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
say we because it is Scripture Gal. 5. 1. They say there is no condemnation to them which are in Christ and so say we because it is Scripture Rom. 8. 1. They say that the law hath nothing to doe in the Conscience of the regenerate Christian and that it doth not binde the Conscience of the regenerate to obedience but this we denie it being repugnant to sacred writ and of evill consequence The falsehood of whose schismaticall and hereticall opinion Schismaticall I call it in regard of the rent and breach it makes in the Church hereticall I call it it being an Incidere in falsae opinionis errorem priusquam vera cognoscat imperiti animi est simpli cis perseverare vero in eo postquam agnoveris cotumacu Salvian exempla A pro. vero pag. 296. errour about a maine point of religion contrary to the cleare light of truth of holy Scripture soundly and generally held by the Church of God and being obstinately defended after conjunction and lawfull admonition will perspicuously appeare to all which will not wilfully close their eyes against the cleare light of divine truth I having shewed what Conscience is how this Conscience is bound and that the law doth bind the Conscience of the regenerate to obedience 1. Conscience is an inward remembrance in our hearts witnessing with us or against us of all our thoughts words and workes Conscience is a part of the understanding which takes knowledge of and beares witnesse of a mans thoughts words and workes excusing them when they be good accusing them when they be bad Rom. 2. 15. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientia Con. scio Greeke word is derived of a verbe which is compounded of a verbe which signifieth to see and a Preposition which signifieth together so that Conscience doth know with another is privie to the things of another by the signification of the greeke and latine word This is Conscience Concerning bonds and binding the Word of God mentioneth diuerse sorts and calleth 1. Sinne by the name of bonds Acts 8. 23. because it binds and holds the wicked fast in the bondage of Satan 2. Afflictions for Christ by the name of bonds Heb. 13. 3. in which bonds good Saint Paul was Acts 26. 29. 3. Gods favours the bonds of love Hos 11. 4. the Lord by these binding his Saints unto him 4. Gods lawes by the name of bonds Psal 2. 3. because they fasten us to God and bind us to our duties Conscience is bound by vowes and oathes lawfully made and superiour powers not properly in regard of themselves but improperly or in reference to Gods law commanding a man although he sweare to his owne hurt not to change Psal 15. 4. Therefore the Princes of Israel durst not hurt the Gibeonites because of their oath Ios 9. 9. To pay that which a man hath vowed Eccl. 5. 4. To be subject to the higher powers Rom. 13. 1. 5. And to obey our Pastours and Teachers Heb. 13. 17. But the Lord himselfe is the proper binder of Conscience he being the onely Lord of Conscience he onely having power to command Conscience yea to save or to destroy He bindeth Conscience by his Word giving it an absolute power in it selfe to bind Conscience and because it is the Word of him who can save or destroy for keeping or breaking this his Word This Word so binding is both Law and Gospell The Gospell binds the Conscience not of those who never heard of Christ Rom. 2. 12. but of those which have the meanes offered to beleeve and obey Rom. 2. 16. The Law binds the Conscience of all men it being the law of nature written in mans heart in mans Creation and therefore of such who are regenerate Christians not onely as they are men but sanctified men Which I shew thus Reason 1 That which doth cause the Conscience of the regenerate Christian to excuse being observed and to accuse being transgressed doth bind the Conscience of the regenerate Chrisian to obedience For to bind the Conscience is to cause it in every action to accuse for sinne or excuse for well doing But the law of God doth cause the Conscience of the regenerate Christian to excuse being observed and to accuse being transgressed Therefore the law of God doth bind the Conscience of the regenerate Christian to obedience That which hath power to say to the Conscience of the regenerate Christian this ought to be done that ought not to be done hath power to and doth bind the Conscience of the regenerate Christian to obedience for to bind is to say this may that may not be done But the law of God hath power and doth say to the Conscience of the regenerate Christian this may that may not be done Therefore the law of God doth binde the Conscience of the regenerate to obedience That which hath this priviledge that the breach thereof is a sinne doth bind the Conscience of all even of regenerate Christians to obedience for all even regenerate Christians are bound not to sin 1. Ioh. 3. 