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
such Apostacie and inconstancy be not you like Nebuchadnezzars image whose head was gold breast and armes silver belly and thighes brasse legs of iron feet iron and clay Dan. 2. 32 33. Do not you turne backe againe into Egypt Have the noble resolution of M Knols Turk Hist an Earle of Sarisbury who being environed by Turks and Saracens and advised to flee said God forbid that my Fathers sonne should flee from the face of a Saracen Neither do you prove cowards you sonnes of God an armour you have and that of proofe yea invincible yet not one piece for the backe parts Be you like those kine 1 Sam. 6. Going forward untill you come to your Coelestiall Bethshemesh the house of the Sonne of God Be you like those trees Psal 92. 13 14. Which are most fruitfull in old age Be you like the naturall motions which move fastest as they come nearer their center as stones throwne upward move faster as they come nearer the earth Be we like those righteous persons who shine more and more towards the perfect day Prov. 4. 18. Doe the will of God and continue doing of it unto the end for what will it availe you to begin if you hold not out to the end of the race Behold the constancy of the Lords Worthies in greatest calamities Psalme 44. Heare what sententious Tertullum saith None is truly a Christian but he who persevereth Nemo autem Chri 〈…〉 〈◊〉 〈◊〉 per 〈◊〉 Verde haeress pag. 96. unto the end And consider that the crowne of immortall glory is promised to those who continue 2 Tim. 4. 7 8. Rev. 7. 10. Be we therefore perswaded to do Gods will according to his will Will pleasure prevaile with us Mot. 1 To do Gods will is very delightsome Psal 119. 97. 1 Ioh. 5. 3. Will profit We endeavouring to do Gods will labour for our owne glory 1 Pet 2. 15. Sanctification 1 Thes 4. 3. And salvation Will examples Behold one which is unparalled Christ Iesus esteem'd iâ— his meate and drinke to do his Fathers will Iohn 6. 38. Would the Centurions servant go and come and do at his bidding Would Balaams asse at Gods commandement open his mouth and reprove the madnesse of his master Rauens feed Eliah at Gods appointment Frogs and lice execute judgements upon Pharaoh at Gods bidding Did the earth open rocks rend stars fight seas recule backward wildernesses tremble c. Do things by nature light ascend heavy descend yea and often crosse the course and current of nature and shall not we not senselesse creatures not bruit beasts not Gentiles but Christians who stile our selves the sonnes of God not do the will of our Father God forbid As we excell these in dignity let us excell them in duty and do the will of our Father Which that we may do 1. Pray earnestly Our Father thy will be done In which S. Cyp. de Orat. Dom. place we do not pray that God would do what he will but that we might do according unto his will 2. Take heed of selfe-will our will is commonly contrary to Gods will Ioh. 1. 13. Paul would not be buffeted and the Disciples would have fire in revenge from heaven Submit we therefore our wills which are so corrupt to that most holy will of God 3. Shunne ignorance of Gods will for how can he doe the will of God who knowes it not Luke 12. 48 Let some in the Church of Rome teach that ignorance is the mother of devotion Let the simple soule promise to it selfe an excuse by its ignorance and perswade it selfe that good meaning shall save Let the enemies of all goodnesse raile against knowledge saying it puffeth up and is fruitlesse Yet O thou Christian soule which desirest to approve thy wayes to God thy Father 1. Believe not thost Popish instructours for they are deceivers Can that be the mother of devotion of which Sathan is the Father 2 Cor. 4. 4 Is a Psal 95. 10. errour is b Acts 17. superstition is c Isa 44 19. idolatry is d Exod. 5. 1. contempt of God good devotion These these I say are the daughters brats spawnes and ofsping of this mother 2. Follow not that blind mans guiding who cannot perceive heavenly things For as a penny in the water seemes bigger then a Starre in the Firmament so heavenly graces although they infinitely surpasse these dunghill vanities are not at all or so little knowne to him that they are little or no whit regarded by him Will that excuse which occasioneth all kind of iniquitie Eph. 4. 18 19 20. Will that save which makes men accursed Iohn 7. 40 Is vengeance inflicted in flaming fire safety 2 Thess 1. 8 That reverend Bishop Dr. Vsher saith some invincible ignorance is damnable Pag. 51. If a patient and Physitian were both ignorant of an onely remedie to recover a sicke man fro his disease the sicke must perish aswell not knowing as if knowing he refused it 3. Regard not those witlesse and worthlesse arguments What though braine-knowledge pusseth up saving knowledge humbleth What though knowledge is fruitlesse in many ignorance must needs be fruitlesse in all How can man do that he knoweth not How can man do Gods will being ignorant thereof Be wise therefore and understand the will of God Eph. 5. 17. That ye may do the same CHAP. VII Duty 6. Saints must be content with Gods allowance LAstly if God be our Father learne we to put in practice Duty 6. St. Pauls Lesson one of our fellow brethren Phil. 4. 11. To be content with our Heavenly Fathers allowance The want of which Christian vertue is the cause of many monstrous evils and domineering transgressions What mooveth the insatiable inhumane depopulatours lesle mercifull then the raging Ocean as a reverend Bishop saith in these words Remember Bishop Babingâ—m Gen. 1. Ver. 9. p. 5. with your selves the rich cormorants of this world who like flouds and streams of strength too much overflow and drowne their brethren their poore and weake brethren in this world not leaving any place for them to dwellin or to inhabit neare them c. Like the hideous Gorgon suffering none or very few to live in her sight To dash themselves against those keene and fearefull judgements of God Isa 5. 8. Woe be to him c. For so saith my forenamed learned Author of whom saith he is that woe denounced Isa 5. 8 9. A fearefull thing that men for denying others place by them shall lose their owne To plunge themselves so deepe into Gods displeasure that Gods judgements pursue them so fast That if a man make diligent enquiry and search in a little after succeding ages oftentimes in their owne for these monsters of men dispeoplers of townes ruiners of common-wealths so farre as in them lyeth occasions of beggars and beggery and prey of usurers Instead of spacious and splendent houses he shall finde rumous heapes instead of good house-keepers poore shepheards
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
1. With a fore-thinking premeditation of the weightinesse of that important duty we are going about our owne weaknesse and worthinesse and the dreadfull Majesty of the Lord to whom we pray thus we are commanded to take words and turne to the Lord Hos 14. 3. Thus dealt the penitent prodigall Luke 15. 17. 8. I will go to my father and say father I have sinned c. 2. With a sincere purity of heart Heb. 10. 22. Let us draw neare c. I know it is impossible for man to be pure save only 1. In regard of former times of unregeneration 2. In regard of their desires and endeavours 3. In regard of other men scil sonnes of Belial 3. With a lowly and submisse humility thus did the father of the faithfull pray stiling himselfe dust and ashes Gen. 18 27. That prevailing Canaanitish woman petitioner Math. 15. 27. Truth Lord yet the dogges c. Luc. 18. 11 12. God be mercifull to me a sinner Thus are we all commanded Psal 95. 6. Let us bowe c. 4. With knowledge and understanding 1 Cor. 14. 14 15. I will pray with understanding 5. With a faithfull assurance that our prayers shal be granted What els meaneth the Apostle St. Iames 1. 6. 7. Let him aske in faith Saint Paul 1 Tim. 2. 8. Without doubting And our Saviour Christ Math. 21. 22. All things whatsoever you aske in Prayer believing 6. With zealous earnestnesse Iames 5. 16. Cold prayers lose their fruit and force 7. With hearts reconciled to God by true repentance Isa 1. 16. 8. With hearts reconciled to our brethren by brotherly love and condonation Math. 6. 14. 9. With an unwearied constancy Crying day and night Luc. 10. 7. Holding him fast till he blesse us Gen. 32. 28. And never giving over untill we prevaile Math. 15. 22 23. 28. 10. In the name and mediation of Christ Iesus the sole Saviour of mankind and the alone Mediator between God and man 1 Tim. 2. 5. Hitherto you have asked nothing in my name c. Iohn 16. 23. 11. For things agreeable to Gods will 1 Iohn 5. 14. viz. For things which are good holy lawfull possible profitable and needfull Prayer thus qualified is good and acceptable in the sight of God 1 Tim. 2. 3. Is an extraordinary yea beyond imagination prevailer with the Lord in the courts of heaven bringing such who effectually use it to salvation Rom. 10. 13 14. And therefore to an happy enjoyment of fellowship with the Father CHAP. X. The fift Meanes and Duty is hearing of Gods Word DEsire we with the most earnest longings strive we amaine 5. Meanes Duty with our utmost endeavours to heare the Lord speake to us in his Word and delight we extraordinarily in such desires and endeavours This is the word of Gods grace Acts 20. 32. 1. Comming Mot. 1. from Gods grace 2. Shewing Gods grace 3. Working grace in those who believe and obey it 2. This is the Word of faith Rom. 10. 8. 1. Requiring faith to believe it 2. Teaching what faith is 3. Begetting and strengthening the same Rom. 10. 17. 3. This is the Word of life Iohn 6. 68. Thou hast the Word of eternall life 1. Begetting a Spirituall life 1 Pet. 1. 23. 2. Nourishing and strengthening our Spirituall life 1 Pet. 2. 2. And 3. Offering eternall life Iohn 5. 35. 4. This is the Word of salvation Acts 13. 26. In regard of its fruits and effects declaring to us the way of salvation 5. This is the Word of reconciliation 2 Cor. 5. 19. 1. Shewing how men are reconciled to God 2. Instrumentally working the same reconciliation betwixt God offended and man offending And therefore a speciall meanes to obtaine fellowship with the Father Let not the examples of the world whose desires after the enjoying of transitory delights and momentany treasures are boundles and their endeavors endlesse no whit at all or very litle regarding this heavenly voice of the Lord of glory neither let the strange and preposterous practice of diverse greater persons whose use was ordinary to have Thursday meetings for bowling but not Friday for hearing thus sleighting if not contemning the Divine Ordinance of God alienate or estrange your longing desires from this saving and reconciling Word of God 1. Say not you my beloved brethren you could heare with all reverence and diligence might it please the Lord himselfe to speake to us For 1. should the Lord himselfe speake from heaven you durst not heare Exod. 20. 19. Could not they And can you 2. For the Lord doth speake by us his Ministers as Kings by Ambassadours 2 Cor. 5. 20. 2. Say not with your selves I could willingly heare was the Messenger this or that famous man but such and such are meane and base fellowes in mens esteeme For were not the Prophets and Apostles so accounted of Yet they were to be heard and we see it is the good pleasure of God to save them that believe by the foolishnesse of preaching 1 Cor. 10. 21. Foolishnesse not in regard of it selfe but in the opinion of worldly men Yet is it the savour of death unto death or of life unto life 2 Cor. 2. 16. But be it they are meane yet they being Gods mouth heare them Is gold or silver of greater weight or worth out of a parse of velvet deckt with curious imbroiderings then out of a plaine or homely pouch of leather May not meat be as pleasing to the palate as wholsome in the stomack and as nourishing to the body of an hungry man out of a clean earthen or woodden platter as out of a plate of silver Doth not a candle shine as bright and profitably from of a plain woodden candlestick as from of another made of the purest gold and framed after the most curious forme the exactest skill of the cunningest artificer could invent And shall the Lords Word better then thousands of gold or silver the most nourishing meate of each sanctified soule a light to the feet and a lanterne to the paths of godly men suffer losse or diminution of its peerlesse valuation be disabled from nourishing the new-borne Christian babes that they may grow thereby Or have its more then sun-like light for that cannot guide to heaven ecclipsed by the meannesse of the messenger 3. Say not my brethren I cannot heare such or such they being reputed naughty men It was we know the portion of Eliah Ieremie Paul Iohn Baptist and our Saviour Christ that man without sin the best Preacher that ever spake upon earth to be accounted pestilent fellowes troublers of states ring leaders of Sectaries deceivers of the people and therefore not to be heard No marvell therefore though the envious man still strives to ecclipse the brightest lights and to darken their bright shining rayes of sincere Doctrine and soundnesse of life by some hellish exhalations of slanderous imputations drawne out of the misting fogs of the dunghill dispositions of earthly worldlings by the heat
