observing the matter of this Treatise then in enquiring after the Author thereof Expede Herculem By this small parcell of his paines thou maist iudge what the man is Yea by a studious reading of this Booke thou maist know thy selfe and understand of what company thou art Thou maist hereby iudge of companies and know which is the best In this Treatise thou shalt finde that the true Good-fellowes here described have a sweet communion one with another yea and with the Father and his Sonne What high prerogatives and excellent priviledges these be what cordials are thence ministred to poore distressed soules what thereupon to be avoided what to be endeavoured after are distinctly and succinctly set out in this Discourse Such apt and iust consequences are diducted from the principall Points as most if not all the heads of our Christian Religion are explaned Brevity and Perspicuity are here ioyned together Read and marke and thou shalt find such varietie of matter as will minister delight with profit Thus much I thought good to give thee notice of not simply to commend the worke but rather to incite thee to seeke after the treasure which is hid therein that so thou maist shew thy selfe like the wise Merchant who having heard of a Pearle of great price and of a rich treasure could not be quiet till he had got them as the Lord noteth among his Parables Farewell in the Lord. Thine in the Lord G. M. The Contents SHewing the occasion and drift of this Discourse pag. 1. 2. All Saints have fellowship together Ten Reasons proving the Point The Saints have like grace and glory and how Sixe Objections against this fellowship propounded and answered pag. 3. c. Saints must not communicate with the wicked Reasons why not Disswasions from their communion how we may how we may not communicate with the wicked and with whomwe may not pag 6. c. Saints must love each other entirely and why how we may and why we must love all men even the wicked and how we may not we must especially love good men five motives perswading five objections answered and how to love the Saints pag. 9. c. Saints must communicate gifts and graces each to other 4. reasons why and 6. motives perswading to relieve 2. reasons why rich men should give 6. Le ts removed the poore must give their objections answered how much we must give 3. reasons why we must give much when we must give 5. reasons why it is not good putting off till death of what a man must give after what manner and to what end p. 12. c. Grace must be communicated it is the best work of mercy though sleighted by some derided by others 6. motives to communicate grace from Saints examples Gods glory the nature of grace the practice of the wicked our brothers gaine and our owne pag. 18. c. Saints frrailties are to be concealed not that they are such offendours as the world deemes them sc they are not covetous because they are painefull why they are painefull neither because they are not wastfull why they are frugall neither because they are not alwaies open handed to clamorous beggers why they relieve beggers Dissemblers not here justified but condemned slandering the Saint 2. motives perswading to conceale the frailties of the Saints what Puritanes are naught who are here pleaded for 5. answers to the worlds objection some Professours are naught therefore all are naught pag. 23. c. Saints must reprove and be reproved how we must reprove a man faulty may reprove 4. cavils against reproving confuted 3. motives perswading to reprove pag. 32. c. Saints must be peaceable what peace such have others discord should not dissever Saints what we must yeeld to for this peace pag. 34. c. Saints must forgive yet Magistrates may punish Men may sue at law and how How men may forgive who must forgive whom when what and how the envious wrathfull and revenger no rule for us 7. motives perswading to forgive and objections answered pag. 37. c. II. Booke GOD is the Saints Father he is their Father all or most of those wayes whereby man is father to man He begets feeds clothes corrects provides inheritance for and marieth them pag. 41. c. Saints must love God Few love God truly and who they be 4. motives perswading to love God pag. 46. c. Saints must shunne sinne They are not without sinne contrary-minded confuted selfe conceipted Pharisees censured who are such a sixe-fold difference betwixt the sinnes of good and bad men a threefold incouragement of sinners to sinne answered sc Gods mercifulnesse 2. Hope of late repentance 3. Saints sinning Motives disswading from sinne pag. 53. c. Saints must depend upon Gods providence Covetousnesse censured who are covetous Depopulatours censured pious poore encouraged to depend on God meanes must be used and may without coveteousnesse Puritanes how covetous how not 4. motives to depend upon God pag. 65. c. Saints