginning before Moses in the time of the law by Moses after Moses by the Prophets now to the end by Christ and his Apostles although darknesse in Ceremonies is dispelled sense of prophecy is fulfilled and hand-writing against us cancelled And not so headily and rashly upon the meere warrant of your one of a thousand have abrogated the Morall law as not binding the conscience of the regenerate the Lord at this day no lesse then in ancient times exacting as well at the hands of regenerate as unregenerate that they performe obedience to the law But leaving such intoxicated dreamers to solace themselves in their imaginary golden dreaming fancies of no law no repentance no sorrow for sinne no affliction for sinne For wakened they will not be I feare out of their fooles Paradise I returne to my propounded use and will use a few Motives to stirre you up to take hold of Gods Covenant Motive 1 Had you rather enjoy Gods gracious favours or feele his tart and heavie judgements I suppose I may take it for granted you all infinitely desire the comfortable fruition of Gods benigne and bounteous favours concerning this life naturall and that other spirituall farre more excellent and that transcendently unspeakeable unparaleld which is eternall Neither would you willingly feelingly touch or â—ally taste of the tart and bitter punishments the severe and smarting penalties of the Lord. Keeping covenant with God gives right and interest to all Gods fauours blessings Lov. 26. 9. Isa 54. 10. 56. 5. the contrary makes liable to all his curses Lev. 26. 15. Deut. 29. 21. Consider therefore what you have to do Whether is it better doe you thinke to walke in the steps of pious Patriarâ—â—s or prophane Pagans of Gods peopleâ— or Sathaâ—s slaves of Saints or sinners I thinke I may answer for you all and say Whom should we follow if not the Saints To whom should we be agreeable or like if not to them With whom should we have a connecting congruity save with such who are Gods chosen and peculiar people Take hold therefore of Gods Covenant for by entring into and keeping covenant with God we imitate the best by the contrarie the vilest men even villanous miscreants heires of perdition Peradventure you can alleadge causes sufficient why you may not or will not take hold of Gods Covenant Muster them up give them what force you can let us view them in their best and see what validitie they have 1. Will you not take hold of Gods covenant because you must then part with sin of all sorts even with your darling corruptions iniquity breaking covenant with God and they are so sweete to your soule that nothing else can afford a more pleasant relish then they neither is any thing so advantageous as are they If this be thy plea O man thou art to be pittied the more a foole or mad man glads himselfe in tumbling in the myre the more swinish and sottish is he and his estate more lamentable Be it thy sinnes are sweet yet deadly poyson Be it they make thee merry so doth a certaine herbe the eater as it is reported who eating dyeth Be it they seeme profitable yet are they fruitlesse Ephes 5. 11. 2. Is it because Gods Commandements are grievous which then thou must obey Who saith so O man besides Sathan thy cursed flesh and wicked men Christ otherwise Matth. 11. 30. My yoke is easie and my burden light Saint Iohn saith otherwise 1. Iohn 5. 3. His commandements are not grievous 3. Is it because Gods commandements cannot be kept True no beleever or regenerate man by the assistance of Gods grace is able to observe all and every commandement of God in every part at all times In thought word and deed perfectly as God in his law requireth of him as Papists Bern. Rhens against Rome pag. 269. say yet the true Christian is said to keepe the law of the Lord. 1. Imputatively in Christ the commandement is reputed done when it is forgiven which is
duty By improving thy gifts and graces to the benefiting of others 1. Thou shalt not onely gaine glory to God and that is gaine enough for those who honour God the Lord will honour them 2. Nor onely gaine thy brothers soule out of the jewes of Sathan which is no small advantage 3. But herby thou shalt increase thine owne graces Grace not being like these dunghill vanities below which minish by distribution nor like our candles which keepe the same light though a thousand are lighted by them But like the * 2 Reg. 4. widowes oyle which multiplied by powring out And those talents which doubled by imployment Math. 25. Excellently saith S. Chrysostome For in sensible riches those who pay their money Nam in sensibilibus ij qui denumerant pecuniaÌ„ suam imminuâ—nt substantiam locupletiores fiunt qui recipâ—â—nt hi autem nonsiâ— sed is qui denumerat suas facultates magis auget recipientium divitijs multum addâ—t Chrys Hom. 15. Gen. Porro quanto plus profundimus fluentorum bohum spiri 〈◊〉 tanto nobis fluenta sunt auctiora Non enim in hac causa contingit sicut in pecunijs illic eninâ— quidinumorant vicino imminuunt suam substantiam quanto plus expendit tanto minuâ— possidet pecuniae Hic autem planâ— secâ— agitur Chrys Hom. 8. in Gen. pag. 37. do diminish their substance and they who receive are made richer but these not so but both he who numbreth doth more increase his substance and doth adde much to the riches of the receivers Againe Furthermore how much more we poure out of these flowing