was taken that those who either kept court bought or sold or otherwise prophaned the Sabbath should be prohibited the Communion because Toâ—o hoc die tantummodo vacaâ—duÌ„ quia toto hoc die maâ—uâ— dâ—o expan dâ—â—dae that whole day we ought onely to rest and spread abroad our hands in prayer to God The ancient Waldenses and Albigenses who were Luthers and our forerunners in a short Commentary upon the Commandements say They that will keepe the Sabbath must bee carefull of foure things 1. To cease from all worldly labours 2. Not to sin 3. Not to bee idle 4. To doe things for the good and benefit of the soule Our owne Canons enjoyne us to celebrate the Lords day according Can. 13. to Gods will i. e. in hearing the Word of God read and taught in private and publike prayers in acknowledging our offences to God and amendment of the same in reconciling our selves charitably to our neighbours where displeasure hath bene In oft receiving the Communion of the body and bloud of Christ in visiting the poore and sicke and using all godly and sober conversation Thus saith our Canon 1. An Act made in the first yeare of our gracious Soveraigne King CHARLES saith thus Keeping of the Lords day Anno Câ—roli is a principall part of the true service of God which in very many places of this Realme hath bene and now is prophaned and neglected by a disorderly sort of people in exercising and frequenting Bearbaiting Bulbayting Eâ—terludes Common playes c. Vpon the Lords day There shall be no meetings of people out of their owne Parishes Another Sâ—tute 1628. on the Lords day for any sports or pastimes whatsoever nor any Bearebayting Bulbayting Eâ—terludes Common playes or other unlawfull exercises or pastimes used by any person within their owne Parish The mulct for every breach of this statute is 3 shillings 4 pence Our Homily concerning the first part of the place and Page 138. time of prayer saith God hath given expresse charge to all men that upon the Sabbath which is our Sunday they should cease from all weekely and work day labour even so Gods obedient people should use the Sunday holily rest from their common and daily businesse and give themselves wholly to heavenly Page 139. exercises of Gods true Religion and service In the same Homily It is lamentable to see the wicked boldnesse of those who will be counted Gods people these are of two sorts The one sort if they have any businesse to doe though there be no extreme need they must not spare for the Sunday they must ride and journey on the Sunday drive and carrie rowe and ferrey buy and sell on the Sunday The other sort is worse although they will not labour yet will they not rest in holinesse as God commandeth but rest in ungodlinesse and filthinesse pransing in their pride pranking and pricking pointing and painting themselves to be gorgeous and gay they rest in excesse and superfluity in gluttony and drunkennesse like rats and swine they rest in brawling and railing in quarrelling and fighting they rest in wantonnesse and toyish talking c. So that God is more dishonoured and the divell better served on the Sunday then on all the daies of the weeke besides And in the conclusion of the second part thus Come with an heart sifted and cleansed from worldly and carnall affection and desires shake off all vaine thoughts which may hinder thee from Gods true service the bird c. Bishop Babington writing upon the fourth Page 319. verse of the 31. Chapter of Exodus saith thus A place never to be forgotten touching the Lords commandement of the Sabbath for he will not have his owne worke medled with on that day Oh what can we thinke of our workes His tabernacle builder must be forbidden and our buildings must goe on Reade and feele that place in Ieremy 17. 25. with a tender heart Then shall gates i. e. the government shall stand and flourish ver 27. Kindle a fire i. e. the Lord will overturne all with great destruction He is the same now he was then and his glory is as deare to him The same reverend Divine in his 8 Page 259. note upon the 16 Chapter of Exodus saith thus Forget not to marke the great care that God had of his Sabbath that it might be kept holy May not a good soule thus reason Good Lord what doe I upon the Sabbath day this people of his might not gather Manna and may I goe to faires and markets to dancings and drinkings to wakes and wantonnesse to bearebaitings and bulbaitings with such like wicked prophanations of the Lords day May I bee absent from the Church walking about my closes and grounds sending my servants and cattell to townes with corne which I have sold before are these workes for the Sabbath Can I answer this to my God that gives me sixe daies for my selfe and takes but one to himselfe Of which I rob him also c. Bishop Bayly in the Practice Page 442. of Piety saith we are to cease from all civill workes generally from the least to the greatest instanceth in these seaven 1. Works of our calling 2. Carrying of burdens 3. Keeping of Faires and Markets 4. Studying any Bookes but Scripture and Divinity 5. All recreations and sports which at other times are lawfull 6. Grosse feeding and liberall drinking 7. Talking about worldly things I need not therefore say with learned Sir Walter Rauleigh I rather chuse to indure the 1. Booke 2. Chapter wounds of those darts which envie casteth at noveltie then to go on safely and sleepily in the easie waies of ancient mistakings seeing to bee learned in many errours or to bee ignorant in all things hath little diversitie I having such a cloud of witnesses Neotericke and of hoare-headed antiquity which defend the same in substance some in one thing some in another which I purpose to propound to your considerations I hope therefore that none will taxe me of Sabbatarian paradoxes Apocalipticall frensies or Herterodoxe opinions I being guided by the light of truth and that light which Writers ancient and moderne have set up to lead me In a word therefore consider for I purpose to propound onely foure things to your considerations not peremptorily concluding hegatively or affirmatively Whether it can be lawfull for us to do any bodily workes 1. Consid 1 Reg. 19. 8. upon the Lords Day such onely except which present necessity compels unto for preservation of life thus Elijah by flight the Macabees by fight did and we may and must preserve our lives the recovery of health convenient preservation of health as the ordering of meate for the day the Disciples plucked and rubbed the eares of corne for if we may water and fodder the beast Luc. 13. 15. which yet could live a day without that so it might be a comfortable day to it no doubt but we
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
fellowship 219 c. Grace how like 4. Its spreading nature and excellencie 19 c How it may be lost how not 118 c. We must labour to worke it in others and why 19 c. We must grow in grace if we wil be like Christ 262 263. H HAte sinners and how 10. Sinne and why 39 Hearing of Gods Word needfull and excellent 142 c. Obiections against it answered 143 How to heare and faulty hearers 14â— c. How we must heare and why 172. 181. Heaven hoped for in vaine by many 88. Holinesse See sanctification How the Saints are holy Honour due to God How God is honoured Why with soule and body both Why with the soule especially How with the tongue and life 72 c. Motives to honour God 84 c. Honour of the Saints 198. And of their communion See glory Hope of Saints its excellency 236. Hosts are Gods 122. Husbands duty 203. Saints husband transcendent 46 203. Hypocrites how hurtfull 26 55. I IGnorance hurtfull its fruits 97 273. Inheritance of Saints unparalel'd 45. Inhabitation in Christ See Christ Whence it is 270 271. Ingrossers of corne censured 67. Imitation of God wherein 138 c. Of Christ wherein and why 257. Of men wherein 262. Imprecations to be shunned though Saints have imprecated and why 76. Imputation of Christs righteousnesse 235. Ioy of the Saints 129 192 224. Why they reioyce 239. Iustice of God by whom abused Obiections against it answered 77. Iustification handled with its causes and fruits 233 c. Whence it is how it differs from sanctification 237. How once iustified are alwayes 240. K KNowledge saving honoureth God 73. It is needfull to do Gods will 97. and necessary to enioy Gods Spirit 272. L LAbour in lawfull callings commendable 24. When not to be taxed of covetousnesse 68 103. Labour on the Lords Day See workes Lords Day why so called 150. Duties of the Lords Day See Sabbath Law how it is kept by the Saints 187. It binds How Christians are under the Law how not 184 192. How free from the Law 243 c. Liberalitie See mercy It s excellency 224. Liberty of Christians frees not them from Gods service 192. Not from authority gives not liberty to sinne Frees not from sinne 243. Not from the obedience of the Morall Law 243 c. Wherein Christian liberty consists and its excellency 248 c. Life godly honoureth God 83. Love of God to us how great Gods lovelinesse 49 c. We ought to love God Who truly love him 46 c. Their paucity 47 c. Love to God greatly rewarded the first and great commandement and how 49 c. It honoureth God 74. By it we cleave to God 190 The rule of love 194 c. What the Saints do love 239. Motives to love God 49 c. Love all men why and how all Saints and how 9 c. Love of Saints whence M MAn an excellent creature 85. Serves himselfe sinfully served sinfully how Disswasives Meditation for the Lords Day 165. Delightfull meditations 173. See thoughts Mercy of God what 79 60. To whom it belongs no incouragement to sinne 60 79. By whom it is abused 79. Mercifull workes of diverse sorts Their excellency 170 c. Who must give when how much of what how 13 c. N NEw creatures How Saints have all parts new 238 c. O OAths haÌ„dled by creatures 81. Rashnes Disswasives 81. Excuses answered 82. See swearing Obedience to Gods Law part of the Covenant of mans part 182. P PEace of Saints excellent with them necessary 34 c. What we must yeeld to for peace 36. It s excellency 235. Wicked have no peace 226 c Perfection how Saints perfect how not 139 242. Obiections answered 55. Persecutors of good men wofull 126 c. 209 c. Pharisees what who like them in these dayes 56. Piety a cause of persecution 212. Please God what pleaseth God that is to be chosen 177. Poore of two sorts 68. They must