must honour God how God is honoured with soule and body and why why with the tongue and how sc by talking reverently of the Word 4. abuses disswasives from each 2. By talking reverently of Gods titles 3. Abuses disswasives from each 3. By speaking reverently of divine Attributes how God is just how mercifull who dishonour him in both 4. By speaking reverently of Gods workes how of creation and redemption 5. By a right use of anoath 2. Reasons against Anabaptists 4. kinds of wicked swearing 4. disswasives from superstitious oaths 6. from causelesse and 4. objections answered How to honour God in our lives 6. Motives to honour God pag. 72. c. Saints must do Gods will Selfe-deceivers Gods will must be done wholly faithfully timely and continually Motives to do Gods will and directions how pag. 88. c. Saints must be content with Gods allowance depopulation usurie covetousnesse and pride from discontent censured 3. reasons why we should be content Honest labour not forbidden Nor prayer for temporall things why and how pray for them Nor providence Nor begging allowed 8. motives to contentment what food should content what raiment calling a poore estate and why with afflictions and why pag. 98. c. III. Booke OBjections against the fellowship of Saints answered pag. 113. c. Saints have fellowship with the Father the Point proved and confirmed by foure reasons pag. 115. c. Comforting the Saints against Bellarmines uncomfortable doctrine of falling from grace and the Devils temptations to this purpose against enemies poverty infamie exile death sinne and other terrours pag. 118. c. Reprehending wicked men their danger presuming to harme the Saints their folly in not laying hold of this societie pag. 12â— c. Perswading by a threefold motive to this communion p. 129. c. They who have or desire this fellowship must shunne sinne because it is darkenesse death it angers God crucifies Christ grieves the Holy Ghost makes men monsters it
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
For truly our fellowship is with the father and with his Sonne Iesus Christ CHAP. II. Doct. 3. Saints have fellowship with the Father Doct. 3 AS the Saints have fellowship one with another so have they also communion with the Lord of glory or with the father our fellowship with the Father Ioh. 14. 23. We will make our abode with him 1 Cor. 14. 25. That God is in you 1 Ioh 4. 12. 13. If we God dwelleth in us we dwell in him and he in us ver 16. dwelleth in God and God in him Reason 1 Those who are link'd unto the Lord in the nearest and most intimate ties and bonds of society have fellowship with the Lord of glory or the Father But all the Saints of God are link'd unto the Lord in the nearest and most intimate ties of society Therefore The latter proposition I make evident thus Those who are link'd unto the Lord in the ties of servants which are the greatest favourites of friends who are best beloved are link'd to the Lord in the most intimate ties of society But al the saints of God are link'd unto the Lord in the tie of 1. Servants which are the greatest favourites The Lord is pleased to grace them with this title of being his servants Isa 44. 1 2. Iacob my servant Iob 1. 8 my servant Iob Num. 12. 7. my servant Moses is not so Let none object and say Is it any honour to be a servant for it 's a title of the greatest dignity to be stiled Gods servant Or if so is there sociall communion betwixt Master and Servant For there is intimate society betwixt Masters and beloved favourites though servants Witnesse the sociable association of Ionathan and David 1. Sam. 20. yet was David his servant ver 7 8. Witnesse the friendly fellowship twixt David and Hushai â— Sam. 15. 37. 16 17. yet was he his servant 15. â—4 16. 19. and Witnesse these servants of God who are his greatest favorites Exod. 4. 23. Let my sonne goe that he may serve mee yea so deare and tender in his sight are they that he would not have the least hurt or violence offered to them Psal 105. 15. touch not mine annointed esteeming them his speciall treasure iewels Mal. 3. 17. and the apple of his eye Zach. 2. 8. 2. Friends Isa 47. 8. the seed of Abraham my friend 2. Chron. 20. 7. and gav'st it to the seed of Abraham thy friend Cant. 5. 1. Eate O friends drinke yea drinke abundantly O beloved Iam 2. 23. called the friend of God Can any fellowship be more firmely cemented or intimately indeerd then that of Viservet animae dunidium meae lib. 1 Odâ— 3. friends surely no. The Poet Horace wishing a prosperous journey for his friend Virgill calleth him halfe his soule Saint Augustine bewailing the death of his friend Hebridius saith he thought his soule and the soule of his friend had bene 〈◊〉 ego sensi ani 〈◊〉 â—â— animam 〈◊〉 〈◊〉 〈◊〉 in daâ—buâ— corporibâ—â— c. lib. 4. Cons cap. 6. but one For I thought that my soule and the soule of my friend had beene but one soule in two bodies he therefore being dead life was dreadfull to me because I desired to live no longer yet therefore I feared to die least he should wholly die And the sacred Scripture affirmeth that a friend is as a mans owne soule Deut. 13. 