4. But the law of God hath this priviledge that the breach thereof is sinne Therefore the law of God doth bind the Conscience of c. The breach of the ceremoniall law once was sinne now is not because once it bound the conscience now it doth not The breach of the morall law is still sinne therefore it doth still bind If the law of God doth not bind the Conscience of the regenerate to obedience then if the regenerate Christian doth any thing commanded in the Law he doth more then his duty for he is bound to doe his duty and so by doing that doth either merit at the hands of God or else is guilty of Will-worship doing more then was enjoyed him e. g. if a Christian under the Gospell was circumcised did sacrifice bullockes c. he by thus doing did workes meritorious and superogatory or else was guilty of Will-worship because he is not now bound to the doing of them But if the regenerate Christian could and did do all things which the law enjoynes him he is not guilty of Will-worship neither doth he merit at the hands of God Luk. 17. 10. Therefore c. That authority which the Apostles used to vrge and presse regenerate Christians to do their duties doth bind their Consciences to obedience But the Apostles have used the authority of the law to vrge and presse regenerate Christians to do their duties Ephes 6. 1 2. Iam. 2. 11. Therefore the law doth bind the Conscience of regenerate Christians to obedience I having premised these things abandoning the ungrounded and unchristian liberty of Anabaptists Epicures Familists and Antinomists I come to shew and delineate your glorious liberty you blissefull goodfellowes As in all freedomes the freed person is exempt from many burdensome bondages and grieuous
's the proper object of hatred it 's against God and from the Devill pag. 130. c. They who have or desire to have fellowship with God must avoid the society of sinners 4. disswasives whose children what beasts and filthy persons they be They are dirt chaffe dust smoake and scumme pag. 13◠c. They must labour to be like God wherein and why p. 138. c. They must pray to God Prayerlesse persons wofull what faults hinder prayer How to pray aright pag. 140. c. They must heare Gods Word Lets removed Motives to heare Directions how to heare to obtaine fellowshippe with God pag. 142. c. They must seeke the Lord what it is to seeke how by what meanes and why we should seeke the Lord. pag. 146. c. They must sanctifie the Lords Day the name of the Day the judgement of diverse Divines of the Sabbath whether workes then lawfull what workes meant disswasives whether sports lawfull reasons disswasives objections answered whether worldly words 4. reasons whether worldly thoughts 3. reasons Meditation of Gods Workes Word and why conference for the Lords Day workes for the Lords Day sc reading singing and how prayer deeds of mercy their kinds and manner of doing them Recreation for the Lords Day foure motives to practice pag. 149. c. They must choose the thing which pleaseth God diverse choosers which are the best pag. 177. c. They must take hold of Gods Covenant the foundation and frame of this Covenant how the same to the justified Iewes formerly as to the justified Christians now and how not we must enter into and keepe this Covenant outwardly and how inwardly and how how the Law binds how not against Antinomists 6. motives to keepe covenant with God p. 178. c. They must cleave to the Lord what it is to cleave to God manner meanes and motives pag. 189. c. They must serve God what it is to serve God How we are free from the Law how not against Antinomists and others we must serve God with feare objections answered disswasives from serving foure evill masters the excellencie and manner of Gods service pag. 191. c. IIII. Booke ALL Saints have fellowship with Christ because they are his fellowes spouse branches building members and linkt to him in the nearest ties pag. 202. c. Reprehending those who harme them pag. 209. c. Disswading from hurting the Saints why the world is enrag'd against them who are their greatest enemies how holily they live how neare and deare they are to Christ pag. 211. c. Perswading all to joyne in fellowship with Christ This is the sweetest most honourable the firmest richest the most joyfull and peacefull society pag. 217. c. Comforting those who have fellowship with Christ from Christs names against feare Christ loves such with all loves such are justified what justification is its causes How faith justifieth how not sixe notes of happinesse all in the justified Such are sanctified and how difference betwixt justification and sanctification how sanctified persons are cleane how once justified alwaies justified pag. 228 c. They have Christian liberty a fourefold false liberty disclaimed Christian liberty frees not from obedience of the Morall Law what conscience is what binds conscience the Law binds the conscience to obedience wherein this liberty consists its excellencie a threefold use from this liberty