depend upon God 68. Be content 109. Poverty not to be feared 123. Christs poverty 222. Prayerlesse persons woefull 140. What prayers are fruitlesse 140. What kind of prayer is prevailing 141. It is a duty for the Lords Day 170. Yea delightfull 172. It is part of the covenant 182. Needfull 272. Whence it is 270. To pray for earthly things lawfull 103. Preachers are builders 207. Their faults may not keepe us from hearing 143 c. Priviledges of the Saints 218 c. Prophanest people usually the greatest persecutours 212 Profession is good though some Professors are bad 29 c. Providence good and lawfull 68 103. See depend on Gods providence Pure how Saints are pure 141 242. Puritanes what meant 29 212 No Pharisees 56. Not covetous 69. Not of wicked life 214. Scarce any of them begge 70. Or come to the gallowes 113. R REading Scripture and good Bookes a Sabbath duty and how to read 169. Recreation for the Lords Day 171. What is unlawfull 160. Redemption for Gods honour 80 86. It s excellency 86. Regeneration whence 270. It s necessity Danger of its want â— 72. Reliefe See mercy Remission of sinnes a great favour to whom it belongs 224. See forgivenesse Repentance late very dangerous 61 c. Reproofs how to be used who faulty Why we should reprove 32 c. Restitution 17 39. Riotous persons usually covetous 66. Revenge a great sinne 39. Reproches for Christ should not discontent 110. Not to be feared 123. Riches uncertainty 105. Vanity 106. Of the Saints 222 c. S SAbbath Day to be kept holy the name is Morall it s many names Motives to keep it holy and what then lawfull and unlawfull 149 c. Sacraments of the Iewes and ours how the same how differ Excellency of ours 181 c. Saints fellowship See fellowship Their excellency 127. Their portion to be afflicted 126 210 Sanctification handled with its fruits how it differs from iustification 237 c. It is necessary 272. Whence it is 270. Sathan not to be feared 124. His obiections against perseverance answered 119. Scripture though alledged by Hereticks decides controversies 2â—6 Seeking of God a needfull duty what it is manner and meanes of seeking and motives to seeke God 146 c. Servants of God who who not Services of God and of others How to serve God and why bad Masters hindering this service of God 191 c. Sicke persons duty 170 Visiting them a Sabbath duty 170. How to visit who faulty in visiting 170. Sincerity needfull 92 272. Its signes 93. 〈…〉 a Sabbath 〈…〉 ing 〈…〉 Sinnes 〈◊〉 be concealed 23. And why 28. Sinne 〈◊〉 shunned 53. Yea secret sinnes 〈◊〉 〈◊〉 57 9â— Least degrees of 〈◊〉 〈◊〉 all sinne and why sweet sinner 9 〈◊〉 〈◊〉 sins of Saints and wicked men 57 c. How good men sinne ibid. What they do having sinned 59. How they are free from sinne 124 245. Their sinnes no incouragements to sin 62 c. 〈◊〉 encouragements answered 60 c. Disswasives from sinne 63 136 c. Sinne must be shunned if we imitate Christ 262. How sinne is infinite 78. God no author of sinne 77. It is an evill master by whom it is served disswasives from serving it 198. Sinnes of former times â—s great as now 254 255. Why seeme greater now 255. Sheepe of Christ their duty 276. Sonnes of God who 201. Their duty See Father Society See fellowship Soule is to honour God and first 73. Sparing how commendable 25. Spirit of God dwels in Saints Its fruits in them their miserie who want and scorne this co-habitation 270 271. Who falsly boast of the Spirit Who have who want the Spirit 272 273. Duties of both 274. How the Spirit is grieved how quenched how gotten how kept 275. Sports whether lawfull on the Lords Day Reasons Disswasives 160 c. Strength Spirituall whence 207. Swearing now an honour to God 80 Anabaptists confuted Disswasives from all evill kinds of swearing 80 c. Excuses answered 81 c. Sorrow of Saints 239. Sufferings See afflictions T TOngue is to honour God 74. Many wayes 74 c. Thoughts unlawfull on Gods Day 164. Time-serving hurtfull 93. V VIsiting the sicke a Sabbath duty How who faulty 170 Vsury a filthy sinne 92 100. W VVAnts temporall how supplied to the Saints 123. Will of God must be done 88. It s reward 88. It must be done totally 90 Faithfully 92. Timely 93. Continually 95. Meanes motives let removed 96 c. Mans will contrary to Gods 97. Word of God a Word of faith grace salvation reconciliation life 142. It s excellency 75 172. It is to be talked of 74. Not to be iested with 75. No to defend vice nor disâ—hearten vertue 75. Not to be used in charmes 76. Words not fit for the Lords Day 163. What then commendable 167 c. Workes of God for his glory mans good 165. Workes unlawfull for the Lords Day with disswasives 157. World by whom served disswasives from serving it 197. Wrath a great sinne 39. Wicked men are fooles 128. Their society to be shunned and why 6 c. 135 c. Y YOung people should do Gods will and why 93.
love God I speake comparatively indeed and in truth although all love him with the tongue and lips Give me leave therefore to use these following motives to perswade you to love God The first drawne from God himselfe and they are these Mot. 1. The Divine Precept of our gracious God he requires wils and commands us to love him Deut. 6. 5. 10. 12. Thou shalt love the Lord thy God The rich promises of the Lord to all those who truly love him Exod. 20. 6. Shew mercie unto thousands c. Psal 145. 20. The Lord preserveth c. His pronenesse to heare our prayers Psal 116. 2. He bids us aske and we shall have seeke and we shall find knocke and it shall be opened unto us Math. 7. 7. Yea he oftentimes prevents us graunting before we desire His practice proceeding from love Do not Heathen Publicans yea savage beasts love those which love them and shall not we love him What creature in whom is the breath of life but it may perceive Gods love to it in its creation preservation gubernation direction and continually receiving good things from him Psal 145. 16 All the severall sorts of blessings the multitude measure and continuance of the same comming from his love Psal 68. 19. He daily leading us with his benefits What godly man but may discerne his unspeakable love to him in Why God adopted us his onely Sonne Ioh. 3. 16. to die for him when an enemy Rom. 5. 8. To raise when dead in trespasses Eph. 2. 5. In chusing and taking him to be his sonne when he was the child of the Divell and that not because he wanted children he having a naturall Sonne Iesus Christ the righteous Nor because he needed an heire he living and raigning for ever Neither because his naturall Sonne is unfit to inherit he being as fit as his Father But onely because he loved him No love like the No love like Gods love of God to us wards his thoughts are thoughts of love Ier. 29. 11. His affections are affections of love Ier. 31. 3. His words are words of love Ier. 2. 2. And his deeds are correspondent Deut. â—2 10. No love so great as the love of God to his children Not of carefull at her Mat 7. 11. How much more your Father Not of tender compassionate mâ—tâ—ers Isa 4â— 15. Yâ—t will not I. He loving 〈…〉 Hreatly â—ph 2. 4. Tenderly Zaâ—h 2. 8. Eâ—erlaâ—â—ingly Ier. 31 3. 4. Freely withâ—ut 〈◊〉 desert 〈…〉 which is 〈◊〉 if we consider his 〈…〉 and ou 〈…〉 1. 〈…〉 〈…〉 we were not Eph. 1. 4. 5. 9. 11. W 〈…〉 re naught â—ph 2. 2. 5. When wâ— â—â—re â—nâ—mâ—â—s â—om 〈◊〉 8. 〈…〉 m 1 â—oâ— 4. 10. 19. And secondly Our love to him 〈…〉 and defective 1 Cor. 1â— 11. Deâ—iled Isa 64. 6. O 〈…〉 dâ—â—t 〈◊〉 17. 10. And unâ—quall 〈◊〉 Gods love Eph. 3. 18 19. And lastâ—â— the g 〈…〉 God he 〈…〉 worthy 〈◊〉 love beâ—ore and aâ—ove al other things Of 〈…〉 omthing and there i 〈…〉 thing in the world so 〈…〉 y of â—ur 〈…〉 is 〈…〉 and what is there in the 〈…〉 w 〈…〉 â—o doe us that goâ—d the Lord doth A 〈…〉 such deâ—ight 〈◊〉 regardfull of our love 〈…〉 To which we are so indebted as â—ntâ— God Wherein 〈…〉 d such delight and comfort as in the love of Gâ—d 〈…〉 us with thy selfe O man and say Shall the Lord of heaven and â—â—â—th â—nâ—oyne me by his authority then which 〈…〉 Wâ—â—e and allure me by his 〈…〉 more amp e To love himself a 〈…〉 hear our pray 〈…〉 himself the only o 〈…〉 The sâ—â—â—â—d 〈…〉 tive d 〈…〉 Great and mâ—â—y are the proâ—â—table 〈…〉 love Gâ—d They shall 〈…〉 〈…〉 g 5. 31. They 〈…〉 d Psal 14◠〈◊〉 They are 〈…〉 1. 12. 2. 〈…〉 o 〈…〉 1. 〈…〉 behold more may his searching â—are heare but his inquisitive â—eart dâ—lvâ—â— into the heart and bowels of the earth dives below the sâ—â—ting râ—stlesse waves of the raging Ocean mounts up aloâ—t by transcendent speculations peeping beyond those starry bodies So that he can talke of the earâ—â—s center and circumference of the number greatnesse and dignities of those heavenly lights Yet this eye hath never seene eare â—â—rd â—â—ther hath it entred into the heart of man to conceive the things which God hath prepared for those that love him 1 Cor. 2. 9. 2. Such is the variable condition of mankind that he 〈◊〉 not long in one stay joyeâ— and griefes successively accompanying each other as day night In this intermingled intercourse of such contrarieties what can possibly produce better effectâ— then love to God This making all things worke together for thâ— best Rom. 8. 28. Do we desire to have the successefull proceedings of all things Would we have the fiery dreâ—dfull assaults of that old Serpent the trucâ—lent and villanous behaviour of that viperine brood e. â— Their 〈◊〉 lyes and falsehoods their tongue-killing slaunders and backbitings their scurrulous satyricall scoffings and their utmost rage stowing from their malicious envenomed hâ—artâ—â— In a word would we have all things both sinnes and suâ—â—â—rings our owne and others turned by Gods providence to our good The way to accomplish our desires is truly to love God Rom. 8. 28. 3. Consider the perillous condition of such who love not God Exod. 20. 5. Visiting the iniquity of them that hate me Deut. 7. 10. Repayeth them that hate â—â—m c. 1 Cor. 1. 6. 22. If any man love not the Lord Iesus lâ—t him be Anathema Maranatha Wouldst thou not therefore have the Lord visit i. e. fulfill his threatned judgements upon thee and thy posteritie Wouldst not thou have him repay i. mete out to thee as he doth to sinners their owne â—◠〈◊〉 to repay being to pay backe or to pay a man with 〈◊〉 owâ—e in â—â—y Wouldst not thou be Anathema Maranatha 〈◊〉 fâ—r ever and a â—ay or with eternall execration be â—â—â—sâ—aded truly and practically to love God 4. The perfection of true love to God should animate us to put the same in practice Love to God is called the first commandâ—ment because it is first to be done we must preferre the love and glory of God before the love and safety of men and creatures And the great commandement it concerning a great person being of great weight and importance requiring great knowledge to understand it and being very difficult to observe Do we as we would be done unto We our selves earnestly desire the love of our children We thinke our selves extraordinarily wrong'd if we want their love And what respect have we to their greatest obedience if it proceed not out of love Go therefore and do we likewise in loving God our heavenly Father Secondly we except we are stocks and stones uncapable of sense or bruit beasts devoid of underdanding desire extraordinarily the love of God our Father without which better had it beene not to have being or if any the subsistance of some baser