6. that he loves at all times Prov. 17. 17. and stickes closer then a brother Prov. 18 24. If all the love of Pylades and Orestes Damon and Pythias Pyramus and Thisbe Scipio and Lelius and of all other renowned heathen friends unheard of or recorded If the most melting affectionatenesâ—e of Ionathan and David David and Hushai Augustine and Hebriaius and all other the dearest friends prophane and pious could possibly inhabit within any two created beings yet might there not be so much as any comparison betwixt such an imagined friendship and this reall of Gods to his Saints For for these his friends sakes it is that there is a continued course of summer winter that the world enioyes the comfortable aspect of all his excellent creatures that the world is not wholy consumed in the twinckling of an eye 2. Cor. 10 6. yea for them he gave his owne Sonne to suffer a shamefull death to them he gives his sanctifying Spirit and for them he reserves an everlasting crowne of glory Reason 2 He who takes that as done to himselfe which is done to the Saints hath fellowship with them But the Lord of heaven and earth takes that as done to himselfe which is done to the Saints Witnesse that sweet straine in the heavenly hymne of Moses the man of God Deut. 32. 10. He kept him as the apple of his eye Witnesse that faithfull petition of Israels sweet singer Psal 17. 8. Keepe me as the apple of thine eye Witnesse the Prophets reason of Gods heavy judgement upon the nations which spoiled his Church Zach. 2. 8. For he that toucheth you toucheth the apple of his eye Witnesse that consolatory saying of our Saviour Math. 10. 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Witnesse that heavenly speech of Christ Iesus to that enraged persecutor of Gods people Why persecutest thou me Acts 9. 4. And witnesse that irreversible and irrevocable sentence of the most upright Iudge of men and Angels at the last and dreadfull day of judgement Math. 25. 40. 45. You did it to me You did it not to me Therefore they have fellowship c. 3. Those who are joyned to the Lord with an undissoluble bond of an everlasting love which can never be broken have fellowship with God But the Saints are joyned to the Lord with an indissoluble bond of an everlasting love which can never be broken Ieremiah 31. 3. I have loved thee with an euerlasting love hence is it that the gates of hell shall not prevaile against them Math. 16. 18. So he loveth them that nothing can separate them from the love of God Rom. 8. 39. So that they are sealed with the Spirit of God unto the day of redemption Eph. 1. 13. 4. 30 So that he hath purposed with an unchangeable decree to have them saved 4. Those who dwell each in other have fellowshippe one with another But the Lord of heaven and earth and the Saints dwell each in other 1 Ioh. 4. 12. 13. 15. 16. 1 Ioh. 3. 24. Ioh. 14. 23. CHAP. III. Vse 1. Comforting the Saints from this fellowship Vse 1 THis inestimable transcendent consociation affoordeth copious matter of consolation to every true-hearted Nathaniel 1. Against Bellarmines unsound and uncomfortable doctrine Consol â— Tom. 4. de ustificat lib 3. cap. 14. pag. 897. c. of finall and totall falling from grace the love and favour of God It 's possible I know for these goodfellowes to fall in part and for a time from some graces some measure of grace
lawfull and not gainsaid by higher authority and shall we refuse to obey the Divine and heavenly precept of the Lord whose will the creatures readily fulfill although it thwart and crosse the order of nature fire ceasing to burne lions laying aside their ravening disposition waters becomming unpaflable an asse speaking ravens officiously serving a Prophet and those swift runners in the firmament standing still the one upon Gibeon the other in the valley of Aijalon and shall we disobey an edict so just and profitable of a God so gracious and powerfull 2. Will the adventurous Merchant seeke for pearles the resolute souldier for honourable conquest hardly if ever attained And shall we neglect to seeke the Lord so easily found if rightly sought 3. Are all such lyable to the dreadfull wrath of God who neglect this duty And shall we incurre such fearefull plagues 4. Are the Lords gracious promises so ample and rich His rewards graunted to such as seeke him unspeakable for number and valuation And shall we refuse them No no since the Lord hath commanded us by his authority then which none more Soveraigne to do a thing neither impossible nor difficult the neglect whereof being perillous the performance