yet fully resolved that neither I will nor mine shall if I can remedy it sport and play upon the Lords Day Surcease henceforward O froward flesh to hinder me with thine idle objections Ob. 1 Tell me no more that the Lords Day wil be a sad Day if I may not sport this day bringing sweeter and sounder delights Tell not me that many men must have recreations therefore upon the Lords Day For as my workes have toiled them so my time shall refresh them if such refreshing is needfull I my selfe could not take it well to have another mans toiled servant sent to me for food because he must have food he having wrought hard Tell me no more that many good Divines think them lawfull on the Lords Day for if it be disputable it 's the safest course not to use them And what Divine will say it is not lawfull not to sport upon the Lords Day Consid 3 Whether worldly words are not unlawfull upon the Lords Day 1. Since the Lord Iehovah in expresse words by the mouth of his Prophet Isaiah 58. 13. saith thus not speaking thine owne words 2. And for these following causes 1. Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandement Thou shalt doe no manner of worke the Lord hath commanded the whole man c. Therefore c. 2. Those things which as lets hinder the duties of the Lords Day are forbidden But worldly words as le ts hinder the duties of the Lords Day scil holy conference therefore c. 3. Where bodily workes are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more then bodily workes doe But bodily workes are forbidden therefore worldly words hindering more the sanctifying of the Sabbath Because a man may worke alone but cannot talke without company 4. That Commandement which ties the outward man from the deed done ties the tongue from talking of the same e. g. The sixt forbids murther and murtherous words The seventh adultery and adulterous words The eight theft and deceitfull words But the fourth Commandement ties the outward man from worldly workes and therefore the tongue from worldly words And therefore whether many people are not much to blame who make the Lords Day a reckoning day with workmen a directing day what shal be done the next weeke a day of idle tattle about their pleasures profits gossips tales and other mens matters Whether worldly thoughts are not unlawfull on the Lords 4. Consid Day considering 1. That each Commandement extends to the thought binding it e. g. the 6 from anger the 7 from lust the 8 from covetousnesse c. 2. That the Lord especially requireth the inward man Luk. 10. 27. 3. That worldly thoughts hinder from heavenly and therefore whether those are not blame-worthy who busie their heads upon such daies in plodding about their worldly businesse c. And lastly if it be not a pious and profitable a comfortable and necessarie resolution for a man constantly to purpose to do as followeth Affirm 1 Medit. Whereas many men so be they goe to the Church perswade themselves they have done their devoyre to the vtmost if not superabundantly promerited although before and after those solemne sacred and publique meetings they let loose the reynes permit their hearts licentiously to take liberty of wandring and roming libertine-like into a world of businesses and to plunge themselues into innumbred swarmes of plottings and contrivements for the effecting of some dunghill delights or worldly profits yet I for my part although I cannot as I would will doe what I can to withdraw my meditations upon the Lords day from such like trashy and fruitlesse wanderings and bend them to thinke earnestly and orderly upon 1. The workes of God generall and speciall 1. To the glory of God beholding in their innumerable varieties and melodious harmony the powerfull omnipotency and infinite wisdome of God 2. To mine owne endlesse comfort viewing in these the boundlesse and bottomelesse depths of the Lords ample and gracious favours towards me giving me such a being such senses members calling substance such variety of creatures to delight feed and guard mee such a Sauiour such a Word such excellent meanes to save me c that thus feeding my soule with such solacing considerations I may edge and keene my dull desires to praise and magnifie a God so good and gratious 3. To the humiliation of my soule naturally prone to an overweaning conceipt of its owne nothingnesse pondering the grievous groanings and massy burdens of distressefull miseries Gods justice hath inflicted upon the poore creatures for my sinnes and finding my selfe to come short of them in obeying the will of God I continually fayling they alwayes doing that for which they were made 4. For mine owne instruction these being a large and faire booke written by the LORD IEHOVAH in faire and capitall letters wherein he that runnes if he have but eyes in his head may reade his owne fickle and fading condition being like the withering grasse the basenesse of himselfe made of dust and turning to it againe the uncomfortable irk some and fastidious condition of death a spirituall darknesse scil sinne and iniquity resembled to death and darknes naturall Yea the booke of the creatures is a library so full of learned literature that contemptible Ants and glorious Angels beautified stars and basest vermine yea all beings created to swim and play in the liquid streames and vast ocean to flie about with out stretched wing in the thin and perspicuous ayre or to runne and range upon the sound and solid earth by their contentation with and thankfulnesse for their little pittance and obedience to the Lord their bountifull benefactour preach loudly to me contentment with and thankfulnesse for my so large allowance and obedience to a father so beneficiall to me undeserving That so by the meditation of the workes of God I may be stirred up to trust love feare and obey God pondering and perusing his works of justice and mercy The Word of God especially that meanes of my salvation I last of all enjoyed in the Word of God read and preached for when I consider 1. That this is a daily duty Ios Assidua meditatio memoriam efficit indel ebilem Chrys Hom. 35. in Gen. 1. 8. Psal 1. 2 practised by the best men as David Psal 119. 97. 99. and the Virgin Mary Luk. 2. 19. 2. That as meditation without hearing is erroneous so hearing without meditation is barren and the dulnesse of my blunt and obtuse and Affirm 2 the leaking property of my running out memory I cannot but thinke it a fitting duty upon the Lords day thus to doe Conference 2 Secondly whereas many unguard the doores of their lips and suffer those little unruly members to enflame each others ministring and
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
's the proper object of hatred it 's against God and from the Devill pag. 130. c. They who have or desire to have fellowship with God must avoid the society of sinners 4. disswasives whose children what beasts and filthy persons they be They are dirt chaffe dust smoake and scumme pag. 13◠c. They must labour to be like God wherein and why p. 138. c. They must pray to God Prayerlesse persons wofull what faults hinder prayer How to pray aright pag. 140. c. They must heare Gods Word Lets removed Motives to heare Directions how to heare to obtaine fellowshippe with God pag. 142. c. They must seeke the Lord what it is to seeke how by what meanes and why we should seeke the Lord. pag. 146. c. They must sanctifie the Lords Day the name of the Day the judgement of diverse Divines of the Sabbath whether workes then lawfull what workes meant disswasives whether sports lawfull reasons disswasives objections answered whether worldly words 4. reasons whether worldly thoughts 3. reasons Meditation of Gods Workes Word and why conference for the Lords Day workes for the Lords Day sc reading singing and how prayer deeds of mercy their kinds and manner of doing them Recreation for the Lords Day foure motives to practice pag. 149. c. They must choose the thing which pleaseth God diverse choosers which are the best pag. 177. c. They must take hold of Gods Covenant the foundation and frame of this Covenant how the same to the justified Iewes formerly as to the justified Christians now and how not we must enter into and keepe this Covenant outwardly and how inwardly and how how the Law binds how not against Antinomists 6. motives to keepe covenant with God p. 178. c. They must cleave to the Lord what it is to cleave to God manner meanes and motives pag. 189. c. They must serve God what it is to serve God How we are free from the Law how not against Antinomists and others we must serve God with feare objections answered disswasives from serving foure evill masters the excellencie and manner of Gods service pag. 191. c. IIII. Booke ALL Saints have fellowship with Christ because they are his fellowes spouse branches building members and linkt to him in the nearest ties pag. 202. c. Reprehending those who harme them pag. 209. c. Disswading from hurting the Saints why the world is enrag'd against them who are their greatest enemies how holily they live how neare and deare they are to Christ pag. 211. c. Perswading all to joyne in fellowship with Christ This is the sweetest most honourable the firmest richest the most joyfull and peacefull society pag. 217. c. Comforting those who have fellowship with Christ from Christs names against feare Christ loves such with all loves such are justified what justification is its causes How faith justifieth how not sixe notes of happinesse all in the justified Such are sanctified and how difference betwixt justification and sanctification how sanctified persons are cleane how once justified alwaies justified pag. 228 c. They have Christian liberty a fourefold false liberty disclaimed Christian liberty frees not from obedience of the Morall Law what conscience is what binds conscience the Law binds the conscience to obedience wherein this liberty consists its excellencie a threefold use from this liberty pag. 242. c. Exhorting and directing to this society Scripture truths trier sinnes of former times as bad as now why they seeme worse now pag. 253. c. They who have