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
Lyon Beare Dog and Dragon give him the tormenting taile of a stinging Scorpion the venemous teeth of a gnawing Viper the virulent breath and dreadfull sight of an eye killing Cockatrice farce his bowels with the poyson of Aspes and the venime of Spiders go to an hedge of thornes briars and brambles and a bed of thistles and thence extract the hurtfull properties of these evill plants and adde them to this monster heape on the stinking loathsome and vnprofitable conditions of the most loathsome scumme canker-eaten drosse suffocating smoake sterilous dust and contaminating dirt The wicked man is this compacted monster and therefore an unmeete associate for a Saint for such a one who hath or desireth fellowship with the Father CHAP. VIII The third meanes and duty We must be like God WOuld we communicate in this community we must 3. Meanes Duty endeavour to be like the Lord. Similitude is a fastening linke to conglutinate Societies which all delight in such who are most like themselves hence it is that birds of a fâ—ather flie together like master like man If thou wilt marry marry thy like saith the Poet and that friendship is the pleasantest which likenesse of conditions hath linked together saith the hearâ—en Oratour and Saint Iohn tells us expressely there must be a congruence in this consociety 1 Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with anâ—ther Be we therefore followers of God as deare Children Ephes 5. 1. 1. In holinesse 1. Pet. 1. 15. as he which hath called you is holy so be you holy in all manner of conversation ver 16. Because it is written be you holy as I am holy True it is God only is holy i. e. infinitely pure and righteous yet the Saints are holy also i. e. separate from sinne and corruption unperfectly here most perfectly hereafter in heaven 2. In a godly remuneration rendering love for hatred benedictions for execrations good turnes for bad prayers for persecutions Matth. 5. 44 45. That we may be Children of our father for he makes his sunne c. 3. In a pitifull compassionatenesse easily mooved to grieve at the miseries of others and to succour them Luke 6. 6. Be you therefore mercifull as your heavenly father is mercifull Col. 3. 12. put you on as the c. 4. In perfection Matth. 5. 48. Be you therefore perfect as your father in heaven is perfect not as if we could be without sinne as doting fantasticke Familists averre or keepe the whole law as superstitious Antichristian Papists avowe For Scripture and each man 's enlightened conscience witnesse the contrary But 1. Comparatively in regard of the weake and wicked 2. In regard of parts being sanctified in every part and power of soule and body to every duty concerning them in some measure So that there is an upright judgement in the minde an honest heart a sincere and good conscience 5. In walking in the light 1. Iohn 1. 7. If we walke in the light as he is in the light we have fellowship one with another and this we may doe by following Gods Word as our guide in our travaile to eternall blessednesse Let Sathans hellish brood doe the workes of their father the divell walke foot by foot in those cursed paths which Sathan hath traced out unto them viz. in the darke and damned waies of swearing lying cursing c. and so demonstrate to the whole world that themselves have fellowship with the divell Let cavelling carpers deeme these sayings hard and harsh Paradoxes peremptorily concluding it to bee altogether impossible for any man to be holy mercifull perfect c. as the father in heaven is Yet let all such who already have or desire to enjoy fellowship with the Father conforme themselves unto him in the Scripture sense which speakes not of equality but similitude endeavouring to bee holy loving mercifull and perfect as a staggering childe may imitate a mighty man This sanctity perfection and such like excellencies of all the glorified Saints that are or shall be being no more in comparison of this unparalel'd holinesse and perfection of God then the dimme and duskish light of a pinking candle compared with the splendent lustre of the radiant sun enlightned moone and glistering starres CHAP. IX The fourth meanes and duty is prayer to God HAve we or desire we fellowship with the father delight 4. Meanes Duty we then to speake to him in prayer and rejoyce to heare him speake to us in the ministery of the Word What society where intercourse of speech is wanting every colleague in each community will acknowledge society and mutuall exchange of speech to be inseperable and that it is one way to connexe men firmely in a friendly fellowship A word of each 1. Should I say prayerlesse persons are gracelesse I have my warrant Zach. 12. 10. the spirit of grace and prayer being joynt companions 2. Should I terme them godlesse Atheists who can justly contradict me not to pray being one of those markes wherewith men foolish and without God are branded out Psal 14. 4. 3. May I not confidently affirme such to have cast off the feare of the Lord restraining prayers before God Iob 15. 8. 4. May I not pronounce peremptorily prayerlesse persons to be destitute of the spirit of adoption Saint Paul testifying that the Saints have received the spirit of adoption whereby they cry Abba father Rom. 8. 15. And can a prayerlesse person he wanting gods grace his feare the true God and his blessed Spirit have fellowship with the Father Moreover doe many people pray to no purpose asking and not receiving because they aske amisse Iam. 4. 3. their prayers being pinnioned that they cannot mount aloft into the eares of the Lord of Sabbaths 1. By grosse pollutions Isa 1. 15. I will not heare because your hands are full of bloud 2. By disobedience to the voice of God in the ministery of his Word Zach 7. 13. therefore as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts 3. By impenitency Iob. 9. 31. God heareth not sinners 4. By regarding iniquity in their hearts Psal 66. 18. 5. By 〈◊〉 Prov. 23. 13. He that stops his eares at the crie of the poore shall crie himselfe and not be heard 6. By crueltie Micah 3. 4. Then shall crie c. 7. By painted hypocrisie Math. 6. 5. 8. By faithlesse infidelity Iam. 1. 6. 7. 9. By pharisaicall selfe-conceitednesse Luke 18. 11. 14. 10. By blind ignorance Mat. 20. 22. You aske you c. 11. By malicious envy Math. 6. 15. If you forgive not 12. By praying for those things which are impious unjust hurtfull impossible needlesse or otherwise not to be prayed for It stands us in hand therefore if we either have or desire to have fellowship with the Father not onely to pray but so to pray as we are directed in the Word of truth viz.