of imployment The latter of livelyhood pulling it almost wholly out of their reach Yet all you who are not onely poore but Gods poore also there are poore and Gods poore Psal 72. 2. judge thy poore such are Gods poore who are godly and poore religiously worshipping God committing themselves wholly to his protection and which are poore in spirit Math. 5. 2. and so have him to be your Father Be you perswaded for it being a harder matter to depend upon God when outward meanes are wanting then when they are enjoyed I therefore direct the drift of this exhortation although to all Gods children in generall especially to you notwithstanding these maine obstacles to have a firme dependance upon the gracious providence of your heavenly Father But do not thinke that I intend to disswade you from prayer for daily bread Christian providence and painefull industry in your lawfull callings Do not imagine that I advise you profusely to spend that God may send according to that wicked proverbe Or to have you through your negligence lose the worst of your substance For a godly man must pray labour provide shunne wastfulnesse and preserve from losse the meanest of his substance and may do all these things and yet be neither covetous nor distrustfull Although for these causes Gods children are esteem'd of all men most avaricious Yet for a man I hope 1. To labour in a lawfull calling painefully and diligently is not covetousnesse If it be done in obedience to Gods commandement without the least inordinate desire unto or love of money and for a supply of present necessities For this did St. Paul yet was not covetous yea he proves by thus doing that he was not so Acts 20. 33 34. 2. To provide carefully for a mans family is not covetousnesse so it be not immoderate neglecting the poore and distrusting the providence of God for thus did Iacob and Saint Paul and warrantably 1. Tim. 5. 8. 3. To save from losse the basest of a mans substance is not covetousnesse except we will taxe our Saviour Christ Iesus for saving of fragments 4. Neither is every desire of wordly things covetousnesse no more then every desire of drinke is drunkennesse of meate gluttony for then sowing wee could not safely desire a harvest It is an inordinate desire of meate which makes a glutton of drinke which makes a drunkard so of money which makes a covetous man scil desire of more then needfull then that which will do a man good we may safely aske bread and desire what we labour for The world therefore doth good men a great deale of wrong taxing them for these particulars with covetousnesse They desiring not the least mite of other mens goods defrauding no man of a pinne not desiring wealth above or before all things but Gods kingdome grace c. not loving money for did they how could they sanctifie Sabbaths dayes of humiliation and fasting and their families daily by christian exercises But in Saint Pauls sense 1. Cor. 12. 31. they are I confesse of all men exceeding covetous They earnestly desiring and greedily thirsting after spirituall blessings and heavenly glory Now give me leave to vse foure motives to perswade you to rely upon your heavenly father to live by faith Art thou a father having children few or many then be Mot. 1. thine owne judge if thou deem'st not thy selfe disparaged if thy children misdoubt thy want of willingnes to provide for them to the vtmost of thine ability nay doe they not solely depend on thee and seeke for foode raiment and such like necessaries at thy hands And dar'st thou having the blessed testimony of Gods spirit Rom. 8. 16. the spirit of prayer Rom. 8. 15. being a follower of God as a deare childe being borne of God and so having a comfortable assurance that thou art Gods childe by adoption dishonour thy heavenly father distrusting provision Doth he not beare as tender affectionatenesse towards his children as thou dost towards thine God forbid that any such villanous thought should seaze upon thy heart He loving his children greatly Ephes 2. 4. everlastingly Ier. 31. 3. tenderly Zach. 2. 8. more then any mortall father Mat. 7. 11. or the most pitifull mother her sucking infant Isa 49. 15. Is he not as able to sustaine his children as thou art to maintaine thine Who and what is he who dares suffer his heart to nourish any such hellish blasphemy The earth being the Lords and the fulnesse thereof every beast of the forrest being his the cattell upon a thousand hills the foules of the mountaines and the wild beasts of the field Cast thine eye upon such comfortable promises recorded in the sacred Scriptures Psal 34. 9. there is no want to them that feare him ver 10. the lyons do lack suffer hunger but they that feare the Lord shall want no good thing Mat. 6. 33. all these shall be added to you Psal 33. 19. He will deliver their soule from death keepe them alike in the time of famine Sure I am the promises of God as they are sweet and pretious so they are yea and Amen 2 Cor. 1. 20. Rom. 4. 16. for he cannot lie Numb 23. 19. Ioh. 1. 2. and the Lord is unchangeable If therefore thou fearest God first seeke his kingdome and the righteousnesse thereof and if the enjoyment of these things be for thy good misdoubt not the fruition of them Consider seriously that thy heavenly father hath graciously provided for his charge of children in their greatest extremities and oft times unlook'd for provision Gen. 42. 1. Why looke you c. the Lord made sufficient provision for them He gave them bread in a desolate wildernesse Exod. 16. 15. 35. He gives Sampson water out of Lehi Iudg. 15. 19. He feedeth Eliah by a widow and ravens 1. King 17. 4. 9. with a cake and cruse of water 19. 5. 6. an hundred Prophets by the bountifull Saints extremities are Gods opportunities hand of a good courtier 1. King 18. 13. David speakes nobly to this purpose Psal 37. 25. I have bene young never saw the righteous forsaken nor his seed begging bread And I verily think although the number of beggars doth daily increase let a man diligently view over a whole country and he shall hardly finde one whom the world cals puritanes so forsaken of God as to begge his bread but either the Lord doth stirre up the hearts of some good Obadiahs to relieve them in secret or doth contrary to all expectation sustaine them or makes their little as effectuall like the widowes meale 1 King 19. or as if they had great abundance and more available then great revenews of wicked men ps 37. 16 Take notice of the extraordinary bountifulnesse of thy Father Giving food to all flesh Psal 136. 25. Satisfying the desire of every living thing Psal 145. 16. Filling all with his good Psal 104. 28. hence it is that the eyes of all waite upon him Psal
1. By talking reverently of the unmatchable sacred sanctifying Word of God a necessary duty imposed upon all Gods children booke-learned or illiterate Deut. 6. 7. These words shal be in thy heart and thou shalt talk of them Yea it 's impossible the Word of God should be in the heart as it dwelleth richly in the heart of Gods children and not in the mouth Psal 37. 30. 31 The mouth of the righteous the Law of God is in his heart Abus 1 Oh that I could disswade all that heare me this day from all vaine and fruitlesse conferences of the Word of God such I meane which tend neither to the glory of God nor edification of mankind which that I may doe I will propound these following particulars to be advisedly considered Dissw 1 1. This Word of God is a most medicinable plaister of the soule Psal 107. 20. Therefore to be applied to heale 2. It is leaven Mat. 13. 33. Therefore to be imployed to alter the nature of man turning his heart first then his members that he may lead a new life 3. It is bread the soules bread Prov 10. 21. Amos 8. 11. Not onely vivifying the same but also preserving its health and sanity making it lively and full of vigour 4. It s water yea a transcendent water for pleasure profit and necessity It is water drawne out of the Wels of salvation Isa 12. 3. Still refreshing waters Psal 23. 2. And as the sweet distilling raine dewing downe abundance of fatnesse upon the thirsty ground Isa 55. 10 11. It is water to mundifie the putrified sores of a wounded soule To coole the scorching heat of fiery trials and hellish temptations To animate with all refreshing comforts the unwearied soule pressing forward with an ardent earnestnesse in the race of Christianity and fighting with an invincible courage and undaunted resolution under the Lord Iesus To fructifie the soule naturally bâ—ren of goodnesse that it may be as a field fruitfull in good works 5. It s a treasure unmatchable and peerelesse Mat 13. 44. To be desired most earnestly esteemed most highly kept most carefully and lost most unwillingly 6. It s the excellent heritage of the Lords inheritance Psal 119. 11. Surmounting farre in worth or value the most refined silver and purest gold of Ophir Psal 19 10. 119. 72. All manner of desired riches 14. And the richest spoiles taken after a wished conquest Ver. 162. Is it so as so it is and shall we then use it fruitlesly God forbid Abus 2 Secondly from framing or reciting jests of the Word of God What and if Iulianian A postasie scoffes at those Heavenly Oracles saying turne the other cheeke after blowes given to Christians according to your Masters Precept What though godlesse Atheisme sports it selfe with such sacred phrases yet my brethren do not you Dissw 1 It is not good jesting with the mighty hand and powerfull arme of the worlds Creatour Isa 49. 22. 53. 1. The rod of Gods mouth 11. 4. The rod of his power Psa 110. 2. A sharpe two edged sword piercing to the dividing asunder of the soule and spirits Abus 3 It is not safe dallying with such a devouring fire Ierem 5. 14. 2â— 29. Thirdly from abusive usage of it in countenancing vice or disheartening vertue Let none of us dare to wrest these sacred lines and wring the Lords sword as it were out of his owne hand Dissw 1 It is an axe keene and sharpe Luke 1. 9. To destroy sinne not grace It is a sword double edg'd and cutting Psal 45. 4. Neither to offend vertue nor defend iniquity It is a hammer able to 3. 〈◊〉 breake and bruise to powder the Adamantine stony hardnesse of mans heart Ier. 23. 29. To batter downe Sathan and all his complices not to hurt the Lords Annointed It is a goad sharpe and piercing Eccl. 12. 11. To stirre up the good being sloathfull to discharge their duty to gall onely the wicked and ungodly Abus 4 Fourthly from talking of it charmingly of all inchauntments those are most dishonourable to God most acceptable to Sathan and most hurtfull to the charmer which are Disc of Witch Dissw 1. made of the Scriptures saith Mr. Perkins It is the peculiar heritage of the righteous Psal 119. 11. What have you to do Ob. 1. An. with it therefore you sonnes of Belial It 's a medicine True to draw out and dry up sinne being rightly applyed not to cure the bodily sicknesse of men or beasts It 's a pearle Mat. 13. 45 46. True to inrich and garnish the innobled soule of Gods children and therefore with all diligence to be laid up in the heart as a peerelesse gemme but not to be hang'd about the neck to drive away Divels 2. By talking reverently of the titles of God we honour our Father By speaking of these vainely we dishonour him Abus 1 Either by vaine admiration cursed imprecation or abusive benedictions I earnestly desire and wish that the vaine admirer who upon every unwonted accident breakes out into such like speeches O Lord O Iesus c. Would seriously consider Dissw 1 1. That he hath not the least warrant for this his folly in any parcell of Gods Bookes 2. That he is Iehovah a being of greatest Majesty and power who can consume him in a moment with the breath of his nostrils whose glorious titles he so fondly abuseth 3. That he dareth not so idly intermingle the sacred Names of his consecrated Soveraigne Humana sort redlit aqualis Salv. â— Gub. lib. 3. pag. 75. in his ordinary communication Abus 2 Dissw 1 Yet is he but a man the son of a woman as subject to death and judgement as himselfe Secondly that the cursed imprecatour and rash petitioner whose mouth is wont to belch out most hellish language wishing things evill and execrable to befall others or himselfe either absolutely or conditionally would be instructed that he hath no ground from the imprecations of those renowned Saints Paul and David These did imprecate others Psal 109. 2 Tim. 4. 14. True These were men of Ob. 1 extraordinary gifts being inabled to discerne the persons against whom they prayed to be incurable and they did imprecate out of a pure zeale to Gods honour and of his glory David did imprecate himselfe although conditionally Psal 7. 4 5. True But the matter was weighty and there was no other meanes to manifest the truth i. e. his innocency in that wherewith he was charged and therefore no warrant for such like horride and blasphemous speeches I would I was hang'd I would I was damn'd the divell take me c. And be advised premeditately to ponder in what a pitifull plight he was in should the Lord deale with him according to his wish Abus 3 And thirdly that the abusive blessers who thanke God for their unconscionable gettings and other execrable impieties like Micahs mother Iudg. 17. 2. and Saul 1. Sam. 23. 21. making God the author of such their