pag. 242. c. Exhorting and directing to this society Scripture truths trier sinnes of former times as bad as now why they seeme worse now pag. 253. c. They who have fellowship with Christ do and ought to imitate Christ wherein we must imitate Christ actively passively and why prophane livers fashion followers and followers of men censured how men may be imitated how not what we must doe if we imitate Christ 3. motives to imitate Christ pag. 256. c. They have and must have faith and what faith its excellencie three sorts faulty concerning faith our duty concerning faith pag. 265. c. They have Gods Spirit abiding in them its necessity who faulty our duty to examine our selves who have who want Gods Spirit duties of such who have Gods Spirit and of such who want the same pag. 269. c. They who have fellowship with Christ be and must be his sheepe braunches spouse members building their duties hence pag. 276. c. The Conclusion shewing the drift of all pag. 278. c. Courteous Reader pardon I pray smaller faults escaped in printing and amend these greater as following Page 13. line 5. for comsorts reade consorts p. 21. l. 1. correcting 1. converting p. 31. l. 28. openly r. onely p. 38. l. 19. of r. as p. 49. l. 28. leading r. loading p. 64. l. 33. stayng r. staining p. 70. l. 16. alike r. alive p. 80. l. 12. it r. in P. 100. l. 4. where r. whence Ibid. l. 5. Bubus r Subus p 108. l 33. money r. many p. 178. l. 19. feele r. seeke p. 183 l 17. Iudaicall r. iudiciall p. 227. l. 17. we and all r. woe and alas p. 245 coniunction r. conviction p. 225. l. 33 dissoluble r. indissoluble Marginall faults Pag. 13. for tunica quem r. quam p. 23. bonum r horum p. 100. comitatu r. comitatum Ibid contratius r. contraria p. 110. it appeareth r in apparell p. 245 exemple r Epist p. 253. virtutis r. veritatis p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. limices r. limites Information for the meanest Reader Where you shall find these following this is their signification e. g. For example to wit viz. sc that is i. e. i. Ibid. there or in the same place 1. True good fellowes have fellowshippe with 1. All Saints pag. 3 c. Therefore they must 1. Avoid wicked mens society pag. 6. c. 2. Love all especially the Saints and all those pag. 9 c. 3. Relieve each other pag. 12. c. 4. Communicate gifts and graces pag. 18. c. 5. Conceale each others frailties pg. 23. c. 6. Reprove one another pag. 32 c. 7. Strive for the peace of the Saints pag. 34. c. 8. Forgive each other pag 37 c. 2. The Lord or God the Father pag. 115. c. Therefore 1. Themselves are comforted pag. 118. c. 2. They who wrong them and neglect this communion are reproved pag. 125. c. 3. All are perswaded to this communion p. 129 c. To this end they must 1. Shunne sinne pag 130. c. 2. Shunne society of sinners pag. 135. c. 3. Imitate God pag. 138. c. 4. Pray to God rightly pag 140. c. 5. Heare Gods Word delightfully pag. 142 c. 6. Seeke the Lord. pag. 146 c. 7. Sanctifie the Lords Day pag. 14. 9 c. 8 Choose that which pleaseth God pag 177 c. 9. Keepe Covenant with God pag 178 c. 10. Cleave to God pag 189. c. 11. Serve God Pag
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
Christ is without sinne because he is God and Christ saith Tertullian We ought alwayes to confesse our selves sinners for who so saith he is unspotted and without sinne is either a proud person or a foole saith Cyprian And therefore say I he who saith he is as perfect as Christ and the glorified Saints in heaven deceives himselfe and is a lyar except he speakes of likenesse in quality and not in quantity and so is the saying of M. Dod to be understood which so often is urged yea every upright Christian loves his neighbour as himselfe Math. 22. 39. Is mercifull as his Father is mercifull c. Hath the same graces of sanctity which were in Christ Psal 45. 7. viz. In regard of the quality but not equality we receiving of his fulnesse grace for grace Iohn 1. 16. Christ being annointed aboue his fellowes 4 Liberty or freedome not from the doctrine and obedience of the Morall Law this is the liberty of equivocating Antinomists tatling Philomenes and their fantasticall fraternity but no Christian liberty every regenerate Christian being bound in conscience to obey the Morall Law of God Of this point heare the concordant confessions of Christian Churches a Hactenus itaque abrogata est Lex Dei quatenus nos amplius non damnat nec iram in nobis operatur c. Anamen Legem ideó nonfastidientes rejicimus damnaâ—â—s omnia quâ— haeretici veteres neoterici contra Legem Dei dederunt Helvetica Confessio Artic. 