whereof being very profitable we resolve hereafter through the assistance of his grace although worldly men with desires insatiable as hell seeke for either new-fangled toyes as the fantastique fashion-monger excessive dainties as the gourmandising glutton undeserved renowne as the ambitiously insolent earthly pelfe as the dunghill Mammonist or such like idle and unprofitable if not hurtfull things to seeke the saving knowledge of God of absolute necessity of excellent dignity and unspeakable utility to seeke the love and favour of God being both free and great tender everlasting and unparalel'd by obeying him So will we seeke that we may know him that knowing we may obey him that knowing and obeying we may enjoy him That thus seeking to please to pacifie and possesse we may obtaine and enjoy this fellowship with the Father CHAP. XII The seventh Meanes and Duty is sanctifying the Lords Day HAve we or desire we fellowship with the Father If 7. Meanes Duty we have declare it if we desire it seeke it By keeping Gods Sabbath choosing the thing which pleaseth God taking hold on his Covenant serving the Lord c. That all these are markes and duties of such who have fellowship with the Father and meanes for such to use who desire to get or keepe communion with the Father The Lord himselfe by the mouth of his servant Isaiah doth sufficiently declare 56. 3. In which chapter is contained a pre-occupation or removing of a secret objection or inward temptation made by the pious Proselites and godly Eunuches against themselves the former objecting separation from Gods people the latter their miserable estate the Law cursing the impotent and childlesse To which objection the Lord himselfe makes answer in which he plainely doth prohibite such reasonings and disputings and interdict such imaginations and collections let them not say and promise better and greater prerogatives then those which they wanted So bee that these strangers and Eunuchs were such who had joyned themselves to the Lord ver 3. and declared this conjunction by these practises of piety ver 4. 6. and therefore I may safely and warrantably adde to those former meanes markes and duties these following The keeping therefore of the Lords Sabbath is a signe and meanes of mans communion with God Although then there were many Sabbaths of the Lord called his to shew Justin cals it the day of the sunne because he writes to the Gentiles saith Wallaus Instinus diem solis appellat quia ad Gentiles scribit Wal. cap. 7. p. 147. Qui dies solis a profanis Dominicus a Sanctu dicebatâ—r Beza in 1 Cor 16. 1. Qui oliâ— dies solis nunc dominicuâ— dicitur Jdem Iun. Trem. bib who was the author of them and to what end and use ordained and to distinguish them from Idols Sabbaths or feasts of false gods or divels viz. 1. Eternall celestiall and glorious 2. Temporall and typicall which were shaddowes of the other Which temporall were some of yeares some of weekes and some of dayes yet in regard that onely of daies of the temporall is now remaining I purpose to confine my selfe to that And passing over those ceremoniall and Iewish Sacrifices which are wholly ceased as 2 lambes of a yeare old without blemish 2 tenth deales of fine floure mingled with oyle and one drinke offering thereof Numb 28. 9 â—0 I will onely point at some of these substantiall and morall duties which God once commanded and never since forbad Call the day what you please neither am I scrupulous or contentious about words 1. Either Sunday which is an ordinary Name of the day Dies Luâ—â— Diâ—s Maâ—tâ— name of the day as Munday c. for the rest of the daies Saint Luke calling a certaine hill in Athens Mars hill Acts 17. 19. 2. Or the first day of the weeke as Saint Paul doth 1. Cor. 16. 1. 3. Or the Lords day because the Lord then Cannon 13. Tertul. lib de corona â—ilitis c. 3. Cyprian Epist 36. ad Fidum de infanâ—ib bab p. 231. Priâ—us dominicus Propterea quod Dominus a morte ad vitam redierit dominicus appellatur T. 1. p. 105. 5. in Psal 118. rose as Saint Iohn Rev. 1. 9. The Canons of our Church our pious statutes made concerning this day in the reigne of our gracious Soveraigne King CHARLES This day was called the day of the sunne by the prophane the Lords day of the Saints saith Beza It was in time past called the day of the sun now it 's called the Lords day saith Beza So Tertullian saith Cyprian and others and the ancient Fathers as Chrysostome because the Lord in it returned from death to life it is called the Lords day 4. Or the Sabbath which name is used and is not Iewish 1. The name being morall not ceremoniall 2. It lively expressing the nature of the day 3. The rest being perpetuall therefore the name may although our Lords day hath not that name in the new Testament For 1. our Saviour could not speake of it at all it not being till his Resurrection And the Apostles called it the first day the Lords day for distinction sake the better to be understood not abolishing it therfore I hope I taxing no man for calling it by the name of Sunday none will fault me if I stile it the Lords day I having Statute Canon and divine law to warrant me And be intreated to keepe the day holy by doing such duties which remaine to be performed of us under the Gospell This keeping being a meanes of mans communion with God In that it is an occasion and meanes of hearing Gods Word whereby faith commeth and also of receiving the Sacraments and using of Prayer whereby we draw neere to God I will onely