instead of Christian men filly beasts instead or predecessours never dying same teir remembrance stinking instead of Lords and owners of townes lands and great possessions men either languishing with need and penury or succoured by friends bountifull hands or relieved in some charitable hospitall I could wish that every open hearted Iob and bountifull Cornelius would for ever exclude out of their foresaid hospitals as unworthy the least reliefe such cruell inclosers their Adamantine hearts no whit regarding the cries of so many-distressed ones Only want of contentment If I have any of these here to learne them to be content I advise them to listen to that forenamed famous Divine in the forenamed place How much better were it saith he even of these waters to learn to containe our selves in one place appointed and to leave roome for others without drowning and overflowing them with our greedy minds till the wrath of God overflow us also and give unto others all our gatherings And to hearken to S. Ambrose long sine speaking thus to their cruell Non igitur unus Ahab natus est sed quod pejus est quotidiè Ahab nascitur nunquam huic secuolo moritur Quousque exten ditis divites insanas cupiditates Nunquid soli habi tabitis superterram Cur ejicitis consortem naturae vindicatis possessionem naturae In commune omnibus divitibus atque pauperibus terra fundata est our vobis jus propriuÌ„ soli diuites arrogatus Am. 1. 4. lib de Nebu cap. 1. pag. 772. Hie ager quem tu dissusis includis possessionibus quantos populos a lere potesti Ibid. cap 3. Fugiunt cohabitare hominibus ideò excluduus vicinos Avu avibus se associat Pecui pecori adjungitur piscis piscibut nec damnum ducunt sed commercium vivendi cum plurimum comitatis copessunt quoddam munimentum solatio frequenuoris societatis affectant Solus tis homo consortem excludu includis feras struu habitacula bestiarum destrus hominum Inducis mare intra praedia tua ne desint bellue producis fines teriae ne possis habere sinitimum Amb. 1. 4. lib. de Hab. cap 3 275. fore-fathers Therefore one Ahab is not borne but which is worse Ahab is daily borne and never dieth hence How farre O you rich men do you inlarge your raging desires whether will you dwell onely upon the earth Wherefore do you thrust out a partaker of nature and maintaine the possession of nature The earth was established in common to all poore and rich why therefore do you rich men onely claime the proper right to your selves This field which thou dost inclose inlarge possessions how much people can it maintaine They refuse to dwell with men and therefore they shut out neighbours A bird joynes it selfe to birds a beast is associated in friendship to beasts a fish to fishes Neither do they bring losse but they receive for the most part communication of living by fellowship and they covet earnestly fortification by the consent of a more frequent society Onely thou man dost shut nout thy companion and dost include beasts thou buildest dwellings of beasts destroyest the dwellings of men thou inducest the sea within thy possessions that beasts may not be wanting Thou stretchest out the ends of the earth that thou maist not have a borderer 2. Where is it that the ravenous extorting usurer like the Vsura est contrarius naturae Tolet lib. 5 Iustâ—t Saceâ—d cap. 37. p. 781. devouring Bubus who with golden outsides beguileth and destroyeth the simple fishes flocking about him with admiration doth please himselfe with such a kind and course of life which is against nature equity good manners and the utility of common-wealths Doth live in no calling for if it be a calling which is lawfull why do all lawes forbid it As learned Bishop Iewell saith why doe good men abhorre it Why are they 1 Thes 7. 6. Pag 78 79 80. c. ashamed to be called usurers Why doth God prohibite it What ground hath it in Scripture What benefit is it to mankind Doth hazard the ruine of his soule and the losse of heaven save onely because he is not content I will leave these griping usurers to be dealt withal by some reverend and grave Fathers For although light may shine from a woodden candlesticke and meate may nourish out of an earthen dish aswell as out of gold yet your experience gravity and profound learning will procure greater respect to the truth Be intreated therefore to un-maske these monsters and drive them from their shifting holes It is time to deale roundly with them It not being now as in the time of Agis when all usurers bonds were burnt which made the clearest fire that ever Agesilaus saw in Athens It not being now as when the Heathen punished usurers as much more as theeves It ceasing now to be as when they were denyed Christian buriall and the Cent. 1. lib. 11. cap. 7. ex Pet. Cant. sacred Communion It ceasing to be now as it was 1200. yeares after our Saviour when usury was so detested that an usurers house was called the Divels house his substance the Divels substance none would fâ—tch fire at his house or have any commerce with him Yet the Doctrine of the Church of England Third part of Hom. against perill of Idol pag. 7â— saith a goods gotten by usury are unjustly gotten and b Part. of Hom. for rog weeke pag. 242. So many as increase themselves by vsury c. they have their goods of the divels guift they kneele downe to the divell at his bidding and worship him For now they multiply they are deemed by some the Saints of our time yea this sinne c Vsura est peceatum mortale oppositum asserere est haereticunt Tolet. lib. 5. c. 28. creepes I feare into our Clergy and many forward Professors But woe to such professors who make Religion to cloake their impiety whose profession and practise are so contrary If any vsurers are now my hearers I would not have them thinke that I wish them any hurt Oh no I wish to them as to mine owne soule even salvation I wish that with Zacheus they would make restitution of their evill gotten goods and not keepe in store the matter of their sinne to witnesse against them reserving the treasures of wickednesse still in their houses Micah 6. 10. it being better for them with Iam 5. 3. M. Samson preface to Bradf Ser. of Rep. Mr. Bradford to forgoe all their patrimony on earth for restitution then to reserve it for their private enrichment here and eternall beggery and endlesse misery hereafter that they would forsake that cursed kind of life imbrace some honest calling and so come in the end vnto salvation 3. From what roote growes that forbid sinne of Covetousnesse loathsome to Heathen men as appeares by such like sayings of theirs Who is rich He that covets nothing Who Quis dives qui
and from former signes and sense of Gods favour Of graces some are principall and absolutely necessary to salvation as faith hope love these may be lessened decayed and covered in regard of operation Psal 51. 10. Create in me a new heart Some are lesse principall yet requisite and very profitable as the feeling of Gods favour chearefulnesse in prayer joy in the Holy Ghost which lesser graces may be quite lost for a time Me thinkes such like considerations as these following may sufficiently incourage all of this society against feare of not continuing in the love and favour of God 1. Such are the gifts of God the Father to his onely Sonne Christ Iesus Which Donatives he will not lose Iohn 6. 39. Neither shall any take them out of his hands 10. 28. 2. Such are the precious purchase of the invaluable bloud of the immaculate Lambe the Sonne of God more worth then millions of worlds Acts 20. 28. Things dearely bought are dearely beloved dearely beloved are carefully kept and not willingly lost 3. Such have Christ Iesus praying for them Luke â—â— 32. That their faith faile not Iohn 17. 9. That his Father would keepe them Verse 11. from the evill one Verse 24. Heb. 7. 25. That they may be with Christ 4. Such are kept by the invincible power of God through faith unto salvation 1 Pet. 1. 5. 5. To such the Lord hath promised and his promises are yea and Amen 2 Cor. 1. 20. eternall life 1 Iohn 2. 24. 6. Such are sealed by the Spirit of God to the day of redemption Eph. 4. 30. Therefore it is as possible 1. For Iesus Christ that invincible Lion of the Tribe of Iuda victoriously conquering sinne Sathan death and damnation 2. For the Lord of Hosts whose hosts and armies are all creatures from the most contemptible flyes and lice to the mightiest Angels whose omnipotencie is such that he effecteth what he will all things being alike possible to him It 's as possible I say for the Sonne and Father to be overcome as for the Saints being kept and preserved by them both 3. It 's as possible for Gods decree to suffer mutation and change and so for that Lambes Booke of Life for so is the Decree of Gods Election called continually to be mutilate subject alwayes to defacing by having the names of some of Gods Elect blotted out of the same and yet there is no variablenesse with the Lord nor the least shadow of changing Iam. 1. 17. 4. For the ingraven seale of Gods sanctifying Spirit to be blotted out and so to be more uncertaine then those of the Medes and Persians 5. For the inestimable bloud of the immaculate Lambe Christ Iesus to be as water spilt upon the earth 6. For the purest and most prevailing prayers that ever ascended to the Lord of Sabbaths the meritorious petitions of Gods owne Sonne to be of no force and yet the Prayers of one righteous man availeth if it be fervent Iames 5. 17. 7. For Gods promise to be unfaithfull as for those who have fellowship with the Father to fall from grace finally totally But the one therefore the other are altogether impossible I know the Prophet Ezek. 18. 24. saith when the righteous Ob. c. But as Mr. Yates and others say well Those words are a commination or warning to keepe the elect from falling to make the reprobate inexcusable 2. The words are generally spoken to all in the Church therefore the worser part may fall away â—his ad Casarem pag 110. Zanch. Tom. 7. page 340 341. Contra Rem in Collat. Hagien Thes 5. 3. They are conditionall like Rom. 8. 13. Luke 19. 40. Scriptures and reasons against this are learnedly answered by Mr. Bernard in his Rhens against Rome When therefore that roaring Lyon who seekes by all meanes to devoure shall use such like temptations against the assurance of thy perseverance as these following O thou who hast fellowship with the Lord and so furnished with true saving faith thou art mutable fraile and weake 2. Thou art uncertaine of thy salvation 3. Thy first parents in Paradise could not stand 4. Their strongest Children have fallen witnesse David Salomon Paul Peter c. and dost thou thinke to continue Thine enemies are not few but many not meane but mighty not malecontent alone but also malicious not tractable but truculent not lither but laborious not simple but subtile not negligent but vigilant and dost thou dreame of perseverance Enliven thy selfe after this or the like manner I confesse mine owne imbecillitie the fall of my first parents in Paradise in their innocency and their posteritie neither am I ignorant of the number nature and properties of mine enemies What then Must I therefore of necessitie fall away No such matter 1. I am weake and seeble True But I doe not rest upon my selfe but upon the Lord who keeps me who is greater then all neither is any able to pluck me out of my Fathers hands Iohn 10. 