12. pag 38. Thus farre the Law of God is abrogated insomuch as it doth not condemne us henceforth neither doth work the wrath of God in us c. Notwithstanding we do not therefore disdaining reject the Law we condemne all those things which heretiques old and new have taught against the Law saith the Helvetian Church b Credimus omnes legis figuras adventu Christi sublâ—tas esse quamvis earum veritas substantia nobis in eo constet inquo sunt omnes impletae Legis tamen Doctrina Prophetis utendum est tum ad vitam nostram confirmandam tum ut eo magis in promissionthus Evangelicâ—â— confirmemur Gailâ—ca Confessio Artic 23. pag. 106. We believe all the figures of the Law to be taken away by the comming of Christ although the truth and substance of them doth continue to us in him in whom they are all fulfilled but the Doctrine of the Law is both used in them to confirme our life and also that we may be confirmed more in the promises Evangelicall saith the French Church c Quimvis Lex à Deo data per Mosen quoad Ritus Ceremontas Chriistancs non astringat neque tamen ab obedientiâ— Mandatorum que Moralia vocantur nullus qu intumvis Christianus est solutâ—â— Anglica Contessio pag. 115. Although the Law given of God by Moses in regard of the Rites and Ceremonies doth not bind Christians neither is any although a Christian loosed from the obedience of the commandements which are called Morall saith the English Church d Non 〈◊〉 〈◊〉 libertate donatos quasi nullam legis obedientiam del camus Contrarium enim antè conâ—â—ssi sumus Scoticana A. 15. pag. 147. We do not think that we are so freed by liberty as if we owe no obedience to the Law for we have confessed the contrary before saith the Scottish Church e Credimus omâ—â— ceremonias sigis ras Legu omnes denique umbras cessasse Christi advenventu interint tamen 〈◊〉 〈◊〉 nâ—bis illorum veritas substantia in Chrisio ideoque Legis testimonâ—â—s ad hu◠〈◊〉 ut nostâ— soâ— in Evangelij Doctrina confirmentus onâ—tes vitam nostram honestè ad gloriam Dei juxta ipsius voluntatem componamus Belgica Confessio Art 25. pag 175. We believe that all the ceremonies and figures of the Law finally all the shadowes to have ceased by the comming of Christ but in the meane time the truth and substance of them doth remaine to us in Christ therefore we still use the testimonies of the Law that we may confirme our selves in the doctrine of the Gospell and that we all may set in order our life honestly to the glory of God according to his will saith the Belgick Church f Lex enim Dei requirit ut Christianus c. Argentinensis Confessio Cap. 12. De Monachatu pag. 233. For the Law of God doth command that a Christian c. saith the Church of Strasburge g Necesse est docere homines non solum quod Legi â—he liendum sit sed etiam quomodo placeat haec obedientia placeat igitur haec obedientia c. Augustina Confâ—ssio Art 6 pag. 12. It is needfull to teach men that they must not onely obey the Law but also how this obedience pleaseth therefore this obedience pleaseth c. saith the August Confession h Agnoscimaâ— Legâ—m Dei eujus Epitome est Dâ—calâ—gus praecipere optima justissima perfectissima opera hominum non solum oâ—ligatunt esse ad obediendum Moralibus Praeceptis Decalogi c. Wittenbergica Confessio pag. 145. We acknowledge the Law of God whose abridgement is the Decalogue to command the best most just and perfect workes and man not onely to be bound to obey the Morall precepts of the Decalogue saith the Church of Wirtenberge i Nec Praecepta Legis quae continentur in Scriptis Apostolicis sunt nova Lex sed sunt veteris Legis c. pag 148. Neither are those Precepts which are contained in the Apostolicall Writings a new Law but are of the old Law saith the same In regard this will be erroneous if not hereticall if not blasphemous by many mis-led people Some of them stiffely and with a refractorie obstinatenesse affirming that the law of God binds the regenerate Christian no otherwise then as he is a creature which is as if they should say it binds Christians no more then beasts birds and fishes for that which binds man onely as a creature binds man no otherwise Species perfectae participant suo ge nere ex aeque ita ut altera alteri genus non ferat acceptuÌ„ sed sui generis communione plane sunt unum Kecker Syst log lib. 1. pag. 62. then it doth all creatures according to the rule in Logicke Some againe of a middle temper distinguish the regenerate part from the unregenerate and yeeld that the law doth binde the unregenerate part to obedience but not the regenerate Give me leave therefore to stay a while in opening and clearing the truth if not to recall and reestablish those It is a hard matter to make them see any thing which before haÌ„d have resolved to close their eyes Bishop Vsher pag 32. wilfull in their unsound opinion yet to stay and settle the weake and wavering They say the regenerate hath liberty by Christ and that he ought to stand fast in that liberty wherin Christ hath set him free and so