7. 38. 4. Shall wicked men who are obsequious to base Lords 4. Wicked men strive to make others bad serve with all dutifull observance first the world whose service is vaine Eccl. 2. 10. Hard bringing carking cares Eccl. 1. 14. Dangerous unfitting for the service of God 1 Ioh. 2. 16 Deceitfull offering with Iabin milke with the one hand a naile with the other exchanging for advantage copper for gold Secondly sinne whose service is base it being baser then the most fastidious creatures and exceeding tyrannicall recompencing its best and most dutifull observants with everlasting death Rom. 6. 23. Thirdly Sathan a grand enemie to mankind powerfull onely to punish promising liberty yet in hellish bondage joying at their destruction Shall these strive with tooth and naile and imploy their utmost endevors to hale and drag and use all fraudulent guiles and fawning glozes to win others to their pernicious and damnable society although hereby they aggravte their owne damnation And shall not we who serve the Lord of life whose service is as unlike to theirs as light to darknesse heaven to hell glory to shame Whose service is first most honourable in regard of our Lord who is King of Kings and Lord of Lords of whose kingdome there is no end In regard of our fellow-servants who are not the risse rabble of wicked men but those renowned Patriarchs as Abraham heroicall Kings as David magnanimous Prophets as Eliah blessed Apostles as Paul and all the company of glorious Angels and happy Saints in heaven triumphant and on earth militant Secondly most pleasant and delectable in regard of our Lord and Master who is no churlish Nabal oppressing Pharaoh or hard-dealing Laban But such whose words are full of delectation he calling us not onely servants but sonnes Exod. 4. 22 23. and friends and his deeds correspondent In regard of our taske his commandements being pleasant and not grievous And most gainefull bringing advantage by life and death sicknesse and health here and hereafter Shall not we I say imploy our utmost indeavours to conglutinate others into tâ—â—s so sweet society Seeing that by this means we do not diminish our own store as by parting with wordly substance nor keep our own without impaiâ—ing or augmenting it But hereby we increase graces here and glory hereafter 5. There is no meanes possible whereby we can benefit one another so much as by correcting our brethren as by Imparting grace to others the best benefit to them inlightening them with our knowledge imparting Gods graces to them and working grace in them For could we by our endeavours raise them to the highest pitch of honour mount them aloft into Hamans place of fauour and command So that their smiling countenances might make glad soâ—e their angry frownes strike dread into the hearts of others Could we ascertaine them of the full fruition of all the golden mountaines and fruitfull Ilands under the whole heavens Could we procure for the satisfying of their appetites the greatest satiety of all mellifluous Nectars and delicious aliments that earth ayre and water can affoord of all exquisite and resplendent garments curiously wrought and embroidered by the art of man finely perfum'd with the most odoriferous Myrrhe Aloes and Cassia and garnished with varietie of gemmes and belliments so that they are clothed in purple and fine linnen and fare deliciously every day Yet all these without grace are but so many silken manicles and golden fetters of a miserable wretch haled to wofull execution On the contrary Let a man be furnished with the last measure of those heavenly endowments of saving grace although he be the drunkards song a by-word to fooleâ— the anvile of all dunghill scorne and disdaine a monster amidst men Psal 71. 3. Zach. 3. 8. such an object of commiseration that may melt an Adamantine heart into pitifull compassion of his extreamest miseries Yet in this man the beloved of the Lord his rich inheritance peculiar portion rich jewell apple of his eye an heire of heaven a judge of the world Christs beautifull spouse never wanting a sweet comforter a never-failing friend who will not leave him untill it hath set an eternall crowne of glory upon his head Psal 84. 