fellowship with Christ do and ought to imitate Christ wherein we must imitate Christ actively passively and why prophane livers fashion followers and followers of men censured how men may be imitated how not what we must doe if we imitate Christ 3. motives to imitate Christ pag. 256. c. They have and must have faith and what faith its excellencie three sorts faulty concerning faith our duty concerning faith pag. 265. c. They have Gods Spirit abiding in them its necessity who faulty our duty to examine our selves who have who want Gods Spirit duties of such who have Gods Spirit and of such who want the same pag. 269. c. They who have fellowship with Christ be and must be his sheepe braunches spouse members building their duties hence pag. 276. c. The Conclusion shewing the drift of all pag. 278. c. Courteous Reader pardon I pray smaller faults escaped in printing and amend these greater as following Page 13. line 5. for comsorts reade consorts p. 21. l. 1. correcting 1. converting p. 31. l. 28. openly r. onely p. 38. l. 19. of r. as p. 49. l. 28. leading r. loading p. 64. l. 33. stayng r. staining p. 70. l. 16. alike r. alive p. 80. l. 12. it r. in P. 100. l. 4. where r. whence Ibid. l. 5. Bubus r Subus p 108. l 33. money r. many p. 178. l. 19. feele r. seeke p. 183 l 17. Iudaicall r. iudiciall p. 227. l. 17. we and all r. woe and alas p. 245 coniunction r. conviction p. 225. l. 33 dissoluble r. indissoluble Marginall faults Pag. 13. for tunica quem r. quam p. 23. bonum r horum p. 100. comitatu r. comitatum Ibid contratius r. contraria p. 110. it appeareth r in apparell p. 245 exemple r Epist p. 253. virtutis r. veritatis p. 154. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. limices r. limites Information for the meanest Reader Where you shall find these following this is their signification e. g. For example to wit viz. sc that is i. e. i. Ibid. there or in the same place 1. True good fellowes have fellowshippe with 1. All Saints pag. 3 c. Therefore they must 1. Avoid wicked mens society pag. 6. c. 2. Love all especially the Saints and all those pag. 9 c. 3. Relieve each other pag. 12. c. 4. Communicate gifts and graces pag. 18. c. 5. Conceale each others frailties pg. 23. c. 6. Reprove one another pag. 32 c. 7. Strive for the peace of the Saints pag. 34. c. 8. Forgive each other pag 37 c. 2. The Lord or God the Father pag. 115. c. Therefore 1. Themselves are comforted pag. 118. c. 2. They who wrong them and neglect this communion are reproved pag. 125. c. 3. All are perswaded to this communion p. 129 c. To this end they must 1. Shunne sinne pag 130. c. 2. Shunne society of sinners pag. 135. c. 3. Imitate God pag. 138. c. 4. Pray to God rightly pag 140. c. 5. Heare Gods Word delightfully pag. 142 c. 6. Seeke the Lord. pag. 146 c. 7. Sanctifie the Lords Day pag. 14. 9 c. 8 Choose that which pleaseth God pag 177 c. 9. Keepe Covenant with God pag 178 c. 10. Cleave to God pag 189. c. 11. Serve God Pag
die that sacrifices by this meanes are made abominable new moones and Sabbaths hatefull and prayers not sufferable It is most unlike Gods workes Sinne is a worke of the flesh Gal. 5. 19. His of the Spirit Sinne is a worke of Sathan 1 Iohn 3. 8. Sinne is a worke of the body Rom. 8. 13. His of the Spirit It is that which Christ Iesus his Heavenly Husband soules Saviour by whose meanes it is that the Lord is become his gracious Father came to destroy 1 Ioh. 1. 7. 22. 3. 5. And that upon good grounds It being against his Fathers glory the salvation of his Elect it being contrary to his Fathers works and advancement of his kingdome CHAP. IIII. Duty 3. Saints must depend on Gods providence IF God be our Father we ought to cast our care upon him Duty 3. depending upon his fatherly providence for food rayment and the supply of all outward things This truth being a maxime surely confirmed in those sacred lines written by the heavenly Majesty and generally assented unto by all men I supposing there is not a man to be found either so unexperienced or brainlesse as not to consent that childrens sole dependance is on parents wise and carefull providence I shall not need long to insist in the confirmation of this Thesis In a word David Psal 55. 22. hath these words Cast thy burden upon the Lord q. d. If there be any thing which troubleth thee or that thou thy selfe standest in need of commit the care thereof into Gods hand staying thy selfe altogether upon his providence He shall sustaine thee i. God will play the part of a good Father St. Peter 1 Pet. 5. 7. Casting all your care upon him for he careth for you Let it be the badge and character of all gold-sicke Mammonists and earthly-minded worldlings in whose catalogue I include not onely greedy inclosers cut-throat usurers unjust getters but also swil-bellyed drunkards lascivious wantons riotous spend-thrifts c. For although these in their owne apprehensions and the worlds conceipt are free from avarice Yet it 's evident that they are notable Mammonists as thus 1. Those are truly covetous whose desire of other mens goods is such that for the obtaining thereof they sticke not to use meanes indirect and unlawfull Eph. 5. 5. But these riotous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudater alioni avidâ—â— avarâ—â— Eph. 5. 5. roisters for the generall have desires enlarged as bell after their neighbours goods little regarding how they get so they may have to spend upon their lusts hence it is that they 'le be usurers make no scruple of oaths lyes or any such like sinister means to minister fewell to the consuming fire of their insatiable and ravenous lusts 2. Those who desire worldly things before and above any 〈◊〉 Col. 3. 5 thing are covetous persons Col. 3. 5. But these jolly follows desire wordly things before above any thing For they pursue with such enraged thirsting appetites carthy drosse that they will not refraine upon the Lords Day from plodding and pratling about their adored God They cannot spare the Lord a fragment of their time to pray with their families or in private They cannot when God by his judgements soveraigne authority by commandement the necessities of their brethren and their owne duty in joynes sanctity dayes of humiliation and fasting least they should be undone 3. They who are lovers of mony are covetous persons as appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by coÌ„paring He. 13. 5. 1 Tim. 6. 10. In both which places the word is the same and translated in the one love of mony in the other covetousnesse But these men are lovers of money preferring it before the glory of God their soules health and their poore brother And therefore although they stick not bravingly to defray large expences at some drunken sitting and lash out in trimmer attyre perhaps then their neighbours yet are not to be excluded the lists of covetous persons Let it be I say the note of such to distrust Gods gracious providing for them From which mistrustfull diffidence Insoelicissimi pâ—uperes sic sunt quasi inter concertantes procellas in medio mori positâ— nunc istcrum 〈◊〉 nunc all num stictibus â—bruuntur Salv. lib. 5 pag. 514. their in humane depopulations unnaturall usuryes purloynings lying defrauding and an innumbred swarme of such unconscionable kinds of gettings whereby they teare in pieces their poore brethren contrary to the lawes of grace nature and charity doe streame forth But let not the least thought of diffident distrustfulnesse seaze upon the innobled soule of any in Gods family No not of such whose drooping soules are ready to saint and sinke under the pressures of poverty and scantnesse 1. For be it that inregard 1. Of the inhumane practices The poore mans hurters of madded and irreligious depopulatours an order of men more worthy banishment from our English Coasts in my apprehension then the jesters juglers loyterers vagabonds and fooles which Marcus the Emperour shipped from Rome these being in my conceipt the greatest bane to our Common-wealth robbing 1. Our Dread Soveraigne of many able subsidy men so of maintenance Of many able fighting men so of safety Lessening the number of his subjects so of honour 2. Our country of its native commodities corne and cattell the towne in tillage maintaining farre more cattell then the same inclosed And of the fruitfull endeavours of many able bodies there being a necessary dependance of the greatest number of trades upon the tilled towne and the tilled towne besides the many benefits other wayes affoords imployment to as many if not more shepheards then the same inclosed 2. And in regard of the never satisfied thirsting appetites of greedy gripes of this world whose hunger after golden vanities cannot be satisfied with any additions to their former sufficiencies Which unquenchable humour causeth them to get into their hands as much as possibly they can little considering that the Common-wealth is benefited most by distribution of its imployments into as many families as is possible and to ingrosse in these scarcer times more corne then is fitting to turne the staffe of bread excessively into a drunken commodity for their owne inrichment no price being ever great enough to satiate their greedy appetite to be wasted by the sons of Belial upon their quaffingale-benches whose vicious humour is so patronized That what with Officers unwillingnesse to displease their drunken neighbours nothing regarding God King conscience and the present calamity What with the many proctours such have in private and publique some in pulpit daring to exclaime against those who disease these drunken Divels Except Iustice deales wisely and resolutely it wil be as great a waster as I know any Be it I say in regard of these two evils it is a matter of great difficulty if not of impossibility to have befitting subsistence for the greatest part of the poorer sort of people The former depriving them
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
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
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
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.