fellowship with the Lord of glory his blessed Sonne and gracious Saints and Servants As also the wretched and miserable condition of all other associations who have indeed a fellowship but most abominable and base with the fruitlesse works of darknesse Ephes 5. 11. As also most dangerous and dreadfull Prov. 13. 20. Acompanion of fooles shal be destroyed Thirdly I hope also that you of the wiser sort of those who as yet are without having any well-wishes unto your selves are perswaded to flee amaine seeking an hasty escape from all those unfruitfull fellowships with the deeds and doers of darknesse as Lot from Sodome so full of villany so neare destruction and to hasten speedily as the creatures into Noahs Arke to be firmely knit and inseparably incorporated into this society abounding with such felicities and contentments 4. And I doubt not but that you which have already admittance into and acquaintance in this goodfellowshippe by the former particulars are animated and encouraged to cleave more closely unto and to proceed more comfortably and couragiously in the same it abounding with such variety of excelling priviledges and transcendent prerogatives maugre Sathans subtill and hellish temptations and the worlds despightfull usage and injurious calumniations Of which hopes if I doe not faile I have that I labour for I having declared these things unto you 1. That you also which as yet are strangers from this heavenly communion may have fellowshippe with us which you need not either dread or shame for truly our fellowshippe is with the Father and his Sonne Iesus Christ 2. And that you which are infranchised into this Society may walke forward comfortably and couragiously through the many crossing oppositions you meet withall in he holy path Or to end with the Apostles words that your joy may be full FINIS An Alphabeticall Table A. ADmiration vaine to be shunned and why 76. Adoption what its excellencie why God adopted us 235. Afflictions should not discontent 42. They are the lot of the righteous 210. They benefit them 211 Why God afflicteth them and how 45. Christ is to be imitated in his sufferings why and how 256. Anabaptists confuted concerning swearing 80. Antinomists taxed and confuted 182 c 192 c. 243. c. Apostasie dangerous 95. Apparell what should content 107 Pride in apparell 260. c. Christians best apparell 44. B BEauty and lovelinesse of Christ and Christians 218 c. Beggers how to be relieved how not why 25 their vilenesse 104. Body is to honor God 73 Christ and Christians one body 207. 276 Brethren all Christians are brethren 3. C CAlling what lawfull 103. Changing of callings through discontent taxed 189. Labour in the same See labour Certaintie of salvation 118 c. Whence 270 c. Charity See relieve Christ is Christians fellow and how 202. Husband 203. Vine 204. Foundation 206. Head 207. A stone and what 206. His power 209. Love and nearenesse to Christians 209 c. Christs poverty what and why he was poore 222. Christians Christs fellowes 202. Spouse 203. Duties therefore 176. And branches 204. Duties therefore 277. Stones built on him 206. Duties therefore 277. And members 207. Duties therefore 277. Resemblances betwixt Christ and Christians and their nearenesse 208 214 c. Church a Vine 205. Its foundations what how many 206. A fold field c 208. Choosers we should be of what and why 177 c. Civill honest men in what they are defective 272 273. Cleane how Saints are cleane how not 240. See pure and perfect Cleaving to God a necessary duty what it is How we cleave to God motives therunto 189 c. Conference see tongue for the Lords Day 167 c. How delightfull Conscience what it is how it is bound to obey the Morall Law 245 c. See Law Conscience testimonie Consolation of Saints see Ioy. Whence 270 Contentation what Why we should be content 98. c. 106. With what 107 c. 118. Continuance crowned 95. Continuance of Saints See certainty Corrections and crosses See afflictions Covenant with God Its foundation frame kinds the same now with that of the iustified Iewes formerly It must be kept How why 178 c. Coveteousnesse its root and fruit 101. Puritanes how covetous how not 69. Riotous spend thrifts are covetous 66. Creation for Gods honour 71. God is derided in the derision of the creatures 80. Man an excellent creature 86. D DEath not to be feared 124. It s meditation ioyfull to the Saints 174. Dependance on Gods providence 65. Motives thereto 69 c. 123. Depopulatours hurtfull 67 98 99. Discontent fruitlesse 106. Disparity betwixt Saints and sinners 67. Drunkennesse a vile sinne 92. Hurtfull to the Commonwealth 67. E ENemies not to be feared 122. Envy a hateful and hurtfull sinne 38. Exercises for the Lords Day See sports Exile should not discontent 109. Not to be feared 124. F FAlling from grace how Saints may fall how they cannot 118 c. Family provided for without covetousnes 68. Lesse regarded by some then beasts 90. Father God is to al especially Saints 41. His fatherly love their filiall duties 41 c. Some fathers preferre their beasts before their children 90. Faith how all is like how not 4. Honoureth God 74. Takes hold of Gods Covenant 182. How it iustifieth how not 233. True faith described its fruits and properties