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
Christians whose dissentions were such that Christianity was publikely derided and so great that they condemned one another of heresie Yet I earnestly desire that those who are strong woulâ— beare with the weake that the weake would not contemne the strong yea that all both strong and weake would live in peace we all having fellowship one with another 1. In things simply good we must have peace 2. In things indifferent we should have peace these being neither good nor bad in their owne nature They differ from necessaries diverse wayes sc 1. The least omission of a necessary good wounds the conscience so not of an indifferent 2. In necessaries we may sinne in the doing not doing and in the manner of doing In indifferents onely in the manner e. g. If without knowledge of its indifferency and use Rom. 14. 14. If without faith Rom. 14. 23. If we uâ—e them in hatred and not in love If we destroy our brother by our meate c. 3 We may yeeld to some things inconvenient for the peace of this society if we follow the advice of the Trent Historian saying It is c. Or of learned lunius in his 〈◊〉 60. 〈…〉 necessary 〈◊〉 to veeld to the im effecti 〈◊〉 of others and for pâ—ty to accommodate to that which in rigour is not due yet in equity convenient Histor Trent p. 62. parallels where comparing Gen. 11. 11 12. In which place there is no Cainan in the Originall although the Sâ—ptuagints have one with Luke 3. 35 36. In which Genealogy there is a Cainan saith he allowes of the answer of Beda who affirming that Cainan is neither in Genesis nor in the Chronicles saith St. Luke tooke it from the Sâ—ptuagints yeelding to the received opinion amongst the people lest by crossing it he should hinder the peace of the Church and hazard Scriptures authority Then he answereth diverse objections sc St. Luke knew it was false A Yet he knew it was such a falshood which did not hinder the truth of a Christian faâ—th although of a particular History St. Luke hereby confirmes a fault A. No he doth not make a private errour publike neither doth he nourish a private errour he onely tolerates a publike errour to prevent a greater evill What evill did he prevent hereby A. Quesâ—ioning the authority of Scriptures troubling the building of the Church in her minority This was worldly wisdome A. This was wisdome of the Spirit Then he concludes that the Seventy did evill in wronging Scripture that the Evangelist did well And addeth a prayer that God would grant unto men of God such modesty in enduring errours in others to their edifying and publike peace so that they be such which may be undergone with peace of conscience And me thinks our Saviour Christs paying of tribute St. Pauls shaving of his head and circumcising of Timothy doe shew that even some inconveniences are to be tolerated for the peace of this Society CHAP. X. Vse 8. Saints must forgive each other Vse 8 LAstly are we all of one so neare Society then ought we Ignosias alijs mulâ—â— nâ—hil tibi Câ—co bul 46. to forgive each other Should the foot kicke the opposite legge that doth not repay like for like If the tongue lippe or finger are bitten by the teeth they seeke no revenge When the feete by their slips throwe the body upon the ground it onely grieves for such failings and all is well pardon many things to others nothing to your selfe saith a heathen 1. I intend no prejudice to the scate of justice as if Magistrates might not punish offendors For they may both punish and forgive They are Gods Ministers and being in his stead they may and must correct offendors The offences which they punish are not against them as private persons but the common-wealth and Therefore they must inflict punishments 2. Neither is it my purpose to hinder the course of justice and law for the remedying of wrongs and redeeming a mans right It being possible for a man to sue his brother at the law and yet forgive There is a forgivenesse of revenge not requiting evill for evill of private punishment of judgement a man judging an injury to be none of satisfaction A man must forgive the revenge and may pardon the offence punishment yet exact satisfaction by suing at the law He having vsed all other lawfull meanes first as helpe of brethren to arbitrate c. Not distrusting God and depending upon the meanes Retaining love to the party Giving no offence to God nor his glorious gospell 1. Cor. 6. 17. Not being contentious in suing for trifles 3. Neither would I perswade men that they can forgive sinnes God onely pardoning sinne Truely he neither deceiving nor being deceived And properly hee taking away with the punishment the guilt 1. Ministers have power to forgive onely ministerially by declaring whose sinnes are forgiven whose not As the priests under the law cleansed the lepers pronouncing the cleane to be cleane not making him to be so so Ministers of the Gospell have received power to remit where God remits but no where else 2. Magistrates have power to forgive not sinne but private injuries as private mens offences in publique by mitigation of punishments 3. Private persons have power to forgive the dammage arising from a sinfull act not the act it selfe being onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against God Psal 51. 3. 4. David stanâ—d onely against God yet this sinfull act brought detriment to Vriahs bed and life pardon they may the guerdon but not the guilt the annoyance but not the offence But my drift shall be to exhort all good fellowes to forgive and pardon the wrong done like Ioseph Gen. 50. 17. 21. The punishment due to that wrong like David 2. Sam. 19. 32. The restitution and satisfaction of the creditor in some cases the debtour Luke 7. 42. To put away all anger for the trespasse like Iepthah and Mephibosheth Forgive therefore 1. But who must forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All of this â—ociety all which looke for remission of sinnes Mar. 11. 25. 26. 2. But whom must we forgive Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one enemies persecutors the obstinate much more thy penitent brother 3. But when Whensoever or as oft as you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray 70 times 7. times a day sc 490. times in one day 4. But 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what must I forgive Any thing i. e. any quarrell or grudge c. any injustice or wrong 1. Cor. 6. 7. Any contumelious vsage Gen. 50. 15. Any losse Gen. 31. 39. Any defrauding Iames 5. 4. 5. But with what mind with what affection Freely of our owne accord fully remitting all sincerely from the heart Mar. 11. 25. What though the malitious man hatch and harbour within his bosome Enviâ— the scumme of imperfections forbidden by God 1.
it to raigne and rage in them Whosoever is bâ—râ—e of God sinneth not cannot sinne He doth not sinne i. not châ—rish it and suffer it to raigne but endeavoureth to cleanse himselfe from sinne following holinesse of life He cannot sin â— â—â—to death as he is borne of God as he hath Gods Spirit and graces although as he is man as he is flesh he doth He cannot indeavour to sinne c. 2 Neither intend I the least justifying of such abominable iâ—poâ—ritâ—s painted pollution covered with pretended religion is worthy double punishment yea double damnation which living iâ— loathsome impâ—â—ties boastingly reject their neighbours â—â—â—â—stand by thy selfe come not neare to me for I am holier thâ—â— thou Isa 65. 5. I am not as other men are c. Luke 18. 11. I fast pay tithes although they omitted the weightier matters of the Law judgement mercy and faith Mat. 23 23. within full of extortion and excesse 25. of hypocrisie and iniquity 28. These righteous persons Christ came not to call Math. 9 13. These being a generation which are cleane in their owne eyes and yet is not washed from their filthinesse Prov. 30. 12. I leave such dotages as the proper characters of spirituall fooles whose wayes though naught are righteous in their owne eyes and yet are not washed from their filthinesse Pro. 30. 12. Of unsanctified persons Prov. 30. 13. Of Lâ—wd companions Isaiah 65. 3 4. Of formall Christians Math. 7. 22. Of Civill honest men Math. 19. 20. and of proud Pharisees Luk. 18. 11. Which were a people eagerly thirsting after vaine-glorious ostentation doing all to be seene of men the greatest enemies as it 's ever the property of outside Christians to Christ and his Disciples the most dogged censurers of mens aâ—tions better then themselves causelessely A lively pictâ—re of whom we shall sind pourtrayd in most ignorant sots goodfellow-drunkards Papists hypocrites familists and meere civill honest men whose actions although in many particulars they come short of those painted sepulchres run paralled with theirs Math. 6. The Pharisee gave prayed fasted to be seene of men Math. 19. 