Pet. 2. 1. A worke of Sathan Gen. 2. 1. Of the Gentiles Rom. 1. 29. Of darknesse Rom. 13. 13. Of the flesh Gal. 5. 21. Opposite to charity â— Cor. 13. 4. And abdicated by holy men Titus 3. 3. Let him feed and foster this selfe-tormenting envy saith holy Salvian Invidia sola authorem persequitlâ—r Sa v. de Gub. Dei lib 3. pag 7â— doth onely persecute the author viper by selfe-love impatience and selfe-conceitednesse making himselfe a foole Pro. 10. 18. An unprofitable hearer 1 Pet. 2. 1. Rotting his owne bones Prov. 14. â—0 And slaying himselfe Iob. 5. 2. Like the Mountaine Aetna scorching himselfe with his owne â—â—mes What though the wrathfull man flâ—shâ—th himselfe in bloudy and barbarous cruelties acting that which is Sathans proper worke doing contrary to Gods nature he being mild and mercifull precept and practice Quid siulti propriâ—m non posse veâ—â—e nocere â—â—as 49. What and if the furious irefull revenger proceed in his uncharitable and unwarrantable wayes thereby exasperating to more hurt doubling his owne griefe losiâ—g tranquillity and peace of conscience good will with men and favour with God by usurping his regall right and robbing him of his authority Yet let every member of this concrete communion freely fully soundly and sincerely forgive each other Mot. 1 To this end consider The Divine precept of our great God Math. 5. 39. His sacred practise Gracious promise Math. 6. 4. And dreadfull judgements against all such who will not forgive Mat. 7. 1 2. 6. 15. Iam. 2. 13. Secondly our owne pronesse to offend Gal. 5. 17. Our flesh lusting against the Spirit Either against the same person which we should forgive some other and God himselfe But we offending would willingly have forgivenesse Thirdly that the person offending did it either ignorantly unawares by some inducements or through the violence of some prevailing temptation It was not the man therefore but his weakenesse which did offend Lastly consider the commodious advantages we shall reape by forgiving are many and great 1. We shall hereby become like to God Math 5. 44 45. We shall gaine comfort which while the boisterous sâ—rges of angry passions tempestuously trouble our cholericke nature we are senslesse of yet afterwards we shall find to our more then ordinary consolation witnesse 2 Sam. 25. 31. â—3 We may with a hopefull assurance sue unto God for a full remission of all our enormities and with a blessed confidence graspe and hold fast a firme perswasion that our sinnes are done away grounding upon Gods unchangeable promise Mat. 6. 14. By freely forgiving we shall make our foe our friend Rom. 12. 20. heape coales of fire on his head 1. He will repent and embrace us friendly or else if he continue in his malice he shall be fired with his owne conscience and consumed with the wrath of God And hereby we are made fitter for all pious duties 1 Pet. 2. 1. Ob. An. 1 Say not therefore I cannot forgive because the matter is so great Thou hast offended the Lord farre more yet he is willing to forgive thee But he ought not to have dealt thus and thus with me Neither oughtest thou to have wronged God But I meant him no harme Neither did the Lord thinke thee any harme yet hast thou offended him But thou art his superiour God is thine He is thy inferiour Thou art Gods But thou carest not for his favour thou livest not by his friendship The Lord our God needs none of thy helpe thou livest by him not he by thee yet he is willing to remit thee thine offences Be not we rigorous for a hundred pence lest we be bound to pay upon paine of everlasting Math. 18. damnation a thousand talents Let not us provoke the Lord to mete out to us condemnation by our not forgiving Let not us send up Vriahs letter in our prayer forgive not us because we will not forgive But let us freely forgive each other seeing we all have fellowship one with another Now before I enter upon the second braunch of our Society I intend to speake somwhat of the word Father not in the largest extent thereof as how he is Father to all creatures men Angels c. But onely how is the Father of these good-fellowes afterwards I purpose to shew how he and we have fellowship each with other OF THE SOCIETIE OF THE SAINTS the second Booke CHAP. I. GOD is the Saints Father Doct. 2 THE LORD of heaven and earth is not onely Father to men Angels creatures but also of all goodfellowes or the Saints after a speciall manner with the Father Iohn 1. 12. Rom. 8. 14 15. 1 Thes 1. 5. And a cloud of witnesses of Scriptures testifie this truth To the confirmation whereof I will use onely two Reasons it being as apparant and generally assented to as that the Sunne doth shine at noone day Reason 1 He who is Father to the Saints any some or all those wayes whereby one man is father to another he is the father of these goodfellowes But the Lord of heaven and earth is Father to the Saints all some or most of those wayes whereby one man is father to another Therefore the Lord of heaven and earth is the Father of these goodfellowes He who is Father to the Saints in regard of direction paternall procuration instruction imitation image and adoption is Father to the Saints most of those wayes whereby one man is father to another But the Lord of heaven and earth is Father to the Saints in those regards viz. 1. Man is father unto man by direction Gen. 45. 8. Thus God is Father to the Saints directing them by his Word which is a light to their feet and a lanterne to their paths And his Spirit leading them thereby Rom. 8. 14. so that they walk after the Spirit 2. Man by paternall procuration is father to man thus Iob was a father to the poore Iob 29. 16. And so is God a father of our society defending us from cursed calamities plucking us out of the jawes of the Lion and providing for us necessaries at the least so that we have Sufficient for our good if not satiety to give us contentment 3. Man is father to man in regard of instruction or doctrine 1 Cor. 4. 15. Gal. 4. 19. Thus is God much more pouring grace by his Spirit into the heart for Paul may plant Apollo water but God onely gives the increase 4. Man in regard of invention is father unto man who in regard of imitation is his sonne Gen. 4. 20. Iabal the father of such as dwell in tents The Divell thus is the father of all wicked ones Ioh. 8. 44. Thus is Abraham father of all godly persons who walke in the holy steps of Abraham Rom. 4. 12. Thus is God our Father we being followers of him as deare children Math. 4. 45. Eph. 5. 1. 5. Man is father to man in regard of image Gen. 5. 3. Some
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
impieties Dissw 1 would abandon those blasphemous benedictions considering that God is the only and chiefe good goodnesse it selfe the author of all good from whom nothing but good And as for evill he doth prohibit the doing detests the act and punisheth the agent which he would not do was it his owne worke That God is wisedome sin is folly How can wisedome produce folly God is justice sinne injustice How can justice produce injustice God is mercy sinne is misery whose beginning is dolefull continuance toilesome and end shamefull and therefore that God cannot be the cause or author of their sinnes 3. By speaking reverently of his divine attributes as justice mercy wisdome c. That mighty Lord on whose hand the King of Israel leaned dishonoured the Lord in doubting of or questioning the pleÌ„ty promised 2 king 7. 2. So Moses by shortning the Lords hand Num. 11. 21 22 23. diverse do no lesse daily complaining of their ill lucke bad fortune I wil for this time summarily and succinctly give a tast only in two justice and mercy For the first we honour the Lord declaring him to be as indeed he is most just and that 1. Simply and absolutely 1. Iustice as hee is of himselfe infinitely and perfectly righteous in himselfe and of himselfe 2. Respectively and relatively in regard of his office he being the most righteous judge of men and angels For 1. Knowledge and understanding of things and persons to be judged 2. Care of equity 3. Rightfull authority to determine and decide 4. Power and ability to punish offendours and free the harmelesse innocent which are in God infinitely and transcendently Abus 1 Surcease therfore O you sonnes of men to taxe God of injustice either Because he punisheth finite sinnes with infinite punishments for what though sinne as it is a transient action is finite and temporary yet in regard of the object against whom it is committed of the subject wherein it is resident mind of the sinner and law whereof it is a breach it is infinite Or because he loved Iacob and hated Esau before they had done good or euill Who art thou that darest reply against God Hath the potter power over the clay of the same lumpe to make one vessell to honour another to dishonour and hath not God May he not do with his owne what he will Rom. 9. 