who faulty concerning faith 265 266. Fashion following reproved 101 108 260. Feare honoureth God 74. Cleaves to God 150. It s excellencie 194 c. What to be feared what not 124 230. What feare is bad what good Obiections answered 194. Fellowship Saints have each with other Duties thence 3 c. With the Father 115. Motives meanes and duties 129 c. With Christ 202. It s nearenesse 213 c. Motives to ioyne in it 218. Who have fellowship with Christ 253 254. Obiections against the fellowship of Saints answered 113 c. Fellowship of wicked base 125 135 c To be shunned and why 6 c. 125 c. What wicked mens societie to be shunned 8. Food what should content 105. Spirituall the best 43. Fooles who sc What fooles wicked men are 128. Forgivenesse of our brethren necessary How Magistrates Ministers and private persons may and must forgive 37 c. Who must forgive whom when what how and why 38. Motives to forgive Obiections answered 39 c. Forgivenesse of sinnes a great favour to whom it belongs 234. God onely forgives sinne 37. Foundation of the Church what how many 206. Flesh an evill master disswasives from its service 196. G GAine of Saints is great 199. Garments of Christs righteousnesse the best 44. See apparell God the Saints Father 41. How a Husbandman 204 c. Good must be done aswell as evill avoided 82 91. Goodfellowship what 1 c. Of wicked naught See fellowship Wicked are falsely called goodfellowes 278. Name goodfellow to whom due 278 279. Glory how like 5. Gods glory See honor Glory of Saints
a minute to his time nor a cubit to his stature he makes Esaus bargaine exchanging a birth-right for pottage or Glaucus exchange gold for copper all his paines having beene as to breake a wormeaten nut which filleth his mouth with myry dirt and for these his gettings which are but like Sodomes fruit he neglecteth to do the will of God which is that he should seeke Gods kingdome with his chiefest desires and endeavours whereas he regards it not at all or too sleightly Which is that he should instruct his family after the examples of Abraham Iosuah and David Deut. 6. whereas he as if all soule care lay upon the Pastor yet the Iewes having Priests Prophets and Levites were enjoyned this Deut. 6. thinkes he hath done his duty if he feedes and cloaths his family little considering that if hee doth no more he doth not so much for his children bone of his bones and servants members of his oiconomicall body as for his cattell to which he gives fodder and lodging For these having such things have all things to them necessarie and whereof they are capable Whereas those having food rayment and lodging have not all necessaries saving grace being needfull to them nor whereof they are capable they being capable of grace and glory of which those bruitish creatures are not 2. Let the wretched sinner do the will of sinne crouching downe and becomming servile to such base commanders Rom. 6. 12. more loathsome then a toad worse then the divell it making him of a glorious angell to become an apostate divell 3. Let all the heires of wrath and children of the divell doe the will of Sathan the god of this world as one saith of the Irish they will be Irish like Iupiters cat so these they M. Morison Irish hist will be wicked yet let every one who wisheth well to his soule who desireth to be saved who longeth for the kingdome of heaven and would be esteem'd the childe of God doe the will of God our father and that 1. In all things after the example of David who had respect to all Gods commandements Psal 119. 6. after the example of Christ who fulfilled all righteousnesse Mat. 3. 15. and of Zachary and Elizabeth who walked in all the ordinances of the Lord Luke 1. 6. Thinke not O foolish Herodians that your doing somethings is sufficient you shun drunkennes but care not whom you devoure Idolatry yet live in filthy adultery c. Saul did in part Herod somethings neither sufficient Thinke not O you unjust sharers who divide twixt God and the divell not much unlike the traveller who offered to his Apollo the shels but ate himselfe the kernels giving to God your bodies in the temple your hearts to Sathan for you 'l doe Gods worke with your tongues the devils in your lives professing piety you practise iniquity that God is well pleas'd with such unjust divisions God will not part with him who is his foe he will not be content with part all being his due What and if the wanton worldling pleaseth himselfe with his windy words and thoughts so free pleading for them as Lot for Zoar that they are but little ones or as the Pharisee not so bad as other men yet shall hee know they are not free from Gods tribunall seat where his lust will be found adultery anger murder and his little ones infinite What and if the ungodly Papist perswades his seduced disciples that some sinnes are pretergressions not transgressions not against onely beside the law and will of God no waies offending God for which God