20. Luke 18. 11. And boasts of exact obedience Vpon which ground I suppose every one of indifferent understanding will ingeniously confesse that these forenamed who seldome give except vaine-gloriously to some clamorous beggers seldome or never pray in secret or in their families onely in publique to be seene of men By consequence avouch themselves to keepe the Law of God perfectly for although they are sinners as they say yet they have kept the 1 2 3 4 commandement c. And not in those who are called Puritanes by worldlings because they will not be prophane 1 Pet. 4. 4. Because they endeavour in all things to live honestly and to keepe a good conscience These not onely giving sometimes in the view of others carefully relieving the distressed members of Christ in secret praying conscionably and constantly to their father in secret and although they justifie themselves in regard of some speciall kind of sinne onely or some degree or some circumstance as David cleares himselfe Psal 7. 27. And Saint Paul himselfe from soule-murther Acts 20. 26. Yet in regard of their common corruptions and particular frailties condemne themselves more deeply then any others Psal 51. Rom. 7. 16. 1 Tim. 1. 15. But sith it is evident without contradiction that not onely all men but also all regenerate persons who are borne of God are sinners and yet such are exhorted not to sinne yea are said not to sinne 1 Ioh. 3. 9. Give me leave briefly to point at under correction of the learned the differences betwixt Gods children and wicked men and then to perswade all such who professe themselves the children of this Father although they cannot but sinne not so to sinne as wicked and ungodly ones do which is the second Vse of this Point The godly man imployes his utmost endeavours to shun Differen 1. Godly shunne secret sinnes envy and anger aswell as murther lust as adultery infidelity hypocrisie pride earthly-mindednesse and all secret and hidden sinnes aswell as outward impieties He desiring to approve his heart unto God He well considering 1. That the secrets of the heart are as transparent to the omniscient thought-searching Iehovah as the most audible words and publique actions 2. That God will judge for secret sinnes aswell as for outward Rom. 2. 16. The wicked man so be he can demeane himselfe so smoothly and plausibly that man cannot accuse him of outward villany thinkes all is well although his heart is farc't brim full of privy pride secret hypocrisie shamefull ignorance wanton obscoenities base earthly-mindednesse canckred envy unadvised anger c. Deeming either his thoughts to be free or doing all to be seen of men The Godly man albeit he may fall into some grosser impiety doth carefully eschew and with as much loathing detestation the smallest sinnes as those of the grosser order and Small sinnes that 1. Because he knoweth that the smallest is sinne 2. Committed against an infinite God 3. A trespasse against the most holy Law 4. Able to deprive of the greatest good sc Gods favour 5. Able to bring the greatest misery 6. Not washed away with any thing save the â—â—valâ—able price of the blâ—nd of the immacâ—late Lambe Christ 〈◊〉 The wicked man makes of mountaines molehils makes no scruplâ— of pâ—tty oathes Racha foole wanton dalliance merry and offâ—â—â—â—s 〈◊〉 hurtfuâ—l jests c. Yea he is ready not onely to extâ—â—â—â—te but to plead that they are small Wheras no sinne is smâ—ll compared with the Law the punishment person offended and price of redemption The child of God doth not onely take heed of the top and height of sinne but of the first and least degree of sinne He advisedly considering the insinuating spreading and incroching nature of sinne one drawing on another he therefore diligently withstands the first degree he crusheth the egge lâ—st it prove a Sâ—rpent quencheth the sparkles least they fire all Iam. 1. 19. The wicked no whit regardeth concupiscence the root and beginning of sinne but deales with it as Milo with his calfe carried it a calfe and an oxe likewise custome comes upon him which hardeneth his heart Ier. 13. The godly man sinneth not with full câ—nsent of heart The 4. Spirit strives against the flesh Gal. 5 17. His sinne is as bitter and burdensome to him as death Rom. 7. 24. Yea he is so irâ—â—d with the remainder of old Adam and with his particular slips and wants in well-doing that he lamentably complaines O wretched man ver 24. Not despairing of salvation as the next words and last verses of the next Chapter declare but bewailing his present misâ—rable condition so subject to sinne as one groaning under a heavy burden And therefore doth earnestly strive against the sinne and temptation â—â—â—ting the spirituall warfare with the two edged sword of the Word and ardent prayer The wicked sinneth with
taking occasions offered extravagantly to wander into olden times gladding themselues with their large discourses of their many madde and merry meetings their frolique frisques and gambols their infamous exploits and deeds of darknesse or idly to range about from royall diademe to the penylesse cottage from field to towne from towne to houses from houses to particular things and persons yea to their owne homes and houses taking thence many large and deepe discourses of the number and severall conditions of their sheepe horses c. the unrulinesse of this the faire conditions of that the great penyworth they had in the one the worth of the other And anon ramble in their serious communication into their fields fallow and severall discoursing of their longitude and latitude of their lands the quantity and quality of their seed their great and many businesses they have finished or intended and presently flie backe into the streets and for want of other matter to fill up the pretty lispings and stâ—mmerings the falls and stumblings the unmannerly roguing or whoring this man that woman the pretty pronunciation of this or that oath of their children shall not be forgotten and then from these merrie Colloquies rake into the dunghill puddles of the true or fained miscarriages of their neighbours good or bad tossing and tumbling these from tongue to tongue as sharpe as speares renting and tearing the good names of men better then themselves fathering upon them that themselves never dreamed of turning by their cunning art a hearsay may be supposition into a peremptory proposition that it was so and then to mount it upon the wing of flying fame to passe swiftly and securely without stop or controlement and clothing all upright-hearted Nathaniels with the darke and divelish robes of censorious uncharitablenesse Luciferean pride and damned hipocrisie because these truly befit many who are professors and others in their conceipts thus extracting matter of large discourses to please themselves purchase admiration and applause for their great and deepe experience and procure many farewell thanks for their good company Yet I although I formerly have bene and still am too often and futurely may be that way overtaken so as to talke of such fruitlesse and unneedfull matters resolve henceforward to have my communication of such things whereby God may be glorified my selfe and others edified in the holy faith not medling with other mens matters but such as concerne my selfe or those with whom I conferre and principally those which appertaine to our soules good and amongst other things by name of the Word of God in generall and such Scriptures as I have heard read and expounded in particular as wisely peaceably orderly lovingly honestly and humbly as I can I well considering besides the necessity and furtherance of such like conference Mot. 1 1. That these communications are more comfortable then those they yeelding not the least glaunce or glimmering of sound delight or comfort when a man is going to his bed falles into any affliction or temptation or comes to his bed of death But instead thereof many befoolings of himselfe for mispending so many precious houres and golden opportunities about fruitlesse fome and froth these abundantly cheering the heart gladded with the consideration of the many benefits it hath gained and fruits it hath reaped by such like talkings together 2. This conference is more advantageous then that Can you say and speake truly that ever you gained any knowledge of God your selves the Word the way to heaven Can you say that ever you gained any grace goodnesse or any thing