29. 2. I am uncertaine But how In regard of my selfe but God hath established me in Christ 2 Cor. 1. 21. 3. Neither did Adam stand in innocency nor Sathan in glory True they stood by their owne strength so do not I by Christ I stand and am kept by the power of God to salvation 4. The strongest of Adams posterity have fallen yet not finally Peter was winnowed Paul buffeted But they rose againe their faith did not faile Gods grace was sufficient for them Winnowed I may be buffeted I may be overcome can I not be for my life is hid with Christ in God 5. Mine enemies are many yet more with me then against mee 2 Reg. 6. 6. They are malicious But God is mercifull They are not so strong but God is more strong and although they are watchfull yet I know to my comfort that he that keepeth Israel doth neither slumber nor sleepe and therefore I shall continue Moreover 1. Since it is Gods will to save me Iohn 6. 39. 2. And Gods will shal be done Psal 115. 3. For he can do what he will although he will not doe all he can 4. Since the faithfull formerly beleeved this 2 Tim. 1. 12. For I am perswaded that he is able to keepe that which I have committed to him against that day 4. â—8 Will preserve me c. 5. And warrantably The Apostles and Prophets preaching it 2 Tim. 2. 10. The foundation of God standeth sure having this seale the Lord knoweth who are his 6. Since the gifts and callings of God are without repentance Rom. 11. 29. And so the graces of God are irrevocable in regard of the seed substance and habite of them although not in regard of the actions fruits feeling measure and degrees Psal 51. 9 10 11 12 1â— 7. Since the Lord will finish and perfect his workes of grace once begun Phil. 1. 6. 8. Since in a word I have fellowship with the Father and so intimate that he vouchsafeth to dwell
Christ with God Let him feare death saith St. Cyprian who will passe from this death to the second death It is his part or duty to feare death who will not go to Christ saith the same Father I desire to be dissolved saith the blessed Apostle Phil. 1. 23. Blessed are the dead saith the Spirit Rev. 14. 13. Come Lord Iesus saith the Bride Rev. 22. Whence springs this desire What is the ground of this blessednesse And whence flow those earnest longings save from the sweet society with the Father 5. How should we feare sinne having fellowship with him who justifieth Rom. 8. 33. Death having fellowship with life Or Sathan having fellowship with God True it is we living here on earth are subject 1. To sinne scil the staine yet free from the dominion and due desert of sinne 2. To death scil its stroke it being decreed for all men once to die yet free from the fling of death 3. We are liable to Sathans bitter buffetings yet that evill one cannot touch us with his deadly blowes Iohn 5. 18. 4. We are not exempted from the grave It must have us but it may not hold us for ever 6. How should we feare any thing having fellowship with God who hath all things To conclude therefore For our comfort we may ascertaine our selves that having fellowship with the Father wee shall have no good thing with-holden totally finally without a supply if it be good for us 1. Have we fellowship with the Father Then shall we be invested with his Spirit enriched with his graces rewarded with his kingdome 2. Have we fellowship with the Father We need not feare either want of sufficiencies want of counsell in distresse want of comfort in cur extremities want of grace in this life or glory in that which is to come 3. Have we fellowship with the Father We have him therefore to be our friend his Sonne our Spouse his Spirit our comforter his Angels our guard his Saints our companions and his creatures our servants And doth not this minister my brethren superabundant consolation to all such who have fellowship with the Father All matter of comfort is included in this fellowship Is an happy an honourable a pleasant or profitable condition matter of solace and rejoycing Behold here are all for who more happy who more honourable who more pleasant or rich then such who have fellowshippe with the Father CHAP. IIII. Vse 2. Reprehending wicked men Vse 2 WHy boast you so you bragging Belials terming your selves and such who are birds of the same feather with you the onely goodfellowes Whereas were it possible to take away your dunghill scurrilities quassing complements ridiculous girings obscoene ribauldries irreligious tongue-smitings of men better then your selves blasphemous oathes and such like hellish stuffe your time is irksome and your mirth is marred Why vaunt you so of your society it being with Sathan and his cursed workes of darknesse Here is a fellowship which is truly good because with God Yours brings shame this honour Yours perils this safety Yours losse of time of wealth of wit of credit of soule of heaven this great gaine interesting into earthly things giving a full enjoyment of a sufficiencie of saving graces and an assurance of immortall Glory yours no sound comfort this joy solid and substantiall for it is with the father In stead therefore of glorying in your sinne take notice of your danger folly and duty 1. Have the Saints fellowship with the Father then in what a lamentable case are all such who dare presume to abuse and wrong those who aâ—â— so nearely indeared to the Lord It was and will be the use and practise of Sathan and his serpentine brood to esteeme of Gods Saints as of the refuse and of-scouring of all things 1. Cor. 4. 9. 13. to repute them monsters Isa 8. 18. Zach. 3. 8. Psal 71. 7. To make them their songs and byword Iob 30. 9. in their ale-bench meetings Psal 69. 12. To accuse them falsely lay to their charge things which they never knew or some waies or other to tongue-smite the spotlesse innocency of the Lords owne jewels and then with domineering insulations to laugh amaine that they had a dexterity to conceive give birth unto or greater growth to the fabulous fictions of their base brotherhood against the Saints of God But were such men well verst in the booke of God they should finde that mocking Ishmaels rayling Rabshakehs reviling Shimeies scoffing Children back biting Doegs slandering Tertullus and all the Kennell of those doggish barkers against Gods Children either for naturall infirmities 2. King 2. 23. Or for pieties sake Gen. 21. 19. Gal. 4. 19. Or for envie Acts 21. 24. 28. escaped not the sharpe and smarting punishments of the Lord Witnesse those 42. children eaten by 2. beares 2 King 2. 24. Witnesse the sonne of the bondwoman cast out of the Church of God Witnesse old Shimei cruell Doeg Witnesse 2. Chron. 36. 16. Ier. 18. 21. And doe you who treade in the same trace with that rayling rabble thinke to escape Ioabs souldiour if he might have received a thousand shekels of silver in his hand yet would not put forth his hand against Absolom 2. Sam. 18. 12. for had he he should have wrought falsehood against his owne life Haman for all his greatnesse dares not but honour Mordecai although he hated him to the death Ester 6. 11. because he was a man the King delighted to honour Meane men feare to hurt or harme the dearely beloved of great persons dreading their displeasure The children yea the favourites yea the servants of mortall Princes deeme themselves greatly priviledg'd from danger and disgrace And dare you abase and abuse not a Mordâ—cai not the sonnes or favorites of mortall Princes but such who have fellowship with the father These are the Lords iewels Mal. 3. 17. 1. Yea such that he purchased with his sonnes owne bloud Ephes 1. 14. the purchased possession Men may give much for Iewels but no man I think would give the life of a sonne of an onely sonne of such a one in whom he was well pleased for any Iewell the rich merchant sels all to buy a precious pearle but not the life of an onely sonne but these are such iewels that the Lord did buy at so deare a rate 2. Yea such that he doth carefully keepe giving his angels charge over them who pitch their tents about them Psal â—4 7. yea himselfe doth alwaies watch over them by his carefull providence Psal 121. 5. Are they so amiable and lovely so deare and precious so honourable and glorious so carefully kept and defended with and by the Lord and dare you offer violence unto them 2. These are the apple of Gods owne eye doe you not tremble to strike at God himselfe yea at his eye yea at the apple of his eye the tenderest part 3. These are his peculiar people his annointed ones whom you may not touch so as to hurt or offer
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
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
and that concisely point at some of the Lords daies duties I handling them now onely by way of use to another doctrine That we may keepe the Sabbath or the Lords day we must observantly take notice of the negative and affirmative precepts Negative precisely prohibiting the doing of any manner of works 1. Servile wherein we serve our selves not God therefore all sinfull actions of body and soule for although these are strictly forbidden euery day yet it is a greater sin to do them upon this day it offering fewer vrging or alluring provocations and affording more helps and Per voceâ—â—pus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non intelliguntur directè opera hominum vitiosa quia ea nunquam conceduntur sed opera servilia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servirâ— per qua scilicet â—â—â—squisque pro ratione vocationis suae victum exâ—rcet c. Wallaeus de 4. precep pag. 7. meanes against them 2. All workes of minde or body needlesse or unnecessary By the word Thou shalt doe no manner of worke are not understood the vitious workes of men because they are never permitted but servile workes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to serve by which every one by reason of his vocation doth pursue his living saith Wallaeus But least I should wander in so wide and spacious a field I will therefore shew you what others which I have read say and then give mine answer onely to some questions Omnis Christi amator Dominicum celebret Diem Diem resurrectioni consecratum Dominicae Reginam Principem Dierum omnium in quà vita c. Epist 3. ad Magnefianos Die vero qui Dominicus vocatur quem Hebraei primum vocant Graeci autem Soli distribuunt qui ante septimum est sancivit a judicijs alijsque causis universos habere vacationem in eo tantum orationibus occupari Honorabat sc Constantinus autem Dominicum Diem quia in eo Christus resurrexit à mortuis Sozomen Histor Eccl. Tripart lib. 1. Cap. 10. pag. 275. Dominicum ergò Diem Apostoli Apostolici viri ideò religiosâ solemnitate habendum sanxerunt quià in eodem Redemptor noster à mortuis resurrexit quique ideò Dominicus appellatur ut in eo à terrenis operibus vel mundi illecebris abstinentes tantuÌ„ Diviniâ— cultibus sErviamus ipse est primus dies seculi in ipso formatasuÌ„t elementa muÌ„di in ipso creati sunt Angeli in ipso quoque resurrexit à mortuis Christus c. Serm. 251. dâ— tempore Videâ—mus ne sed diâ—i dominici sequestrati a rurali opere ab omni negotio soli divinâ— cultui vacemus Ibid. Neque venatione se occupet diabolico mancipetur officio cirumvagando campos sylvas clamorem cachinnum ore exaltans Ibid. Tunc ipsi foris aut causas dicere aut diversis student calumnijs impugnare aut videlicet in alea vel in jocis inutilibus insidiari quatenus unus punctus diâ—i ad dei officium reliquum diurnum spatium cum nocte simul ad eorum deputetur vâ—luptates Idem Ibid. Melius vtique toto die foderent quam toto die saltarent Con. 1. part 1. in Psal 32. Melius enim arare quam saltare in Sabbato illi ab opere bono vacant opere nugatorio non vacant in titul Psal 91. Non hoc autem solum ratione aptum est tempus ad benignitatem prompto alacri animo exercendam sed quod habet quietem remissionem immunitatemque vacationem a laboribus Chrys Tom. 4. pag. 545. in 1. Cor. Homil. 