10. Poise these in an even ballance and we shall see grace as farre surmounting all these golden vanities as heaven doth earth the peerelesse Sunne a pinking candle and a golden mountaine a heape of dust 1. Grace is peculiar to the soule It s not the backe or belley but mans immortall soule which is the place wherein grace is resident 2. Grace is proper to the Saints Those who walke in the cursed wayes of damnation are strangers to Gods graces But those other thingâ— are common both to good and bad Absolon of an amiable beauty aswell as Ioseph Goliah matchlesse in power and prowesse aswell as Sampson Haman a Kings greatest favourite as well as Mordecaâ— Dives abounding in wealth aswell as Abraham 3. Grace of as long continuance as heaven it selfe and those crownes of immortality In regard of it selfe as love joy peace which shall extend even to eternity never ending Or in regard of its fruits the fruits of faith hope patience prayer c. being endlesse Those other are of so limber and brittle nature that there can be no assurance of their continuance Riches often mount aloft on Eagles wings leaving their owners in extreame scarcenesse Beauty is oft blasted by cares sorrowes discontents sicknesse and made disdainefull Strength many times is enfeebled by inlenesse gluttony drunkenesse adultery diseases c. Honourable advancement is often turned into scornefull contempt and hatefull obloquie Howsoever at the bed of death they must shake hands for ever 4. Grace is a most sweet refreshing comforter in all extremities This did revive David in his distresse This made Iob blesse God for taking away This made the Apostles rejoyce in afflictions And the Martyrs to contemne the utmost rage of hellish persecutors Those other have no more power to comfort in the needfull time of dread then congeal'd ice to give warmth to a starveling body tart vinegar to supple a smarting wound or smoothering smoke to comfort a tender eye Witnesse Achitophel who for all his great esteeme hangs himselfe Ahab who being but denied Naboths vineyard is sicke with griefe 6. Lastly considering that gaine is of such efficacy that it makes the martiall man to abandon all fearefull cowardise forsake the delight of his eyes and his tender children disregard his owne life and with heroicall prowesse encounter his formidable bloud-thirsty enemy What drives the ventrous mariner through so many perillous hazards and dangerous pericliations save onely hope of gaine Yea what doth edge the keene appetites of cursed and cruell inclosers oppressing landlords hellish usurers to grinde the faces of the poore purchase Gods displeasure and damne their soules save onely gaine This therefore being so prevalent let me use it as a spurre to pricke you forward to this so sacred
out-cries against all such who question their society with God they having ever in a readinesse Lord Lord. At what time soever c. They are men of good meaning although they are not bookish They have a sure beliefe in God They love God above all and their neighbour as themselves God they hope did not make them to damne them all men are sinners as well as themselves They hope to be saved before or as soone as the strictest Saint-seeming Puritanes of them all These and such like traditionary conceipts being in their shallow apprehensions sufficient to quiet their guilty consciences from ever accusing them to put to silence and make mute those cutting conclusions and peremptory propositions of the Holy Ghost 1 Cor. 6. 9. 10. Neither fornicators c. Gal. 5. 19 20 21. An Antidote sufficient to counterpoyse against the poysonfull venome of their infectious impieties A paimeâ—t equivalent to countervaile the numberlesse debts of their hainous enormities And graces availeable to equalize them with the Saints and annexe them firmely to this Divine Society which is with the Father Yet I humbly intreate and beseech yea I charge and command in the name of the Lord Iehouah all you who either hope for have or hunger after this Coelestiall Society to have no fellowship with the fruitlesse works of darknesse to forsake and flee from sinne and iniquity Sinne is darknesse Rom. 13. 12. Cast off the workes of Mot. 1. darknesse Eph. 5. 11. Fruitlesse workes of darknesse 1 Thes 5. 4. Not in darknesse Darknesse it is in respect of its author who is the Prince of darknesse 2. Of its fountaine the darke heart of man 3. Of the nature of the nature of its author he hates the light 4. Of the time wherein done the night 1 Thes 5. 7. Of its fruits eternall darknesse Wicked men are walkers in darknesse 1 Ioh. 1. 