20. 21. Or thirdly by your overbold and saucy presumptiousnesse in sinning sealing to your soules a generall acquitt all from all those unutterable insufferable tortures the just judge of heaven and earth hath threatned against impenitents because he is mercifull so wholy dispoyling that glorious majesty of this divine attribute Iustice A good divine saith thus let fond presumption M. Yates I 〈◊〉 Caâ—â—r hope for parden without payment disjoyne mercy and justice in him to whom both are alike essentiall and say although I go on in sinne yet God is abundantly mercifull go on presume and perish Mercy 2 For the second we honour our heavenly father when wee rightly ascribe mercy to him The Lord is most mercifull his mercy being of such large and endlesse extent that in regard of continuance it doth equalize eternity Psal 103. 17. In regard of reach and compasse it extends it selfe to the highest hills clouds and heavenly habitations Psal 36. 5. to all persons yea created beings yet restraining it selfe in respect of spirituall and celestiall benefits to such as carefully observe the commandements of God Deut. 7. 9. Truely and intirely love him Ibid. Confesse their sinnes and forsake them Prov. 28. 13. And turne from their transgressions le 18. 8. To God Ier. 3. 12. Two sorts of people therefore as much as in them lies robbe our heavenly father of his due honour namely such Abus 1 1. Who make him lesse mercifull then he is and that 1. By rushing headlong upon that dreadfull rocke of desperation falsifying Gods promises Cayn-like crying out their sinnes are greater then can be pardoned Whereas could they but repent truly and savingly their most deepe died scarlet-like sinnes should be blotted out of Gods remembrance 2. By comparing Gods unparaleld mercy with mortall mans The Lords being everlasting constant free and rich Mens being momentany mutable mercenary and poore 3. By an overweening conceipt of their owne worth promising to themselves undeniably those blissefull joyes for their merits sake deeming their owne worthfull actions to be sufficient to purchase that matchlesse crowne of glory if not superabundant and superrogatory Secondly who make him more mercifull then he is casting the innumbred swarmes of intollerable prodigious oathes beastly drunkennesses and other their obstinate hellish enormities upon the mercy of God as if it was a common packhorse whereon to unload their willfull and unsupportable evils causing the creatures to groane and the earth to mourne and reele to and fro tottering and staggering like a drunken man little considering that as he is mercifull so is he just and those who will sinne because God is mercifull shall surely be plagued because he is just By speaking reverently of the unspeakeable workes of God both Immanent in himselfe acknowledging with the Apostle the depth of the riches both of the wisedome and knowledge of God and that his judgements are unsearchable and his waies past finding out and Transeunt as his wonderfull workes of creation redemption and particular workes of mercy Exod. 15. and justice 1. Sam. 3. 18. Iob 1. 21. Let these short instances in few words now suffice We honour the Lord by talking of the works of Creation after this or the like manner Who created The Lord of hostes What he made All that is made How he did it With his Word To what end His honour and glory And heere I cannot omit to reprove a most vile although vsuall kind of dishonouring the Lord in laughing to scorne persons in body deformed or in minde defective The renowned maker of the world and not the workemanship being in my shallow apprehension derided Suppose a man for instance comming into the workhouse of some skilfull artist and there beholding some piece of worke lesse curiously wrought then other should therewith sport himselfe with scoffing derision wee could not but conclude That the artificer and not the artifice is reproached Secondly we may honour the Lord by speaking reverently of the worke of the worlds redemption it declaring Who redeemed The ever blessed Sonne of God From what The curse of the Law the wrath to come the divell the hands of our enemies Wherewith His owne pretious bloud Whom his pasture sheepe And why his owne honour and glory We may honour God with our tongues by the right vse of an oath sc The person rightly qualifyed having a warrantable calling thereunto the matter being true just and of great importance the manner time and causes rightly obserued Deut. 6. 13. 10. 20. For hereby we make the Lord a witnesse judge and revenger Two sorts of people I
like manner Had I more then all other imaginable excellent qualities and dignities Did I excell in wisdome and understanding not onely those renowned Heathen Philosophers but even their fained Apollo and our Divine Salomon Had I the tongue of Angels and a body as beautifull as the Sunne Had I a Soveraigne command over men and all other inferiour creatures Could I enjoy the sweetest contentments of the most mellodious musicke richest robes costly cates Had I the full fruition of all the richest treasures in the whole world yet without Christ Iesus without redemption I had nothing Am I therefore partaker of that comfortable worke of redemption where justice and mercy met together whereby I am saved from the curse of the law the power of darknesse the divell the wrath to come the guilt guerdon due desert and punishment of sinne Was I redeemed not with corruptible things as silver and gold but with the pretious bloud of Christ as of a lambe without blemish and without spot Was I redeemed that I might serve him in holinesse c. Luke 1. 74. 75. that I should honour him Then surely I will not be so unmindfull of such a mercy nor unthankfull to such a benefactour but will honour him who hath thus honoured mee Gods honour ought to be the end of all our actions 1. Pet. 4. The end of all 4. 11. If any man speake if any man minister that God in all things may bee glorified 1. Cor. 10. 31. whether you eate or drinke or whatsoever you doe c. doe all to the glorie of God Doe we desire our owne advancement and benefit The 5. A meanes to be honoured way is not turke and popishlike like cruell Abimelech to build our deemed safeties upon the ruines and bloud of others or like faire tongu'd Absaloms by insinuating flatteries or like couzening Zebaâ—s by lies and falsehoods or by any such like Machivelian policies For could we such hopes such happinesses would proove like spiders webs But the onely meanes is by honouring the Lord 1. Sam. 2. 30. those that honour me will I honour saith the Lord. If none of these will prevaile yet let feare of punishment due to such which dishonour and deny honour to the Lord 6. Want dangerous perswade Why was Pharoah scourged with a tenfold plague was it not for dishonouring God Why was Herod eaten with wormes save because he gave not God his glory Acts 11. 23. Yea why was an entrance denyed to Moses and Aaron into the land of promise was it not because they sanctified him not in the midst of the children of Israel Deut. 32. 51. Wherefore did the Lord smite Davids childe with death save for dishonouring him 2. Sam. 12. 14. Were your strength as sinewes of iron your wisedome and policy as exact as is possibly attaineable by mortall men your friends and fauorites many and mighty Had you the swaying of earthly scepters yet neither these nor any such like can possibly secure you from the irefull revenging hand of God if you either dishonour or deny him honour Witnesse these forenamed who were kings or as kings Witnesse that saying of the Prophet to Ely 1. Sam. 2. 30. Those that honour mee those that despise me will I despise or shall be lightly esteemed i. e. accounted vile in Gods sight Doe not thinke to avoid the judgement if you will not be perswaded To deny the truth of Scripture is blasphemy To thinke he will not doe what he hath said he being faithfull and so to make him a lyar or that he cannot punish although hee hath threatned hee being omnipotent is much more blasphemous CHAP. VI. Duty 5. Saints must doe Gods will IF God is our Father we ought to doe his will The doing Duty 5. whereof allieth men to Christ Iesus Mat. 12. 50. Makes men like Christ Ioh 6. 38. Is a meanes for man to prosper Ioh. 9. 31. Is the direct rode and pathway to heaven and happinesse 1. Ioh. 2. 17. Many men alas looke for heaven who never shall enjoy it Ignorant men because they meane no harme although the Lord will come in flaming fire against such 2. Thess 1. 8. Civill honest men because they doe no hurt and render to all their dues although they want holinesse without which none can see God Heb. 12. 14. Pharisees because in diverse things they excell other men although they want the pith and marrow of Christianity These such like hope for heaven But they being asleepe in sinne dreame of fulnesse but will arise empty of plenty awake poore of heaven finde nothing lesse Heaven is promised but not to all 1. Ioh. 2. 