spirituall things by so much those spreading in abundance are greater to us For in this cause it doth not happen as in money for there they who tell out to their neighbour diminish their owne substance and by how much the more he spendeth by so much the lesse money he possesseth but here it is done quite otherwise CHAP. VII Vse 5. Saints frailties to be concealed Vse 5 THerfore we ought to conceale the nakednesses frailties infirmities and deformities one of another laboring and endeuouring withall to heale them What man except bedlam mad sottishly foolish and depriued of vnderstanding wit Product 〈…〉 〈…〉 tâ—men ante â—ndore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 po 〈…〉 〈…〉 ato câ—â—men 〈…〉 ato lib. 3. de Moâ—â—b and reason would disclose to his preiudice and disparagement a loathsome sore although cleauing to some baser member except to a faithfull friend for aduice and counsell or to some well skil'd Chyrurgion for health and recouery How much more doggedly franticke are such who sport themselues with the frailties of the Saints and discouer their fallings to the dishonour of their great God Iehouah the scandalizing of his glorious Gospell the wounding of their conscience losse of good name grieuing of their brethren and to the ioy and reioycing of none saue Sathan and his cursed reuellers 1. My meaning is not to make Gods children such offendors as the raging world doth for then woe and alas none so proud covetous hypocriticall deceitfull These judging of Gods children as drunkards do of solid substances deeming them to whirle about deceived by the vertigiousnesse of their owne braine or as dazling eyes pronounce things single to be double So these notorious censurers although they cannot accuse them for any usurous compacts extorting convenants selling of time defrauding bribery uncharitablenesse withholding the least dues from any man c. blush not peremptorily to pronounce Gods children to be of all men most avariticus And why thinke you Is it because they grinde the faces of the poore c. no such matter But because 1. They are so painefull and laborious in their severall 1. Why good men are painefull callings which diligence springs not from the roote of avarice But from a desire 1. To shew themselves obedient to Gods commandement 2. To avoid idlenesse the bane of vertue nurse of vices and Sathans pillow These not immoderately desiring the dunghill vanities of this life their heavenly minds soaring aloft after more durable treasure Nor distrusting Gods providing for them they being well assured that he who is unchangeable and hath promised that such as feare him shall want nothing cannot but provide for them They well knowing that he who feeds ravens and cloathes the grasse will not suffer his owne children to want He having given them his Sonne they are confident that he cannot deny them any thing 2. Or they are covetous because 2. Why they are not wastfull they be so sparing they do not lavish out their allowance in new-fangled attyre or in goodfellow-meetings as they are called whereas this parsimony of theirs proceeds not from any cursed desire of or love unto riches which they know is damn'd idolatry But from 1. A godly respectfulnesse to wife children and such as depend upon them 2. The tendernesse of their conscience not suffering them to adde one mite by wrongfull dealings unto their estate so disabling them from profuse expences 3. A serious consideration of the strict account they are to make and render to their Lord as for other things so for the imployment of their outward substance 3. Or els they are covetous because they 3. Why they are not bountifull to beggers do not give pharisaically to every clamorous beggar and unworthy spend-thrift so much as the impudency of the one demands and the vaine-glorious example of some pharisaicall braggard otherwise perhaps and in secret a divellish incloser damn'd usurer grinder of the faces of the poore seller of time defrauder of others c. doth incite him to And that not because they are as hard as flint as greedy as hell as worldlings are ready to say But either 1. Because they would not incourage them in their villanous courses of idlenesse drunkennesse c. And therefore although by their will none shall go from their doores empty handed without reliefe according to their ability yea although they know Why they relieve beggers many to be unworthy 1. Because they would take away all occasion of scandall from Gods children and their profession 2. Because they cannot but commiserate even unworthy ones and relieve the creatures of God 3. Because they see those wholsome lawes which take order for their provision and punishment to be but sleeping statutes in the execution are not easily drawne to open their hands and purses wide according to their desires These wel knowing it to be fit fewel to fire their soules by swinish drunkennesse 2. Or because they having but little it being the condition of many of Gods people not to flow in wealth and knowing they cannot give away much Vpon mature deliberation they resolve with their pittance of meale and oyle to relieve good Elisha and to cast their few mites into the treasury of the Lord. 1. They desire to glad the hearts strengthen the hands and refresh the distressed members of Christ in secret
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