save an addition of new sinnes to the catalogue of your old by such like Lords dayes chattings Whereas I dare affirme this kind of Sabbath conference to increase saving knowledge sound comfort true Christian love heavenly-mindednesse and to warme and vivifie the saving graces seated in the heart 3. And more honourable mee thinkes it 's a poore commendation or credit for a man to have a faculty with facility to find out idle discourse to drive away a day each new speaking stammering child which can lispe out but halfe english being able to tattle somewhat or other to that purpose But for a man humbly lovingly and feelingly to conferre of the narrow way which leadeth to life how to walke in it with comfort declining the many by-paths of sinne of the Christian combate the number and nature of enemies their sleights and subtilties how to escape them and to get the victory this is a greater glorie to a Christian man Whereas many men and women spend the Lords day in Affirm 3. Deeds sloathfull lithernes sleeping or doing certaine odd chares which purposely they had appointed for that day yet I determine resolutely to spend all spare time 1. In reading Gods Word and good bookes and that with inward desire and outward endeavour to profit 2. In singing of Psalmes Hymnes and spirituall songs Ephes 5. 19. In which angelicall exercise I will doe what I can to sing 1. With my heart Ephes 5. 19. i. e. with understanding sense and feeling 2. To the Lord Ibid. scil 1. In his glorious powerfull and gracious presence 2. Vpon a holy remembrance of his blessings 3. To his honour and glory 3. With Grace Col. 3. 16. to exercise the graces of the heart as holy joy trust 4. In Gods mercy c. in singing Teaching and admonishing my selfe and others 5. For mine owne and others consolation Ephes 5. 19. making melody c. Iames 5. 13. I well considering this duty to be 1. Gods owne ordinance Ephes 5. 19. 2. Binding all persons Iames 5. 13. is any merry let him sing 3. To be performed publiquely Ephes 5. 19. 4. And privately Psal 101. 1 2. 5. A speciall duty for the Lords day Psal 92. Title 6. And a duty which is 1 Good having in it no evill being Gods ordinance 2 Pleasant in it selfe and to the hearers 3 And comely to the user Psal 147. 3. In praying to God to sanctifie the day and duties thereof to me I being able to do nothing of my selfe 4. In doing such like workes of mercy as these following sc 1. Visiting the sicke and that 1. To benefit mine owne soule and that by 1. Taking notice of mine owne mortality 2. Sathans subtiltie striving to lull men asleepe in security or plunge them into desperation 3. The difficultie if not impossibility of repentance deferred till death and sicknesse 4. The excellencie of saving graces a good conscience c. which will do men good when all worldly contentments forsake them 2. To doe good to the sicke party and that by perswading him to a Christian carriage in sicknesse sc 1. A serious consideration causing sicknesse 2. The profit and advantage of sicknesse trying grace weaning from the world provoking to prayer and taming the flesh 3. If men rightly behave themselves in sicknesse 1. Not neglecting nor depending too much upon the meanes 2. Praying to God 3. Giving good counsell
receive their reward when all the world forsakes them Rev. 14. 17. 7. But what need more particular instances 1. Can any be more rich then they which are rich to God but so are these Luk 12. 21. 2. Is any more wealthy then such who partake of the unspeakeable riches of Christ whose reproach and sufferings is greater riches then the treasure of Egypt Heb. 11. 26. but so are these Ephes 3. 8. 3. Who more abounding in substantiall treasure then those who lay up for themselves in heaven treasures where neither moth nor rust doth corrupt and where theeves doe not breake through nor steale Matth. 6. 19 20. But such are they Heb. 10. 34. having in heaven a better and an enduring substance 4. Who may compare with those in wealth and riches who have a kingdome where they shall receive and enjoy a crowne of righteousnesse 2. Tim. 4. 8. a crowne of life Iam. 1. 12. where they shall be heires of promise Heb. 6. 17. of an eternall inheritance 9. 15. of salvation 1. 14. of Gods Kingdome Iam. 2. 5. of the grace of life 1. Pet. 3. 7. of blessing 3. 9. yea of an inheritance which is incorruptible undefiled not fading away reserved in the heavens 1. Pet. 1. 4. But such are these Luk. 12. 32. 5. This is the most joyfull and gladsome society that is none but these have any true mirthfull glee or mirthfull gladnesse True it is ambitious Hamans rejoyce in their honorable advancements Covetous earthwormes in their plentifull increase belly good Epicures in their dainty dishes and excessive devouring gourmandising sluggards in their sleep loiterers in their idlenesse spightfull persons in other mens miseries c. But these and such like rejoycings are either worldly the increasing of corne wine and oyle Psal 4. 7. Or wanton Eccl. 11. 9. Rejoyce O yong man but know c. Or most wicked Isa 22. 13. Behold joy and gladnesse Ier. 11. 15. When thou didst evill then thou rejoycedst These joyes are sensuall Amos 6. 4 5 6. Chaunting to c. Drinking wine in bowles c. Not grieving for the afflictions of Ioseph Or sinfull 1 Cor. 5. 6. Your glorying is not good Or shamefull Rom. 1. 32. Having pleasure in those that do wickedly These and such like are but evill joyes like a hurtfull hooke covered over with a faire baite or like a poysonous Mala gaudia mentis impia sub dulci melle venena latenâ— herbe with a beautifull colour Of such mirth spake Salomon when he said laughter is madnesse Eccl. 2. 2. Of such our Saviour spake when he said Woe be to you that laugh now for you shall mourne and weepe Luke 6. 25. And of such spake S. Paul saying your rejoycing is not good 2. In this society there is great joy Luc. 2. 10. abounding 2 Cor. 8. 2. exceeding Iam. 1. 2. unspeakable 1 Pet. 1. full Ioh. 6. 22. unconceiveable 1 Cor. 2. and everlasting Isa 60. 15. 9. 1. This joy hath for its object and matter Gods commandements Psal 112. 1. Gods favour Psal 4. 7. The Lord Phil. 4. 4. And the hope of the glory of God Rom. 5. 2. c. 2. This joy for the measure is greater then all worldlings joy being like that at a conquest and in harvest Isa 9. 3. Glorious and unspeakable 1 Pet. 1. 8. Yea full and perfect 1 Ioh. 1. 4. First in regard of its object Father Sonne and Holy Ghost c. Secondly In regard of worldlings joy which is deceiveable and momentany 3. As also in regard of the use it being an universal consolation against all feares griefes and miseries 3. The concomitants of Rom. 14. 17. 2 Cor. 1. 12. this joy are righteousnesse peace love a good conscience c 4. And as it is hearty chearefull and unfained like Maries whose spirit rejoyced in God her Saviour Luke 1. 47. So it is constant and continuall abiding in all conditions so that afflictions for Christs sake cannot take it away Acts 5. 41. They rejoyced being counted worthy to suffer for Christ Nor tribulations Rom. 5. 3. Rejoycing in tribulations Nor the losing of goods Heb. 10. 34. Taking joyfully the spoiling of their goods Nor sufferings 1 Pet. 4. 13. Rejoycing in Christs sufferings Nor temptations Iam. 1. 2. Count it all joy when ye fall into diverse temptations This is the most peacefull society As for the wicked they have no peace saith my God Isa 48. 22. 57. 21. 1. No peace Not amongst themselves Great is their unity although it be in villany with unanimous consent they once cried out against our Saviour Crucifie him c. Against Saint Paul Away with such a fellow Acts 21. The Tabernacle of Edom Ishmael c. once consulted with one consent to root out the name of Israel Psal 83. 4 5 6. And yet no peace True it is they have one common cause and quarrell and therefore they conjoyne their forces together against Gods peculiar ones being all souldiers under Sathan and dogs of his kennell even as dogs of different colours disagreeing bignesse dissenting kinds and voice run with united forces full crie and open mouth concordantly after the poore hare and yet at other times for bones and scraps yea out of their froward disposition no occasion being offered mangle and rend each other with dogged spightfulnesse Even so although the sonnes of Belial yea all the kennell and rabblement of Sathans helhounds pursue with bitter barkings and inraged fury joyntly the harmlesse innocency of Gods people yet are they differenced amongst themselves by dissonant disagreements somtimes for trashie trifles somtimes no occasion being given out of their doggish frowardnesse So that they have no true peace amongst themselves but acontinued desire to devoure each other 2. No peace Not with Sathan whose they are and whom they serve No not with Sathan for although he makes many golden and glittering promises yet he doth but gull them requiting all yea his best and most dutifull observants with eternall death 3. No peace What not with themselves No not with themselves They may have a quiet conscience for a time whereby they goe on in sinne neither regarding the blessings nor the curses of the Law Deut. 29. 19. Whereby they multiply sin without sense Eph. 4. 18. 19. Whereby they resolve to go on in their wicked courses This the Apostle calleth a seared conscience 1 Tim. 4. 2. And a conscience past feeling But they are farre from peace of conscience for when the Lord awakeneth these frozen secure and sleeping consciences so that these enraged gnawing wormes begin to bite yea so much that no wisdome can counsell them no eloquence can perswade them no power can overcome them nor scepter affray them when no physicke can cure surgery salve riches ransome countenance beare out or time weare away or receive a new and fresh commission from the unchangeable Iehovah to be eternall and unrecoverable executioners of Divine Iustice viz. Never dying and ever tormenting wormes Isa