25. It is reserved but not for all 1. Pet. 1. 4. There is a broad way leading to death traced by the most There is a straight and narrow way leading to heaven not knowne of all and found onely by few Mat. 7. 13. 14. even of those who doe the will of God Mat. 7. 21. would we know who shall goe to heaven Aske not the ignorant man his cloudy and darke understanding cannot tell he onely hopes well that 's the vtmost of his skill Aske not the carnall man he is not able to discerne such things 1. Cor. 1. 14. no more then the blinde can judge of colours Aske not the civill man he walkes in a way which seemes good to himselfe but it is not right enough to bring him to heaven Aske not the Pharisee his golden shewes are too too weake our righteousnesse must exceed his But aske of Christ who is the Truth and cannot deceive us the Light void of ignorance and the Way it selfe leading to heaven by his example by his merits and by his doctrine and he will tell us we must doe the will of his father which is in heaven Mat. 7. 21. Thinke not O thou painted sepulchre with thy lording tongue and divelish heart Thinke not O thou carnall christian with thy Lord Lord living in iniquity to have the prerogatives of Gods sonnes but shew thy faith by thy workes thy profession by thy practise Ioyne with Lord Lord doing of Gods will so shalt thou declare thy selfe to be the childe of God so shalt thou obtaine the proper priviledge of Gods children the kingdome of heaven 1. Let the worldling doe the will of his god Mammon therefore as moles blinded in the earth or as the horse without understanding who knowes no greater felicity then plenty of hay and provender onely tune this note who will shew us any good whereas all his wished contentments bring him no true content being never able to satiate his soule witnesse Ahab 1. King 21. 5. he had a kingdome yet still hee needs something a garden of hearbes witnesse the rich man Luke 12. 17. who had so much that he could not tell what to doe yet still hee is in a pecke of troubles for having plenty hee wants roome he knowes not what to do yet for these unprofitable things which cannot add
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
with Daniel or barley loaves with our Saviour Christ be therewith S. W. R lib. 1. cap. 7 Turks care not Sect. 3. pag. 34. how little they be stow in Private buildings saying their meane cottages are good enough for their short pilgrimage though sumptuous in their Churches M Knol content Milke and fruit were the banqueting dishes of our fore-fathers 2. Hast thou cloaths to put on with Iacob Gen. 28. A house to lie in and cloathes to keepe thee warme be therewith content Thou hast cloathing What though it is of skinnes Adam the sole Monarch of the world had no better Gen. 3. 21. What though it is of haire Iohn Baptist that Seraphicall Angelicall Teacher had no better Math. 3. 4. But thou wouldst be a little gayish and trimme yet take heed of excesse seeke not gorgeous apparell seeke not nâ—w-fangled fashions carry not all thine ability upon thy backe seeke not to have asmuch in a ruffe as would wholly cloath thee but having convenient covering fitting thy calling be content Say not thy gorgeous attire is thine owne so are thine eares and eyes yet neither to be abused Content thy selfe to weare what is fitting It is not fit for Christians to fashion themselves unto this world Rom. 12. 2. It is not fit for subjects to weare a crowne nor servants to be as their Masters But I weare mins owne And may not a man offend with his ownâ— apparell doubtlesse yes sc In regard of the occasion if thou wearest it not for necessity or decency but because it is the fashion Rom. 12. 1. In regard of its maintenance sc when to maintaine thy jollity thou robbest either Magistrate Minister Hireling or other In regard of the effects when thine apparell doth justly grieve the good give occasion of scandall to the bad or hinder good exercises And when thine apparell is 1. Immodest 1 Tim. 2. 9. Not agreeable to thy calling hats are for heads not for hands gloves for the hands not for the feet 3. Not agreeable to thy condition and meanes of maintenance gold upon a hatband or shoe-strings none or little in the purse is very ridiculous 4. Not respecting the cry of the needy it is not fit to garnish one part of the body with gems billiments and brooches and the rest go naked and bare Be content therefore with fitting attyre It is better to have a gracious mind in a leather doublet then a base fantasticall mind in golden apparell In labouring to be like a gentleman in apparell yet none in truth thou provest thy selfe a brainelesse man Seeke for enough carke for no more superfluity makes a man neither warmer nor honester But it is some credit to be gay and fine But with whom With wise men No money in homely garments can take up more on trust then diverse others who are so greatly finish With God No he more esteemes of a leatherne yea a naked yea a Lazar Saint then of a velvet Devill Luke 16. 3. Hast thou an honest calling or trade of life Be therwith content Be not like the discontented owles of our times who looking with malitious eies upon that others have grieving at their owne supposing their callings too too base for their heroicall magnificent spirits in discontent thinking to amend them by exchanging overturne all forsaking that kind of life wherto they were apted and made fit by parents choice their owne experience and masters instruction they puzzle and weary themselves in their new-found vocations untill they can live in neither Is thy kind of life unlawfull Art thou an usurer c Then leave it Is it an honest calling Walke in it with contentment 4 Art thou a poore man yet be content with thine estate for consider If thou had'st riches so much desired God can make them barren like Hannah so much beloved 1. Sam. 1. 5. Infaâ—tem nudum cum te natura creavit Paupertatis oâ—us patienter ferre memento Cato lib. 1 21. and thy poore estate fruitfull like hated Peninnah 2. They are like puddles fayling most in time of greatest need 3. They make a man no better in Gods sight The Lord may give them as Iael gave drinke to Siscra Iudg. 4. 21. or Ehud gave Eglon a present Iudg. 3. 21. as Hester gave Haman a banquet Ester 7. or as the butcher gives the slaughter cattell a good pasture The mountaines which are full of golden mines are not usually cloathed with corne nor loaden with grasse 4. They are not as they seemâ— to be and are esteemed They seeme treasure as if they were for ever They are deemed substance as if without them men were but shadowes They are called goods as if they made men good so much worth of such ability account and reckoning But alas these are stolne names for they are thornes Mat. 13. 22. deceitfull Mar. 4. 19. and often golden Virtuti modicum vitio nil satis Adrian carth pag. 98. fetters 5. Thou hast but a very little Be it so nature is content with little grace with lesse it 's onely corruption of nature which is not content One saith well a very little contenteth vertue nothing satisfieth vice 5. Art thou in captivity famine reproches c. yet herewithall be thou content 1. Why O thou Son of God should'st thou be discontent with exile for thy fathers sake since thou canst not be exil'd out of thy fathers country the earth being the Lords Since the passage to heaven is open and easy from one country as from another The Lord being graciously present with his in Ezek. 11. 16 their captivities as with Ioseph Daniel c. 2. What if God for ends best knowne to himselfe layes upon thee famine nakednesse and such like calamities be therewith content and seeke not by wicked purloyning to relieve thy necessities heare what a heathen man could say I judge thee miserable because thou wast never troubled thou hast passed over thy life without an adversary Vertue is greedy of danger military men glory in thâ—ir wounds thou maist know a governour in a tempest a souldier in battell how can I know how much courage thou hast against poverty if thou flowest with wealth Whence can I c. Moreover consider 1. That these extremities can onely hurt the body discontent soule and body 2. That God hath promised sufficient either therefore he will give cloathing to cover the body or enable it as well as the hands and face to need none heare what our Homilie saith We are never contented and therefore we Hom. against 〈◊〉 〈◊〉 pag. 1â—4 prosper not he that ruffleth in his sables in his fine furred gowne corke slippers trimne buskins and warme mittens is more ready to chil for cold then the poore labouring man which can abide in the field all the day long when the north wind blowes with a few beggerly clouts about him 3. Els the Lord will supply these defects with patience and spirituall endowments 3. What if reproches disgraces