45. Primo die qui dominicus appellatur celebres Magistri ac doctores Sancti patres nostri nobis canendum Psallendum centesimum decimum octanum Psalmum tradiderunt T. 1. Pag. 1055. Ignatius that ancient Bishop of Antioch in his 3. Epistle which is none of his 5. counterfeit Epistles saith Let every one that loveth Christ keep the Lords Day which is the Queene of dayes in which death is overcome and life is sprung up in Christ Renowned Constantine ordained as followeth That day which is called the Lords Day which the Hebrewes call the first day which the Grecians attribute to the Sun which is before the 7. day he ordained that all should cease from suits and other businesses and to be only occupied in prayers upon it and indeed hee did honour the Lords Day because in it Christ rose from the dead St. Augustine saith the Lords Day the Apostles and Apostolicall men have ordained with religious holinesse to be kept because in the same our Redeemer rose from the dead and therefore is called the Dominicall or Lords Day that in it we may onely attend on the Divine Service this is the first Day of the world in it were created the elements and the Angels upon this Day Christ rose and the holy Ghost was given Manna first descended from heaven upon this day And againe Being sequestred from all rusticall works and businesse wee give our selves wholly to the worship of God Neither let him busie himselfe in hunting and enthrall himself in any devillish work in wandering about the fields and woods making a loud noise and laughter c. And in the same Sermon reprooving certaine disorders on the Lords day hee saith Then scil in the time of the publique worship of God without doores they tel tales or study to fight against others by slanders or to take great paines at dice or other unprofitable sports as if one period of the day was set apart to the service of God and the rest of the day and the night to their own pleasures The same father saith thus in one place They might better digge all the day then dance all the day And in another place It is better to plow then to dance upon the Sabbath they rest from a good worke rest not from a vaine and triffing work And S. Chrysostome speaking of the fitnesse of this day for workes of mercy saith It is a fit time to practise liberality with a ready and willing mind not only in this regard but also because it hath rest ceasing freedome and vacation from labours And in another place he saith Our reverend teachers and instructers our holy fathers have given us the 118. Psalme to sing the first day which is called the Lords day Leo the first commanded Sunday to bee kept holy And that all Christians should behave themselves godly and vertuously all the day long in preaching hearing and remembring the Word of God visiting the sicke and poore and comforting the comfortlesse Leo the third at a Counsell in Ments decreed that Sundaies should be kept holy with all reverence and that all men should abstaine those daies from all servile worke and worldy businesse and that there should be no faires markets or any buying or selling on the Sundaies I have read that in a Counsell at Nice order
remission of sinnes how and by whom wherein every sincere Christian may behold clearely the unparalel'd love of Christ Iesus freeing him by his owne painefull passion from the guilt and guerdon the due desert and dominion the power and punishment of his sinnes 5. Let it be upon the inheritance which is incorruptible undefiled not fading away reserved in the heavens c. And I think it wil be granted without contradiction that such like meditations make the godly soule to leape for joy 6. Let it be upon dismall death and mouldring mortality even this will comfort the heavenly minded soule loving the appearing of Christ longing after the same with the Bride in the Revelation certifying him that these miseries are but momentany and that this miserable mortality shal be swallowed up of glorious immortality 7. Let it be of the judgements of God denounced or inflicted upon others or upon himselfe even these contemplations want not matter of consolation to that soule which considereth Gods infinite love sending no greater he deserving the extreamest enabling him to make a good use of them and to beare them christianly This I suppose is a commodious and profitable necessary and warrantable Christian not Iewish resolution to abstaine from those worldly and wanton words workes and thoughts and to be wholly imployed and that delightfully in those holy and heavenly contemplations communications and actions And that I may stirre you up to put in practice this so laudable sweet and profitable resolution to those former reasons and motives I have intermingled in my former passages give me leave to adde these following reasonings and pious arguings 1. Is the Lords Day the queene of dayes yea the Lords market day for our soules wherein we are to buy Isa 55. 2. without money or mony worth the heavenly and celestiall bread water wine and milk of Gods sacred Word and saving graces the golden gifts and precious merits of Christ to inrich our faith Rev. 3. 18. The eye-salve of true wisdome and the Spirit of light to illuminate our spirituall blindnesse and the white raiment of Christs righteousnesse that we may be clothed and that the shame of our nakednesse do not appeare and shall we passe it away in wanton delights in fruitlesse and hurtfull discourses in distrustfull and distracting musings or in needlesse and dunghill actions And not rather spend this Day in buying such peerelesse traffique not onely in the publique assemblies but also before and after the same by Divine contemplations heavenly communications fervent and faithfull prayer and other such like pious Lords Dayes practices 2. Is this the Lords Day not mine his Holy Day no common or prophane one therefore to be sanctified therefore to be kept holy and shall we shew such intolerable ingratitude as to deny so small use of time to him that gives to us so much and so large use of time 3. Is it a matter of duty and not of curtesie of charge and not of choice of allegiance and not of liberty of necessity and not of indifferency not permitted but commanded to sanctifie the Lords Day and keepe it as holy as we can and shall not wee use our utmost endeavour to doe the same 4. Do those who conscionably sanctifie the Lords Day imitate the prime and purest examples walking in those paths which have beene traced out by David Nehemiah and such like ones by Iesus Christ such a Sonne such a Saviour by the Lord Iehovah who rested the seventh Day from his worke of creation although as easie to him as to speake and cause it to be created And shall we be drawne into unwarranted courses or omit necessary pious duties upon Gods Day because many who are great Schollers good Preachers great men the wealthiest in our parish and many honest men make no bones of worldly discoursings unneedful actions nor are very forward in those other substantiall duties Learning they may have wisdome greatnesse yea goodnesse yet may their example be erroneous no sufficient patterne for imitation in many things we offend all yea and good St. Paul would be followed no otherwise then he followed Christ 1 Cor. 11. 1. Be it they be wise or wealthy honourable or honest who give or take liberty yet sure we are we take the surest and safest course yea the most commodious and comfortable having Gods precept for our warrant and his example for our encouragement Powerfull they may be but he is omnipotent wise they may be but he is wisdome it selfe honest they may be he goodnesse it selfe 5. Since the Lords Day is a blessed Day so called either 1. Because it is instituted to Gods service 2. Or because the Lord gave it a singular priviledge to be a Day of rest and holinesse a Day of delight and heavenly feasting to the world 3. Or because the Lord doth blesse more effectually all such who conscionably keepe it holy on that Day then any other so that then they enjoy after an extraordinary manner this transcendently sweet and lovely fellowship with the Father We for our parts will alienate and estrange our soules tongues and bodies so farre forth as in us lieth from such workes such words and thoughts which withdraw the mind from God and endeavour to spend those little parcels of time which remaine to us exempt from the publique assemblies of the Saints and the doing of some few necessary actions in Divine contemplations Christian communications such pious and holy actions that so the Lord may suppe with us and we with him Rev. 3. 20. We feasting him with the fruit of our true repentance 2. With our faith beleeving and applying the Word and promises of God 3. By serving God faithfully giving up our soules and bodies holy and acceptable sacrifices to him he feasting us in his Word and Sacraments That so he may dwell in us and we in him and to conclude that we may obtaine if still we want communion with God or get if already we have a more perfect and full assurance of our fellowship with the Father CHAP. XIII The eight Meanes and Duty Chusing the things which please God What those things be Diverse chusers Which are best HAve we or desire we fellowship with the Father Shew 8. Meanes Duty it and seeke it by chusing the thing which pleaseth the Lord This chusing being both a marke and meanes of mans communion with the Father Isa 56. 4. Where and who is he that would not be a chuser might the choice tend to his reall and seeming contentment With what greedy graspings would some possesse mountaines of gold silver pearles and precious stones and worlds of wealth With what enraged bloudy and implacable cruelty would some bathe their hands and glad their hearts in the last groanings and effusion of the most warme and in most hearts bloud of their enemies How would some ingrosse kingdome after kingdome yea one world after another How would some plunge themselves into a bottomlesse Ocean of voluptuous delights