66. last Then we and all they shall see they were but in a fooles paradise and a deluding dreame 4. No peace No not with Gods creatures base or glorious these being ready prest to harme and hurt them if the Lord command or permit God being against them who can have peace with them Rom. 8. 31. 5. No peace Much lesse with the Lord For as Iehâ— could have no peace with Ioram so long as the whoredomes c. 2 Reg. 9. 22. What peace can they have with God so long as their impieties are so many As out of this society there is no peace so in this there is perfect peace Isa 26. 3. Peace they have with Father Sonne and Holy Ghost Rom. 5. 1. With glorious Angels these being their guard with good men Marc. 9. 50. Yea oft with enemies Prov. 16. 7. With heaven earth creatures crosses and their owne consciences What though they have afflictions in the world yet have they peace in Christ Ioh. 16. 33. And be it they not onely have trouble without but temptations within yet are they free from the force power and poyson of them which workes damnation in the wicked These things being so me thinkes all of you should use your best and utmost endeavours to have part and interest in this goodfellowship it being of all societies the sweetest surest most glorious most rich most joyfull and peacefull so that we may say of this as the Psalmist doth of the City of God Psal 8â— 3. Glorious things are spoken of thee O blessed society Yea such glorious wealth beauty victories prophesies presence promises and performances that being advisedly apprehended are of force to instigate and induce each soule enlivened by the Spirit of Grace to applaud with an holy admiration Psal 84. 1. this blissefull association and say How amiable are thy Tabernacles O Lord Christ Iesus To desire with earnest ardency wish for with unsatiable longings and say Psal 84. 2. My soule longeth yea even fainteth for the courts of the Lord my heart and my flesh crieth out for the living God and with the same sweet singing Psalmist magnifie the sumptuous magnificence of this assembly saying Blessed are they that dwell in this house Verse 4. One day in these courts is better then a thousand I had rather be a doorekeeper in this society then to dwell in the tents of wickednesse Ver. 10. CHAP. V. Vse 4. Of Consolation to such who have fellowship with Christ. ALL you who are stubborne refractary and inexorable bedlam Belials who will not have this man raigne Vse 4. Consolation over you who will not be inoculated and inserted into this society of such ineffable glory unspeakable beauty and other inestimable transcendent excellencies stand by behold and view with admiration the glory and magnificence of this society and as Titus when he had seene the remainder of the Sanctum Sanctorum said Now I well perceive that this is none other then the house of God and the dwelling of the God of heaven Neither was it for nought that the Iewes stood so earnestly in the defence thereof For great is the glory of this Temple So when you have seene the splendent glory and transcendent beatitudes of this unparalel'd society do you speake out and say we well perceive that this connexion is no other then the communion with God the dwelling of the God of heaven neither is it for nought that such precise practising Protestants stand so earnestly in defence of it for great is the glory of this conjunction But do not presume to meddle with or lay hold upon it so as to apply it to your selves so long as you proceed in your exorbitant disorders This holy thing is not to be given to dogs these pearles are not to be cast before swine neither must any Cananite enter into this fellowship with the Lord Iesus But all you who already are annexed to and you who desire with unchangeable longings and laborious endeavours to conglutinate your selves to the Lord Iesus draw neare with attentive harkening That I may edge and keene your obtuse and blunt endeavours to cleave more closely to and pursue more eagerly this desireable society that I may hearten and incourage you against the many oppositions you are to encounter with in this your warring pilgrimage that I may make gladsome your soules and spirits I have words of comfort and consolation to speake unto you We have fellowship with Gods Sonne Iesus Christ and he is Wonderfull to save us Counsellour to advise us Mighty God to deliver us Everlasting Father to care and provide for us A Prince of peace to quiet our consciences and Governour for our defence Isa 9. 6. 1. Be it you are infirme and weake yet have you fellowship with Iesus Christ such a Child which will make you strong 2. Be it you are servants yet have you fellowship with Iesus Christ a Sonne to make and keepe you free 1. Are you confounded in conscience beholding the grim and ghastly lookes of your many bloudy and crimson sinnes formerly acted or intended Consolate your selves with this you have fellowship with him who is wonderfull to quiet all 2. Are you at your wits end being void of counsell Behold how you have fellowship with Christ Iesus a present Counsellour to advise and direct you 3. Are you feeble yea ready to despaire in regard of your inability and lack of strength to withstand the fierie darts and fierce assaults of Sathan that authour of evill to undergo the many great and grievous pressures of disgracefull ignominious reproches slaunderous calumniations and other malicious usages you meet with in this world animate your drooping and dismaid spirits with this you have fellowship with Christ a Mighty God so that you shal be able to do all things through Christ which strengtheneth you 4. Are you fearefull of death that dismall parter of soules and bodies Comfort your selves with this you have fellowship with Christ an everlasting Father who hath provided so graciously for you that your death is not a perishing but a parting for a time yea such that although there be a painefull parting betweene your soules and bodies yet there shal be a most gladsome and joyfull meeting 5. Are you afraid of Gods judgements Behold your fellowship with Gods Sonne the Prince of peace 6. Are you dismaid with any evill Consider how you have fellowship with him who is Governour of all for your defence Feare not therefore What Not God not his judgements not man not sinne I say not so 1. Gods judgements and threatnings are to be feared 2 Cor. 5. 11. Knowing therefore the terrour of the Lord such who feared Gods judgements were comforted Isa 66. 5. Yea the very Aegyptians who feared the threats escaped them Exod. 9. 20. They are to be feared therefore although not so as to think to be overwhelmed by them or that God doth not love us 2. Man is to be feared although not simply for himselfe