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
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
poison and malice The way therefore to have fellowship with the Fathâ—r cannot bâ—â—y delighting in that which Metamorphoseth men into such monstrous shapes It is the prâ—per object of the Lords and ought to be the 〈◊〉 object of mans hatred Psal 5. 5. Thou hatest all workers much more the workes of iniquity 45. 7. Tâ—â—â— hatest wic 〈…〉 Rev. 2. 6. That hatest 〈◊〉 I also hate yea with such an utter 〈◊〉 that it makes him 〈◊〉 his owne creatures excellent by creation as Devils and wicked men his owne Ordinaâ—ces as New Moones and Sabbaths Isa 1. 15. And prayerâ— If therefore we desire fellowship with the 〈◊〉 we must 〈◊〉 and avoid it It 's directly 〈◊〉 to the honour and glory of God his will and workes being a transgression of his most holy Lawes In fine Who is the Father of it Sathan Ioh. 8. 41. Math. 13. 28. The workes of your father you will do What is the mother to conceive and bring it fortâ— Mans corrupt soule What is the fruit of it Separation from God What is the reward Eternall death Râ—m â— 2â— And can we imagine to enjoy fâ—llowship with the Father and iniquity Such who thinke so are deceived those who say so lye and the truth is not in them 1 Ioh. 1. 6. If we say c. Let us therefore who desire fellowship with the Father â—ave no fellowship with the fruitlesse workes of darknesse Ephes 5. 11. and cast we off the unprofitable workes of darknesse Rom. 13. 12. CHAP. VII The second meanes and duty Sinners Societie to bee shunned HAve we or desire we fellowship with the Father then 2. Meanes Duty avoid society with Gods enemies The blessed man consequently those of this association walke not in the way sit not stand not c. Psal 1. 1. The Citizen of Sion who is directly one of these consorts may and must thinke vilely of the vile person and with his eyes countenance and gesture declare it Psal 15. 4. affording no more then civill courtesie and that with some dislike declared towards equalls honouring authority vilely esteeming of the persons of superiours if the sonnes of Belial for these have two persons 1 their owne 2 anothers scil the Lords as they are his deputies Godly David hated such who hated God such are all wicked men Exod. 20. 5. Rom. 1. 30. either openly or secretly Psal 139. 21. yea with perfect hatred accounting them his enemies being enemies to his God And King Iehosaphat was sharply reprooved by the Prophet Iehu and severely punished by the Lord for helping the ungodly loving them which hated God 2. Chron. 19. 2. scil for ioyning in fellowship with wicked Ahab so that he would be as he was his people as Ahabs and would be with him in the warre 1. King 18. 3. Is it needfull O you blissefull goodfellowes to disswade you Dissw 1. from intimate society with wicked men I perswade my selfe you know full well their pestiferous pedigree what and whence it is you being well acquainted in the Word of life cannot be ignorant that they are 1. Children of this world Luk. 16. 8. and the friendship of this world is emnity with God Iam. 4. 4. 2. Children of disobedience Ephes 2. 2. therefore distastfull 3. Children of Belial 1. Sam. 2. 12. therefore loâ—thsome 4. Children of the divell Iohn 8. 44. therefore hatefull to God 5. Children of wrath therefore abhorred of the Lord. 6. Children of hell Matth. 23. 13. therefore fitter for fellowship with damned Divels then the associates of the Lord of Glory Yet view them well in the spotlesse Christalline glasse of Gods Word and there you shall see clearely deciphered in lively colours the loathsomnesse of those base companions 1. Would you see what beasts they be Scripture calls them a 2 Tim 4. 17. Lyons and they are savage b Isa 11 7. Beares and they are cruell c Ezek 29. 3. Dragons and they are hideous d Mat. 10. 16. Dogs and they are bloody e Mat. 10. 16. Wolves and they are truculent 2. Desire you a sight of their venemous serpentine nature have you ever heard of the sevenfeeted tormenting tayle-killing Scorpion such are they Rev. 9. 3. 5. 10. or the damme destroying Vipers such are they Mat. 3. 7. Have you ever heard of the dreadfull Basiliske killing man and beast with its breath and sight these are no lesse Isai 11. 8. 59. 5. Or of the poysonfull venemous Aspe these are such I need not tell you of the poysonous nature of the Spider it s knowne to all and these likewise are such Isa 59. 5. 3. Consider that the Word of truth stiles them 1. Thorns and 2. Briars Isa 10. 17. 27. 4. 55. 13. Ezek. 2. 6. Micah 7. 4. 3. Thistles Matth. 7. 6. 4. Brambles Iudg. 9. 14. 5. Stubble Iob 21. 18. 6. Evill trees Matth. 12. 33. 4. No marvaile though such holy men as a Vpon Psal 6. Munâ—â— excreâ—enta Bucer called them the excrements of the world Scripture terming them 1. Sordid dirt of the streete Psal 18. 42. and no marvaile for 1. As dirt the more it is stirred the more it stinketh so these 2. As dirt is neither good for manure nor morter field nor towne so these are neither good for God nor men Church nor Common-wealth 3. As dirt is hurtfull and noysome to man and beast so these to all about them who fare the worse for their sakes 2. Vnprofitable Chaffe blowne away with the winde Psal 1. 4. and to be burnt with unquenchable fire Matth. 3. 12. For as Chaffe is light so are 1 These in weight Dan. 5. 27. found too light 2 In worth for they are little yea nothing worth 3 In conversation their mind will deeds words being inconstant 4 In condition for all their honour and pleasure c. is but vaine 3. Noysome dust swept away with the besome of Gods judgements Psal 18. 42. as the dust before the winde being 1 Vnstable and light 2 Barren of good workes 3 Dry devoid of grace and the sweet distilling dew of Gods Spirit as dust is light dry and barren 4. Contagious drosse Ezek. 22. 18 19. become drosse Psal 119. 117. and not undeservedly they 1. Labouring to darken and obscure the righteous as drosse doth gold 2. Striving to corrupt and infect them by mixing themselves with them 3. Falling from them in the fiery triall 4. Cast away into perdition when severed from them 5. Stinking smoake Psal 68. 2. Isa 65. 5. Hos 13. 3. and justly too for 1. They endeavour to climbe and mount aloft as smoake doth 2. They are soonest gone when they get to the highest as smoake is 3. They seeke to choake smoother and stifle the righteous as smoake c. 6. Should I say they are as the loathsome excrementitious scumme I have my warrant in sacred writ Ezek. 24. 6. Imagine wee a man compos'd of the naughtinesse of all hurtfull creatures give him the bloud-thirsty nature of a
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
may dresse food for our owne comfort Decency of the body as clothing the same Preservation of goods by taking out of or defending from dangers Luc. 13. 15. And giving necessary provision to them Luc. 14. 5. Yea to the fatling beast to feed him 1. Because else he could not live so chearefully 2. The labour is the same in giving much or little 3. All creatures may then have the ordinary provision of the weeke at the least 4. Else to the hurt of the creature so losse of goods Necessity is sanctified and may stand for just excuse when we cannot keepe the rest of the commandements without breach of one of the rest e. g. I am bound to preserve life a man or beast is in danger of death I may breake the rest to save life God will have mercy and not sacrifice mercy is a worke of sanctification sacrifice a meanes we must leave the meanes and do the worke Tertullian saith God forbad humane workes not Tertul. lib. 2 contra Marcyonem pag. 185. Nec Sabbatt inspicis legem opera humana non divina prohibintem Non facies opus Quod Vtâ—que tuum Arcam vero circumserre neque quoti li enum opus vileri potest neque humanum sed bonum sacrosinctum ex ipso Dei praecepto utique divinum Divine Thou shalt do no manner of worke What manner of worke What kind of worke Namely thine owne But to carry about the Arke sc about the wals of Iericho can neither seeme a daily worke nor an humane but a good and a holy work and therefore from the very commandement of God Divine Those therefore I meane which may be forborne without breach of charity sinning against nature or hurt of the creatures And therefore 1. Whether those are not blame-worthy who trot about for gaine or pleasure buy and sell grinde and bake patch and mend or do any other outward or inward worke of man or woman which may be done before or stay till afterward 2. And if it be not good for each man to reason thus or after the like manner with his owne soule 1. Is the fourth Commandement a precept which is morall as it must needs be For 1. Else there would be but nine morall Precepts 2. It being delivered in mount Sinai at the Nec ejus observatio capit Lege data in Sinaised aute celebrabatur ut apparet ex Mannae