cannot in justice punish with hell fire everlastingly yet let all such who would be esteem'd the children of God doe the whole will of our father 1. Omitting no good duty hee hath commanded wee being faulty by omission as well as by commission Saul for not killing as Ioab for murder Dives for not giving as the Iewes for oppressing 2. Committing no one thing forbidden 1. Shunne those little ones many sands are as weighty as some great stones many moates as blemishing as one beame little lice and flies destroyed the Egyptians These egges will prove devouring and empoysoning Cockatrices These twigs will prove thorny bushes except they are timely stubbed 2. Avoid all Dalilahs pleasant sinnes those delightfull eyes and profitable hands for Are they not loathsome and incurable Did they not cost Christs bloud to redeeme from them 1. Pet. 1. 18 Will you doe that so unworthy your calling Dare you draw such burdens upon your soules What though they please you they displease God Thinkest thou O man that they will not be bitternesse in the end These are Dalilahs of those hellish Philistimes to destroy These are sweet but deadly poyson These like the Scorpions Rev. 9 7. 10. have amiable countenances yet stings in their tailes They have lovely embracings yet sting like Serpents Rom. 6. 23. These make the sinner jolly and pleasant as the hearbe Sardonia the eater who eating dies Dash â—isus Sardonius moritur ridet Salâ—de gub de lib. 7. pag. 217. therefore these little ones against the stones crush these Serpents egges especially leave off and slee from them more then from a Serpent those great and crying evils Oh forsake all vsury too uncharitable unnaturall gainefull to be good There is nothing more filthy nothing more cruell then the present Niâ—â—â—â—nim present 〈…〉 a â—â—rpius 〈…〉 siquidem â—â—â—â—smodi â—â—â—nerator negotiatur aliena diâ—â—rimina 〈…〉 cres ut putat quisiâ—â— de aâ—â—â—â—ius in â—lâ—â—itate consâ—quitio 〈…〉 quisipicâ—atis me 〈…〉 reposeâ—â— velut metuenâ— ne immâ—sâ—ricorâ—forte videatur cum pâ—â—â—â—cto 〈…〉 â—aiorem misero â—oveam crudeâ—â—tati 〈…〉 Chrys Tom. 2. Hom. 6. in Matth. 2. vsury because a lender of this sort doth gaine other mens perils and as he thinketh doth purchase more plentifull gaines by the adversitie of another and moreover he doth demand of duty and with authority as if it were the hire of piety fearing least he should seeme unmercifull whereas truely he hath digged out a great pitfall to the miserable man under the colour of pittying and bringing helpe saith Saint Chrysostome Drunkennesse too fordid for Saints I perswading you thus to doe exhort you to no more then what is just and equall If you consider 1. That God hath not abridged you of any action onely of the naughty manner of doing he doth not forbid to get goods onely by unlawfull meanes He prohibiteth not drinking onely drunkennesse or excesse 2. That all Gods commandements whether negative or affirmative are divine holy just heavenly and perfect binding the conscience tending to life or death 3. That if servants must doe the will of their masters in all things Tit. 2. 9. sc which are lawfull and not gainsaid by higher authority how much more then are we bound to doe the will of God in all things hee being our Creator Redeemer King c. 2. Faithfully he who serves God with seeming devotion must looke
to leave them and love Gods Law with resolution to do it in some measure And this is matter of comfort and encouragement to all engrafted members into Christ Iesus considering that they are sanctified and therefore 1. Cleane in Christ although not in themselves 2. Cleane by imputation although not by action 3. Cleane by way of comparison although not simply 4. Cleane by proportion although not by perfection 5. Cleane in part although not wholly and altogether Whensoever in these bookes I have made mention of the Church Vtc unque in his libris commemora vt Ecclesiam non habentem maculam aut rugam non sic a cipiendum est quasâ— jam sâ—t sed quae praeparatur tit sit quando apparebit etiam gloriosit Nunc enim propter quâ—sdam ignorantiat infirmitates membrorum suorum habet undè quotiâ—â—e toti dicat 〈◊〉 nobâ— debiâ—â— nostra Aug. cap. 18. de Baptismo Tom. 1. pag 46. not having spot or wrinkle it is not so to be taken as if she were so now but that she is prepared to be so when she shall appeare glorious for now by reason of certaine ignorances and infirmities of her members the whole Church hath cause to say every day forgive us our trespasses August Retract Lib. 2. Cap. 18. What comfort is it to consider that they are justified and so are pardoned sanctified and so are purged although there can be no pardoning where there is no purging yet that sinne may be fully pardoned which is not wholly purged 1 Ioh. 1. 