And we ought c. Imitation in these and such like vertues is 1. Of great necessity to all those which have or desire to have fellowship with Christ Iesus 1. For all of this blissefull communion being members of Christ Iesus and led by his Spirit 2. Gods image by this imitation being renewed and augmenâ—ed 3. The want of this being a character of withered branches who have no abiding in the vine Christ Iohn 13. 2. 6. This imitation cannot but be of absolute necessity 2. Of great importance many commodious advantages accruing hence 1. This surely preserving against falling from grace 2. This causing to edifie the Saints and helping to glorifie God 3. This giving tranquillity of mind a good conscience joy in the Holy Ghost and increase of graces Secondly passive Taking up his Crosse and following him Math. 16. 24. Phil. 3. 10. For whosoever doth not beare his Crosse and go after Christ cannot be his Disciple Luc. 14. 27. Not that we are to imitate Christ in the Crosse in regard 1. Either of the quantity so many sorrowfull reproches buffetings so much painefull agony 2. Or of the quality such condemnation sweatings death c. 3. Nor of the end to pacifie Gods wrath to redeeme from vaine conversations sinfull men to heale sinners to cleanse away sinnes c. But in regard of the manner enduring the Crosse for Christ his sake as he our patterne suffered it for our sakes e. g. 1. As he was obedient unto death even the death of the Crosse Phil. 2. 8. Submitting his will to his heavenly Fathers Math. 26. 39. Even so we like that valiant Champion S. Paul should be ready not only to be bound but to die for the name of the Lord Iesus Acts 21. 23. As he did so we ought to undergoe the Crosse with contentment and patience Isa 53. 7. He was oppressed he was afflicted yet he opened not his mouth 1 Pet. 2. 20. If when you do wel suffer for it ye take it patiently this is acceptable with God 3. As he did so should we offer up prayers and supplications with strong crying and tears unto him that is able to save from death Heb. 5. 7. O my Father if it be possible not as I will but as thou wilt Father forgive them Acts 7. 59. They stoned Steven calling upon God Lord Iesus Lord lay not this sinne to their charge Iam. 5. 13. Is any afflicted let him pray 4. As he did depend upon God Psal 22. 8. He trusted in God that he would deliver him So should we depend on God for deliverance Psal 34. 19. Out of all c. 5. As he did so should we endure the Crosse with constancy and continuance Psal 44. 17. All this yet c. Luc. 9. 24. Shall lose it c. Thus to take up the Crosse and follow Christ Iesus is First Of absolute necessity if we consider 1. That it is not a matter of curtesie but commanded not arbitrary but strictly enjoyned Luc. 11. 23. Let him take up his Crosse c. 2. That the condition of the Saints estate is to be as sheep among wolves lillies among thornes Math. 10. 16. To go through many afflictions into c. Acts 14. 22. 3. That the similitude of the Head and members requires so much Ioh. 15. 20. If they have persecuted me they will also persecute you Math. 10. 25. If they have called the Maister of the house Beelâ—zebub how much more shall they call them of the houshold Secondly of incomparable worth and valution for 1. Hereby the life of Iesus is made manifest in our mortall flesh 2 Cor. 4. 10 11. 2. If we suffer with him we shall raigne with him 2 Tim. 2. 12. 1. What and if many sonnes of Belial walke in quite contrary paths to these which are traced out by our un-erring patterne being abominable disobedient and to every good worke reprobate Titus 1. 16. Full of Diabolicall subtiltie Luciferian pride delighting in the workes of the flesh unrighteousnesse and darknesse wholly swarving from Christs example for is this to follow Christ He was obedient to God in all things they truly in nothing He was innocent and unblameable they guilefull and abominable He was humble they proud c. Light and darknesse heaven and hell have as great affinity and nearenesse as these actions of theirs to those of Christ Iesus Their filthy lyes blasphemous oathes uncharitable slaunders devillish pride hatefull envies and their abominable actions are the workes of the Devill which Christ came to destroy 1 Ioh. 3. 8. They doing his workes are of their Father the Devill Iohn 8. 44. 2. What and if many idle-headed fantastique fashion-mongers swimme downe swiftly the current of the times disorders hunting after strange fashions greedily and delightfully and apishly follow at the heeles all newfangled inventions little considering that this is one of the forbidden conformities to the world Rom. 12. 2. No part of this conformity to Christ having a dreadfull commination threatned against it from the most just powerfull true and unchangeable Iehovah Zeph. 1. 8. You who are such especially if you be of those which out-strippe the common Christian in Profession Do you thinke that this hunting after new-fangled toyes and strange fashious is agreeable to that Divine Precept 1 Ioh. 2. 15. Love not the world nor the things of the world Or that Rom. 12. 2. Fashion not your selves unto this world Or to this our heavenly patterne Christ Iesus Was Christ a fashion follower But this and that is the new fashion And will you be Ob. An. damned because it is the fashion of the most to go the broad way But pride is a quality of the heart True yet Scripture Ob. An. and experience tels that it shewes it selfe in mens words countenances gesture and apparell That there is pride is a truth That there is pride in apparell is as true That these fantastique imitatours are proud of their clothings is I feare as certaine as either That they offend the Divine Majesty and make themselves liable to his dreadfull threatnings is as Daâ—â—â—â— Calvine Piscâ—tor Perk. of the right knowledge of CURIST â—â—u cified Pag 631. undeniable as the verity of sacred Writ Zeph. 1. 8. To which heavenly truth I will adde a saying of that reverend man of God Mr. Perkins which is this And proud men and women that are puffed by reason of their attire which is the badge of their shame and never cease hunting after strange fashions consider not that Christ was not crucified in gay attire but naked that he might beare the whole shame and curse of the Law for us These and such like whatsoever they say in word if we respect the tenour of their lives are flat enemies of the Crosse of Christ and tread his precious bloud under their feet And conclude with the words of a reverend Prelate Sumptuary B. Lake Serm. on 1 King 8 37. Preached in Westminster before the Kings
abide in you or not For not onely Fantastique Familists Anabaptisticall dreamers and such like factious sects and Sectaries but many other children of Beliall who in truth are as yet habitations for the uncleane spirit and the seven other spirits more wicked to dwell in Math. 12. 43 44. Boast and glory of the happy fruition of Gods Spirit like the false Prophet Zedekiah who notwithstanding was possessed with a lying spirit 1 Reg. 22. 23 24. Search therefore the Scriptures for they testifie of these things and from them you may learne what spirit you are of The Scriptures tell us 1. That where Gods Spirit abideth there is the Spirit of Prayer Rom. 8. 15. We have received the Spirit of adoption whereby we crie Abba Father Verse 16. The Spirit maketh intercession for us 2. Where Gods Spirit abideth there is a new birth regeneration a new creation Ioh. 3. 4. Borne of the Spirit 3. Where Gods Spirit abideth there is holinesse and sanctity 1 Pet. 1. 2. Sanctification of the Spirit Rom. 1. 4. Spirit of holinesse 4. Where Gods Spirit is there is knowledge of all things sc Necessary to salvation 1 Ioh. 2. 20. 5. Where the Spirit of God abideth there must needs be sincerity or uprightnesse 6. Where the Spirit of God abideth there is a testification to a mans owne spirit that he is the child of God Rom. 8. 16. The Spirit beares witnesse with our Spirits that we are the children of God From which grounded Maximes and undeniable Theses drawne from the Word of truth these following inferences must necessarily be concluded 1. That the prayerlesse person sc such a one who prayes not at all or not so with such graces which Gods Spirit prescribes in the Word as necessary companions of pious prayer viz. Knowledge faith sincerity zeale c. in some measure 2. That the unregenerate not converted man who is the same he was ever no changeling having the same mind will affections c. And he who is changed from one evill to another as bad or worse neither of these being truly converted so as to become new creatures 2 Cor. 5. 17. New men Eph. 4. 24. To have new hearts Ezek. 11. 19. And new lives yea all things new 2 Cor. 5. 17. sc wils lives affections sc love hatred c. New eyes Eph. 1. 18. Eares Psal 40. 6. And tast Rom. 8. 5. 