pluvia Exod. 16. Martyr in Gen. 2. Ex hoc loco probabilis conjectura elicitur Sabbathi sanctitatem suisse priorent le ge ceric quum aute narravit Moses vetitoâ— fuisse die septimo Manna colligere videtur ex recepta notitiâ usu sumptum Cal. in 4. Precep same time by the same Law-giver after the same manner with more motives and a speciall Memento 3. Given in Paradise observed from the beginning before any Ceremoniall Law was given Neither did the observation of the Sabbath begin when the Law was given in Sinai but it was solemnized before as appeares by the raine of Manna Exod. 16. saith P. Martyr From this place a probable conjecture is fetched that the sanctification of the Sabbath was before the Law and truly when Moses did shew before that they were forbidden to gather Manna upon the seventh day he seemes to conclude that it was taken from received knowledge and use saith Mr. Calvin 2. Did our Saviour Christ Iesus confirme the morality of it comming to fulfill not to breake one jot or title of the Morall Law 3. And do the same reasons which bound the Iewes oblige me to the performance of such duties as in it are enjoyned and restraine me as well as them 1. God giving me sixe dayes as he gave them 2. Being my God as he was theirs 3. Proposing his example for my imitation And 4. I needing his blessing as much as they And doth this commandement precisely inhibite the doing of any manner of worke insomuch that those holy followers of Christ Luc. 23. 5 6. and their puritannicall precisenesse is commended abstained from so good a worke as to embalme the body of our Saviour their spices and oyntments being already prepared and shall I gad to faires and markets shall I walke about my closes or grounds except it be to meditate or to praise God for his bounty towards me shall I send my servants and cattell with corne c. Are these workes for the Lords Day Is the day none of mine and shall I spend it about mine owne affaires and profits Dread I to rob men and shall I presume to rob God yea him who is my God of his Day of his Holy-Day No no I will not trouble me therefore no more O rebellious flesh with thy many idle and godlesse pretences Thy covetous carkings formerly have made me with those worldly minded to go and see my grounds which I had purchased to prove mine oxen which I had bought when the Lord did graciously and earnestly invite me to him Thy mistrustfull diffidence hath pricked me forward with remerarious rashnesse to do many un-needfull actions thou having abashed me with a fearefull timidity of losse of undoing hast made me negligent to seeke principally the kingdome of heaven and to care for the morrow when it might sufficiently and time enough take care for it selfe Thy savage cruelty heretofore hath made me unmercifully bloudy to my precious soule servants and beasts fore-casting and fore-providing something for them to do on the Lords day Cease henceforward to molest me with these temptations I have now learned to be content with Gods allowance to me and dealing towards me I am now resolved to depend on him and on his gracious providence and by Gods helpe wil be so mercifull to my selfe servant and beast that we will not do any servile worke on Gods Day wherein we serve our selves and not God Whether sports and recreations yea such as at other 2. Consid Augustine Batly Babings Homil. Sâ—at times may be lawfull are not demonstrated to be unlawfull upon the Lords Day By many of those I have named before amongst whom S. Augustine is one who in another place as I have read not in him but cited speaking of some who rested to sports toyes hunting and nets saith It is to keepe a Qui vacabant nugu ludâ—s venatio nibus retibus c. Sabbath to the golden Calfe the Idoll of Aegypt not to the God of heaven To which I will adde Gualter who saith Therefore they cast farre away the impure workes of the flesh and the Proculergo abjiciunt impura carnis opera insanum studium voluptan dupeccant qui diem hunc superbiae sustus aleae poculu impuro voluptae tum slu lio tribuunt Dies fellos Majestati Aleissimi dedicatos nullu voluptanbus occupart Nec hujâ—t religiosi diet otia relaxantes obscrenis qutbuslibet patimur voluptatibus detiners nihil eodem die vindicet sibi scena theatralis aut Circense certa men tui
serarum lachrymosa spectacula -Iiaec olim Christiani Principes curarunt At hadiè esta vix Episcopis curae sunt Gualte◠in Hom 33. in Mar. 3 pag 33. Theodoslus Valentinianis Arcadius Leo Antonius à quibus prohibitum est paenis exhibere hoc die spectacula aut voluptatibus dare operam Wall ex Bucero p. 74. Vt omnis profinitas carnalis oblectatio ex eu exulet Deinde hoc necessarium est ne aut ejusmodi oblectamenta usurpentur quae fructum auditi Verbi aut reliquorum pietatis extrcitiorum intercipiant aut etiam miumtat sed potius ut eis inserviant ad ea majori cum vigore resumenda hominem disponam Wallaeus pag. 133. peevish exercise of sporting They offend which apply this day to pride disdaine dice cups and impure studie of pleasures Neither do we suffer Festivall Dayes dedicated to the Majestie of the Highest to be occupied to any pleasures either to be detained refreshing the vacant time of a religious day in any filthy delights Let the stage play or the Circensian exercise or the lamentable spectacles of beasts challenge nothing to themselves on that day c. This was a Law of Leo and Anthemius Emperours In times past Princes did see to these things but now Bishops scarce regard them And Wallaeus who saith Theodosius Valentinian Leo and Antonius forbade by punishments to behold plaies on this Day Againe That all profane and carnall delights be banished from them and then this is necessary either that such recreations be not usurped which prevent or weaken the profit of the Word heard or of other exercises of pietie but rather that they may do service to them and frame a man to begin againe the same with more livelinesse 2. And whether they have not an absolute inhibition by that authority which is without contradiction Isa 58. 13. Not doing thy pleasure on my Holy day Mans pleasure signifying sometimes any manner of sinfull delight agreeable to our corrupt nature as 2 Tim. 4. 1. lovers of pleasures Sometimes honest delights serving for the solace and comfort of mans life Gen. 49. 20. Giving pleasure for a King 3. And by these reasons The first drawne from the greater to the lesser I reason 1. Rat. thus Where lawfull labours and profitable workes are forbidden as unlawfull there lustfull and wanton actions of sports and delights much more But lawfull labours c. are forbidden upon the Lords Day as unlawfull Therefore lustfull and wanton actions of sports c. much more The former Proposition I take it may be avowable thus 1. Where such actions which are strictly commanded by the Lord in the generall course of mans life are forbidden there those actions much more are forbidden which are never so strictly commanded onely sparingly permitted But where lawfull labours in mens callings are forbidden there such actions are forbidden which are strictly commanded in the generall course of c. Therefore much more sports which are never commanded only sparingly permitted 2. Where the more lawfull and lesse distracting are forbidden there the lesse lawfull and more distracting are much more forbidden But where lawfull labours c. are forbidden there the more lawfull and lesse distracting are forbidden works are more lawfull because commanded by the Lord lesse distracting sports wholly possessing the mind with desire of masterie c. I thinke each mans experience will say his mind is more free for heavenly things when he rides a journey then when he rides in hunting when he plowes then when he wrestleth rings playeth at cudgels c. Therefore sports and delights lesse lawfull and more distracting c. 3. Lawfull labours and profitable workes as little if not lesse breake the rest of the Lords Day by equall comparison as sports and recreations e. g. To ride in hunting breakes the rest of the Day as much if not more as to ride in travell to labour at a bell as to labour at the plough to strike with a cudgell as to strike with a flaile From the name of the Day and duties commanded for the 2. Rat. Sanctificare est ad usus sanctos applicare Wallaeus de Sob pag. 105. Day it is called Gods Holy Day 1. Because separated by God 2. Because a meanes of holinesse we are enjoyned to remember to keepe it holy i. Wholly to spend it in his service i. in holinesse I reason thus Those things which are impediments and lets of holinesse cannot lawfully be done upon that day which is Gods Holy Day and ought to be kept holy But sports and recreations are lets and impediments of holinesse this is evident to every mans experience which will tell him if he will permit it freedome of speech that these inchaunting Syrens do so charme and bewitch these insatiable