9. viz. 1. In time although at once they cannot 2. In part although wholly they cannot 3. By degrees although altogether they cannot 4. In death although in life they cannot 5. In and by Christ although in and by themselves they cannot What consolation is it to such when considering that although being once justified they are not alwayes and altogether justified viz. 1. In their owne apprehension yet they are in Gods estimation and by imputation 2. In their owne sight yet they are in Gods 3. In regard of their owne assurance yet they are in regard of Gods acceptance 4. In regard of the instrumentall and adjuvant causes i. Faith repentance prayer nor yet of the outward meanes Word and Sacraments c. Yet they are in regard of the moving cause Gods grace materiall Christs merits efficient God himselfe and finall Gods glory and their owne salvation 5. In regard of new sinnes requiring new pardon and new repentance and prayer whereof they cannot possibly be altogether wanting yet they are in regard of old sinnes already past and repented for What encouragement is it to such considering that by meanes of this union with Christ Iesus they have the Spirit of sanctification whereby they are reformed and sanctified although not all at once for as seed cast into the ground doth root sprout grow increase and bring forth fruit in time and by degrees and as a tree is not at full growth the same day it is planted and as the issue in the wombe is first conceived then it feeleth afterwards it hath the power of reason though not the use and at length is borne and brought up and as we likewise are not learned at once but first we conceive small matters and then proceed to profounder Even so our regeneration and sanctification is now begun but must still grow in grace go on from grace to grace from vertue to vertue untill we be growne to a perfect man in Christ and that is hereafter in heaven yet by degrees and although but begun here yet perfectly in the life to come Holy men affirme that those who are cleane are to be cleansed * Tom. 9. pag. 444. Mundi mundandi Aug. in Ioan. 15. Quis in hâc vitâ— sic mundus ut non sit magis maguque mundandus Motus immundi reprimi possunt per gratiam ejici non possunt nisi in morte Bernardus Serm. 58 pag. 165. Vitia in nobis non mortua sed compressa Idem SubJugari possunt non exterminari Iebusâ—i Idem In munditiâ non potest esse 〈◊〉 Who in this life is so pure that he needs not to be more and more pure Impure motions may be repressed by grace but they cannot be cast out but in death Vices are not dead but suppressed in us These Iebusites may be brought under but not rooted out There can be no end in puritie CHAP. VI. Consolation 4. Saints have Christian liberty HAve we fellowship with Christ Iesus Then we are a people Consol 4. set at liberty or such a company who through grace are made partakers of Christian liberty 1 Pet. 2. 16. As free using your liberty Gal. 5. â— Stand fast in the liberty wherein Christ hath made us free Ver. 13. Ye have been called unto liberty 2 Cor. 3. 17. Where the Spirit of the Lord is there is liberty Liberty I say or freedome 1. Not from the yoke of lawfull authority Civill or Ecclesiasticall this is an Anabaptisticall no Christian liberty The regenerate Christian being bound in conscience to obey all lawfull authority in performing their lawfull precepts or undergoing their inflicted penalties Rom. 13. 5. We must be subject and also for conscience sake 2. Not to sinne or continue in sinne that grace may abound Rom. 6. 1. This is a wicked licentiousnesse no Christian liberty the renewed Christian being bound in conscience to have no fellowship with the unfruitfull workes of darknesse c. Eph. 5. 11. 3. Not from sinne so farre forth as to receive an absolute perfection of inherent grace in this life so as to be free from all sin and to be as perfect as Christ is in heaven as fantasticall familists and fanaticall fantasticks avow against the light of Scripture and their owne conscience for the most sanctified Christian who breathes in this sublunary world is perfect only 1. Comparatively in respect of others viz. Weaklings and wicked ones 2. In regard of himselfe he having received a greater measure of present profiting Phil. 1. 5. Or else in regard of his upright sincerity 2 Reg. 20. 3. He who saith he hath no sinne deceives himselfe and is a lyar saith Saint Iohn 1 Ioh. 1. 8. 10. * Superbiam Valentinianorum imitantur qui se absque peccato existimant perfectos se vocantes semina electionis Irenaeus lib. 7. cap. 1. They imitate the pride of the Valentinians who thinke themselves without sinne calling themselves perfect and the seeds of election saith Irenaeus Likewise both in the worst there is some good and in the best Sic. in pessâ—â—â—â— aliquid boni in optimis â—â—â—â—thil pessimi solus eniâ—â— Deus sine peccato solus homo sine peccato Christus Tertul. Semper debemus not consiteri peccatores nam quisquis se immaculatum sine peccato dicerit aut superbus aut stultus est Cyp. de Elem. pag. 15. much exceeding naught onely God is without sinne and onely the man