3. That the meere civill honest man although he walke as inoffensively as did ever any Heathen Worthy and as plausibly as those justiciary Pharisees being no oppressour paying every man to the mint and anniseed Much lesse therefore the prophane Belial which wallowes in all wickednesse wholly regardlesse of piety of God and righteousnesse to man 4. That the man ignorant and unacquainted in those truths which are necessary to be knowne and the man who although he hath plenty of knowledge floting in the braine and flowing from the tongue yet wants the necessary practique knowledge So that although he is able to discourse learnedly and profoundly yet doth he not believe that he knowes is to be believed love that he knowes is to beloved and do that he knowes is to be done c. in some measure 5. That the flourishing Formalist performing those many excellent and praise-worthy duties he doth onely outwardly for by-ends without the pith marrow and substance of Christianity uprightnesse of heart 6. That the man wholly and altogether wanting the testimony of his owne conscience grounded upon the testimony of Gods Spirit that he is the child of God and he who in stead of the testification of Gods Spirit which ever agreeth to the Word glads and contents himselfe with the wicked spirit of presumption for his living willingly constantly and contentedly in those wicked wayes the Word of God condemnes to hellish torments argues an absence of the testimonie of Gods Spirit for is it possible that Gods Spirit should peremptorily affirme in the Word that no drunkard covetous person hypocrite c. shall inherite the kingdome of heaven and yet testifie to the conscience of a drunkard covetous person hypocrite c. that he is Gods child and shall go to heaven That none of these have the Spirit of Christ abiding in them and therfore no fellowship with Iesus Christ may safely must necessarily be inferred from the forenamed propositions First all you of the former ranke which have the Spirit of prayer true conversion holinesse saving knowledge sincerity of heart and a warrantable assurance in your owne consciences that you are the children of God consequently have the Spirit of God abiding in you and therefore fellowship with the Lord Iesus 1. Be perswaded highly to praise and glorifie the Lord so loving and liberall who hath bestowed such an inestimable treasure upon you as is the Spirit of the Lord the Spirit of wisdome and understanding to teach you the Spirit of counsell to counsell and advise you the Spirit of might to protect and defend you the Spirit of knowledge to instruct you Isa 11. 2. The Spirit of the Lord inabling you to pray and making your prayers acceptable Rom. 8. 26. Bringing you to liberty 2 Cor. 3. 17. Helping your infirmities enlightening your understandings rectifying your judgements reviving your spirits stirring your affections sanctifying all inward gifts and seasoning the use of all outward things unto you assuring you of all the rich treasures in Iesus Christ This being the gift of gifts the head the height the depth the bredth and length of all good things 2. Not to grieve this Holy Spirit of God whereby you are sealed to the day of redemption Eph. 4. 30. By doing any thing contrary to the light which is set up in your consciences by the Word of God and this Spirit least if you vexe him he turnes to be your enemie Isa 63. 10. 3. Not to quench the Spirit 1 Thes 5. 19. Doe not therefore by your security and negligence lose the fruits and effects of the Spirit nor abate the working of grace To lose wholly the saving graces of the Spirit which a man once had as if a man should extinguish fire wholly is not possible the Spirit abiding with such for ever Ioh. 14. 16. But to lose some fruits and effects of the Spirit and to abate the working of grace as if a man should slacke the heate and lose the light of fire doth oft befall the Saints by meanes of their carelesnesse and security 4. To walke after the Spirit Rom. 8. 1. Which are in Christ walke after the Spirit Gal. 5. 25. If you live in the Spirit walke in the Spirit i. By minding liking wishing desiring and affecting the things of the Spirit Rom. 8. 5. And by endeavouring in the whole course of your lives and callings to order your selves according to the will and Word of God for that which is commanded in the Word is enjoyned by the Spirit and to leade a mans life according to the Word is to walke after the Spirit
desire to advise deserving greatly to be taxed concerning this particular they greatly dishonouring the Lord about an oath Abus 1 1. Fantasticall anabaâ—tisticall dreamers who condemne all swearing as unlawfull and would you thinke why Mat. 5. 34. Ob. 1 Sweare not at all saith our Saviour Cons 1 A weake ground for their worthlesse tenet Scripture is never repugnant to it selfe there being a most mellodious harmony and sweete concordance in all those sacred lines But other Scriptures warrant a rightfull swearing 1 by precept 2 examples of the Lord himselfe his annointed one the glorious angels and blessed Saints 3 and by a necessary vse thereof Heb. 6. 16. An end of all strife And Christ Iesus in that forenamed place gives not a new law but onely sheweth the meaning of the old His intent is not to overthrow but to rectifie the law being shamefully corrupted by those false pharisaicall glosing glossers Our Saviour onely qualifies but condemneth not an oath He debars not from a necessary confirmation of truth by an oath but onely corrects the evill custome and vse of swearing which was such that they thought it a matter of no moment to sweare in familiar talke by heaven head earth c. Abus 2 Secondly all wicked swearers who dishonour God by swearing 1. Falsely they affirming by oath that they know or thinke to be false These perjur'd persons as they maintaine lyes call God to witnesse them and pray for a curse upon themselves so they shall certainely smart for it as you may clearely see Zach. 5. 3. Mal. 3. 5. 2. Or pestiferously binding themselves by oath to doe mischiefe like cursed Iesabel 1 Kings 19. 2. Cruell Herod Mark 6. 23 26 27. And those bloudy Iewes Acts 23. 12 13. 3. Or superstitiously swearing by that which is not God Ier. 5. 7. 12. 16. Amos 8. 14. Math. 5. 35. 36. 23. 20 21 22 Or by the Lord and some thing els Zeph. 1. 5. Dissw 1 I earnestly desire you all hereafter to forbeare swearing by creatures as by bread drinke light faith or such like Considering 1. That God himselfe is hereby dishonoured He requiring this duty to be given to him alone 2. Man hereby dishonoureth himselfe making the creature being worse then himselfe his better an oath is taken of the better Heb. 6. 16. 3. I cannot see but swearing by the rood masse c. is forbidden where swearing by Malcham And the sinne of Iurare per creaturas est illicitum Origen lib. ult contra Celsum fol 239. 6. Quidam ex secta Pythagorea maluit tria talenta perdere quam jurare Idem Hom. 24. Fol. 58. Jurantes per creaturam ideò peccare dicuntur quia ignorato aut neglecto opifice religionem operibus creaturu impertiuntur Hilar. Can 4 in Math. fol 76. 6. Samaria is prohibited because the former are as the latter were idols and that Math. 5. 34 35 36. Forbidding to sweare by heaven earth Ierusalem c. Forbiddeth also in my conceipt swearing by light bread silver drinke faith and such like these being but creatures aswell as those 4. Great is also the perill of such like swearing the Lord saith such forsake him Ier. 5. 7. threatneth not to spare ibid. to overthrow them Ier. 12. 16 17. And condemnation Iam. 5. 12. 4. Or fourthly by swearing causelesly or rashly in their ordinary communication deeming it a matter of manhood to tosse and tumble in their blasphemous mouths the sacred Name of the Lord of glory Or if they abstaine from such a height of prodigious villany conceipt themselves that a now and then intermingling of oaths of a lesser ranke to be a garnishing Rhetoricall flower to adorne and beautifie their communication Say not O my brethren Ob. An. 1 It is truth which you confirme by oath For neither may we sweare to the truth but when we have a calling thereunto Neither may we confirme all truths by oath For when then must we use yea yea nay nay And usuall swearing to truths is a ready way to sweare falsely Say not it is your infirmity For swearing is a presumptuous sinne proceeding from evill Mat. 5. 37. 1. From an evill heart or evill continued custome or that evill one Say not you are urged so to doe For sure I am neither God nor grace nor godly men do compell any to wicked swearing The drunkard is urged to his more then bruitish evill by his cursed appetite and ungodly pot-mates yet is his sin damnable The filthy adulterer is urged by his hellish lusts to commit villany yet is he inexcusable So be it that the swearer is urged yet it is by the Divell whom he should resist his wicked heart which he should maister and ungodly associates whom he ought to avoid Say not you cannot bee credited except you bind your sayings by oath For whether is it better that you should be discredited or God dishonoured 2. Are you not ashamed so to live that you cannot be credited without swearing 3. Do you not know that this is a ready way to make you never credited Will not wise men thinke you reason thus He who makes no conscience of swearing makes none of lying But such men make no conscience of swearing therefore none of lying But rather reason thus with your selves and say Do evill words corrupt good manners 1 Cor. 15. 