bountifull and liberall 2. We are to cleave unto thâ— Lord outwardly and not only in our soules but our bodies both in the right and sanctified use of the Word Sacraments and Prayer Thus let us cleave unto the Lord and manifest we the same 1. By cleaving to that which is good Rom. 12. 9. 2. By cleaving to Gods Testimonies Psal 119. 31. His Word Law Gospell Precepts and Promises 3. By walking in his wayes Deut. 11. 22. 4. By keeping his commandements diligently ibid. 5. By walking after the Lord Deut. 13. 4. 6. By hearkening unto his voice ibid. Thus if we do the Lord will uphold us in all distresse and Mot. 1. against all assaults of enemies inward and outward with his right hand i. His great might and power Psal 63. 8. What then can hurt us Or who can harme us True it is that many who cleave closest to God are soonest taken away and destroyed as in time of fierie trials and open persecutions Yet 1. God doth not destroy them but Gods enemies wicked persecutors 2. They die not in Gods displeasure but in his favour their death is no shame but an honour to them 3. By the losse of a temporary life they obtaine life eternall Instead of a miserable life a life most happy 4. Outward blessings as deliverance from bodily death and dangers are promised and performed conditionally as they shall stand best with Gods glory the good of his Church and salvation of his Saints Thus to do is good for us Psal 73. 28. It is good for me to draw neare to God It is good indeed to give and joyne our selves most straightly to God so gracious and mercifull It is good nearely to knit our selves and closely to cleave to God This cleaving being a meanes to obtaine if we want And to continue if we have fellowshippe with the Father CHAP. XVI The eleventh Meanes and Duty is to serve God LAstly have we or desire we fellowship with the Father 11. Meaâ—es Duty We ought to serve him David acknowledgeth himselfe servant to Ionathan although they were linked in such an intimate society 1 Sam. 20. 7. 8. Hushai exempts not himselfe from serving so good a Soveraigne who admitted him into the fellowship of a friendly favourite 2 Sam. 15. 34. Wives although their husbands companions yoke-fellowes yet being but the left side of the yoke fellow-helpers not fellow heads owe a kind of service to them 2 Pet. 3. 1. Likewise you wives sc as servants i. with all feare even to bad husbands aswell as to good Yea all such who have fellowship with the Father have the denomination of servants Iacob my servant Isa 44. 1. Iob my servant Iob 1. 8. Moses my servant Num. 12. 7. And the pious Proselite who joyned himselfe to the Lord is said to serve him to be his servant Isa 56. 6. 1. There is a seruice of man to man and this is 1. Nationall 1. By the law of nature which is liberall 2. By the law of Armes which is compulsive 2. Domesticall Which is 1. For a time 2. Perpetuall as slaves for ever these are civill services of man to man who is said to serve man 1. When he applies himselfe to do him all the good he can Gal. 3. 14. 2. When he submits himselfe to such who are Lords over him Exod. 21. 6. 2. There is a religious service where man serves God 1. Generally yeelding to and endeavouring to performe all the worship due to God Ios 24. 15. 2. Particularly 1. Religiously serving him in his publique worship Math. 4. 10. 2. In his common vocation as he is a Christian doing the revealed will of God in the generall calling of Christianity Heb. 12. 28. 3. In his particular function Rom. 10. 9. So then to serve God is to do all things in the publique worship of God in our common vocations and particular callings according to the will of God therein earnestly desiring to glorifie God They therefore are much deceived who think a daily repeating over the Lords Prayer ten Commandements and the Beliefe or such like constant keeping of Church-times c. is a sufficient serving of God to serve the Lord being a doing of his will and this is frequently urged and often inculcated in sacred Writ Psal 20. 11. 100. 2. Luc. 1. 75. This service is the end why we were redeemed Luc. 1. 74 75. Of all Gods mercies Rom. 1. 12. And although our Saviour delivered us from bondage yet not from service when a man comes out of the bondage of sinne he Ob. Answ must take another yoke Math. 11. 28. But we are free we have Christian liberty Gal. 5. 1. Ans True we are free from the execution of perfect obedience from the curse of the Law not from the obedience of the Law piety and righteousnesse Heare Irenaeus speake who saith Christ hath Christus tantùm nos liberavit à seâ—vitute non ab obedientiâ legis Irenaeus lib. 5. cap. 27. Duplicia sunt Mosis Pracepta noturalia servilia servilia per adventum Christi abrogata sunt naturalia in suo vigore permanserunt per Euangelium sunt consummata Idem cap. 31. Dominus deâ—â—it totam legem Prophetas pendere ex ipsis Praceptis ipse aliud majus hoc pracepto non detulit sed hoc ipsum renovavit suis Discipulis jubens eis diligere Deum ex toto corde cateros quemadmodum sc Idem lib. 4. cap. 25. onely freed us from the slaverie not from the obedience of the Law The Precepts given to Moses were twofold naturall and servile servile are abrogated by the comming of Christ naturall have remained in their strength and are fulfilled by the Gospell Yea saith he the Lord Auxit dilatavit hath augmented and inlarged them The Lord declared all the Law and the prophets to depend upon these Precepts And Christ himselfe hath not shewed another greater then this Precept but hath renewed this to his Disciples commanding them to love God from their whole hearts and others as themselves True it is that we have liberty and are freed from the curse of the Law Rom. 8. 1. Gal. 3. 13. Secondly from the rigour of the Law which said do this and live this liberty also the justified Iewes before Christ had Thirdly from observation of the Ceremoniall Law Col. 2. 16. 20. Thus the ancient Iewes before Christ were not Oh that our Pretty Antinomists had but braines to conceive and grace to imbrace the truth then would they not so disquiet the consciences of many unsetled Christians and scandalize the Gospell under pretence of lawlesse liberty i. Although seduced Papists ignorant Gospellers civill honest men vaine-glorious Pharisees prophane people and lawlesse Libertines like the ancient Samaritanes who knew not the manner of the God of Israel therefore served the Lord and their owne gods also 2 Reg. 17. 26. So those fore-named because ignorant of the right service of God 1. The Papaline serves
yet respectively and for conscience sake towards God as Magistrates Parents husbands c. 3. The Lord himselfe is to be feared yea this is such a grace that it characters out a righteous man Acts 10. 2. Who shunnes evill and doth good Iob 1. 8. Who delighteth in Gods Commandements Psal 112. 1. Who succours the persecuted Saints 1 Reg. 18. 3 4. Who honoureth God Mal. 3. 16. Is obedient to the Lord Gen. 22. 12. And hath true faith Heb. 11. 7. 1. Feare Gods judgements so as to avoid them 2. Feare we sinne so as to flee from it 3. Feare man for the Lords sake so that we may be carefull to obey him loath to offend him Rom. 13. 7. 4. Feare we the Lord so as to be loath to displease him by sinne in respect of his great goodnesse and mercies and for love we beare to righteousnesse Psal 130. 4. But feare not the wickeds feare Isa 8. 12 13. sc their Idols and Devils with a distrustfull feare withdrawing the heart from God and his promises Feare not dangers death creatures tyrants want c. Math. 10. 26. 28. 31. viz. Immoderately faithlesly Feare not such a feare which troubleth the conscience so as to hinder the operation of salvation and worke of the Holy Ghost Feare not touching the pardon of your sinnes for Christ hath satisfied for them Feare not death for Christ hath plucked out its sting Feare not Sathan for Christ hath vanquished him Feare not condemnation for there is none to them which are in Christ Feare not you little flock you having fellowship with Iesus Christ the Sonne of God but be you comforted and encouraged you having interest in that society which affoords such plenty of consolations and comfortable blessings that I need not say behold I have shewed you by cleare demonstrations and infallible proofes that this is the most beautifull most honourable most sure most rich most joyfull and the most peacefull society that is what can I therefore say more for thee O sweet communion as Isaac said to Esau of Iacob Behold I have given to him for servants all his brethren with corne and wine have I sustained him and what shall I now do to thee my sonne Gen. 27. 37. Neither shall you need to question like Esau Hast thou but one blessing O my Father Ver. 38. and say hast thou but sixe blessings O lovely societie there belonging to it such plentie of consolations that could I live the age of Methuselah had I a heart and head furnished with the wisdome and ingenie of all learned men should I spend all that time and those onely supposed endowments in finding out and had I the tongue of men and Angels to expresse the numberlesse transcendent excellencies of this communion yet could I not be able to delineate the incomparable and blissefull felicities thereof Howbeit give me leave to cheare and refresh your soules with some few of the many millions of gladsome rayes which streame and flow from this Sunne of righteousnesse Are we in league and communion with Christ Iesus Then he loves us with all those loves which are most ardent and excelling Consol 1. he loves us with the love 1. Of a Master for we are servants 2. The love of a King for we are his subjects 3. The love of a brother for we are his brethren Heb. 2. 11. and sisters sc By profession and affection Math. 12. 50. 4. The love of a friend for we are his friends Luke 12. 4. Iohn 3. 29. 15. 15. 5. The love of a childe for wee are his mother Marke 3. 75. Being neare and deare to him as mothers are to their children bearing and conceiving Christ in our hearts as mothers do children in their womâ—es Gal. 4. 19. 6. The love of a father for we are his children 7. The love of a husband for we are his spouse 8. The love of himselfe for we are his members Then which what love more free more tender so great and during Then which what better honour What greater happinesse then to have such love of such a Saviour Who loving us so entirely will surely pardon our many sinnes 2. Passe by our frailties and infirmities 3. Shelter us against the wrath of God 4. Defend us safe against the malicious attempts of Sathan 5. Provide all necessary good things 6. And hereafter crowne us with immortall and unspeakable glory Have we fellowship with Christ Iesus Then we are surely Consol 2. justified Iustification being an action of the Father absolving a believing sinner from his sinnes and from the whole curse due to his sinnes and accounting him just in his sight and accepting him to life everlasting freely of his owne mercy through the perfect obedience and sufferings of Christ imputed to his faith unto the everlasting praise and glory of the mercy justice and truth of God Rom. 3. 24 25. Being justified freely of his grace c. Iustification is the office of Homil. of sal D. 3. God onelâ— and is not a thing which we render to him but which we receive of him not which we give to him but which we take of him This is a benefit of benefits whereupon our salvation doth depend for whosoever shal be saved must be justified All graces are present in him that is justified yet they Hom. sal D. 1. justifie not altogether Now as the finall cause of justification is Gods glory and our owne salvation 2. The instrumentall is faith within and the Gospell without 3. The efficient is Gods free grace 4. So the matter is Christ our Redeemer 5. And the forme is the imputation of our sinnes to him and his justice to us As our sinne being imputed to Christ made M Burton pag. 66. him become sinne for us even so are we made the righteousnesse of God in him that is by imputation of his righteousnesse which righteousnesse of Christ imputed to us is no more inhaerent in us to our justification thou our sinne imputed to Christ was inhaerent in him to his condemnation Therefore all Gods Elect being joyned to Christ and having an heavenly communion with him being in themselves rebellious sinners Gods enemies and firebrands of hell by meanes of Christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him being justified by faith in him Rom. 3. 28. Not that faith doth justifie in regard of it selfe either because it is a grace for although it is an excellent vertue yet it is imperfect and mixed with unbelâ—efe 2. Nor in regard it is the worke of God in us for then all graces might be meanes of justification as well as it 3. Nor as it containes other graces in it for then it should be the principall part of our justice But in respect of the object thereof Christ Iesus whom faith apprehends as he is set forth in the Word and Sacraments We are justified by the act of M. Burton Truths triumph
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and