ingrossers of time do so extraordinarily distract if not wholly possesse the mind that it is wholly estranged and alienated from holy duties so that they seeme tedious and irksome to it Who knowes not how those make pensive the heart when they are called to these Who knowes not how they exhilerate the heart when these in publique are ended Who knowes not how those like vene mous weeds and choaking thornes suffocate and strangle these intruding themselves into the roome of and shoulder out Divine contemplations heavenly communications and godly and Christian actions Therefore sports and recreations cannot lawfully be done upon the Lords Day And therefore whether it is not needfull for us whom it concernes so farre as in us lyeth to disswade and draw people from such courses and if it be not good to this end for every Christian soule to reason after this or the like manner Are these things so Yea moreover 1. Hath the Lord Dissw 1. of his free favour and bounteous liberality allowed me sixe whole dayes for my pleasure and profit some little part of each day except to sanctifie my self family and calling in lieu whereof he allowes me back part of his Day for refreshing works of charity necessity and decency and reserved only one Day for his service and worship and shall I allow my selfe or mine sports upon this Day which is the Lords not mine nor theirs 2. Hath the Lord provided me sweet recreations heavenly refreshments for his Holy Day and shall I preferre the huskie drossie delights of un-needfull carnall sportings before those truly solacing melodious rejoycing 3. Wold good S. Paul never eat any flesh while the world stood rather then offend his weake brother a man a sinfull and mortall man like himselfe and shall I play and sport my selfe in needlesse exercises whiles the Lords Day lasteth and so offend the Lord a God so mercifull a Father so loving and a Iudge so fearefull 4. Should the Lord come to judgement upon that Day as some thinke would it not be farre better for me to be then found serving him in spirituall exercises then my selfe in carnall sports Let other men do as they please I am as
fellowship with the Lord of glory his blessed Sonne and gracious Saints and Servants As also the wretched and miserable condition of all other associations who have indeed a fellowship but most abominable and base with the fruitlesse works of darknesse Ephes 5. 11. As also most dangerous and dreadfull Prov. 13. 20. Acompanion of fooles shal be destroyed Thirdly I hope also that you of the wiser sort of those who as yet are without having any well-wishes unto your selves are perswaded to flee amaine seeking an hasty escape from all those unfruitfull fellowships with the deeds and doers of darknesse as Lot from Sodome so full of villany so neare destruction and to hasten speedily as the creatures into Noahs Arke to be firmely knit and inseparably incorporated into this society abounding with such felicities and contentments 4. And I doubt not but that you which have already admittance into and acquaintance in this goodfellowshippe by the former particulars are animated and encouraged to cleave more closely unto and to proceed more comfortably and couragiously in the same it abounding with such variety of excelling priviledges and transcendent prerogatives maugre Sathans subtill and hellish temptations and the worlds despightfull usage and injurious calumniations Of which hopes if I doe not faile I have that I labour for I having declared these things unto you 1. That you also which as yet are strangers from this heavenly communion may have fellowshippe with us which you need not either dread or shame for truly our fellowshippe is with the Father and his Sonne Iesus Christ 2. And that you which are infranchised into this Society may walke forward comfortably and couragiously through the many crossing oppositions you meet withall in he holy path Or to end with the Apostles words that your joy may be full FINIS An Alphabeticall Table A. ADmiration vaine to be shunned and why 76. Adoption what its excellencie why God adopted us 235. Afflictions should not discontent 42. They are the lot of the righteous 210. They benefit them 211 Why God afflicteth them and how 45. Christ is to be imitated in his sufferings why and how 256. Anabaptists confuted concerning swearing 80. Antinomists taxed and confuted 182 c 192 c. 243. c. Apostasie dangerous 95. Apparell what should content 107 Pride in apparell 260. c. Christians best apparell 44. B BEauty and lovelinesse of Christ and Christians 218 c. Beggers how to be relieved how not why 25 their vilenesse 104. Body is to honor God 73 Christ and Christians one body 207. 276 Brethren all Christians are brethren 3. C CAlling what lawfull 103. Changing of callings through discontent taxed 189. Labour in the same See labour Certaintie of salvation 118 c. Whence 270 c. Charity See relieve Christ is Christians fellow and how 202. Husband 203. Vine 204. Foundation 206. Head 207. A stone and what 206. His power 209. Love and nearenesse to Christians 209 c. Christs poverty what and why he was poore 222. Christians Christs fellowes 202. Spouse 203. Duties therefore 176. And branches 204. Duties therefore 277. Stones built on him 206. Duties therefore 277. And members 207. Duties therefore 277. Resemblances betwixt Christ and Christians and their nearenesse 208 214 c. Church a Vine 205. Its foundations what how many 206. A fold field c 208. Choosers we should be of what and why 177 c. Civill honest men in what they are defective 272 273. Cleane how Saints are cleane how not 240. See pure and perfect Cleaving to God a necessary duty what it is How we cleave to God motives therunto 189 c. Conference see tongue for the Lords Day 167 c. How delightfull Conscience what it is how it is bound to obey the Morall Law 245 c. See Law Conscience testimonie Consolation of Saints see Ioy. Whence 270 Contentation what Why we should be content 98. c. 106. With what 107 c. 118. Continuance crowned 95. Continuance of Saints See certainty Corrections and crosses See afflictions Covenant with God Its foundation frame kinds the same now with that of the iustified Iewes formerly It must be kept How why 178 c. Coveteousnesse its root and fruit 101. Puritanes how covetous how not 69. Riotous spend thrifts are covetous 66. Creation for Gods honour 71. God is derided in the derision of the creatures 80. Man an excellent creature 86. D DEath not to be feared 124. It s meditation ioyfull to the Saints 174. Dependance on Gods providence 65. Motives thereto 69 c. 123. Depopulatours hurtfull 67 98 99. Discontent fruitlesse 106. Disparity betwixt Saints and sinners 67. Drunkennesse a vile sinne 92. Hurtfull to the Commonwealth 67. E ENemies not to be feared 122. Envy a hateful and hurtfull sinne 38. Exercises for the Lords Day See sports Exile should not discontent 109. Not to be feared 124. F FAlling from grace how Saints may fall how they cannot 118 c. Family provided for without covetousnes 68. Lesse regarded by some then beasts 90. Father God is to al especially Saints 41. His fatherly love their filiall duties 41 c. Some fathers preferre their beasts before their children 90. Faith how all is like how not 4. Honoureth God 74. Takes hold of Gods Covenant 182. How it iustifieth how not 233. True faith described its fruits and properties who faulty concerning faith 265 266. Fashion following reproved 101 108 260. Feare honoureth God 74. Cleaves to God 150. It s excellencie 194 c. What to be feared what not 124 230. What feare is bad what good Obiections answered 194. Fellowship Saints have each with other Duties thence 3 c. With the Father 115. Motives meanes and duties 129 c. With Christ 202. It s nearenesse 213 c. Motives to ioyne in it 218. Who have fellowship with Christ 253 254. Obiections against the fellowship of Saints answered 113 c. Fellowship of wicked base 125 135 c To be shunned and why 6 c. 125 c. What wicked mens societie to be shunned 8. Food what should content 105. Spirituall the best 43. Fooles who sc What fooles wicked men are 128. Forgivenesse of our brethren necessary How Magistrates Ministers and private persons may and must forgive 37 c. Who must forgive whom when what how and why 38. Motives to forgive Obiections answered 39 c. Forgivenesse of sinnes a great favour to whom it belongs 234. God onely forgives sinne 37. Foundation of the Church what how many 206. Flesh an evill master disswasives from its service 196. G GAine of Saints is great 199. Garments of Christs righteousnesse the best 44. See apparell God the Saints Father 41. How a Husbandman 204 c. Good must be done aswell as evill avoided 82 91. Goodfellowship what 1 c. Of wicked naught See fellowship Wicked are falsely called goodfellowes 278. Name goodfellow to whom due 278 279. Glory how like 5. Gods glory See honor Glory of Saints