33 Dissw 1 Then surely needlesse oaths for they are evill Cannot many words be without sinne Proverbes 10. 19. Certainely many oathes much lesse Must we give account for idle words Math. 12. 36. Much more for idle oaths Are idle oaths Symptomes Christ being Iudge Math. 5. 37. of an evill heart and a wicked custome Doe such according to Saint Iames 5. 12. endanger a mans salvation Doth our blessed Saviour the best expounder of his Fathers will the sole Saviour of all Gods Elect people precisely prohibite all additions of contestation protestation or execration in our ordinary communications and enjoyne us strictly to have our communication yea yea nay nay Doth that Divine Pen-man of the Holy Ghost Saint Iames the servant of the Lord Iames 5. 12. Peremptorily enjoyne us neither to sweare by heaven c. Nor by any other oth but to have our communication yea and nay least we fall into condemnation and shall we presume to sweare idly or unnecessarily We will not do it 3. Lastly we are to honour our Father by beautifying our Religion with a godly life and upright conversation Math. 5. 16. Let your light so shine before men that c. 1 Pet. 2. 11. Having your conversation c. And the contrary is a dishonouring of the Lord as it 's evidently apparent in that foule and filthy fact of David 2 Sam. 12. 14. The carriage of the Iewes Ezek. 36. 22. And of those prophane Preachers Rom. 2. 23 24. That we may thus honour the Lord we must conscionably decline from all evill and endeavour with our utmost abilities to practice what is good What though many prophane
persons pacifie their guilty consciences justly galled for their wretched and irreligious actions like those wicked justiciaries Math. 7. 23. Who perswaded themselves but they were deceived being rejected for their workes of iniquity Verse 23. that by their prophecyings and such other good duties they should make amends for their foule enormities and procure for themselves an easie passage into the blissefull possession of the Lord of glory What and if diverse others deeme themselves and are so esteem'd by their neighbours the onely men under the Sunne because they do no hurt which alas is a poore commendation for a Christian man Yet happy would it be with our Kingdome if all Christians might be said justly to do no hurt for then it would be empty of all cut-throat usurers mercilesse depopulatours and an innumbred swarme of such like devourers for was this a sufficient commendation Why was the unprofitable servant cast into utter darknesse Why was the fruitlesse fig-tree withered Might not they have pleaded aswell destroy us not we do no hurt Might not those cursed goates Mat. 25. reply aswell although we did thee no good by relieving thy distressed members yet we did thee no hurt by impoverishing afflicting grieving oppressing Yet sure I am it is the property of Gods children to depart from evill and do good Psal 34. 14. Psal 1. 1 2. Iob 1. 8. Zach. 7. 9. He being a converted man He being of God He labouring for heaven Conforming himselfe to the precept of God and godly men Follow we therefore these shining Lamps in declining all evill and endeavouring to practise all good duties there being no mediocrity betweene well doing and evill doing For he who doth not good doth evil committing a sin of omission that so doing we may glorifie and honour our Father this other way sc in our conversations I having thus briefly and concisely declared how we are to honour our father I will now propound sixe inducements to perswade you to give our Heavenly Father his due and deserved honour both with your thoughts words and actions You will as you ought to render to all their dues tribute Mot. 1. Honour due to God to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Rom. 12. 7. give to every one their right will you not Will you give unto Caesar the things which are Caesars and not to God the things which are Gods Shall Maisters servants husbands wives neighbours and strangers have that which is their due and shall not God Yea shall the Divell have his due for that I take it is no unwonted proverbe and must the Lord onely be patchingly dealt withall God forbid Glory and honour are the Lords through all eternity Rom. 11. 36. 1 Tim. 1. 17. Could you declare the glory of God not onely like those glittering heavens dockt with innumerable varieties of resplendent stars or that canopy-like firmament reaching all the world over and every where to be seen continuing from the creation without wearing fretting renting or tearing Or that swiftest runner whose Tabernacle is in the heavens of such swift celerity that in one day and night he whirles about the whole world 240000. Germane miles in one houre and whose glorious brightnesse is such that nothing can hide it from the heate thereof But with those foure beasts Rev 4. 8 9. whether the Angels of God which is most likely or such Ecclesiasticall persons the servants of God who have faithfully laboured to deliver to the Church the truth of Doctrine I will not stand to dispute also continually give glory and honour to him that sitteth on the Throne who liveth for ever and ever Yet could you not give to God more then his due for all honour and glory is due to him through all eternitie For what cause thinke you do you enjoy abundance of 2. We made to honour God unspeakable mercies from the bountifull hands of your mercifull Father Doe you imagine that you might spend your time in sportfull vanities seemingly delightfull as if you were placed upon the earth as Leviathan in the waters to play therein Deeme you the end of your noble creation to be to congregate heapes of droâ—â—ie dunghill and transitorie trash of earthly treasures No such matter Or doe you think you are sent into this world to devoure your poore brethren by cursed and cruell inclosure cut-throat usury or ravenous extortion Nothing lesse For the end of your creation yea of all created beings whether glorified Angels or infernall Divels whether magnificent starrie bodies or contemptible terrestriall wormes whether indued with reason or deprived of sense is the honour and glory of God The Lord hath made all things for himselfe Prov. 16. 4. I have created him for my glory Ezek. 43. 7. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 9. 10. Must those splendent ornaments of the world Sunne Moone and Stars of light because he commanded and they were created Psal 148. 3. 5. Must hideous Dragons a terrour to men and other creatures inhabiting solitarie desarts Must fire haile stormy wind sNow and vapours Must mountaines and hils fruitfull trees and all Cedars Must beasts and cattell creeping things and slying fowles praise and honour God for their creation Much more ought mankind whether Kings of the earth or people Princes or Iudges of the earth whether yong men or maidens old men or childreÌ„ Ps 148. 11 12. For imagine we a creature compos'd of the very excellency of all creatures graunt it the best qualities of the rarest beasts and birds which excell in feature strength gesture swiftnesse voice or otherwise Give it the quintessence of the earths fecundity as the chiefest vertues of plants trees flowers and herbes good for meat and medicine the worth and value of pearles and precious stones the richnes of all the refined'st gold and chiefest treasure Infuse into the same the most odoriserous smell of all the sweetest perfumes decke it with the glory and brightnesse of the starres yet wanting an humane soule it would come farre short of the meanest reasonable creature It having a soule capable of those peerelesse graces of Gods Spirit interest in those unvaluable merits of the immaculate Lambe Christ Iesus and those immortall crownes of unspeakable glory Reason therefore thus Shall all the creatures inferiour and serviceable to me honour the Lord Am I made a creature so noble and excellent for this end Then surely I will honour the Lord my mercifull maker The glory of God is the end of your redemption 1 Cor. 6. 3. Redeemed to honour God 20. For you are bought with a price therefore glorifie God in your body and in your spirit which are Gods Have you any interest in that painefull and unconceiveable redemption of Gods Elect which I hope you have then stirre up your selves after this or the