6. Yea such wayes of darknesse that I am altogether ignorant whereunto to resemble it Should I paralell it with Cimerean darknesse that no whit comparable it being occasioned by the farre distance of the Sunne from that place and people and so but naturall an absence of light naturall this by the absence of the splendent rayes of the rich and radiant graces of the Sunne of righteousnesse therefore a spirituall darknesse containing the fearefull estate of unbeleevers in this world Or with that Aegyptian plague of darknesse which was palpable There is no comparison by that their bodily eyes were blinded by this of the soule 2 Cor. 4. 4. That was but for a short time of continuance this otherwise That kept them from mooving this hoodwinks and infatuates them so that although they go yet whither they know not 1 Ioh. 2. 11. But in God is no darknesse at all 1 Ioh. 1. 5. Sinne is death Math. 8. 22. Let the dead burie their dead Eph. 2. 12. Dead in trespasses and sinnes 5. 14. Arise from the dead 1 Tim 5. 6. Dead while she lives 1 Ioh. 3. 14. Passed from death Well may sinne be called death 1. It deserving death 2. Causing death Rom. 5. 12. 3. Being odious to a living soule as death to a living man 4. Bitter as death 5. It disabling the soule from well-doing And 6. destroying as death But God is life 1 Ioh. 1. 2. Is it a grounded axiome Omne dissimile est in sociabile That every dissimilitude is insociable Do we all know that light and darknesse can never accord but the one is ever a privation of the other Doth experience daily declare unto us that there is not the least society betwixt living and dead bodies although of the most intimate confederates Although the one a most compassionate mother the other an entirely affected child Yea although of the lovingest mates that ever were linked in the sacred bonds of conjugall society But the living as disjoyned from the dead parts them away by a speedy interring them in the earth And is it possible think for God and sin twixt whom there is the greatest repugnancy to accord Can any so much as dreame of yet dreames are but dreames having fellowship with those fruitlesse workes of darknesse which are dead works yea death it selfe and with the Lord of light and life Sinne doth inkindle the wrathfull indignation of the irefull sinne-revenging God making him so sore displeased that he threw downe Angels from his heavenly habitations into that infernall lake of endlesse woe exil'd our first parents out of Eden that Paradise of God brake up the fountaines of the great deepe and opened the floud-gates of heaven and destroyed all flesh wherein was the breath of life those few excepted which were in the Arke Destroyed utterly Sodome The Lake Sodome 180 furlongs which is 22. miles of ours in length â—50 in bredth which is 18. of our miles as some say some more Ios Weissenbig It hath no out-let or disburdening Gomorrah Admah and Zeboim with fire and brimstone from heaven In a word sinne is that which provokes the Lord to send upon a people or person his numberlesse and insupportable plagues and punishments hence come noysome beasts hence dolefull captivities hence destroying pestilences hence famine so tragicall yea all other greater or lesser temporall tortures Hence blindnesse of mind hardnesse of heart pertinacious obstinacy finall impenitency yea all those endlesse easelesse hopelesse helplesse torments of eternall damnation where their worme never dyeth and their fire is not quenched of which those other are but vaunt-courers or fore-runners And can we have fellowship with God except we abandon iniquity thinke we Sinne is that traiterous Iudas corrupt Pilate perfidious perjurers bloud-thirsty Iewes and torturing executioners yea as the thornes whips nailes mockings buffettings spittings and speare wherewith the head backe and cheekes so tender and lovely were bloudily and barbarously gored the harmelesse innocency derided and calumniated yea the hearts bloud of the Sonne of God more worth then millions of worlds spilt upon the earth This is that which grieves despights and quencheth the Spirit of God And can we perswade our selves of having fellowship with the Father if we delight in sinne which crucifies the Sonne and grieves if not wholly quencheth and despighteth the Holy Ghost Sinne transformes men into monsters making them Scorpions Ezek. 2. 6. Vipers Math. 3. 7. Cokatrices and Spiders Isa 59. 5. Dogges swine and such like foule and filthy creatures Ignatius saith I sight valiantly with beasts in Assyria even 〈…〉 to Rome not that I am devoured by bruit beasts For these as you know God willing â—â—ared Daniel But of beasts bearing 〈◊〉 〈◊〉 in whom that cruell beast doth 〈◊〉 which doth daily sting and wound me St. Chrysostome saith Sometimes he calleth them 〈◊〉 for their sawâ—inesse and violence sometimes horses for their lust sometimes asses for their sottishnesse and ignorance sometimes lions and libards for their ravening end covetousnesse of having sometimes also aspes for their guile oftentimes serpents and vâ—pers for their secret